Superbiae Flagellum, OR, THE WHIP OF PRIDE. By JOHN TAYLOR. LONDON, Printed by G. ELD: 1621. To the Right Worshipful, Worthy, and Learned Gentleman, Sr. THOMAS RICHARDSON Knight, Serjcant at Law, and Speaker in the High Court of Parliament, etc. A double Anagramme. THOMAS RICHARDESONN. AS MAN HONOURED CHRIST, SO CHRIST HONOURED A MAN. YOur name includes, that As man honoured Christ, So God again through Christ honoured a man: For if man truly honour the most Highest Then Christ to honour man both will and can. Right worthy Sir, this in your name is true, You honour Christ, and Christ hath honoured you. RIGHT WORSHIPFUL, But that I am assured that your Noble disposition, in all parts is suitable to the inside of this Book, I should never have dared to Dedicate it to your Patronage: for as it is a Divine Poem, so hath your Worship a religious heart, as it hath an honest intention, so have you a breast ever full of such thoughts, which bring forth worthy actions: as it a Whip or Scourge against all sorts of Pride, so have you ever been an unfeigned lover of Courteous humanity and humility, I humbly beseech your Worship, (although the method and style be plain,) to be pleased to give it favourable entertainment, for the honesty that is in it, and the dutiful affection of the Author, Who is most obsequiously obliged to your Worship, JOHN TAYLOR. To no matter who, no great matter where, yet to be read there is matter why, although not much matter when. IT is no matter into whose hands or censure this my Superbiae Flagellum, or Whipping, or Stripping of Pride fall into, if it come into the view of true Nobility or Gentry, I know it will be charitably accepted. If into the hands of degenerate youngsters, that esteem Pride more than all the Liberal Sciences, who account the four Cardinal virtues, inferior to their own Carnal vices, such a one will put me off with a scornful tush, a pish, or a mew, and commit my Book to the protection of Aiax. If a wiseman read it, I know it will be discreetly censured; if a Fool, his Bolt is soon shot, and I am armed against it; if a Learned man peruse it, he will bear with my bad Scholarship; if an unlearned, I care not for his opinion; if a man of knowledge view it, he will pardon my ignorance; if an ignorant Ass see it, he will bray out his own; if an honest Richman spy it, he will be the poorer in spirit though not in purse; but if a proud Dives handle it, he will esteem it worse than his dogs; if a proud Courtier read it, he will tear it to tatters; whilst a Generous Affable Gentleman, will lovingly entertain it. If beauty chance to behold it, it will bid it welcome, if Pride stand not in the way; if a strong man that is not proud of it, grow acquainted with the contents of my meaning, I think it will content him; if Parents, or children, or all, or any body, that are not poisoned with pride, do but see or hear it distinctly read, and understand it with judgement, I am persuaded it will pass and repass, with friendly usage, but if any of the contrary faction come within the Air of it, they will use it in some sort, as bad as the hangman may use them. And so much for, To no matter who. It is no great matter where this be read, for as a good man (being banished) is never out of his country, because all countries are his, so my Book in Church, Court, City, Country, Castle or Cottage, is one and the same; it may perhaps alter the place where it comes from worse to better, but the place can never alter the honest intents of it from better to worse. Therefore no great matter where. To be read there is matter, why, because it strikes at the root of a most deadly sin, which almost as bad as an universal deluge, hath overflowed the most part of the world; and though the Preachers on Earth, (Gods Trumpets, and ambassadors from Heaven) do diligently and daily strike at this abomination, with the eternal sword of the everlasting Word, yet what they cut down in the day, like Mushrooms, it grows up again thick and threesold in the night, for whilst the husbandman sleeps, the envious man sows tares. Wherefore, I having a talon of knowledge lent me, by which I know that I must render an account one day, how I have employed it, and having Written near forty several pamphlets in former times, I purpose henceforward (God willing) to redeem the time I have so misspent, employing my Pen in such exercises (which though they be no free from a relish of mirth, yet they shall be clear from profanation, scurrility, or obsceneness I do know Pride is at such a height, that my Molehill Muse can never by mineing at her foot, shake her head, for where Divinity prevails not, Poetry in meddling doth but show the Sun's brightness with a Candle. Yet forasmuch as I know that Pride cast Angels out of Heaven, made devils in hell, threw man out of Paradise, was a main causer of the drowning of the first World, is a devowrer of this world, and shall ever be accursed in the world to come, by this knowledge, I have with a mixed invective mildness, showed in this Book the vanities of all sorts of Pride, not that I hope for amendment, but to show my honest intendment. I have seen six or seven fashion hunting Gallants together sit scorning, and deriding a better man than any of themselves, only because either his Hat was of the old Block, or that his Ruff was not so richly laced, his Cloak hath been too plain, his Beard of the old translation, his Boots and Spurs of the precedent second edition, and for such slight occasions a man hath been slighted, jeered and wondered at, as if he had been but a Zany to the fashion, or a man made for the purpose for them to whet their scorn upon, and therefore to read this, there is a matter why. It is not much matter when, for be it read on Friday the Turks Holiday, on Saturday the jews Sabbath, on Sunday the Lord's day, or on any day or all days, nights or hours, there is Divinity with Alacrity, Poetry with honest mirth, and every thing so interwoven, one with another, that if it please not the generality, yet I hope in particularity it will be tolerably censured by all that hate Pride, and love humility. And therefore, not much matter when. JOHN TAYLOR. A FEW LINES, TO SMALL PURPOSE, against the Scandalous Aspersions, that are either maliciously, or ignorantly cast upon the Poets and Poems of these Times. THere doth a strange, and true opinion run, That Poots write much worse than they have done: And how so poor their daily writings are, As though their best inventions were thread bare. And how no new things from them now doth spring, But all hath refrence from some other thing. And that their daily doings do reveal, How they from one another silch and steal, As if amongst themed were a statute made, That they may freely use the thieving trade. And some there are that will not stick to say, That many Poets living at this day, Who have the Hebrew, Latin, Greek, at will, And in th' Italian and thè French have skill, These are the greatest thieves they say, of all That use the Trade (or Art) Poetical. For ancient Bards, and Poets in strange tongues, Compiled have their verses and their songs: And those to whom those tongues are rightly known, Translating them, make others verse their own, As one that steals a Cloak, and presently Makes it his own, by altering of the die. So whole boookes, and whole sentences have been Stolen, and the stealers, great applause did win, And by their filching thought great men of fame, By those that knew not the right Author's name. For mine own part, my Conscience witness is, I ne'er was guilty of such theft as this, Unto such robbery I could never reach, Because I understand no foreign speech. To prove that I am from such filching free, Latin and French are heathen-Greeke to me, The Grecian, and the Hebrew Charactars', I know as well, as I can reach the Stars. The sweet Italian, and the Chip Chop Dutch, I know the man i'th' Moon can speak as much. Should I from English Authors, but purloin, It would be soon found counterfeited coin. Then since I cannot steal, but some will spy, I'll truly use mine own, let others lie. Yet to excuse the writers, that now write, Because they bring no better things to light: 'tis because bounty from the world is fled, True liberality is almost dead. Reward is lodged in dark oblivion deep, Bewitched (I think) into an endless sleep, That though a man in study take great pains, And empt his veins, and puluerize his brains, To write a Poem well, which being writ Wthall his judgement, Reason, Art, and Wit, And at his own charge, print and pay for all, And give away most free, and liberal Two, three, or four, or five hundred books. For his reward he shall have nods and looks; That all the profit a man's pains hath got, Will not suffice one meal to feed a Cat. Yet Noble Wcstminster, thou still art free, And for thy bounty I am bound to thee: For hadst not thou, and thy Inhabitants, From Time to Time relieved and helped my wants, I had long since bid Poetry adieu And therefore still my thanks shall be to you. Next to the Court, in general I am bound To you, for many friendships I have found. There (when my purse hath often wanted bait) To fill or feed it, I haue had receit. So much for that, I'll now no more rehearse, They show their loves in prose, my thanks in verse, When death, Maecenas did of life deprive, Few of his Noble Tribe were left alive, This makes Invention to be mean and hard, When Pride and Avarice doth killreward. And yet me thinks, it plainly doth appear, men's writings are as good as e'er they were. Good lines are like a Banquet ill employed, Where too much feeding hath the stomach cloyed. Good verses fall sometimes (by course of fate) Into their hands that are prejudicate. And though, the Writer ne'er so well hath penned, Yet they'll find fault with what they cannot mend. Thus many a learned well composed line, Hath been as Pearl that's cast before a swine. Or more familiarly to make compare, Like Aquavitae given unto a Mare. These fellows, (glutted with variety) Hold Good lines in a loathed satiety, Whiest paltry Rhyming, Libels, jigs, and jests, Are to their appetites continual feafts. With which their fancies they do feed and fill, And take the Ill for good, the Good for ill. Whilst like to Monkeys, (scorning wholesome meat) They grredily do poisonous spiders eat. So let them feed until their humours burst, And thus much bold to tell them here I durst. That Poetry is now as good as ever, If bounty, to relieve her would endeavour. men's minds are worse than they have been of yore, Inuention's good now, as it was before. Let liberality awake, and then Each Poet in his hand will take a pen, And with rare lines enrich a world of paper, Shall make Apollo, and the Muse's caper. FINIS. Superbiae Flagellum, or the Whip of Pride. WHen all things were as wrapped in sable night, And Ebon darkness muffled up the light: If any man fetch his slory higher, let him take my book for nought. When neither Sun, or Moon, nor Stars had shined, And when no fire, no Water, Earth or Wind, No harvest, Autumn, Winter, when no Spring, No Bird, Beast, Fish, nor any creeping thing, When there was neither Time nor place, nor space, And silence did the Chaos round embrace: Then did the Archworkmaster of this All, Create this Massy Universal Ball. And with his mighty word brought all to pass, Saying but Let there Be, and done it was. Let there be Day, Night, Water, Earth, Herbs, Trees Let there be Sun, Moon, Stars, fish, fowl that flees, Beasts of the Field, he said but, Let there be, And all things were created as we see. Thus every sensible and senseless thing, The High-Creators Word to pass did bring: And as in viewing all his works he stood, He saw that all things were exceeding good. Thus having furnished Seas, and Earth, and Skies; Abundantly with all varieties, Like a Magnificent and sumptuous Fcast, For th' entertainment of some welcome Guest, When Beasts and Birds, and every living Creature, And the Earth's fruits did multiply by Nature; Then did th'eternal Trinity betake Itself to Council, and said, Let us make, Not Let there be, as unto all things else, But LET US MAKE MAN, that the rest excels; According TO OVERDO IMAGE LET US MAKE In perfect Holiness and Righteousness. MAN, and then did th'Almighty Red Earth take, With which he form Adam, every limine, And (having made him) breathed life in him. Lo, thus the first Man never was a Child, No way with sin original defiled: But with high supernatural Understanding, He over all the World had sole commanding. Yet though to him the Regency was given, As Earth's Lieutenant to the God of Heaven, Though he commanded all Created things, As Deputy under the King of Kings; Though he so highly here was dignifide, To humble him, not to be puffed with Pride, He could not brag or boast of high borne birth, For he was form out of slime and earth: No Beast, fish, worm, fowl, herb, weed, stone, or tree, But are of a more ancient house than he; For they were made before him, which proves this That their Antiquity is more than his. Thus both himself, and his beloved Spouse, Are by Creation of the younger house, And whilst they lived in perfect Holiness, Their richest Garments were bare Nakedness, True Innocency were their chiefest weeds, (For Righteousness no Masque or Visor needs.) The royal'st robes that our first Parents had, Was a free Conscience with Uprightness clad; They needed ne'er to shift; the clothes they wore Was Nakedness, and they desired no more; Until at last, that Hell-polluting sin, With Disobedience soiled their Souls within, And having lost their holiness Perfection, They held their Nakedness an Imperfection. Then (being both ashamed) they both did frame Garments, as weeds of their deserved shame. Thus, when as sin had brought God's curse on man Then shame to make Apparel first began, ere man had sinned, most plain it doth appear, He neither did, or needed Garments wear, For his Apparel did at first begin, To be the Robes of penance for his sin. Thus all the brood of Adam, and of Eve, The true use of Apparel may perceive, That they are Liveries, Badges, unto all Of our sins, and our Parents woeful fall. Then morethen mad, these mad-brained people be (Or else they see, and will not seem to see) That these same Robes (with Pride) that makes them swell Are tokens that our best desert is hell. Much like unto a Traitor to his King 〈◊〉 That would his Country to destruction bring, Whose Treasons being proved apparently, He by the Law is justly judged to dye, And when he looks for his deserved death, A Pardon comes and gives him longer breath, I think this man most madly would appear That would a halter in a glory wear, Because he with a halter merited Of life, to be quite disinherited But if he should vaingloriously persist To make a Rope of silk or golden twice, And wear't as a more honourable show Of his Rebellion, than course hemp or tow, Might not men justly say he were an Ass, Triumphing that he once a Villain was, And that he wore a Halter for the nonce, In pride that he deserved hanging once? Such with our Heavenly father is the Case, Of our first Parents and their sinful Race, Apparel is the miserable sign, That we are Traitors to our Lord divine, And we (like Rebels) still most pride do take In that which still most humble should us make, Apparel is the prison for our sin Which most should shame, yet most we Glory in; Apparel is the sheet of shame as't were Which (for our penance) on our backs we bear, For man Apparel never did receive, Till he eternal Death deferued to have. And thus Apparel to our sense doth tell Our sinnes'gainst Heaven, and our desert of Hell. How vain is it for man, a clod of Earth, To boast of his high progeny, or Birth, Because (perhaps) his Ancestors were good, And sprung from Royal, or from Noble blood, Where Virtuous worth did in their minds inherit, Who gained their Honours by Desert and Merit; Whose service for their Country never failed, Who (justly) lived beloved, and died bewailed; Whose Affability, and Charity, Guided with pious true sincerity, Who to their states loved all their lives to join Love before Lands, Compassion before Coin? Yet when they died, left wealth, place, state, and name To Heirs, who bury all in Pride & shame, But as the Sacred Truth most truly faith, No man is saved by another's Faith; So though some honourable Rascals have Turned their good Fathers to their timeless grave, And like Ignoble noble Reprobates, Possess their names, possessions and estates, Yet (for they want their Virtues and Deserts) They are but Bastards to their better parts. Manasse; was good Hezechiahs' son, And with his Crown into all Vice did run; The Sire the title of good King did gain, The son's Abominations all did stain; Honour is better well deserved then had, To have it undeserved, that Honour's bad. In Rome an ancient Law there sometimes was, Men should through Virtue unto Honour pass: And 'tis a Rule that evermore hath been, That honour's best which a man's self doth win. 'tis no Inheritance, nor can it run Successively from Father to the Son; But if the Father nobly were inclined, And that the Son retain his worthy mind, If with his Father's goods he doth possess His Goodness, all the world must then confess, That that Son's Honour doth itself display To be the Father's equal every way. Thus good men's Honours can no Honour be To their degenerate posterity, But 'tis a man's own Virtue, or his Vice, That makes his Honour high or low in price. Of Birth, or Parents, no man can be proud, Pride of Apparel here is disallowed, Pride of our Riches is most Transitory, Pride of our Beauty is a fading Glory: Pride of our wisdom is most foolish folly; Pride of our holiness is most unholy, Pride of our strength is weakness in our thought, And Pride in any thing will come to nought. Pride hath been Author of the worst of Evils, Transforming glorious Angels, into Devils, ●say 14. 4. When Babel's Tower 'gan proudly to aspire, With tongues confusion, they were paid their hire. Through Pride the King of Babel's glory ceased, And for seven years it turned him to a beast: And Baltazar that next him did succeed, Lost life, and left his Empire to the Daniel 4. Daniel 5. The Medes and Persians. Mede, For Pride, to Tyre and Zidons' wicked Kings The Prophet a most just destruction brings. Acts 12. ●osephus ●●b. 19 ●●p. 7. Acts 8. Herod midst his ungodly glory vain, Through Pride was eaten up with worms, and slain. Great Alexander, King of Macedon Disdained to be his father Phillip's son, But he from jupiter would be descended, Plutarch ●n the life ●f Alexander. And as a god be honoured and attended, Yet Bain'de at Babylon he proved but man, His godhead ended foolish as't began. ●e was ●pysned at Babylon. There was in Sicily a proud Physician, Menecrates, and he through high ambition, To be a god himself would needs prefer, And would (forsooth) be named jupiter, King Dionysius making a great feast, This foole-god daigned there to be a guest, Who by himself was at a table placed, (Because his godhead should the more be graced) The other Guests themselves did feed and fill, He at an empty table still, sat still. At last with humble low Sir Reverence, A fellow came with fire and frankinscence, And offered to his godship, (saying then) Perfumes were fit for gods, and meat for men: The god in anger rose incontinent Well laughed at, and an hungered, home he went. The Roman Emperor Domitian Would be a god, was murdered by a man. Caligula would be a god of wonder, And counterfeit the lightning, and the thunder; Yet every Real heavenly Thundercracke, This caitiff in such fear and terror strake, That he would quake, and shake, & hide his head In any hole, or underneath his bed. And when this godless god had many slain, A Tribune dashed out his ungodly brain. And thus th' Almighty still 'gainst Pride doth frown And casts Ambition headlong tumbling down Great Pompey would be all the world's superior, And Caesar unto none would be inferior; But as they both did live ambitiously, So both of them untimely deaths did dye. The one in Egypt had his final fall, The other murdered in the Capital. A number more Examples are beside, Which shows the miserable fall of Pride: And do men think to go to Heaven from henc● By Pride, which cast the Angels headlong thrnce Or do they through their Pride suppose to dwel● With God, when Pride did make the Devils in he●● It is a Vice which God abhors and hates, And 'gainst it doth denounce most fearful threats Oh, what a hellish vanity is't then, That doth bewitch vain women, and vile men, That rather than their Pride and they will sever, They will be severed from their God for ever? I will not say but Wisdom, Beauty, Health, Strength, Courage, Magnanimity, and Wealth, ●mpires and Kingdoms, rule of Sea, and Land, Are Blessings given by God's all-giving hand; But not because on whom they are bestowed, Should in the stead of Humbleness wax proud, Or with vain glory have their hearts upheaved, ●or why? what ere they have they have received: 1. Cor. 4. And therefore Christian Kings their styles do grace King By the Grace of God, of such a place; Because by his especial providence They hold Majestical Pre-eminence. And as there is distinction of Estates, Some emperors, Kings, and mighty potentates, Superiors and Inferiors, each degree, As Gods foreknowing Knowledge did foresee: Yet he did not bestow his bounteous Grace, To make the great men proud, or mean men base; Abundant wealth he to the Rich doth lend, That they the poor should succour and defend. He hath given strength and vigour to the strong, That they should guard the weak from taking wrong: To some he knowledge doth and wisdom grant Because they should instruct the Ignorant, But unto no man God his gifts doth give, To make him proud, or proudly here to live. For Pride of state, birth, wisdom, beauty, streng●● And Pride in any thing, will fall at length, But to be proud of Garments that we wear, Is the most foolish pride a heart can bear. For as they are the Robes of sin and shame, Yet more may be considered in the same: Be they compact of silk, or clothe of Gold, Or cloth, or stuffs (of which there's manifold Let them be laced and faced, or cut, or plame, Or any way to please the wearers brain, And then let him or her that is so clad, Consider but from whence these stuffs were h●● How Mercers, Drapers, silkmen were the Iayle●● And how the Executioners were Tailors, That did both draw and quarter, slash and cut, And into shape, misshapen Remnants put. Consider this, and you will grant me than That Garments are the workmanship of man. Which being granted no man can deny, But that it is most base Idolatry, T'adore or worship a proud paltry knave, Because the Mercer's shop hath made him brave Or is it not a foolish vile mistaking, To Honour things that are a * A Tailor is but a man; therefore it is Idolatry to worship his workmanship Tailors making ●ake a vow, that never whilst I live Reverence to Apparel will I give; Some goodness in the wearer I'll expect, Or else from me he shall have small Respect; ●in him virtue, and true worth I see He shall have heart and hand, and cap and knee. 'tis laudable there should be difference made Betwixt a Courtier, and a man of Trade: For sense or Reason never would allow, A Prince to wear a habit for the Blow. Nor that a Carter vainly should aspire, To thrust himself into the Court attire. Distinctions of Office, and Estates Should habit men according to their rates, Thus I rich Garments no way do condemn, But I say no man should be proud of them. In Rome, a worthy Law there once was made That every man, of each degree and Trade, Some mark or Badge, about him still should bear Whereby men knew what all men's callings were. The Consuls bearing the Imperial sway, (To whose command the rest did all obey) In token they had power to save or spill, Had Rods and Axes borne before them still. The Censors, Tribunes, AEdiles, and the Praetor's The Provosts, Questors, and the conservators And as their offices were sundry varied, So were they known by things before them carri●● The Mercer in his hat did wear some tough, Or shred of Silk, or Gold, his trading stuff; Drapers a piece of List, Weavers a quill, Or Shuttle, and the Millers wore a Mill. And as men sundry callings did apply, So they wore Emblems to be known thereby But if that Law were but enacted have, How like a plucked crow, would Pride sppn appe●● Some Tailors would be very mad no that, To wear each one a Bodkin in his hat; There's many a wealthy Whoremaster would sk●● And stamp, and start, if he should wear a whip But yet if every thief of each degree, Were bound to wear a halter, God bless me: A Butcher still should wear a Calf or Bull, Myself (a Waterman) an Oar or Skull. And so of every trade both high and low, Men (by their badgs) would their functions kno●● And if this Law the State would but allow, Some would wear calf's skins, that wear velu● no●● Then jack and jill, and john a Drones his issue, Would not be trapped thus in Gold and Tissue. 'tis strange a coxcomb should be crammed with pride Because he hath got on a Satin hide: A Grogreine outside, or a silver Case, Some fourercene groce of buttons, and Gold lace; When as perhaps the corpse that carries all, Hath more diseases than an Hospital, And (which is worst of all) his Soul within, Stinks before God, polluted with all sin. Rome's great Arch-tyrant Nero, amongst all The matchless vices he was taxed withal, (The which in Histories are truly told,) Was said t'have shoe ties all wrought o'er with gold, If in an Emperor (that did command Almost the whole world, both by Sea and Land, Who countermanded Indian Mines and gems, jewels, and almost all earth's Diadems,) To wear gold shoestrings were a noted crime, What may it then be called at this time, When many, below Ostlers in degree, Shall (in that point) be deck'r as brave as lie? Thus Pride's an over weening self opinion, A soul destroyer, come from Hell's dominion; Which makes vainglorious fools, & new found mad●● Forget they are of Eve's good brood and adam's. But yet though Pride be a most deadly sin, What numbers by it do their livings win? A world of people daily live thereby; Who (were it not for it) would starve and die, Thus (by corruption of the time) this Devil Is grown a good, bad, necessary evil. She is the Mercers only fruitful crop, She is the Silkman, and th'embroiderers prop; She is the Haberdasher's chiefest Stock, She feeds the Hat-sellers with block on block; She makes the Dyers daily live to dye, And dye to live, and get great wealth thereby; She (every Winter) doth the Draper feed, With food and fucll She supplies his need. She is the Tailor's goddess; and upon her He daily doth attend to do her honour; All the inventions of his studious pate, He at her shrine doth ever consecrate, He takes the world for fashions that excel, From Germany, from France, from Spain, from hell And would himself be out of fashion quite, But that Pride in new fashions doth delight, Silkweavers (of the which abundance are) Were't not for Pride would live, & die most bare: Sempsters with ruffs & cuffs, & quoifes, & cawls, And falls, (were't not for pride) would soon have falls. The Shoemaker's neat, spanish, or polony, Would have but single-soaled receipt of money. The sweet Perfumers, would be out of favour, And hardly could be saviours by their savour. The glittering jeweller, and lapidary, (But for Pride's help) were in a poor quandary, The goldsmith's plate would stand upon his shelf, And's Rings & Chains he might wear out himself. Thus Pride is grown to such a height, I say, That were she banished, many would decay: For many hundred thousands are you see, Which from Pride only, have meat, clothes, & fee: No marvel than she hath so many friends, When as such numbers on her still depends, Pride is their Mistress, she maintains them still, And they must serve her, or their case is ill. But as so many numbers numberless, Do live and flourish hcere by Pride's excess: So are there more upon the other side, Toiled and tormented still to maintain Pride. The painful Ploughman's pains do never cease, For he must pay his Rent, or lose his lease, And though his Father and himself before, Have oft relieved poor beggars at their door; Yet now his Fine and Rent so high is reared, That his own meat and clothes are scarcely cleared Let him toil Night and Day, in light and dark, Lie with the Lamb down, rise up with the Lark Dig, delve, plough, sow, rake, harrow, mow, lop, fell Plant, graft, hedge, ditch, thresh, winnow, buy & sell Yet all the money that his pains can win, His Landlord hath a purse to put it in. What though his cattle with the Murrain dye, Or that the Earth her fruitfulness deny? Let him beg, steal, grieve, labour and lament, The Quarter comes, and he must pay his Rent; And though his Fine and Rent be high, yet higher It shall be raised if once it doth expire: Let him and his be hunger-starved and pined, His Landlord hath decreed his bones to grind: And all this cark and care, and toil of his, Most chiefly for this only purpose is, That his gay Landlord may wear silk & feather whilst he poor drudge can scare get freeze or leather Because his Landlady may dog the fashion, Hce's racked and tortured without all compassion; Because his Landlord's Heir may have renown Of Gentle, though the Father be a Clown: Because his landlord's daughters (decked with pride) With ill got portions may be Ladyfide. In brief, poor tenants pinch for clothes and food To dawb with pride their landlords & their brood. The time hath been (and some alive knows when) A Gentleman would keep some twenty men, Some thirty, and some forty, less or more, (As their Revenues did supply their store.) And with their Charities did freely feed The Widow, Fatherless, and poor man's need, But than did Pride keep residence in Hell, And was not come upon the earth to dwell: Then Love and Charity were at the best, Expressed in Action, not in words professed. Then conscience did keep men in much more awe, Than the severest rigour of the Law, And then did men fear God (with true intent,) For's Goodness, not for fear of punishment. But since the Leprosy of Pride hath spread The world all over, from the foot to head: Good bounteous house keeping is quite destroyed, And large revenues other ways employed. Means that would four men meat and means allow, Are turned to garters, and to roses now, That which kept twenty, in the days of old, By Satan is turned satin, silk, and gold, And one man now in garments he doth wear, A thousand acres, on his back doth bear, Whose ancestors in former times did give, Means for a hundred people well to live. Now all is shrunk, (in this vainglorious age) T'atire a coach, a fooreman, and a page, To dice, drink, drabs, tobacco, hawks & hounds, These are th'expense of many thousand pounds, Whilst many thousands starve, and daily perish, For want of that which these things used to cherish. There is another Pride, which some profess, Who pinch their bellies, for their backs excess: For though their guts through want of fodder clings, That they will make sweet filthy fiddle strings; Yet they will suffer their maws pine and lack, To trap with rich comparisons the back. These people, (for their Pride) do justice still, Upon themselves, although against their will. They do in their own stomaches, try, examine, And punish outward Pride, with inward famine. But sure the people can be good for nothing. Whose reputation only lies in clothing: Because the hangman oft may execute, A thief or traitor in a Satin suit, And that suit which did from the gallows drop, May be again hanged in a Brokers shop, And then again hanged, and bought, and worn, And secondly (perhaps) to Tyburn borne: And so at sundry times, for sundry crimes, The Hangman may sell one suit sixteen times, And every Rascal, that the same did fit, To be exceeding pocky proud of it. And all this while, (if I be not mistook) It rests unpaid for, in the Mercer's book. Thus many simple honest people have, Giun worship to a Brokers wardrobe slave, Thus Tyburn ornaments may be the chief, To grace a graceless arrant whore, or thief. A Servingman, I encased clothes have seen, That did himself so strangely overween, That with himself he out of knowledge grew, And therefore all his old friends he misknewe, Until at last his Glory did decease, His outside faced with tatters, rags and grease, Then did the changing time, the youth transform From Pride to be as lowly as a worm. A many of these fellows may be had, That's meek or proud, as clothes are good or bad. I leave true Noble Gentry all this while, Out of the reach of my invective style, 'tis fit that those of worthy race and place, Should be distinguished from the Vulgar base. Particulars I'll not to question call, My Satire is 'gainst Pride in general. Soft Raiment is in Princes Courts allowed, Not that the wearers should thereof be proud; For worth and wisdom knows most certainly, That Hell gives Pride, and Heaven Humility, And be their garments ne'er so rare or rich, They never can make Pride their hearts bewitch. Then if all sorts of men considered this, Most vain the pride of any raiment is, For neither sea, land, fish, fowl, worm, or beast, But man's beholding to the most and least. The silly Sheep puts off his coat each year, And gives it to forgetful man to wear: The Ox, Calf, Goat, and Deer do not refuse To yield their skins, to make him boots & shoes, And the poor Silkworm labours night and day T'adorn and garnish man with rich array: Therefore if men of this did rightly think, Humility would grow, and Pride would shrink. Fowls of the Air do yield both fans & plumes And a poor Civet Cat allows perfumes. The Earth is ripped and boweled rend and torn, For Gold and silver which by man is worn: And sea and land are raked, and searched & sought, For jewels too far fetched, and too dear bought. Thus man's beholding still (to make him trim) Unto all creatures, and not they to him. Nature (without man's help) doth them supply, And man without their help would straue and dic. If men (I say) these things considered well, Pride then would soon be tumbled down to hell. Their golden suits that make them much renowned, Is but the guts and garbage of the Ground: Their Civet (that affords such dainty scents) Is but a poor Cats sweeting Excrements; Their rarest jewels (which most glister forth) Are more for outward show then inward worth, They are high valued at all times, and season, But for what reason, none can give a reason, The best of them, like whores, have ever been, Most fair without, and full of bane within. And let a great man wear a piece of glass, It (for his sake) will for a Diamond pass; But let a man that's of but mean degree, Wear a fair Diamond, yet it glass must be. This valuing of a jewel is most fit, It should not grace a man, man should grace it. A good man to his suit is a repute, A knave's repute lies only in his suit. And for a stone, that but 3. drams hath weighed, Of precious poison, hundreds have been paid. And who can tell how many lives were lost, In fetching home the Babbles of such cost? (For many of them are as dearly bought. As if they from * The ●old of ●lood that ●he Iewes ●ought with the ●hirty pei●es of sil●er, which ●udas ●rought ●acke alaine after ●e betrayed Christ, Mat. 27. 7. Acts 1. 19 Acheldama were brought.) Yet some rush through (fantasique pates to please) Rocks, sands, & change of air, rough winds & seas Storms, tempests, gusts, flaws, pirates, sword, & fire, Death, or else slavery, (never to retire.) And thus Pride's various humours to suffice, A number hazard these calamities. When our own Country doth afford us here, jewels more precious, nothing nigh so dear. A whetstone is more necessary sure, A grindstone much more profit doth procure: But for a * A millstone is a poereles jewel. millstone, that's a jewel rare, With which no other stone can make compare. The loadstone is the means to find the rest, But of all stones the millstone is the best. Free stones and artificial bricks I grant, Are stones, which men in building cannot want: And the flintstone can yield us fire and heat, But yet the millstone yields us bread to eat. The tilestone keeps us dry, the roadstone bides, And holds fast Boats, in tempests, winds, & tides, The chalkstone serves for lime, or for account To score, how reckon do abate or mount. Pebbles, and gravel, mend high ways I know, And ballast ships, which else would overthrow. And this much I'll maintain here with my pen, These are the stones that most do profit men: These, these are they, if we consider well, That Saphires, and the Diamonds do excel, The Pearl, the Em'rauld, and the Turkess blew, The sanguine Coral, Ambers golden hue, The Crystal, jacinth, Achate, Ruby red, The Carbuncle, Squared, Cut, and Polished, The Onyx, Topaz, jaspar, Hematite, The Sable jet, the Touch, and Chrysolite; All these considered as they are indeed, Are but vain toys that doth man's fancy feed; The stones I named before, do much more good For building, sailing, lodging, firing, food. Yet jewels for their lawful use are sent, To be a lustre, and an ornament For State, magnificence, and Princely port, To show a Kingdom's glory, at the Court; And God (I know) ordained them to be worn, Superior States to honour and adorn, And for the uses they were made are good, If (as they should be) they are understood: T'adorn our persons they are still allowed, But not to buy too dear, or make us proud. The Holy Ghost in Exodus recites, How Aaron (High Priest of the Israelites) Twelve several stones did on his Breastplate bear, Which of the twelve Tribes a remembrance were; But they were mystical, prophetic tropes, And figures of Salvations future hopes. But God did never give or Gold or gem, Or jewel, that we should take pride in them. The Devil laughed lately at the stinking stir, We had about * Two invective pamphlets against the monstrous and shapeless disguises of men and women. Hic Mulier, and Haec ●ir The Masculine apparelled Feminine, And Feminine attired Masculine, The Woman-man, Man-woman, choose you whether, The Female-male, Male-female both, yet neither; Hells Pantomimics that themselves bedights, L●ke shameless double sexed Hermophradites, Virago Roaring Girls, that to their middle, To know what sex they were, was half a Riddle, Brave trimmed & trussed, with daggers & with dags, Stout Captain Maudlin's feather bravely wags, Lieutenant * Female Soldiers. Dol, and valiant Ensign Bess, All armed with impudence and shamelessness; Whose Calves egg starch may in some sort be taken As if they had been hanged to smoke like Bacon, Whose borrowed hair (perhaps) not long before Dropped from the head of some diseased Whore, Or one that at the Gallows made her Will, Late choked with the Hangman's Pickadill. In which respect, a Sow, a Cat, a Mare, More modest than these foolish Females are. For the bruit beasts (continual night and day) Do wear their own still (and so do not they.) But these things have so well been banged & firked And Epigrammed and Satyrd, whipped and Ierked, Cudgeled and bastinadoed at the Court, And Comically stag'de to make men sport, lyged, and (with all reason) mocked in Rhyme, And made the only scornful theme of Time, And Ballad-mongers had so great a task, (As if their muses all had got the laske.) That no more time therein my pains I'll spend, But freely leave them to amend, or end. I saw a fellow take a white loaves pith, And rub his masters white shoes clean therewith And I did know that fellow, (for his pride) To want both bread and meat before he died. Some I have heard of, that have been so fine, To wash and bathe themselves in milk or wine, Or else with whites of eggs, their faces garnish, Which makes them look like visors, or new varnish Good bread, and oatmeal hath been spilt like trash My Lady polecats dainty hands to wash: Such there hath been, but now if such there are, I wish that want of food may be their share. Some practice every day the Painter's trade, And strive to mend the work that God hath made. But these deceivers are deceived far, With falsely striving to amend, they mar: With devilish daubing, plast'ring they do spread, Deforming so themselves with white and red, The end of all their cunning that is shown, ●s God will scarcely know them for his own. ●n a great frost, bare breasted, and unlaced, I have seen some as low as to their waist: One half attired, the other half stark bare, Shows that they half ashamed, half shameless are, Half, (or else all) from what they should be erring, And neither fish or flesh, nor good red herring. I blowed my nails when I did them behold, And yet that naked Pride would feel no cold. Some every day do powder so their hair, That they like Ghosts, or Millers doc appear: But let them powder all that ere they can, Their Pride will stink before both God & man. Ther was a trade's man's wife, which I could name (But that I'll not divulge abroad her shame) Which a strong legion of good garments wore, As gowns and petticoats, and kirtles store. Smocks, headtires, aprones, shadows, shaparoons (Whimwhams, & whirligigs to please Baboons jewels, rings, ooches, brooches, bracelets, chains (More than too much to fit her idle brains) (Besides, she paid (not counting muffs & ruffs) Four pounds six shillings for two pair of cuffs 'twill make a man half mad, such worms as those The general gifts of God should thus engross. And that such numbers want their needful use, Whilst hellish Pride perverts them to abuse. Now a few lines to paper I will put, Of men's Beards strange and variable cut: In which there's some do take as vain a Pride, As almost in all other things beside. Some are reaped most substantial, like a brush, Which makes a Natural wit known by the bush (And in my time of some men I have heard, Whose wisdom have been only wealth & beard Many of these the proverb well doth fit, Which says Bush natural, more hair then wit. Some seem as they were starched stiff and fine Like to the bristles of some angry swine: And some (to set their love's desire on edge) Are cut and prun'de like to a quickset hedge. Some like a spade, some like a fork, some square, Some round, some mowed like stubble, some stark bare, Some sharp Steletto fashion, dagger like, That may with whispering a man's eyes out pike; Some with the hammer cut, or Roman T, Their beards extravagant reformed must be, Some with the quadrate, some triangle fashion, Some circular, some oval in translation, Some perpendicular in longitude, Some like a thicket for their crassitude, That heights, depths, bredths, triform, square, oval, round, And rules geometrical in beards are found, Besides the upper lip's strange variation, Corrected from mutation to mutation; As't were from tithing unto tithing sent, Pride gives to pride continual punishment. Sun (spite their teeth) like thatched eves downward grows And some grows upwards in despite their nose. Some their mustatioes of such length do keep, That very well they may a manger sweep: Which in beer, ale or wine they drinking plunge, And suck the liquor up, as't 'twere a Sponge; But 'tis a Slovens beastly Pride, I think, To wash his beard where other men must drink. And some (because they will not rob the cup, Their upper chaps like pot hooks are turned up, The Barbers thus (like Tailors) still must be, Acquainted with each cuts variety: Yet though with beards thus merrily I play, 'tis only against Pride which I inveigh: For let men wear their hair or their attire According as their states or minds desire, So as no puffed up Pride their hearts possess, And they use Gods good gifts with thankfulness. There's many an idle shallow pated Gull, Thinks his own wisdom to be wonderful: Against Pride of worldly wisdom. And that the State themselves do much forget, Because he in authoritie's not set: And having scarely wit to rule a Cottage, Thinks he could guide a kingdom with his dotage. True wisdom is man's only guide and guard, To live here, to live better afterward. It is a rich man's chief pre-eminence, And 'tis a poor man's stay, and best defence. But worldly wisdom is the ground of all The mischiefs that to man did ever fall. God's wisdom is within the Gospel hid, Which we to* search, are by our Saviour bid. 1. Cor. 2. 7. Thus Pride of humane wisdom is all vain, And foolish fancies of man's idle brain. Pride of our knowledge, we away must throw Against Pride of humane knowledge For he knows most, which least doth seem to know One Apple from the tree of life is more, Then from the tree of knowledge half a score; 'tis good for us to know our Master's will, But the not doing it, makes knowledge ill. there's many know, the Just in heaven shall dwell, Yet they unjustly run the way to hell. The life Eternal no way can be won, But to know God, and * joh. 17. 3: jesus Christ his Son. Christ, (to his people) by his word and passion, Taught men the joyful * Luke 1. 73 knowledge of salvation. I rather had by knowledge, raise my chance, Then to be poor with barb rous ignorance; Yet better 'twere I nothing understood, Then to know goodness, and to do no good. Thus knowledge, worthy is of dignity, But not to make the knowers proud thereby. For if men would, to know themselves endeavour, Pride of their knowledge would infect them never. Pride of our riches is a painful pleasure, Like sumpter horses laden with rich treasure, Against Pride of riches. So Misers bear their wealth as they are able, Till Death the ostler makes the grave their stable. There's some take pride in treasure basely got, Have it, yet want it, as they had it not; And though to get it, no vile means they spare, To spend it on themselves they seldom dare; How can a base extortionizing Boar, Get riches ill, and give God thanks therefore? 'tis all one, if a thief, a bawd, a witch, Or a Bribe taker should grow damned rich, And for their trash, got with their hellish pranks, The hypocriticke slaves will give God thanks. No let the litter of such whelps, Give thanks to th'devil (author of their helps) To give God thanks, it is almost all one, To make him partner in extortion. Thus if men get their wealth by means that's evil, Let them not give God thanks, but thank the devil. Yet wealth the gift of God hath ever been, But not such wealth that's only got by sin; Nor any wealth if men take pride therein. And those who put their foolish confidence In Riches, trusting to their false defence; Those that with Mammon are bewitched so, Our Sauiour'gainst them threats a fearful * Luk. 2 Woe. Humility with Riches may be blest, But Pride's a poison God doth still detest. Pride of our Learning's vain, it doth appear, Against Pride of Learnin For though men study many a weary year, And learned as much, as possibly the brain, Or scope of man's Inventions may attain, Yet after all their studies, truth doth show, Much more is what they know not, than they know, To learn by bad men's vices, vice to shun, By good men's good, what should by us be done, This is the learning we should practise most, Not to be proud thereof, or vainly boast. A Prince's favour is a precious thing, Against b'ing proud of Princ favours. Yet it doth many unto ruin bring; Because the havers of it proudly use it, And (to their own ambitious ends) abuse it. If men that are so stately and so strange, Would but remember how time oft doth change, And note how some in former times did spread, By their examples they would take some heed, Comparison. For as a cart wheel in the way goes round, The Spoak that's highest is quickly at the ground, So Envy, or just cause, or misconceit, In Prince's Courts, continually do wait, That he that is this day Magnifico To morrow may go by ●●eronimo The spokes that now are highest in the wheels, Are in a moment lowest by the heels. Haman was proud, past reasons bounds or scope, And his vainglory ended in a rope, And his ten sons, in duty to obey Their father, followed him the self same way. Those men that harbour Pride within their breast, Do seldom end their days in peace and rest. But if they do, disgrace and shame withal, Are the chief waiters on their funeral. Where honour is with noble virtue mixed, It like a Rock stands permanent and fixed, The snares of envy, or the traps of hate Could never, nor shall ever hurt that state: Like Adamant it doth beat back the battery, Of spiteful malice, and deceiving flattery, For it with Pride can never be infected, But humbly is supernally protected, Such with their Kings shall ever be beloved, And like to fixed stars, stand fast, unmoved. 〈◊〉 〈◊〉 of 〈◊〉 Those that are proud of beauty, let them know, Their Pride is but a fickle, fading show. A smoke, a bubble, a time-tosted toy, A Luna like, sraile, ever changing joy. For as a tide of flood, slowed to the height, Do●h (in a moment) fall to ebbing strait: So beauty, when it is most fair and fine, (Like new plucked flowers) doth presently decline. That man or woman's virtue doth excel, If with their beauty chastity doth dwell: But Pride of beauty is a mark most sure, That th'owners of it, use it to procure The Paphian pastime, and the Cyprian game, The sports of Venus, and the acts of shame, To breed the heat of Cupid's lustful flame. Oft beauty hath fair chastity displaced, But chastity, hath beauty ever graced. For 'tis a Maxim, those have ever been, That are most fair without, most fowl within. Too oft hath beauty, by disloyalty, Branded itself with lasting infamy, That one frail creature, (nobly will descended) (Proud of her fairness) foully hath offended, And on her house and kindred, laid a blot, That the dishonour ne'er will be forgot. But a fair feature virtuously: nclined, A beauteous outside, and a pious mind, Such are Gods Images Epitomies, And Cabinets of heanens blest treasuries: And therefore be thy feature, fair or foul, Let inward virtues beautify the soul. Pride of our strength, shows weakness in our wit, 〈◊〉 〈◊〉 of 〈◊〉 Because the Colic, or an Ague fit, The toothache, or the pricking of a pin, Oft lets the strength out, and the weakness in. The Tribe of Dans great glory, * Sampsons' strength ●udges ●19. By a weak woman was o'erthrown at length. And sure there's many do themselves much wrong In being proud because they are made strong, For a great number living now there are, Can wrestle, throw the sledge, or pitch the bar, That on their backs four hundred weight can bear And horse shoes (with their fifts) in sunder tear, Yet never use their strength in any thing, To serve their God, their country, or their King. But with outrageous acts their lives pursue, As if God gave them strength but as their due, As though they like the Giants could remove, And hurl great mountains at the head of jove, Or like Gargantua, or Polypheme, Or Gogmagog, their boisterous fancies dream, That they more wonders by their strength can do, Then Hercules could e'er attain unto. Let those Goliahs', that in strength take pride, Know that the Lord of Hosts doth them deride, And what they are (that proudly brag and swell Of strength) let any man but note them well, If hurt or sickness make their strength decay, A man shall never see such Cows as they. Being strong, their minds on God they never set; In weakness, justly he doth them forget: Strength, thus like headstrong lads they do abuse it, For want of Reasons bridle how to use it. Pride of our child's vaine; our proper stem Against Pride of our havir children. Must either dye from us, or we from them. If our examples of the life we live Enrich them not more than the gifts we give, If (disobedient) they despise mstruction, And will perversely run into destruction; Much better had it been, we had not been Begetters of such Imps of shame and sin. Children no duty to such Parents owe, Who suffer vice their youth to overgrow, Neglect to teach thy son in younger years, He shall reject thee in thy hoary hairs, The way to make our children us obey, Is that ourselves from God run not astray, Such measure to our maker as we meet, 'tis just, that such, we from our children get. Th' Apostle Paul exhorteth more and less, To be all children in maliciousness: That is to say, as children harmless be, So we should from maliciousness be free. Thus Pride of birth, apparel, wealth, strength, state, And Pride of humane wisdom God doth hate: Of knowledge, learning, beauty, children and The Pride of Prince's favour cannot stand. And Pride in any thing shall evermore, Be barred and shut from heavens Eternal door, For whosoever will believe and look, Shall find examples in the sacred book: That God hath euer'gainst the proud withstood, And that a proud heart never came to good. He saith Pride is* destruction, and again Toby 4. That Pride is* hateful before God and men: How Pride's beginning is from God to fall, Eccle. 10. And of all sin is the* original. Who taketh hold on Pride, in great affliction Shall be o'erthrown, filled with God's malediction. Pride was not made for man, man hath no part In Pride, for God a Proverbs 16. Pro. 29. Eccle. 29. Matt. 23. Luke 14. 18 Luke 1. ludeth 9 abhorreth a proud heart, And ' 'tis decreed by the Almighty's doom, That Pride unto a fearful fall shall come. A person that is proud, ne'er pleased God yet: For how can they please him whom they forget? Yet as before I said, again I'll say, That Pride to such a height is grown this day: That many a thousand thousand family, Were't not for Pride would beg, or starve and die. And the most part of them are men of might, Who in Pride's quarrel will both speak and fight: I therefore have no hope to put her down, But Satyre-like, to tell her of her own. There is another Pride which I must touch, It is so bad, so base, so too too much: b Against libelers. Most of these libelers have an Itching vein of Rhyming, which with much scratching makes scurvy lines & so from itch to seratch, from scratch to scurvy, & from scurvy to seabbed they proceed in time, with their botching, to be termed (by knaves and fools) scald Poets. Which is, if any man's good fortune be, To rise to Honourable dignity, Or through infirmity, or wilfulness, Men fall unhappily into distress. That Libelers do spirit their wits like froth, To rail at Honour, and dishonour both. These Mongrel whelps are ever snarling still, Hating men's goodness, glorying in their ill, Like bloodhound Curs they daily hunt and sent, And rhyme and jig on others detriment: Supposing it a very virtuous thing, To be an arrant Knave in libelling. Forsooth these Screech-owls would be called the wits, Whose flashes fly abroad by girds and fits: Who do their mangy Muses magnify: Making their sport of men's calamity, But yet for all their hateful hellish mirth, They are the vilest cowards on the earth: For there's not one that doth a libel frame, Dares for his ears subscribe to it his name. 'tis a base brutish pride to take a pen, And libel on the miseries of men; For why all men are mortal, weak and frail, And all, from what they should be fall and fail. And therefore men should in these slip'ry times Bewail men's miseries, and hate their crimes: Let him that stands take heed he doth not fall, And not rejoice in men's mishaps at all. It is too much for Libelers to meddle, To make their Muse a Hangman or a Beadle: At men's misfortunes to deride and jest, To add distress to those that are distressed. As I do hold men's vices to be vile, So at their miseries I'll never smile, And in a word (lest tediousness offend) Alibeller's a Knave, and there's an end. Thus having of Pride's various forms related And how of God, and good men it is hated: I think it fit some Lines in praise to write, Of Virtues which to Pride are opposite. For vice with show of Virtue blinds the eye, And Virtue makes vice known apparently. When falsehood is examined and compared With Truth, it makes truth have the more regard. The Crow seems blackest when the Swan stands near And goodness makes the ill most bad appear: So virtues that are contrary to vices, Make them contemptible, and base in prices: Humility, if it be well embraced, The praise of Humility It makes disdainful Pride, disdained, disgraced: Humility is a most heavenly gift, The Stayre that doth (to Glory) men up lift. None but the meek and lowly humbled spirit Shall true eternal happiness inherit: Those that are humble honour * Eccle. 19 God always, And only those will he to honour raise. If thou be'st great in state, give thanks therefore And humble still thyself, so much the more. He that is humble, loves his Christian brother, And thinks himself * Phil. 2. 3. inferior to all other; Those that are meek the Lord shall ever guide, And * Psal; 25. 9 teach them in his ways still to abide. For though the Lord be high, he hath respect Unto the * Ps. 138. 6. lowly, whom he will protect. Humility, and lowliness goes on, Still before honour, (as saith Solomon) He that is humble here and free from strife, Shall for * Prou. 22. 4. reward have glory, wealth, and life. He that himself doth humble, certainly, Our Saviour saith shall be * Mat. 23. 12. exalted high. He that with Christ will wear a glorious Crown Must cast himself, (as Christ did) humbly down And like to the rebounding of a ball, The way to rise, must first be, low to fall. For God the Father will accept of none, That put not on the meekness of his Son: If Proudly thou do lift thyself on high, God and his blessings, from thee, still will fly: But if thou humble, meek, and lowly be, God and his blessings will come down to thee. ●f thou wouldst travel unto heaven, then know, ●umility's the way that thou must go. ●f in presumptuous paths of Pride, thou tread, 'tis the right wrong way that to hell doth lead. ●now that thy birth, attire, strength, beauty, place, ●re given unto thee by God's special grace: ●now that thy wisdom, learning, and thy wealth, Thy life, thy Prince's favour, beauty, health, ●nd whatsoever thou canst goodness call, ●as by God's bounty given unto thee all. ●nd know that of thine own thou dost possess, ●othing but sin, and woeful wretchedness, Christian's Pride should only be in this, A Pride which is fit for all estates. When he can say that God his Father is. When grace and mercy, (well applied) afford, ●o make him brother unto Christ his Lord. When he unto the holy Ghost can say, ●hou art my Schoolmaster, whom I'll obey; When he can call the Saints his fellows, and ●●y to the Angels, for my guard you stand, This is a laudable, and Christian Pride, 〈◊〉 know Christ, and to know him crucified. This is that meek ambition, low aspiring, Which all men should be earnest in desiring: Thus to be proudly humble, is the thing, Which will us to the state of glory bring. But yet beware; Pride hypocritical, Puts not humilities cloak on at all: A lofty mind, with lowly cap and knee, Is humble Pride, and meek hypocrisy. Ambitious minds, with adulating looks, Like courteous Crowne-aspiring* Bullinbrookes'; King Henry the 4. As a great ship ill suited with small sail, As judas meant all mischief, cried All haibe, Like the humility of Absalon: This shadowed Pride, much danger waits upon These are the counterfeit (God saue ye Sirs) That have their flattries in particulars, That courteously can hide their proud intents, Under varieties of compliments. These vipers bend the knee, and kiss the hand, And swear, (sweet Sir) I am at your command. And proudly make humility a screw, To wring themselves into opinions view. This Pride is hateful, dangerous, and vile, And shall itself (at last) itself beguile. Thus Pride is deadly sin, & sin brings shame, Which here I leave to hell, from whence it came FINIS.