AN ANSWER TO WITHERS MOTTO.  
Without a Frontispiece. WHEREIN, Nec HABEO, Nec CAREO, Nec CURO, are neither approved, nor confuted: but modestly controlled, or qualified.  

QVAESTIO.  
— Quid dignum tanto feret hic promissor hiatu?   

RESPONSIO.  
— Sic invat indulgere fugacibus horis.   
OXFORD, Printed by JOHN LICHFIELD, and WILLIAM TURNER. 1625.   

The Book to the Reader.  
WEll may you muse why I came no sooner to light, but lay obscure so long; understand therefore that I have in time passed sought to come under the press, to show myself to public view, but by Mr. Wither's means, who sought to smother me in my birth, have lain sometime hid, but now having got strength to come forth to declare myself to the world, I leave thee to censure the rest.   

Virgilius de litera Pythagorea.  
LItera Pythagorae discrimine secta bicorni  
Humanae vitae speciem praeferre videtur. 
〈…〉   
Nam via virtutis dextrum petit ardua callem,  
Difficilemque aditum primum spectantibus offert,  
Sed requiem praebet fessis in vertice summo:  
Molle ostendat iter via lata, sed ultima meta  
Praecipitat captos, voluitque per ardua saxa:  
Quisquis enim duros casus virtutis amore  
Vicerit, ille sibi laudemque decusque parabit:  
At quidedsiam, luxumque sequetur inertem,  
Dum fugit oppositos incauta ment labores,  
Turpis inopsque simul miserabile transiget aevum.   

To Master Whither himself.  
MAster Wither; When I first took up your Book to read, (which I confess I did not out of curiosity, Criticism, or any desire to be your Antagonist) I thought to make the same use of it for Collections and observations, as I have accustomed out of other men's endeavours: but when I found a certain confusion in the same, besides many repetitions, I compared it to Protogenes pencil, that thrown away in a rage, effected that work, which with all his cunning he knew not how to contrive; and so in my conscience, you writ this in anger, 
〈…〉  (I will not say in fury) and fortune hath given way to your good spirit, which though (if men were as angry as yourself) might be called presumption, yet out of judgement consonant to to you: non recte dixisti, nec habeo, nec careo, nec curo: How I proved that, it is so many years ago, I cannot tell: but how I shall prove yours, it is so few days ago, since I attempted it, that I can almost say it without book: yet because a man's memory may fail, I have here sent it you written, if not p●inted: now if the worst come, we shall do no worse than Lawyers, who fall out with one another at the Bar, and are friends when they meet at the Temple Hall at dinner: For I can assure you, I pray that your Muse may have a Plautus plaudite,— and though I am so unfortunate a man in these compositions, that I may still exclaim, Nemesis in tergo—, yet doth my hart leap at the thriving of other men, and I wish you, the reward of your worth, remaining to you, to others, to myself, to all, honest:-  T. G. Esquire.  

To the Reader.  
REader- And you mark it, all men are more afraid of you then of thunders: For a Garland wreathed about the head of Laurel, is a preservative against lightning: but there was never any Antidotle for the Aconite of a malicious tongue, except you could do as juvenal says (and yet corrupt times have prevented that to) but you shall have it:  
Vivendum est recte, 
satire. ●  cum propter plurima, tum his Praecipuè causis, ut linguas mancipiorum Contemnas: nam lingua mali pars pessima serui: and therefore there is a kind of inclination used toward you with many facetious attributes, or Epithetons of gentle, courteous, judicious, learned, noble, worthy, and such like; all which I disclaim, only I desire you to be honest, which I do both for yourself, and myself. For yourself, that you may have the reward of an immaculate soul: for myself, that if you do me no good, I hope you will do me no harm.  
— here I believe you will not find such mirth as you expect, for there is no bearbaiting toward, where the boys clap their hands to set the dogs together: but a fiery zeal against sin, Vanity, and the corruption of men's manners, where in if any of you be transported with the vulgar multitude, you need no other punishment than your own confusions, and the various changes of a ridiculous violence: if impostured with the Siren's song of private respects, except you tie yourselves to the mast of Religion and Piety, 
●ct and pompions ●ed so ●irces.  be sure to be trans-shaped into Lions, Bears, Wolves, Tigers, Goats, and what not:— if overheated with the favour of Princes, take heed of catching cold, according to the Italian proverb- non discoprir animalato, quando suda: For envy and malice have snatching hands to pull away the mantle of your greatness, and then your deformity will quickly appear,— if resolute, out of a covetous ambition to make money your guide, whereby at last you may come to places of honour and office (which indeed is a kind of Cannon shot through a stand of Pikes) take heed of overcharging yourselves, lest like some crazed new cast piece in the trial and discharging, you fly in pieces.— If subject to a woman's imperiousness, or flattered by her wantonness, take heed of the forbidden fruit, she will bring it, praise it, deceive you, and make you eat it:— If catched in the net of the world, 
Epi●● defor● Dem●●derid●● Hera●●deflet●  and so resolved against singularity, or other nicke-name, by being religious: Remember the Philosopher's banquet, where Epicte●us put a Coxcomb upon the Globe of the world, and the strange prohibitions in the word of truth, where the world and the fashions of the same are no more reputed of then dirt and dross, or any vilder thing, which must be purged by fire: If any thing else divert you to transpasse the limits of your own Spheres and Orbs, take heed of proving Meteors and Exhalations, whereby you will quickly vanish to nothing; and so I leave you to the fair regard of yourselves, for if you be honest, you will love virtue for virtue's sake, and wipe away all aspersions with a gentle hand, which may be laid upon man's infirmities:— if otherwise; neither vice nor virtues will serve your turns, but as your own humours, make them savery to your palates, wherein because I am no Empiricke of this kind, I pray you be your own Physicians, and make the trials yourselves: for I that never was a friend to myself, am not worthy to be yours so much as in particular application.  T. G. Esquire.  

THE INTRODUCTION.  
what's here? what's here? A peremptory man?  
That cares not who his books & labours scan:  
But if men storm, will make the Muse's storm,  
With thundering tempests to procure more harm:  
As if the power's Divine were at his beck,  
Inferior fury for to countercheke;  
Much like Maedeas' charms, 
Flecte neque●● supero● cherons moueb●  who then durst tell  
If heaven did fail, she would command all Hell.  
— Why man? what needs this quoil? fret not thy soul  
About thy freeborn lines? who doth control  
Thy worthy labours? or traduce thy name?  
Or who befools themselves at thy fair fame  
To fume, or knit the brow?— Nay? who will vex  
Their conscience, of any age or sex,  
About thy poor ●●uectiues, when thy have  
That sacred Word, which doth all sin deprave,  
Nor Prince, nor Peasant sparing in their kind,  
Nor rich, nor poor, nor proud, nor humbled mind,  
Nor Atheist, Hypocrite, nor any other  
That will their sins, or hide, or falsely smother  
From those all-seeing eyes, which vengeance take  
Upon delinquents, who a sport can make  
At God's high justice, or sweet Mercy: when  
He opens either treasure-house to men:  
— Now if the Gospel tell the rich man thus,  
He that believes no Scripture, 
6. 29  would discuss  
Upon the Prophets: or the holy writ  
Deride, deny, or in some frantic fit,  
Make doubt of either, sure will ne'er believe  
One raised from the dead, or seem to grieve,  
Be his discourse more harsh than hellish groans  
Or Hecate's charms, breaking the marble stones:  
— Then dost think thou they care for thy best ●imes,  
Which only aim at foul enormous crimes  
Of present sway, or once will startled be,  
Although they do thy heart transparent see:  
What dost thou then of resolution tell,  
Of Libels, Satyrs?— Do thou ne'er so well  
To scourge the Age's villainy, they say  
It is their work to sin, to sport, to play:  
— But when thou talkest of making the world mad  
They laugh and wonder, 
〈…〉  whence that term is had:  
As for the guilty times, that all torment,  
Why should men's fashions so thee discontent?  
Was it not thus when that the Prophets saw  
The world on mischief set, did they not draw  
In several models, that deformed face,  
Which vice looked out with all without disgrace?  
— One doth the Women for apparel chide, 
〈…〉   
Another great men, for great cost deride:  
Another tells the judge of taking fees,  
Another his false servant over-sees,  
Another checks the Swain for selling Corn, 
Amos ●   
And grieves the poor man is so over-borne:  
Another talks of Usury and wrong, 
Ezek. ●   
Another to the Sabbath doth belong, 
Isai. 58.   
Another dares do more, than thou dare do,  
Reviles the pompous Priests, 
Ezec. 3.  adding thereto  
Their riots, vomits, lies and filthiness, 
Hosh. 4.   
Their avarice, 
Mal. 1. 1  their lust and greediness:  
Yea, 
Mal. 1. 1  in the end thou there shalt this out find,  
Their Orisons came not at all behind  
Their foulest sins:— For Priest and people than  
Did God deceive, 
Mal. 2.  as well as simple men  
By offering the lean beasts, selling the best,  
And yet supposing to sit down in rest:  
— Thus was it full two thousand year ago,  
Yet now forsooth you would not have it so,  
Nor will you be a slave to times, or sin:  
But call them Critics, who dare once begin  
To censure thy fair Muse, or tax thy pen  
As if thou couldst do more than other men,  
For to divert us from outrageousness:  
Alas? alas? though that I should confess  
Thy worth were great, and that thou hadst a charm  
For that foul Gorgon's head:— It would thee harm,  
Either to vex thy soul,- thou couldst not speed,  
Or fret thee more to laugh at thee indeed:  
— As for thy scorning of the poor and base?  
They would out-raile thee to thy very face.  
As for the better sort in honour's sear?  
They do thy betters in this sort entreat,  
With fool or madman, if they once transcend  
Their callings to find fault: and in the end  
They turn thee off with busybodies name,  
Using these speeches Virtue to defame:-  
— A poor man's tale's soon told, who low doth lie  
Still envies others that do sit on high,  
Come, give him living; he will hold his tongue,  
And term that right, which now he counteth wrong:  
The Tyrant's hand, that raised him up shall be  
The gentle hand of fairest charity:-  
The villain's tongue, that fumbles in his throat  
Shall then a diapason make his note, 
〈…〉   
Yea all trans-shaped will honour work that man,  
Who in his poor estate doth curse and ban:  
With such like speeches are good men put off,  
And many tawnts endure, with vilder scoff:  
— Then talk not of a jail, or wrongs of State,  
When our own hands do open foul mischief's gate,  
When we presume to tell the rest of sin,  
And are ourselves as faulty still therein, 
●●o laedi●isi a ●.   
When private ends affect us with delight,  
Then we complain of other men's despite:  
Come, come; It may be, he that writeth this  
Can tell the world, what a close prison is,  
And justly doth himself thus far confute,  
He seldom thrives that doth with Lords dispute:  
Whom Princes will have wise, are wise indeed,  
And mongst the Politics, it is agreed,  
They that do specious attributes transfer;  
And yet find fault with government, may err:  
Therefore be ruled by me, threaten no more,  
That either you have foreign news good store,  
Or could from rumour tell is of such things,  
As unto Europe this disturbance brings:  
But cause it may offend or France or Spain,  
You leave it of, and come to us again,  
With Furies tied in chairs, and whips of steel  
As though Briareus hands could turn the wheel  
Of Fortune quite about: and your fierce strains,  
Well seasoned could control, or tame the brains  
Of frantic men: Oh that it were your fate  
To work conversion even quite through the state:  
As for your dogs; that dare on Monsters fly,  
By baiting Bulls and bears, the boldest dye.  
Therefore desist, and let your temprature  
The sweet content which we expect, procure.  
— Be better pleased, who spits against the wind  
Shall soon his face all to be smeered find,  
And he that will assume more than his own,  
Shall either for presumptuous be known,  
Or an intruder: then thank God for this,  
Thou hast a great deal more than common is:  
But give no milk with a repining hand,  
Nor look thou spill it, as it there doth stand,   

AN ANSWER TO WITHER'S NEC HABEO.  

— HEre you begin with a calm humbled mind,  
As if all Vaunting you were far behind,  
Confessing such defects, as make men see,  
In weak infirmities how poor they be.  
— You have no grace, but by infused power,  
No strentgh at all to write another hour,  
No freeborn goodness, nor a cleansing hand  
To wipe away corruptions of the land,  
Or purge your sins by your own purity:  
Yet you confess you have a charity  
With sweeter currents of an honest mind  
To bear with some, and be to others kind:  
Nay? I'll go further, if the truth were known,  
You somethings have, which I do call your own,  
Affection, passion, ingeny, delight,  
Fear, sadness, joy: For sure you are not quite  
Exempt from those things with which man was borne,  
Though age in time youth's franticness doth scorue,  
But more than this above the rest you know  
From judgement to condemn the world, that so  
We may the passages of goodness learn,  
And Vice and Virtue different discern,  
And can all this be done? except you had  
Those faculties, which make the heart full glad.  
— Then you confess a power to do ill,  
And many times a perverse hare-brained will  
To ouer-beare the motives of your soul,  
Whereby your frailties do the rest control,  
Of such ●le not dispute; It is a point  
far from my reach, and may full soon disjoint  
The frame I would erect. For in each state  
freewill confusion suffers and debate;  
— But now take heed: if in this humbled scene  
You go not far beyond the golden means,  
Catching at glory, as you wish to thrive,  
Or for some higher reputation strive,  
O● hope to match your meant with reward,  
As other men your labours do regard,  
Or work for private ends: then sure you have  
Some portion in the world, and know to save  
Yourself from vexing wants, or foul annoy,  
And so on earth possess, wherein you joy.—  
— You have no Lordships, nor high reaching Piler,  
Nor mocking structures, nor deceitful wiles,  
Nor large demeanes, nor titular renown,  
Nor any hope which may your virtue crown  
With place of honour:— Yet you have a mind  
To have all those, and do corruption find  
In stranger wishes, that you had more living:  
Then to depend on any others giving.  
For though Concupiscence be writ a sin, 
〈…〉   
Yet either men may so the world begin  
To come to seeled houses in the end,  
By their own industry, or have a friend  
Bestow a Legacy, or native right  
May them establish●n some formal might,  
Or from the custom of each morell nation  
The Prince may men enrich with some donation,  
Wherein untouched, unfoild, the soul may see,  
How she may somethings have, and yet be free:-  
— Nay more; if wealth increase, it lawful is  
(So in the same we practise nought amiss)  
To purchase land, or office, as we find  
The Patriackes remembered in this kind:  
Yea, the wise man pleads, as I do conceive,  
Better it is to give, then to receive,  
Which cannot well be done, except our store  
Augmented be more than it was before:  
Oh say not then; you have none of these things,  
If you would have them; For a w●sh so stings  
The conscience, that as swelling blisters rise  
Upon the face to blemish both our eyes:  
So sins creep on us, by our foul desires,  
And sends in fuel to augment the fires,  
Which by degrees active employment make,  
Until to custom we ourselves betake,  
— As for the spirits freedom, which you boast,  
Take heed you reckon not without your host.  
For mischief lies like rocks in seas unseen,  
Splitting the greatest ships that come between:  
Yea, the proud head which lifts itself on high  
Through small displeasure doth disgraced dye:  
But sure afflicting wants distract us more,  
Then our own patience can endure: therefore  
Let none presume to say, they can abide  
In poverty, when all the world beside  
Abounds in wealth: For David bids us pray  
'Gainst these extremes; Oh do not then say na●,  
For as the rich, the poor man he doth sin,  
And with more terror frets himself therein.  
— You have no suits in Law, nor need once sweat  
After your plodding Councillor to treat  
Of bills, procurements, titles, and such like,  
Which in discussing much amazement strike;  
This sure is want of means, 
〈…〉  or wealth, or state,  
Or that on earth you are not fortunate  
But from this want you have a busy mind  
To tamper with the Courts some fault to find,  
Checking the pride, or avarice of men,  
Laughing at follies and corruptions, when  
Greatness doth oversway the meaner side,  
Or quicker wits simplicity deride,  
Or prolongations do a cause defer,  
Or groser sins traduce men, that so err:  
Thus we do smile when others faults are known,  
Yet cast up worse reckon of our own,  
The soul we free from shifts, the tongue from tales  
Defacing right, contriving cunning sales,  
And if we can escape the Law in sinning,  
We then are safe, when from the first beginning  
We pride of heart possess, with envy swell,  
Repine at others, living passing well,  
Prove factious in our thoughts, strive with our wits,  
Till they burst out into some madding fits  
Against good order of the government,  
And so we run away in merriment,  
That we have hit it home: but what say they  
That would not so their modesty betray,  
Either we have some singular conceit,  
Bewitching us with holiness' deceit,  
Or itching ears to hear each Sirens song  
Of things, which no way do to us belong:  
Or itching h●nds to reach the fruit on high,  
Until the Dragon do it us deny:  
Or itching feet to gad, where none should go  
That know not how themselves for to bestow:  
Or itching hearts forbidden things that crave:  
Thus wise men see, that still we somethings have.  
— You have no foppish tricks, nor apish to●es  
Nor complemental congees fit for boys,  
And not reposed men: — You say 'tis pity,  
That either travellers of Court, or City  
Bring home such follies out of France or Spain,  
Or Italy: and yet you do again  
Commend good manners, & good fashions to,  
Well I perceive we shall have much ado  
To please you in these things:▪ But now take heed  
The same imposthume do not in you breed,  
That either you dissemble must this guise,  
Or forced be with men to temporise;  
Why; why good Sir: if thou dost this at all;  
Whom canst thou praise, or so right worthy call;  
Or whom canst thou traduce for such extremes,  
But others glowing heats have the like beams;  
As for the heart, descry it if you can,  
It hath and will deceive an honest man.—  
— But now I see you have a trick in this  
To tell us, 
〈…〉  what's in Poesy amiss,  
Because you would have ignorants to know,  
How variously a learned man may grow  
Deformed in his wits:— But if again  
I tell you when necessities constrain;  
We are excused; what needs this partial vaunting  
Of scorn or ●lattery, we still are granting  
The selfsame thing: that virtue should not make  
A false account, but patiently betake  
Herself to her own Items, whether poor  
Or rich she live: yet men from door to door  
Are loath to beg, yet by your rule they must,  
If to reward of virtue they do trust:—  
Then cease a while, and let me here conclude,  
That gains and profit do the best delude:  
— You have no partiality, nor love  
That man, which must your observation move,  
From his own greatness, or augment your scorn  
As in the world neglected, and forlorn  
He lies: but mean goodness for to respect,  
Who ere the same condemn, or yet neglect.  
— You have no soothing humour to make good  
The jests of men, or warm them in their blood,  
When they would have applauses: but you take  
One even course, and all for virtue's sake▪—  
●ay, if he gentry boast you would pull down  
That ostentation with an angry frown,  
Except his actions do proportion keep  
With their great fame, which in their graves do sleep—  
— What greater partiality can be 
〈…〉   
Then this wherein you so much disagree  
With common sense, as though one selfe-same st●ne  
Obscured in base lead, or horn were one  
With that, which is embellished by Art,  
●et out in gold, as workman plays his part,  
By adding lustre to the same:— So men  
●oe grace their native virtues far more, when  
They noble are, or comely to the eye.  
— Thus in the Sun we do a glory spy,  
When he doth show his fullest radiance,  
●nd not when through a cloud we see him glan●●,  
— As for the rest, I know not what you call  
Applauding of great men, but this is all  
We shoot at her, for to augment our state,  
And higher rise, though it be ne'er so late;—  
How shall such one's then be fairly entreated,  
●hat are already so transcendent seated?  
●r would you be transported in this kind,  
Not to afford respect, although you find  
●ome things to cross your humours, Cynic fits;  
●re therefore men the worse for our fond wits?  
— Now come to dignity, and outward show?  
You fain would men by their own actions know,  
And for because you think it ill or well,  
You would a lesson to their Lordships tell,  
As though you had some workman been of old  
In honour's Palace; as though times do hold  
One selfe-same course, and not admit of change  
Even in men's manners, when a Country grange  
Doth from her owner's wealth scorn base to lie,  
But Pallace-like her Turrets rears up high:  
What think you then? dare not men go astray,  
Because you look at high designs, a way  
Which must confine them to the glorious deeds  
Of David's Worthies: this prescription breeds  
Such grudging mongst them all, 
All tim●s ●re not for ●mployment.  and to say truth  
We have no such employment for our youth,  
And if we had, rewards are not so rife,  
Therefore do Lords act out another life  
Of peace and plenty, welcomming with all  
The Vices which attend the same, and call  
Them what you will, this phrase I use  
(Not that I would impiety excuse)  
It is the times fault, and the fruit of ease  
That meaner men than Lords themselves do please  
With barren pleasure, 
〈…〉  gaming, lust, and smoke,  
Which blacks their brains, as they their senses choa●  
Swelling their bodies with rank humours up,  
As they carouse of Bacchus' wanton cup,  
To fill their veins with strange lascivious blood,  
Working at last no other end or good  
Then soul diseases: For as hot rank ground  
Doth over-choake the corn with ranker weeds:  
So in men's bodies such corruption breeds  
(For want of martial exercise) that harm  
Which neither Physic, nor Elixirs charm:  
I'll name no more, but let them ●ere alone,  
Nor grieve not you, or make so great a moan  
For their unworthiness: because the Law  
(Which keeps the lavishness of tongues in awe)  
Intends that Prince's favours do bestow,  
For that in peace men do more virtuous grow,  
And though thou fret, others do yield a reason,  
When any great offender out of season  
Hath life afforded: this they learn of God,  
Who out of mercy spares, or sends a rod,  
And as God from men's questions doth surmount:  
So Princes of their actions yield no count:—  
— You have no friends, but such, as shall be so  
Endeared at all times, whether weal or woe,  
Nor do you prize men's loves by outward state,  
Whether afflicted, or made fortunate:  
Nor do you care for such, as mean to love  
For their own ends.— 
How friends may be forsake  Whence comes it, that you move  
Such Paradoxes? what always alike?  
The Smith you see doth not his iron strike  
When it is cold— Nor can the Sun prevent  
The Moon's Eclipse:— Therefore be thou content  
To look at friendship, as it looks on thee  
With Virtue's rays: for if thou do agree  
To Passion, it will make thee passionate,  
And with encumbrances confound thy state.  
— But if again thou wilt be so precise,  
All friendship under virtue to comprise,  
And so condemn distinction by a name,  
Which looks not after charlsie, but fame;  
Which shuts out▪ nature, and would seem divine  
Then look about for several Suns to shine,  
Or else go from the earth. For if thou live,  
Thou must observe some method, and so give  
Reason her due, and not contented be  
With every friend, 'cause he was friend to thee.  
— For in plain terms, say that he slack his hand,  
Dost not thou slack thy love? Say that he stand  
A Leper in thy sight, wilt thou embrace  
Or cling unto the kisses of his face?  
Say that Religion kept him once in awe,  
Wilt thou keep still to him against the Law?  
Say that he froward prove with grief, or age,  
And turn sweet blessings into furious rage;  
What still thy friend?— Sure though thou didst so say,  
I know thou knowest the safe, and better way,  
Not that I would have honest men be left  
In their extremes, when they are quite bereft  
Of worldly succour; but to be content  
If vicious life bring vices punishment.  
— As for revealing secrets, or discover  
The doting frenzy of a sodden lover;  
I well believe, thou hast no mind to do it,  
Except a rivalship may put thee to it,  
Or some cross courtship to prevent a son,  
Or other chance hindering what's well begun.  
But say thou come to argue with fair reason,  
What wilt thou do about concealing treason?  
Or other terrors, shaming thee to be  
A secret friend to such necessity.  
— You have no d●ting humour, love sick vai●e,  
To follow that, which runs away amain,  
Nay you do scorn a mela● cholly sit,  
Or angry passion, to be moved with it;  
As though you could confine infirmity  
Within the compass of sweet modesty;  
And trust your own strength in these sinful days  
To wrestle with corrupt on, which always  
Hath fond your betters? — Nay you have no cause,  
No private cause against the public laws,  
No enure, malice, or a wretched mind  
To be distasting, froward, or unkind  
Through filthy luc●e, and abortive gain,  
Which the fair lives of greater men do stain.  
— And yet you know that God hath thus proclaimed,  
These be the latter times for sin defamed:  
And yet your Satyrs have you famous made  
For speaking freely against every trade;  
And scourging vanity, though great ones strive  
By power, by right, by wrong, to make it thrive:  
And yet you know, because you were so hardy  
To pass your bounds, the State did take you tardy.  
— You have no mind advancement to entreat  
For your admission into honour's seat,  
Nor with a Favourite your state to change,  
Though ne'er so fortunate.— Why this is strange;  
Say that the wise sit wring of her hands,  
Because she wants the jointure of her lands,  
The children cry for bread, and in the dirt  
Trot bare foot by her side, or other hurt  
Affront thee; be it scorn, or harsh disgrace,  
Or quipping at thy follies to thy face;  
With exprobration of improvidence,  
Where's now thy bravery, and confidence?—  
— I ouerpasse nature's Antipathy,  
Or by a contrary fond sympathy,  
They secrets are, and 'twill be out of season  
Of either side to yield a handsome reason:—  
— Why Nations are affected, 
〈…〉  I let go,  
Or why abhorred, I say, nor yea, nor no;  
As for the English, A pish in each kind,  
Fantastic, foolish, wavering as the wind:  
I could as well as you find faul● withal,  
If finding fault may them from faults recall:  
But in these things experience teacheth thus,  
And I with you the matter so discuss,  
That exprobration of a customed sin  
Hardens the heart, and sets them fast therein:  
As in revenge in Irel●nd we chase  
The Wolf● for slaughtering sheep in every place,  
The following night we look for further spoil:  
So wise men less do gain the more they toil●,  
A prison is a punishment to mend  
Such refractory sinners, who offend;  
But who can say, that any man was better  
By living in a jail a wretched debtor:  
So Iwenal complains, and so may we  
The like effect of Poets, satires see;  
For if that God in●use not inward grace,  
I see no man give to your charming place.  
— You do not fear, who your religion know,  
Nor mean to make thereof a better show,  
Then is in proof. You will wear truth in grain,  
And such a mind possess, as all in vain  
Devices shall attempt: Nay, you have not  
Presumption to find fault with a small spot,  
And blur the paper worse yourself, and so  
From step to step you to high seats do go,  
Where quick you 〈◊〉 upon the Magistrate;  
Who mean and poor offenders exprobrate, 
〈…〉   
Searching the unswept corners of their lives,  
And rating them, as they lie chained in gives,  
When their own souls all maculate appear  
Unto that 〈…〉, which sees so clear:  
For this you angry grow, and fiet, and ●ume,  
And could invective-like some vain assume.  
— Sure this is well, if that it wo●ld thus last,  
But say the State another reckoning cast,  
And cross your zeal, either you alter now,  
Or must perforce to stronger bend bow:  
Yea in religious case, whether you 〈◊〉  
At home, or do your sel●e to travail give,  
There is you know, but one prepared right,  
Now if employment bring you to a plight;  
Where Inquisition binds you to a post,  
What will you presently as Martyr boast?  
No handsome silence, but a hairebraind will:  
The Scripture bids you rather save then kill,  
And fly from town to town, not that I mean  
You should Apostate prove, when that the scene  
Of Christianity you act, and try  
Your faith indeed: then do a God's name die;  
But with vainglorious hardiness to run  
Into each danger so to be undone,  
Is not by God allowed, and thus you see  
Wise men for rashness may condemned be.  
— As for fault finders, 
〈…〉  who be●meered are  
With dirt and fi●th, and yet presume 〈◊〉 far  
To brush another's dust:— Sure 'tis a time,  
In which the best are guilty of this crime: 
〈…〉   
Our Saviour it condemns, and says, its true  
There shall be such: why may not one be you?  
there's no deceit like to deceit of heart,  
And we are prone to play another's part,  
Either forgetting, that we hau● a share  
Within the Play, or willingly do spare  
Ourselves:— Thus when we hear some smart reproof  
We thrust our neighbours forward, but aloof  
We stand ourselves:— As for the Magistrate,  
If any such there be to move debate,  
Present him now, or else traduce him not,  
there's nothing by diffused cunning got:  
Christ did not glance at any sin in general,  
But Hypocrite the Lawyer did call,  
The Pharisee he brought within his woe,  
The Scribe was taught his guiltiness to know,  
The devils were cast out by name: the king  
Herod, the king was termed a Fox: to bring  
The rest, it endless is. Therefore when th●t  
At such a point your shaft is aimed at,  
Either desist from shooting wide at all,  
Or hit the man, that you so sinful call.  
For he that dare say this, sure doth not fear  
Though of Magnatum scandalum he hear.  
— You have no good opinion of such men,  
As with excuse of had I wist c●y, when  
Their projects sail, nor do you take delight  
In scoffing at infirmities: you wr●te  
Not 'gainst the Arts, nor worldly things embrace,  
For which all men are troubled in the race.  
You have no beauty, nor attracting form,  
A Lady's eyes, or wanton love to charm.  
You have no sampson's strength, great weight to bear,  
Nor would a Lion's skin with Her●'les wear;  
Why what a quoil is here? Yet for the first,  
How do you know your deeds shall not be cursed? 
Fato pr●dent●a●nor.   
Can humane wisdom be so provident  
The end of things before hand to prevent?—  
If you had thought so to displease the King,  
You would have sure forborn such rhymes to sing.  
So that you see yourself your self correct,  
And may for many other things be checked.  
You will not scoff at weak and slender rhymes,  
And yet inveigh 'gainst vanity of times.  
You scorn what earth affords,— yet take in worth▪  
What so your wit and labours can bring forth:  
Come, if you get it, purse the gold, and spare not  
But run not forth so fast to say, you care not:—  
As for your strength and beauty; they are gifts  
Not in your power to take, or choose: no shifts  
Can shun them, when God tends: but you must have  
Even that, which in your heart you would not crave:  
And why have you them not, as you do say,  
Because you would the i●sting wanton play,  
With Statesmen, Ladies, Millstones, Porters strong,  
Or Packehorses; Come leave, 'tis a poor song.—  
— I ouerpasse your knowledge of such things,  
As do belong to Commonwealths, or Kings,  
I will not word your wisdom in this kind  
That without Method many things I find  
Smarting enough, and worthy of your name,  
Which if they had been brought to one fair frame,  
Would sure have made a far more glorious show,  
Whereby their hearts must needs h●ue longed to know  
The owner of the place, that with their eyes  
Had gazed upon the same; but now it lies  
A little further of from envious reach,  
Or shot of malice: nay, it fears no breach:  
And let it lie; that none may find this out  
Of your ●ood meaning, to raise any doubt.  
— You have no money, nor lands falsely got  
From Churches, Orphans; Widows, and what not?  
How can you tell? you sure receive some coin,  
And do you know who did the same purloin?  
But you will say, such act was none of yours,  
And him you hate, that any such procures:  
I like it well, but if it should be so,  
W●●e should your sin your children overthrow:  
The law is changed. For if you list to try,  
Our God hath said the soul that sins shall die.  
— You have no fowl diseases, nor great debts,  
Nor wife, nor child, nor many other ●ets,  
Nor wealth enough for hospitality,  
Nor free expenses out of ●olitie,  
And yet in posse you may h●ue all these.  
For man is subject when his maker please,  
To Petraches fortunes, though he cannot find  
Those saving remedies he there assigned:  
— But than you buffle up yourself and sa●e,  
You have a wealth which none can get away,  
And hope your wit a woman's may excel,  
Though for her own ends she dee ner' so well.  
Nay, as it seems, 
Riches without virtue.  I will not call it spleen,  
Some wondrous heir hath sure your rival been,  
With whom you combat by comparison,  
That as his years increase, vices grow on  
His black corrupted soul, like wens in trees,  
Which bunch out with deformity: yet sees  
He nought, but on a golden outside looks,  
Turning the leaves of his ill cast up booke●:  
But other men a better reckn●ng know,  
That lust and riot will him overthrow.  
— For as stuff clay is hardened in the Sun,  
And yet with water easy made to run:  
So riches rammed with a griping hand,  
Or strange oppression, cannot safely stand  
Without dispersing. For when once they fly,  
Like water 〈◊〉 upon the ground they lie,  
And then such foolish owners cannot tell,  
Which way to live, except they pawn or sell  
Their patrimonies: so they perish must,  
Whereas you do to noble virtue trust,  
Framing your life to wisdom, which is sure,  
Like some strong rock, that can all storms endure:  
— Nay by this means you hope to get a wise,  
Who shall judicious prove, making your life  
Conformable to hers, and hers to you:  
Oh that these things might come within my view!  
— For (as I hope for bliss) I wish you well,  
Yet would another did the story tell, 
〈…〉   
To add more lustre to your fair renown,  
Because a man venturing oto far may drown  
Himself: but if a friendly helping hand  
Support him up, he then may safely stand:  
Thus praise and honour haunt men by degrees,  
And follow worthiness, as wisdom ●ees  
To whom her attributes belong: yet as again  
The proverb is, who snatcheth, works in vain:  
So he that will have glory fore his time  
May fail with him, who doth too hastily climb.  
— As for your wife, 
〈◊〉▪  which yet I do but name  
Because within your scroll I find the same:  
You yet have none not, knowing what to have,  
Unless you might in brass her manners grave,  
And fashion up a piece of your own making:  
Then peradventure she were worth the taking.  
●hus have I read l'igmalion made a shrine  
〈◊〉 marble so well shaped in every line,  
●hat he did dote on that he had begun,  
●nd fell in love er'it was fully done:  
〈◊〉 you would have a wife, if she were fair,  
●oung, comely, rich, religious, debonair,  
〈◊〉 stated in some large inheritage,  
●●tracted from some worthy parentage,  
●umbled at all times to obedience,  
〈◊〉 man is made the head in conscience:  
— What need more words, or being further heady? 
S. Thomas O●erbury▪   
●e have a worthy knights good wife already,  
〈◊〉 which I think you cannot add much more,  
●hen with applause he hath prescribed before.  
— Now in good truth, you would some wonder shoe  
●our self on such a woman to bestow.  
●ould not some one or two good qualities,  
With other reasonable abilities,  
〈◊〉 Catalogue your name with honest friends:  
●ut you must needs contrive unheard of ends.  
●ome. Come, what God appoints shall surely be,  
●o which your pious heart doth soon agree.  
●or as our Merchants know n●t what may chance,  
When they their longer votages advance,  
But must endure the tempest of the Sea,  
The furies of the wind, heaven's thundering plea,  
The rage of storms, shipwrecks, and dangerous likes,  
The shallow sands, the rock which all things b●eak●●:  
●ome fearful harbours, passages unknown,  
And thousand perils, which are ye● unshown,  
For rage came on with reigning, and his power  
Increased with his fury every hour:  
Frailty had got of reason upper hand,  
And greatness weaker, wisdom did withstand,  
And when was this, even when he did disclaim  
To have his virtue foiled with any maim.  
— And what are you? that may not have all this,  
Although you now suppose nought is amiss,  
You see what in your Catalogue I name,  
If then you blot it, who shall read the same?  
You do write mortal man, and I am sure  
No constant goodness doth in man endure,  
But by a working grace to him unknown,  
As by the passages of life is shown:  
— Then take you heed; presumption canker like  
Eats on our flesh, aiming our soul to strike.  
And so I end; yet neither rage nor rave:  
For what we have not now, anon we have.   

Sum faelix, 
Remember this Caution.  quis enim neget hoc? faelixque man●bo,  
Hoc quoque quis dubitet, tutam me copiafecit,  
Maior sum, quam cuipossit fortuna nocere.   Ovid. Met. lib. 6.  

AN ANSWER TO WITHERS NEC CAREO.  

— YOu are not now so humble as you were,  
But do yourself more high, & proudly bear:  
Or else the Motto carries such a strain,  
As that you must not of your wants complain:  
Yet all you do is without compliment  
To bring it unto this, you live content,  
And thus you want nothing which life doth crave,  
Or man against necessity would have,  
And thus you want no quietness of mind●,  
To take in worth what you at home do find:  
And thus you want no government to season  
Those tumors, which may swell beyond fair reason,  
But gladly welcome, what God doth bestow,  
Whether your cup have aught or overflow:  
— Take heed, you want not now a temperature  
Of moderation crosses to endure  
Without insulting; for there is a pride,  
Which God in poverty doth still deride.  
— When Plato made a Feast unto the rest▪ 
〈…〉   
Diogenes came in among the best,  
Saluting none▪ but like a dogue did sit,  
Snarling at gesture; and each want on fit,  
Till rising in a rage he took his Plate,  
His hangings, linen, carpets, robes of state,  
And cast them under foot, saving beside,  
Thus I doe●trample upon Plato●s p●●de.  
— All were amazed except the master, who  
Did smile at that he did, o● meant to do,  
Replying with a pleasant modesty,  
His imperfections he could not deny:  
But Cynic, Cynic, to thee I appeal  
This is not out of worth, or honest zeal,  
But in m●iorif●stu, 
〈…〉  that I know▪  
I do not so offend with handsome show,  
As thou with dogged heart, and ragged weeds,  
Where under arrogance, and self-love breeds.  
Therefore desist, and either be a man,  
Or let men live according as they can.  
— Thus thus; when ●ou compare with Eastern kings  
And make the world believe, that patience brings  
An argument for outward poverty  
To parallel a strong felicity,  
And equal beggars with a r●ch man's state,  
And the dejected with the fortunate.  
— The wiser sort do smile at this your fault,  
Saying you would before a cripple halt,  
Nor do they think that mortal man can be  
So moderate in harsh extremity,  
Unless he stupid were, and numbed in sense,  
Having nor spleen, nor gall to breed offence.  
— For take the pattern of some worthy men▪ 
〈…〉   
Was peerless job no more distempered, when  
God's rod did lash his sides, and he did roar  
With grievous botches, wounds, and ●etters store,  
Then when he was welcombed to double wealth,  
To honour, riches, strength, and perfect health,  
Besides you saw God made a difference  
Between his blessings, as he did d●spence  
With his extremes, say therefore what you will,  
Or rich, or poor, do want something ●till:  
And though you could not sleep, with some men's wealth  
Amazed up by fowl oppressions stealth●  
Yet better's better, and it is a folly  
To make the world believe you are so holy.  
— But what have other men to do with this,  
That the composure of your body is  
So strong, so jointed, healthful, and such like,  
As if you would us with amazement strike  
At the relating of some wonderment,  
Or exhelation in the Firmament,  
Or exposed meteor: thus you la●e about  
You want nothing, though others go without.  
— Your self you answer, you are young, and strong,  
Possessing all, that thereunto belong,  
And so do thousands more, who yet complain  
Of man●e wants, and that they cry in vain,  
Whereas you God do praise, and daily bless  
For your great comforts, and true happiness,  
For life, for strength, for liberty and all,  
Whereby you want nothing, nor ever shall▪  
— And yet you want another to say so, 
friendly ●●men ●on.   
Pointing unto some Lady as you go  
Along the street-see yond ●r Gentleman  
(Besides the qualities, where with he can  
Enrich the proudest beauty) handsome is,  
Young, comely, sound, possessing n●ught amisses  
He neither lives distempered with disqu et,  
Nor surfeits in his riot, or his diet,  
He maketh not his house a dicing room,  
Nor welcome gries to any pander groom,  
His chamber smokes not with Tobaccoes' stench,  
Nor are they spewing upon every bench,  
No oaths profane the place where he doth lie,  
No time's consumed in sloth, and surquedry,  
No frantic gestures after fearful loss,  
Nor execration upon every cross:  
No bloody quarrels for a word let slip,  
No wile, or c●●ning silliness to trip,  
No sabboth's breach, nor mocks to such as go  
To Church, and so with God their time bestow,  
While others work for fowl damnation,  
Calling their vices recreation.  
— He welcomes not a strumpet which a slave  
May stride if that he so much money have,  
Nay many times the pander, who attends  
Hath that, which some brave prodigal dispends,  
He taketh not Elixirs for his lust,  
Nor heats himself wi●h amber, nor doth trust  
His body with an Emprick: his hand  
Knows not where any Surgeous box doth stand,  
But as you see he lives, and walks, and eats,  
And fairly still the company entreats,  
Where he frequents:— Here were a husband now  
To make your beauty blush, and pride to bow,  
And though h●s means be small, and in his roof  
The horn of Ach●lous hangs not aloof.  
Yet is his mind a treasure-house of wealth,  
Which cannot be purloined by any stealth.  
— This, or such like, if that some friend did say,  
He surely might a great expense defray,  
Making you far more happy by report,  
Than you yourself can do in any sort:  
Therefore desist from running ●orth so fast  
With your own praises, but let others cast  
The mantle of reward upon your head,  
Till honour do your virtue overspread:—  
— You want no judgement difference to make  
'Twixt man and man, and that for orders fake  
You want to grief for your true friends misdeeds,  
But his distress in you some passion breeds:  
You want no love infirmity to spare:  
Nor courage if the cause be good- you dare  
Maintain your confidence, express your mind,  
And say the multitude will prove unkind,  
Whom yet you scorn, and may indeed compare  
To rascal dear, that die upon the bare,  
Or rot consumes.— Nay I am sure they be  
Like Crows on carrion, where they ●ll agree  
To fill their crops while the best flesh doth last,  
The bones forsaking, when the hunger's past.  
— But here you want or memory or will  
To mind what repetitions you use still. 
● is a 〈◊〉 ●rder   
For oneself thing you do a subject make  
In d●uer● places and still undertake,  
To dash the multitude, as with a blur,  
Spurning their tumults, and the wrangling stir  
They do procure.— Again, you first did say  
You care for none for his great outward sway,  
And yet to keep decorum where you live,  
You must v●to the wicked honour give.  
— This sure you do of purpose to make good  
That for this time all method you withstood,  
And would not formerly compile the book,  
Lest every one, who did it overlook,  
Your meaning might misconstrue when they saw,  
Your muse resolved enormities to draw  
Before the bar of virtue to reform,  
What might and did the better for deform,  
Making the beauty of fair innocence  
Adulterate by rapes and violence,  
Oppression, bribes, revenge, stealth, and what not,  
As sin of times the upper hand had got.  
Thus still you aim at general misdeeds,  
Because no wrangling hand shall sow the seeds  
Of discord in your way, or throw a block  
To hinder your smooth walk— As for a mock,  
You cast it slight lie off with noble storne,  
As if you were to higher reaches borne.—  
— Why this is well, if it be taken so,  
But yet you careless are, and onward go,  
Saying, you want not knowledge to discover,  
Who of true wisdom is a constant lover,  
Then presentie you fall to this again,  
That seeming honesty doth leave a stain  
Upon the conscience, and an outward show  
Without a purer heart doth overthrow  
The large effect of sad devot on,  
And soon diverts from each good motion,  
From whence religion is hypocrisy,  
As ill, or worse than any heresy,  
So you infer that wiser men begin  
With civil courses which do end in sin.  
— W●ll though you want not now an honest heart  
To act yourself a worthy Christian; part, 
The 〈…〉 quan●   
Yet cannot you descry the fowl decent  
Of strange dissembling men, that from conceit,  
Though not from malice, open both their arms,  
As if they were bewitched with your charms,  
And at next turn repine at arrogance,  
Which puffed you thus your labours to advance:  
— Nay, you are not alone, I have men seen  
Even in their graspings make a mock between,  
Their curresies, and as they lay along  
Upon their shoulders loll a scurvy tongue.  
Another yields his friend his praises due  
Unto his face, but meeting with a crew  
He better likes, he tells them, he is weak,  
And far from that, of which doth rumour speak:  
Another vaunts, wherein he have relieved  
His friends distresses, but retracts as grieved  
He hath bestowed his cost in such a sot,  
And then again puts all off with some sport▪—  
— As for religion, I do fear to name it,  
Or how so many false professors shame it, 
〈◊〉   
Thronging to Church for private ends, or look  
With want on rolling eyes quite off their book,  
The rest I could recite, but this I say,  
He that for form doth come, were well away,  
And he that serves not God merely for love,  
I do his best devotion disapprove.  
— From whence I point it ●hus, you needs must lack  
A cunning strength to lay men on the rack,  
Or wrest from them confession of this treason  
Against God, to serve h●m out of sensual reason.  
For if salvation cometh by our faith,  
As in a many places Scripture saith,  
How shall we know the faith of any man,  
Which doth it not express do what you can,  
These rules have passive contradiction,  
And you and I shall be but lookers on.  
— As for those arts, and sciences you know, 
〈…〉   
With whose s●●●ciencie away you go:  
Both you and I want many secret things,  
Which with great study men to learning brings.  
For though we glance and some what by the way,  
'Tis like the dogs that running dare not stay  
For fear of Crocodiles but water lap  
A● Nilus' banks: 〈◊〉 if that we perhaps  
May blessett God for an infu●'d light  
Sufficient to bring us to the right.  
Yet is it far from that glorious sun shine,  
Which shows both humane, and all things divine:  
Then say not to thy soul, set down and rest,  
Thou hast enough of knowledge with the best,  
Lest others do that parable recite  
Of him, that all his wealth lost in one night,  
Because he boasted wha● he had in store:  
Few words are best, and so I say no more  
But this what er' the heart possesseth so:  
More is unknown than any man can know:—  
— You want not sense their s●re downfall, 
Not 〈◊〉 preiu●  which  
Live in the heat of pride, and are so rich  
With plenty, that they sw●ll like full grown grapes,  
Until they burst, so none of them esca●es,  
A vengeance due unto their riots lust,  
Or high looking ambition, till the dust  
Of King's displeasure fly into their face  
With some strange whire wind blowing up disgrace  
Upon their heads, until they sink so lo,  
That those they scorned do oer their honour's goe●  
All which is but conjecture; for I find  
The spirit say, no spirit in his kind  
Can tell before hand, though it be begun,  
What shall hereafter happen under Sun:—  
— We well may guess— as from contagious heat,  
That on some dunghill doth reflect and beat  
To putrefy the air, a plague may breed,  
With burnings; fevers, drought, to work some deed  
Of terror in a land,— Thus when we see  
A man resolved to surfeits, or to be  
Strong to drink wine, and over liberal  
To satisfy his lust, we may conclude,  
These wanton courses will his health delude,  
And so corrupt the body that the same  
Diseases shall attend with pain, and shame,—  
— So fa●es i● with the soul, and working mind,  
If pride, revenge, or si●ne in any kind  
Predominant, do draw it by degrees  
To open action:— who is purblind, sees,  
God's wr●th must fall more heavy than this frame  
Of heaven and earth, as Poets call the same,  
On Hercules and Atlas shoulders lights,  
Who bear all up with strange unusual mights.  
— You come at last by way of negative,  
Which in effect doth prove affirmative,  
For to the wants, as you apply a no,  
We by the process have it nothing so: 
〈◊〉   
Bu● rather for deficiency we find  
A sort of blessed graces in your mind:  
— Such as a iov to joy in hope of bliss, 
〈◊〉 me fecit.   
A true contrition to mend all amiss,  
A godly fear for shrinking under sin,  
A care 〈◊〉 keep the conscience clean within,  
A constant heart to bear with penury,  
A resolution againt m●serie,  
A brave Heroic spirit to endure,  
Wh●t purblind Forrune ever could procure.—  
— Wounds though they smart are borne with cheerfulness,  
The thoughts prepared are against heaviness,  
The ●ies are vigelant, and so can wake,  
An Ague or the palsy doth not shake  
You with distemperature:— And whereas we  
Have heard brave Orators plead for a Fee,  
Gracing their Clients with comparison  
Of worthy Peers informer ages gone:  
You challenge all the world for a strong heart  
To brook, what ere despite from it impart.  
— In having these, thus sure you do not want,  
Nor of God's blessings is your portion scant,  
Unless (as I have said) you temper lack  
To bind up close into one handsome pack  
These benefits of nature for more use,  
Then in exposing them to men's abuse:—  
For either they will wonder at your store,  
Or verily suppose, you vaunt of more  
Than ever man did, as one man possess;  
Be therefore quit with them more or less.  
— You come at last to some affection,  
Which you want not: so from convection  
Of the discourse we find, that this you have:  
A hate of sin, be it in fool or knave,  
A courteous hand for to salute another,  
As when a loving brother greets abrother;  
A free forgiving heart upon submission,  
A Christian liberty, from a Commission  
Which God hath signed.— Great comforts you possess,  
Which may as great afflictions soon redress,  
To these you add a faith which cannot move,  
But looks upright to heavenly things above:  
A hope, which no adversity can wrong,  
But all I have I carry to the grave  
I mean a virtue flourishing about me  
For I have naugh: of worldly wealth without me, 
●●niamea ●●umpar.   
And thus you scoff the proud monarches of state,  
With whom you do compare at highest rate:— 
●cat ●ast.   
— if they have guards and no harm feel,  
You innocence enjoy, and coat; of armed steel,  
— If they be be Princes sons— you are the child  
Of God Almighty ever vndesiled:  
— If they of followers boast untouched, uncast,  
A troop of Angels follows you as fast:  
— If they in friend's delight: Abram was called  
The friend of God:— so good men are installed.  
What other things you speak, I will not speak,  
Because I purpose not order to break:  
— You want no office— For a Christian life  
Is well employed, having both toil and strife:  
You want no pleasures:— For what God doth please  
Affords you all things with delight and ease:  
You want no company— For Christians find  
Society enough of every kind:  
You want no armour for a martial fight.  
You have the arms of a spiritual Knight:  
You want no scaling ladders 'gainst a wall,  
By faith and prayer you to heaven call:  
Nay in a word a thousand blessings more  
The God of blessings addeth to your store;  
So you conclude, that if the King did know,  
How rich you live, he would on you bestow  
●his wish, that if he were not he  
●e might desire then yourself to be.  
— The selsfe same-word did Alexander say  
●nto Diogenes, 
A Dialogue between Alexand●● and Diogenes.  when as he lay  
Within his tub, as a fierce kenneld ●ur,  
scorning the King, deriding all the stir  
●is Army made, geeting at f●o●llies, which  
●he world prepared 'gainst the poor, and rich,  
denying all things that might him control,  
except the immortality of soul—  
— The Monarch told him, he could to him give  
●onour and wealth: he answered he could live  
without them both: he could bereave his life.—  
●hat were a way to stint the wondrous strife  
between his soul and body:— he could make  
●he people him obey— that were to take  
●is own obedience from him to the gods,  
●nd set his heart with better things at odds:  
— Well says the Cynic seeing you are so free,  
●hat which I cannot give, take not from me  
●e sun's dear light: but stand beyond my Cell,  
●nd I without you shall do passing well;  
●hat quoth the King, I can command thee starve,  
●hen little will be left the worms of serve:  
●y very word bereaves thee of thy sight,  
●o shall I scape the dangers of delight:  
●hy tongue I can pull out; Then shall not I  
blaspheme the gods, no● show a fear to die.—  
●his and much more the king and he did chat,  
●ea diverse times he from his Army got.  
To commune with him;— when he saw him surt▪  
That no temptation could a change procure,  
He turned about, and told Ephestion thus:  
This man alone hath cleare'y conquered us:  
If I great Alexander were not now,  
To be Diogenes I would know how.  
— Yet for all this be you more mild, then so  
And think, that God on man did once bestow  
This goodly world, and his brave furniture  
To serve his turn, 
〈◊〉 dutiful.  while he did there endure;  
— Yea for these sakes, whom you do boast so mu●  
The free Elected: though we know none such  
By outward show, all things were brought in frame,  
Them to en●tich, and praise God for the same  
— Then use them freely, but be no man's judge,  
Nor at their greatness either storm or grudge:  
As for the blessings, which you glory in,  
I like them well, if that it were no sin  
Presumptuous so to be- For sure the best  
Came short of that, wherein you safely rest:  
King David lived in fear:- job did mistrusts  
Himself a greater sinner, when in dust  
He lay— Abram fell down, and would not look  
up unto God, untel he mercy took,  
The Prophets all disclaimed their worthiness,  
The patriarchs confessed their filthiness:  
Peter wtll with his feet, wash head and hands,  
Who shall deliver me from sins hard bands,  
Paul himself; and yet you nothing want,  
Except in one place, where your heart doth pant  
When that you say,— you w●nt no faults indeed:—  
O do so still; and we are soon agreed.   

— Denique teipsum  
Concute, num tibi quid vitiorum inse●erit olim  
Natura a aut etiam conswetudo mala. Namque  
Neglectis urenda silix innascitur agr●s.   Hor at lib. 1. Satyr. 3. 

— Disciteque o miseri & causas cognoscite 〈◊〉  
Quid sumus, aut quidnam victuri gignimur, or d●  
Quis datus aut metae quam mollis flexus & unde,  
Quis modus argento, quid fas opture, quid asper  
Vtile nummus habet patriae, charique propinquis  
Quantum elargiri habet, decent, quem te Deus esse  
jussit, & humana quae parte locutus es in redisce.   Persius: satire▪ prim.  

AN ANSWER TO WITHERS NEC CURO.  

What? worse & worse? and must it needs be so,  
That now I do a careless Christian know:  
And all because he doth pretend a care,  
Which God doth take, why this is not so rare,  
— From all beginnings men did honour God, 
Pram● Pana.   
Both for his mercy and correcting rod:  
— The Indians where the Idol De●il sits,  
Yet do allow in their true tempered ●its  
A power far superior unto his:—  
The Savages, where all things are amiss,  
Pray unto God,— America's vast land  
One God adore, whether they kneel or stand:  
The Negroes and Synegas people say  
The soul's immortal, and to God they pray:  
The mahometans think so well of God,  
That not an Image hath with then abode:  
The Moors do punish blasphemy with death,  
When against God they hear profaned breath:  
The jews yet tremble at jehovahs' Name,  
And call his workmanship this wondrous frame,  
— But when our Saviour did to Martha say, 
●●all ●●ings.   
One thing was only needful, as the way  
Unto salvation: he did not exclude  
All humane wisdom, learning, nor conclude  
Against civil honesty, or hopeful arts,  
Wherewith so many Worthies played their parts,  
Nor 'gainst, Egypt's great library he spoke,  
Nor other volumes bad he us forsake,  
And therefore you need not so careless be,  
Who are of all men of your knowledge free:  
— If you respect nothing but Gods dear word,  
How comes it, that you to the world afford  
These Verses, Poems, and high strains of wit,  
Which I am sure were never found in it:  
Therefore I know you do for somethings care,  
Having in learning's treasure-house a share,  
— For presently you fall into a vain, 
〈◊〉 ult 〈…〉   
O● selfe-commending Poesy, and strain  
Your passion, to reprove and chide all such,  
As will not with considerate judgement touch  
Your well writ books:— And thus them you divide  
First into idle Gulls, who do deride  
You verses out of base and nasty breeding,  
Or spoil them with some harsh and ragged reading  
Then into Critics, who the tavern's haunt,  
And out of some distemperature do taunt  
Your well-composed Muse with tattered rhymes,  
According to their fits, and drunken times:  
— Last to Poetasters, who presume  
On their own frothy stuff, and so assume●  
A cunning unbefitting shallow brains,  
Which nought but ballad sustinesse retains.  
— And why should these things startle you in aught, 
Hon●● profi●   
As though in spleen you for revengement sought?  
If they be poor and base, let them alone;  
If they be drunk with ●●ot, all is one; 
〈…〉   
If by endeavours they do something get,  
And so their minds to trivial courses set●  
It is but money, and Vespasians p●sse  
Brought in a large revenue;— So it is,  
With da●●tie Merchants, and their clothes of gold;  
And such, by whom bo●h pitch and tar are sold.  
It is but money, and who difference makes  
'twixt selling flesh, or fell: There's none 〈…〉  
His profit, but as he himself applies  
To homely courses; thus he lives and dies.  
It is but money, and for toys of wit,  
Ridiculous devices fondly writ  
Come often to the Printer with success,  
When solid labours will ne'er pass the Press:  
Therefore desist, and let them to their vain,  
For my part I do like such honest gain.  
— You careless are of the dispersed news,  
Which either Paul's, 
〈◊〉 Trend Knight  or our exchange do use:  
Nay, though the Court do justify the same,  
You yet are careless of a Courtier's name;  
Such Courtiers I do me●ne, as boast of wit,  
And like some Mimics in a pleasant fit,  
Penuriouslie frequent each good man's table,  
And there befool themselves, as they are able  
To catch at overshppings of m●ane men,  
Triu●●phing so with mollitie: but when  
The snails do meet with harder objects, Oh  
How poorly do they then their jests bestow,  
Pul●ing thei● ho●●es in, putting all t●●ngs off  
Either wit● laughter, or some silly scoff.  
— These wits (●or 〈◊〉 the term doha go) do hunt  
Those Officers, that out of custom grant  
Them● certainment, where in impudence  
The● 〈◊〉 unto their meat with great offence  
V●to the Master. For he many times  
〈…〉 tell his guests, before their rhymes  
Come to his hearing. Then if number hold  
Proporti ●●n with the room, ●hese fli●s are bold  
To seek 〈…〉— Thu● as smooth as o●●e  
They look again, or as great horses soil  
The●●●●lues in their own dirt, they all besmear  
B●t 〈◊〉 finger with this courtly cheer.  
— 〈◊〉 full fed Musicians they sit still  
A 〈◊〉 in silence, till some darling well  
B●g●n the chat, and then they never cease,  
N●y tho●gh the Master bids them hold their peace.  
〈…〉 are great with child with ●ests, and so  
Must b●ing the bath ●orth, left it stifled grow.  
L●●ke how ●ou see corruption swell the va●es,  
And 〈◊〉 both blood, sinews and brains,  
Until so●e boiles and botches do appear,  
Whose rup●ures must the rotten carcase clear:  
So ●ares it with our w●ts, till gibes and taunts  
Burst forth, and many times the presence daunts,  
When men as hot, though not so quick, as they  
Bid them befool themselves some other way;  
And then let these their jests be ne'er so good,  
They terror bring if they do end in blood.  
— But why should you thus careless be? when all  
The earth for news a scrutime doth call:  
Besides, 
〈…〉  who ever mastered nature so,  
But he was well content since to bestow  
Upon fair rumour of the world's designs,  
Which either men, or their prepared assigns  
Hunt after with full greediness, till they  
Do understand what other men can say;  
And so do rectify their ignorance, 
New●.   
As ●ither custom, or some fai●er chance  
The Commonwealth's rich curtains draw aside,  
That they may see, what therein doth abi●e:  
The Churches unswept corners do discover,  
That they may kn●w who is God's dearest lover:  
The Courts high hangings do hold up full high,  
That they may view who comes or passeth by:  
The City gates and Statehouse cleanly open,  
To understand the Common-counsels scope:  
The Country's carpet lay abroad, to view,  
That they mistake not, what is false or true:—  
— And this is Nature, Custom, Preachers guise  
To be to others and themselves so wise,  
That they may well adopt each application  
Unto the Auditors of every nation:—  
Nay, 'tis no new thing to hark after news,  
For the Athenians still the same did use,  
Yea, those harsh Stoics, who were stricter men  
Beyond our age or people, used it then:  
And why should you so singular profess  
Yourself, your life, your liberty, unless  
Some pow●r diu●e, infused hath a spirit  
Of Revelation for you to inherit  
Beyond all other, that you may indeed  
Tell, what is in Apoc●lyps agreed  
Concerning Rome, or other rooms of Hell,  
Or (as the best newe●) who in Heaven dwell.  
— You careless are of observation, 
〈…〉   
Or any rules of health, or fashion,  
Or whether manners, custom of a Table,  
Dreams, prophecies, denices, and are able  
To put off cleanly frightings of the sense;  
As if on earth you had no residence:  
But could so manage frailty with your reason,  
That it should never yield to any sea●on,  
Grief, pain, or sickness, or seek out a cure,  
Which should your strength maintain, or ease procure.  
— Why this is strange, that any man should cross  
The order of our fate, with such a loss  
Of physic books, of husbandry, of health,  
(For which is still dispensed, so much wealth)  
Of Arts, of moral rules, Astrology,  
Of the abuses of Tautology,  
With all the rest.— Nay, very Scriptures tell,  
The st●rres within the firmament excel  
Both Sun and Moon, and are therein exposed  
As signs to men:— For God hath so disclosed  
His Counsel to our use:— Thus comes the spring,  
Where in the flowers sprout, and birds do sing.  
Thus Summer doth approach to ripen corn,  
●nd country blessings to our barn; are borne:  
●hus Autumn yields a vintage, and prepares  
The ploughing ground with other worldly cares:  
Thus Winter keeps the sap within the root,  
Hardens the ground with frost and snow to boot,  
Hail, rain, and storm, the fields to overflow,  
●nd yet this man cares not what winds do blow:  
— Thus Solomon sets down the Pissemires toil,  
The ploughman's labour to manure his soil,  
The Merchant's traffic with the Artisan,  
●nd all the duties which belong to'man.  
Thus you shall find Physics necessity,  
With other sciences conformity,  
What strength hath bread, what mirth yields bruised grapes,  
What cheerfulness in Oil, yea nothing escapes  
●he holy word, but it doth show us all,  
And yet this man cares not what ever fall:  
— I speak not of Antipathies, though he  
●s careless whither any such there be,  
But you shall further find, Christ tells us this,  
That fiery mornings threaten storms ' iwis,  
And by the sky, or troubled firmament,  
Men guess at that which God hath thereby meant,  
And why may not coniectrall dreams accord  
To some presage warranted in the word,  
Why may not somethings be Prophetical,  
Though the prevention doth not rightly fall  
Within man's reach: yet sure we are to know,  
The course of times doth alter all things so,  
An● we may well thereby our hearts prepare,  
And yet this man for this doth nothing care.  
— Then doth he talk of welcome. 
●e m●s of such ●ntlemē 〈…〉  and of d●et.  
Wherein nothing shallon●e his mind disquiet,  
L●t Lords and Lady's sum, or chide him so,  
He from the chamber to the hall doth go,  
Let Steward grudge his presence, what cares he,  
He means as he was wont still there to be,  
Let servants whisper curses in his ear,  
He ●ests it out, and can the same forbear,  
Let an inseriour be before him placed,  
So he make on●, ●e says, he's not disgraced,  
Nay though he ●is▪ upon some fret, or fume,  
He suddenly new courage doth assume,  
What torment worse than this? and yet there be  
Good men even chained to such necessity:—  
— What though he be condemned as he sits  
And so affronted with some prouder fits  
Of an old toothless Lady, or her groom,  
Or scabbed children, he yet cares not whom:  
All things are welcome to his open heart,  
Nay though he see a pander play his part  
Within the house, a frenzy jest he hear  
To quip him to his teeth, he can forbear  
All taunts and gibes; no scorns unto his face,  
Nor surly looks can make him leave the place.—  
— Say that the young ones paint, or smoak the hair  
With powders sweet to make them seem more fair,  
●hat's this to him? the fond attires that be  
●oth whorish and immodest he doth see,  
●nd never ca●es, nor how they sport and play,  
profane, dance, revel, throw their souls away,  
●ingling each word with a false hearted oath,  
●e keeps his silence, and to check is loath.  
●or if he once mention a matrons name,  
●t him they gear, and do deride the same.  
●f he a word of private prayers glance,  
They think him mad, or else in some strange trance,  
●f from their bias throw them to serve God,  
And keep the Sabbath, they their heads d●e nod,  
●ol●ng their tongues, disclaiming so to be  
●epu●ed Puritans in leas● degree:—  
〈◊〉 this he sees and careless lets it pass.  
●or so it will be, is, and ever was:  
And yet this man writes man, hath gifts good store,  
As oncing ged to nature's bounteous lore:  
And yet this man proceeds from gentle blood,  
And by his writings hath the world with stood:  
And yet this man write, Christian, honest, wise,  
Though now he careless be of any guise,  
And yet this man religious writes, and so  
lives better sure, than these his words do show—  
— The next step that you make is 'gainst the care  
Of certain superfluities, which are 
〈…〉   
Produced from Credit, pleasures, money, time,  
Reputing every one a several crime,  
Which do not give attendance on the soul,  
As virtue may motives of sin control,  
Or a pure heart resolve never to yield,  
Though honesty be foiled in the field,  
Nay as it seems, you rather sink and die,  
Then be a slave to raging villainy:  
Sure you do well if you could have it so,  
But than you must out of this compass go,  
And either not converse with men at all,  
Or stumble at such things, as make them fall.  
For this dishonesty you hate so much,  
Hath amongst worldlings such a common touch,  
That it i● used, though it do not thrive,  
And o●t of passion doth each man deprive  
O● understanding: But what shall be done?  
When it the race of gain and profit run,  
When it doth sringe the skirts of great men's coats,  
And glides as smooth as oil down in their throats,  
Whereby a powerful tongue checks innocenee,  
And by inversion names it impudence;  
And yet you care not, so your soul be pure,  
How can a pure soul such outrage endure.  
— Nay in my soul, when that you see it so,  
You grieve at heart.— But now you onward go  
With carelessness at statesmen raised by Kings, 
〈…〉   
As if it danger were to reach at things  
Beyond our strength:— Yet shall we venture this  
To cry aloud, that great men do amiss,  
And not be grieved, how the government  
Concussion suffers:— When we know they meant,  
Either to paint their coats with fuming fame,  
As their ambition doth bedaub the same,  
And as their hearts are proud, their glorious eyes  
Will look on nothing but the high● built skies:  
— Or for some private ends to make such men,  
As formerly distasted them: but when,  
When they were taught winged Pegasus to stride,  
And brave it, mounted in a pompous pride.  
— Or out of sordid, and obscene delight  
Of riches play the tyrants in despite.  
— Or out of care of fair posterity,  
Do neither care for truth; or charity,  
But to turn o'er a greatness to their stock,  
Split their own barks upon the craggy rock  
Of a bad conscience, which cause no man sees,  
They do proceed in ●inne by all degrees,  
Raising their bulwarks out of Prince's powers,  
Whose sacred titles stand like strong built towers.  
— Then who dare once contro●●e what they will have,  
For King's breath honour, life, and credit save.  
— But Kings may be abused, either from passion,  
Or will, or some misled affection:  
But worst of all from poisoning flattery,  
Suggesting actiens against their dignity,  
As if it treason were for to contest  
For any cause against their high behest.  
— What shall a subject dare (say they) to find  
A fault or scruple against the Prince's mind?  
Why are they called Gods, while ●hat t●ey li●e,  
And all must stoop, and knee'e, and honour give,  
(As reason is).— But now i● all this coil  
Be to divert their fair aspects, and soil  
Their first pure hearts with spots of others sin,  
Better it were that such had never been  
To blister a sweet face:— Oh this flattery  
Is worse than Cannon shot in battery.  
For open enemies may be withstood,  
But bruises dangerous are, that draw no blood.  
— This vice as I remember is compared  
To certain Asps, who when they are prepared  
To po●son m●n, as they lie fast asleep,  
Do softhe on their bellies to them creep,  
Sword● about until they get some bare,  
Whic● sti●g they will not, but have greater care  
To tickle, and to lick upon the place,  
As t●ey continued in their wanton race,  
Until they bruise their gums, and bladders break,  
From whence a moisture doth upon them reak,  
Wh●ch at the first doth itch: but by degree●,  
Before the poisoned party knows, or sees,  
It rankles worse than Deian ras shirt,  
And end●th not without or death, or hurt.  
— Even thus good government may be abused  
By ● rinces' favourites, who still have used  
This cunning trick to keep the rest in awe  
By such strong hands as countermand the law.  
— But to the point, if that it should be thus,  
Do you not care, that can so well discuss  
Of virtue, goodness, piety, and truth,  
Wherein you have brought up your fearful youth.  
Come, come, you do, say what you will, you do;  
And ●o, and more, doth every good man too,  
●ho cannot look upon enormities,  
●ith such hard hearts, or stiffer dried up eyes,  
●ut in religious sorrow send out tears,  
●hen the good soul of such ill tiding hears:—  
●nd say the Eagle lifts her young ones high  
●o look against the Sun, that she might spy,  
●hich are not bastards, weaklings against kind,  
●ut if by proof she any such do find,  
●he dasheth them to ground out of the nest,  
Whereby they perish:— Thus if Kings find out  
Who bastards are to virtue making doubt  
Of their true worth:— Themselves most worthy when  
●hey do discover such polluted men,  
Casting them out like lepers from the camp,  
Or traitors, that abuse their money, stamp:—  
— Doth not this move you, to see fortunes spite  
●y such exchange on frailty for to light,  
— Hath not our common mother nature taught,  
That men with men's afflictions are caught?  
— For though we truly may rejoice in heart,  
When Princes act so good a Prince's part  
●o punish wicked men, though they be great,  
As once Cambyses did a judge entreat:— 
〈◊〉 flayed ● judge.   
— Though we lament, when vicious men do rise  
Within the Realm to rage and tyrannize:  
Yet sure men moved are with those extremes,  
As we look strangely at the Sun's fair beams  
Eclipsed by the moon: and though our faith  
Be ne'er so strong:— yet sure the Scripture saith,  
That we must fear and tremble, when we see  
By Signs and meteors, that God angry be.  
— Here once again you of religion talk,  
And many times do trace in oneself walk  
Of scorning still the rascal multitude, 
〈…〉   
Of great men's errors, who themselves delude,  
Of praising virtue, hating avarice,  
Of self commending, as if none were wise,  
But such as with you could be still content  
With any fortune in her worst extent,  
Of the sure secret in divinity  
Man's free election he 'gainst humanity,  
And many such like, which you oft repeat  
I think of purpose, that the purer wheat  
Banked up with the chaff might undiscried,  
Or unsnatcht at safe in the heap abide:—  
— But what do you for your religion more,  
Then Moors & Turks, who hate the world's great sto●  
Of books, except their holy Alcheron,  
Which none but Priests and Doctors look upon:  
Nay barbarous nations are beyond you far, 
●usty.   
That rather will maintain seditious war,  
Then break a superstitious foolish rite,  
Though all the world should other truth recite.  
— But how comes in this uncouth Paradox,  
(To split your judgement on presumptuous rocks,  
That no man as an honest man is fit  
Either in Church or Common wealth to sit,  
That for his money doth an office buy:  
Sure this is harsh, and no man will rely  
Upon your censure, but remain a loof,  
Though that you cunning had to make the proof.  
For either out of Scripture you must frame  
Your dangerous structure, or maintain the same  
With strange confusion of all Country's fashions,  
Who ne'er will yield unto such rules and passions:  
Nay though you say, you meant judicial seats,  
Where equal tongue for the poor foul entreats:  
For this distinction cannot you excuse,  
Since many great men do all bribes refuse.  
— As for preferment purchased with wealth,  
Which little better is (you say) than stealth:  
Or honours fames for preservations sake,  
For which the world so great a stir doth make,  
Or Country's sweetness, when a wiseman may  
Make every Country a man's worth display:—  
— Yet what a world of men did dear love  
Their Countries above all, 
〈…〉  scorning to move  
One forward step into another's land,  
But for employment as their case doth stand:  
Nay, though they sat in Kingly seat,  
Yet home they must, and make a fair retreat;  
Or courtly Office, which both good and bad  
Do equal get, as favours may be had;  
Or lordly love, which for some private end  
Would entertain you for a welcome friend.  
— All these you care not for, yielding a proof  
That mischiefs hang in honour's glittering roof,  
Ready to fall upon a poor man's back,  
Worse than the tortures of a cruel rack,  
And so in these you are but thus far gross,  
To gain the ● over content by suc● a l●sse:  
But ●s I 〈◊〉, have the same repeated,  
Why is man in this earthly house so seated?  
But to auo●de an idle carelessness,  
And make his time a map of blessedness;  
The Church and Common wealth must have  
The●● several rulers, to maintain and save  
Their fair estates, from the tumultuous hands  
Of strange disordered men, who gazing stand  
To take advantage of confusion;  
If none were raised for preservation,  
If all were quiet in their Country's rest,  
Where were the state of Courts? If none addressed  
Themselves to hear a Lawyer plead his case,  
What emptiness would be in every place?  
If none unto the City did resort,  
As now they do for business, wealth, or sport;  
Morosity would grow as weeds, and men remain  
More brutish than the harsh or dogged swain:  
Then leave so to confine all men at home,  
Nature, and course of times make some men room.  
— As for offences which be personal, 
〈…〉   
Or policy which you dishonest call,  
Or other crimes, hanging on all men's cloaks  
Like shuffled dust, which blinds our e●es, or chokes▪  
What can a Parliament reform, or be  
The better to prevent necessity:  
The world hath custodes which can ne'er be broke,  
And men have manners, which (though you in●oke  
The heavens to redress) will have no change,  
Though that you chide, and with invectives range▪  
In washing of a Negro, 〈◊〉 not true?  
Your labour m●ke, not any other hue:  
You may hold down a bough, but le● it go,  
And it will quickl●e spring, and upward grow:  
So play men's faults with an offensive tongue,  
They let ●ou talk, and think y●u do them wrong,  
And though you careless are, yet all their ca●e  
Is for their pride of life, and be●ter fare;  
Say you remove an● d●e re●o●me some men,  
What do you purify the places then?  
Come, come, while men their lessons do repeat,  
The Master hears the stammering in his seat:  
Look on fair glistering gold, it doth besmear  
The fingers, though you think it ne'er so clear:  
As Courtesans to fiery co●les compared  
(If men unto their wiles are once ensnared)  
which either burne, or make the fingers black,  
So policy for profit works like wrack▪  
— And th●nke you Lords will sit dull at their table, 
None mirth jowab   
If they for solace ●o provide are able?  
Or Ladies want their Monkeys, 'cause that you  
Est●eme them foppish:— They say, this is true,  
All things were made for man him to obey,  
And (as the best sort do) why should not they  
Enjoy their pleasures? Nay they can recite  
A place of Scripture to maintain delight,  
From that same speech, or dialogue, choose whether,  
When Barzillay and David met together.—  
And thus in all things which you would deprave,  
Though you be careless, they a great care have:  
As for your soul, that cannot put the● off,  
They to their own must look, at yours do scoff.  
— You care not for a villain's confidence,  
Nor against virtue, vices impudence;  
Nor any upstart groom, who still doth rise  
As him his gracious Lord doth Patronise,  
Nor any gentry which of arms do brag,  
When worth and virtue do so lamelie lag;  
Nor to command a Province, though it be  
A kind of honour due to sovereignty.  
What of all this? You descant one true song,  
Aiming at that which goodness brings along,  
And you do well:— But virtue telleth this,  
That all her trial from temptation is.  
— As women may be honest, who sit still,  
Penned in a house against proud natures will,  
Not brought abroad, or suffered once to see 
〈…〉   
The hanging labels of dishonesty:  
So may your virtue thrive.— But swell with he●●  
O● pride and lust, let honour you entreat  
To sit aloft, and lie on ivory beds,  
As noble Peers do rest their brainsick heads;  
To drink in cups of gold, fat lambs to kill,  
Then let me see how you yourself could will?  
We know not as you say, how your true soul  
Is wrought upon, abuses to control?  
So I do say, you know not how you may  
Your resolutions alter in the day.  
— Here you annex a pretty argument,  
In praise of valour, and with same intent,  
Against dishonest cowardice complain, 
〈…〉   
As a polluted wise goodness to stain.—  
— Yet none of both can either save or kill  
That soul, For which did Christ the Law fulfil.  
When mongst the jews none were chose out to fight,  
If any's heart did faint, return they might  
Unto their houses, and the Gospel thus  
Peter controls: still dealing so with us,  
That we should humble be, bearing with wrong,  
Leaving revenge to him it doth belong:  
If it be so, damnation doth not fall  
Upon his head that will not fight at all.—  
— I speak not this by way of send excuse,  
But by degrees to come to the abuse,  
For as in valour there may be a pride,  
Which good and true reposed men deride;  
So may a coward, whom the world mistakes,  
Virtue possess, which brainsick ●urie shakes.  
— I hope you do not by this valour mean  
Some furious Aiax in a Tragic Scene,  
Who raving runs to strick, to kill, to stab,  
For every word, or lie, or mock, or drab,  
And when he finds not any so to kill,  
With souler hands upon himself fall will:—  
— Nor such you mean, that after heated brains,  
With furious eyes, and raging tongues complains  
Upon the man, that durst abuse him so,  
Without a pledge the health to overgo,  
Although he see him spewing ripe already,  
With staggering steps and rave over heady:  
— Nor such you mean, who lo●king round about,  
Discovers some weak man among the rout,  
And either falls to flout him, or to scorn,  
Or with some braving gesture overborne,  
●●●umphs against him in an angry fit,  
Because unmoved, he doth in silence fit:—  
— Nor su●e you will that man a coward call,  
That for his God, religion, country shall  
Pour out his blood: Yea for his dear friends sake,  
Or honest cause himself to arms betake;  
Nay though the Law be dangerous in this kind,  
When accidents do chance, lags not behind,  
And this you do express,— As for the rest,  
Of traitor, villain, base, you are not pressed  
For any thing I hear for them to care,  
Therefore you may full w●ll such speeches spare.  
— Now you co●ne in against a misery, 
〈◊〉   
Which doth belong to Fortunes my sterie,  
The pride of ●ise, arising out of wealth,  
To wh●ch you do oppo●e content with health,  
Boasting you● self to be the only man,  
That of content resound the 〈◊〉 can,  
An● still you bring in virtue, of the mind,  
W●●ch worldly greatness needs must come behind:  
All this, moral Philosophy do●h teach,  
But you from Scripture would the doctrine preach:  
Sure, iced be so, you are a happy man,  
And may say more than any other can.  
For true content is worth a Monarchy,  
And troubles with great mischiefs hit the high:  
But as small fire sufficeth to small roast,  
So who want more than they that such things boast:  
As if a pleasure were, pleasure to scorn,  
When yet to modest pleasures we are borne:—  
— For in delights (as I have often said)  
Man may rejoice, and God may be obeyed:  
Yea man may havel is fancy in each thing.  
Which doth him ease, profi●, or pleasure bring, 
〈…〉   
Whether it books, or hawks, or horses be,  
Or shooting, hunting, or a pl●y to see:  
I make no doubt a man may do all this  
Without offence:— So that his ai●e not miss,  
And he which sha●l oppose his fair delight,  
Censured will be 〈…〉 s●ight.  
For how can man in virtue so excel,  
That he is certain always to d●e we●l.  
— The next of note, 
〈…〉  you carelessly deny  
Is kindred whom the State hath raised on high:  
Who in their pride vouchsafe not to look back  
Upon their poor all●e, that all things lack:  
Nay, now they scorn to justify their blood,  
But will ●ome ancient Pedigree make good:—  
— And though a brother's son approach him near,  
Yet will not he his cause by that name hear,  
Sure, 'tis not well; if any such there be,  
That are ashamed their poorest kin to see.  
— But if that God will mean men so advance,  
Whether for virtue or some other chance;  
What's that to you; they care not for your care,  
Nor ye● regard, how that you careless are.  
— For if you stand to boast how you were borne,  
As well as they, take heed of spite and scorn:  
The better course is their good will to try,  
And not by carelessness them to defy.  
What do you know, as Mordichai did say,  
Whether that God did bring them to this way  
Even for your good:— It may be that his p●ide  
With other Vices, which in him reside:  
Shall turn to all the profit of his kin,  
For thus with God the former crimes have been.  
— You follow then to hunt a Prodigal,  
As he is glorious, and a fool withal:  
Faith spare your labour, and you soon shall s●e,  
How for the sa●e he punished will be:  
— If yet you will reform him without cost,  
There is a while nought but your labour lost;  
Until his frantic humour be out spent,  
And the● comes shame and wants incontinent:  
Yea such as worshipped him unto his face,  
Will, if they meet him, gear at his disgrace:  
But if you would unto the world descry,  
Your careless resolution to deny  
Such simple Gulls, what cares the world for this;  
They wish you were better emploide iwis.  
— Next thing you talk of is Opinions blast,  
Which suddenly is spent and overcast;  
And so not to be cared for:— Yet still  
Your finger's itch at Virtue with a will  
●o have the world regard your dearest love,  
●o that which God and godly men approve.  
— You add● withal, how no harsh discontent 
Disconttent.   
Can weak your bow, that is so strongly bend,  
●ut rather make you fit for such a trial,  
●s shall maintain●y your faith without denial.  
— I little say,— For twenty times at least  
●ou have invited us to such a feast;  
●esides; I many things do overpass  
●r fear of mischief, which must needs alas  
●icken a cloud of some displeasure, when  
●nsorious searchers bring judicious men  
〈◊〉 overlook the farthel of your brain  
●king it ill, that thus you dare maintain  
●ch arrogant positions against reason,  
●eing that wisdom may come out of season:—  
— For so a dangerous passage next you make,  
●d do a slender bark to storms betake  
〈◊〉 a stu●'d Ocean, bringing on a stage  
●ur former fortunes, but in such a rage,  
●at you spare none that in your Tragedy  
●ere Actors to increase your misery:  
— But I will spare to talk of this at all,  
●d grant the weakest be not thrust to wall:  
I wish you Virtue thrive: but as I live.  
〈◊〉 hot a zeal will many scandals give,  
●sedome directs good Counsel to bestow,  
〈◊〉 man must not proclaim all he doth know.  
● For when the Frog did with the Bullock swell,  
●dash't his brains out, and so dead he fell.  
— You draw at last to some conclusion,  
But stronger than the whole confusion  
You have failed in:— No grief shall you amate  
No sorrow, 
〈…〉  discontent, your mind rebate,  
No poverty, distress, you● friends despite,  
As if in misery you took delight:  
— Su●e th●s is much: job dealt not with us so,  
He did with humbler steps and paces go,  
He cried his flesh was not a chimney stock,  
His bones of brass, his head a bea●ing block,  
His sides of Adamant, his eyes of stone,  
His heart of marble hard:— Yet you alone  
Dare challenge terror to fight hand to h●nd,  
As in the Giant's war:— Where men did stand  
To toss the rocks against the lightning 〈◊〉,  
And with Typhaeus, jupiter defy:—  
— You do not care for Fortune in her glory,  
To pull down prouder hearts:— It is your story  
To be recorded for a man of wonder,  
That could as well live Atlas' burden under,  
As once endure such mischiefs you relate,  
Or anxious sorrows appointed by Fate:  
— Why, what are you, that dare adventure thus,  
Did ever man the matter so discuss:  
— The Prophets in times past did bear it out,  
Yet of their frailties urged many a doubt:  
The jews who daily for their Law did ●ight  
Allowed their errors, and the stronger might:  
The blessed Apostles had as great a faith,  
And yet they staggered, as the Scripture faith:  
●he Martynes I contesse did constant die,  
●ut yet they were afraid in Gives to ●e,  
●ther good Saint● were glad of some relief,  
〈◊〉 many times affronted d at the● grief.  
— If jeremy were with you face to face,  
●e tell you would the dungeon were a place  
●f mire and death: and so I make no doubt,  
●e was full glad, when he was helped out:  
〈◊〉 Whales vast belly was another hell,  
〈◊〉 jonas, think you, merrily there dwell:  
●nd yet you care not, if your case were such,  
●ou could endure:— Well, this is too too much,  
●nd may with lesser smarts your virtue tyre:  
●hy man, you have but touched a smoking fir●:  
●t take you heed of such a Monarch's rage,  
●at shall an Oven heat, or you engage  
● fury of wild beasts:— How then you fare,  
cannot tell, but I believe you care:—  
● As for your Muse which you do boast so much  
●d careless are who it pe●use, or touch:  
●m your example I do ouerpasse,  
●d gently leave it wi●h you, as it was:  
●ur Epilogue, Postscript, and Epigram  
●●ane not now in any sort to name.  
● I protest, if you do● wish the same  
●oke more after Charity, than Fame:  
●d pray with all my hea●t, fair calms may be  
suspicious to your journey, that you see  
● blacker sky:— For ahab's little cloud  
●d quickly raise the winds to speak aloud.—  
And so farewell.— Yet would you would prepare  
Another song, that you hereafter ●are▪   

〈◊〉 honour, & laudes, & laeto glori● vultu,  
●tdecus, & nive is victoria concolor alis.  
〈◊〉 cunctus lauro perducit ad astra triumphus,  
Castam●●● d●mus, & celso stant colle penates.   Silius Ital. lib. 15. de bell: Punico. 
FINIS.