CHARACTERS AND ELEGIES.  
BY FRANCIS Wortley, Knight and Baronet.  
Printed in the year, M DC XLVI.   

TO THE LOVERS OF HONOUR & poesy.  
GENTLEMEN,  
YOu whose constitutions are even and equal, not over-balanced with earthly and base metal, love Honour and Gallantry in any man, & virtus in hoste probatur. You who know God made all things by his own Rule of Proportion, (in weight, measure and number:) you who are friends to that Divine, Noble, and royal Art of Poesy, for what is it but well weighed words, made even by that Lesbian Rule of Proportion? you can best judge of these fancies dedicated to you, as they are meant. The subject of my Poetry is noble, and the noblest of God's creatures, Man, brave men, loyal men, who have died like Jonathan and his brothers, either with the King, or in his Cause, (most of them) the other were worthy a better Muse as well as they.  
This way of service to the memory of the dead wants not precedents worthy our imitations, Kings and Prophets, and the greatest lawgiver, whom I will take for my first precedent of Poetry, even Moses, who from God's own mouth gave the Law to his own people: he composed such a song, as the lamb and Angels make use of it, (Apoc. 15.) which was his song of deliverance he left composed, and so first sanctified Poetry, as Christ and his Apostles in the New Testament by the allegation of the psalms and Prophets, who were both Poets and Vates. Also S. Paul sanctified the Heathen Poets. David, vir secundùm cor Dei, that pious Prince, that martial King, that glorious man of God, truly deserved that glorious Epithet, Princeps Poetarum. Solomon, the wisest of men, composed his Songs and Canticles. David in this way of Poesy made an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for Saul and Jonathan. And Jeremy made the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for good Josias. He that goes up to the mountain of God, shall meet the Prophets with musical raptures. The Jews buried their dead with great ceremony, and had their Praeficaes, women singers, their {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, their songs of mourning and lamentation, their burning of Incense and sweet odours for their Kings, and solemn mournings for their Princes. They mourned and fasted (1 Sam. 31. 13. and 2 Sam. 1. 12.) for their Kings, they mourned many days, as for Moses and Joshua, and so for Josias; for whom (as I said) Jeremy made the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. The chief mourner at every resting place sung the usual {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, or as we call it, the burden of the song; like that in Ier. 9 18. that our eyes may run down with tears, and our eyelids gush out with waters. And this they did in hope of Resurrection, as well as honour of the dead, for they comforted their friends with places of Scripture fullest of comfort, as that of Esay 25. 8. He will swallow up death in victory, and wipe away all tears: And Psal. 72. 16. They shall flourish and spring again as the grass on the earth. And they called the churchyard, or burying place, BETH CHAIIM, Domus viventium, the house of the living.  
The Primitive Church used such Ceremonies in this way, as would pass for Popery amongst us now adays▪ though it was in the purest times of the Church used, (so much as it was by mistake abused) and turned to Idolatry. But if that were a just exception against lawful Ceremonies, it may stand as well against Doctrine as Discipline, for both have been abused, the one by heretics, the other by schismatics, and both aught to be observed, the one in ordine ad esse Ecclesiae, the other ad bene esse. So this kind of poesy hath warrant beyond exception, and this ceremony of burial: He who wanted it amongst the Jews was said to have the burial of an ass, so Ier. 22. Jeconia was said to have such a burial.  
Thus much I have said to satisfy the curious, or rather ignorant concerning Poesy, and the honourable mention and memory of the dead: And they who had it not in the Primitive Church (if it could be had) were said to have insepultam sepulturam. As for my Characters and Translations, they are fruits of fancy, and were but as Salads are to solid dishes, to sharpen the appetite: so these to my serious studies were, or as David's Harp, to the melancholy thoughts of my imprisonment. I must acknowledge (with thanks to God) I found singular comfort in this way, and this sufferance, and that it set an edge upon my overtyred and dulled brain, and these fancies were the fire warmed them. My wish is, they may be accepted of such as know how to judge, and have so much honour not to misinterpret good meaning, and my zeal to the Cause wherein I suffer. I thank heaven, God hath supplied me with a large measure of patience and comfort, as pledges of his favour, and so much charity▪ I wish them rather a right understanding, than any ill; and such a proportion of inward comfort as may make them as happy in their Liberty as I am in prison. Let them therefore with Charity read, what they find in this little Volume, and such an encouragement may produce to the view of the world, my more serious Studies, to which these were but a preparative, and as I said before, a salad to more solid dishes, which I will promise you shall be served up, if this please; if not, I have not lost my patience, much less the comfort of my fancy, (which none can take from me) and I can content myself with that Greek saying, which suits me as well as if it had been made for me,  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. 
The Motto of my Family.  
AMICITIAS VOLO, INIMICITIAS SPERNO.  
I study my friends, and scorn my causeless enemies.  
This is the Resolution of your Servant, Fr. Wortley.   

CHARACTERS AND ELEGIES.  

CHARACT. I. The Character of His royal majesty.  
MY sovereign is a King, whose virtues make his claim as good to a Crown, as his blood and his birthright doth to this: yet no King in Europe can derive his right from more royal, virtuous, and victorious Predecessors than he, nor better prove his title in relation to all three, than my Master can. What the Britains lost to the Saxons, they to the Danes, and the Norman got from both, is his birthright, besides the kingdoms of Scotland and Ireland, and Principality of Wales, additions to the Normans Conquest: Had he begun his first Quinquenium, as he hath spent these last, and drawn that blood abroad which hath been spilled at home; had he been as quick in justice, as he hath been apt to mercy; had he brought in the Scots into this kingdom, (as his Father did;) had they not been called in, my Master had been the most powerful and the most happy King in Christendom, but he was born to reign when the Aspects of the Planets were malignant, and in unhappy conjunctions or oppositions, in relation to his kingdoms, disposing Subjects to innovation in Religion, and immoderate desires of liberty, (as that great Master in astrology, Tichobrahi, in his Observations upon that fatal Comet preceded the German war, foretold.) 'tis true, Planets may dispose, but cannot necessitate; Imperant astra sensui, non rationi, nil voluntatem impellunt, for otherwise they should be guilty of our sins, not we. When my Master is upon his Throne of Justice, he is like the tongue of the balance, and makes the Scales stand right and equal betwixt the extremes, mercy and Judgement: but God cast into the scale of mercy some grains of his favour, which turned the scale, and made him the most mild, pious, and best beloved Prince of Christendom: yet who can say that ever he feared to do justice, or spared it, if not over-entreated by such as made too great an advantage of his goodness? It was a saying of Seneca's, that Parcere omnibus & nullis est aequa crudelitas, but it is greater cruelty to the good to spare all, then to the bad to spare none. Seneca says, Clementia tutum Regem in aperto ostendit, for that, he said, begot the love of the people, and I say it should make him reign in the hearts and affections of his Subjects; but never good King was worse understood, nor more unhappily mistaken. All I can or will say, is, the faults which were laid to his charge in the beginning of his troubles, (but whispered) are now thwarted so, that they become {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, contradictory one to the other, and one of them must fall. At first he was weak, now he is thought too politic; at first easy, now too stiff; at first too peaceful, now too martial: In a word, I need not write his Character, if his History be not wronged; I cannot make so good an one, as that will prove him: To which I leave him, but with hopes to see him break through this cloud, (which overshadows him) and shine as bright and gloriously as ever, or more, (improved by these sad trials) which shall be my Prayer for my Master, and aught to be of every loving Subject for his sovereign.   

II. The Character of the Queen's majesty.  
THe Queen is a Lady of Illustrious blood and birth, as any of Europe, (except her own daughters) whose Father casts the scale, and gives it them, derived from him, who is really one of the best born Princes of Christendom, except his own Son. She was daughter to that Mars of France, Henry the Great, (truly the greatest France ever had) as well for royal blood, heroic virtues, as power and dominion. At home few Princes were so beloved, abroad none more feared, for his Sword was as glorious as his Wisdom. Her mother was a Lady of great blood and wisdom, as appeared by her Government of France, (a people uncapable of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the government of Woman) that must, and will confess itself more happy in her regiment, than it hath been ever since (although victorious) under the service or command of her two great States men the Cardinals, she commanding that in love and obedience, which reason of State hath since conquered in France. The beauty of our Queen was as royal and sovereign as her blood and virtues, and true parallels, yet concur in the centre. Wisdom and constancy are her portion in this world, and her Piety bids fair for the next. Her wisdom appears to all admiration, for she hath outdone all agents of her sex, much more of her quality, in her negotiations, her love adding wings to her spirit, and that strength to her body, to expedite what the most active here or abroad thought improbable, nay impossible to be effected. For her constancy, I wonder at that, more than this, that for a crown she dare not change her Religion, having such a precedent as her glorious Father, (in all but that) and yet admire it more, considering her love to the King, and the advantage her wisdom assures the change would bring to their designs, the perfection of the precedents, the one in constancy, the other in change, Ladies being more apt to follow the old French, than the new English fashion. If I knew her not wise, as royal and pious as either, I could most admire her favours to those of our Nation in France, considering her sufferance, and her Husbands here; yet she is still a Sanctuary to her husband's friends, (a rare precedent of charity) and in all this so cheerful, she rather encourageth others, than seems to sink under such a weight of afflictions, and in this exceeds herself as much as her sex in the other. Though I would not have her mutable, yet from my soul I wish her conformable to the King in her Religion, which must be the work of heaven; In the mean time I wish that we were as really charitable, as she is truly pious, that she could see our faith by our good works, that they might as much convince her conscience to change, as reason of State might and does move her reason to that conformity, and truly binds her to it. In a word, were she thus, I know no Nation under heaven so happy as we must then confess ourselves, who have now made ourselves Ludibrium mundi, the scorn of the world, as much despised abroad, as we lately were glorious: who like Esop's dog, have forsaken the substance, and snatched at shadows, and our loss is really as irreparable, as his is feigned, if heaven help not.   

III. The hopeful Prince.  
AS the sea is the Centre of the Element of water, to which all rivers tend, and in which they empty their fullness: So is my Prince the Sea of royal virtues, the Centre of Princely blood, from which we hope springs of virtues, and honour, nay rivers will break forth and enrich the world in future; As all rays have a point where they begin, and a Centre or point of concourse either directly or by reflex where they meet or terminate, so there is no line or ray of virtue, that meets not in this point of concourse, no point of piety of honour which we may not petere principia from his royal Progenitors, and terminate it in him. Fashions follow the humours of the people, and they the dispositions of men's minds, dispositions are much governed (in respect of the remote cause) by the influence and aspects of the Stars, and that by the supreme cause of causes: If we look with the eyes of nature, we may wonder at the times; if of grace; we have deserved the worst we suffer, by abusing the best blessings we enjoyed. If this hinder not, I know no reason, but we may look for happy times, and derive them from these lesser wheels, moved by the greater. Look on my Prince, if you (Martial spirits) expect action, and derive him from that Boanerges, the son of Thunder, Henry of France, the greatest of that name, nay of her Kings: If for peaceful and politic government, look northward upon King James the Solomon of his time, the Prince of peace on earth: If you look to be glorious in foreign conquests, derive him from William the Conqueror (who began younger than he) and with happy success subdued his Rebels, joined with the power of France, and made both Henry of France and Philip his son know, that he meant to be a Conqueror: If you look for glorious action further from home, derive him from the First Richard, or the First Edward, whose names were as terrible to infidels, as William to the Saxons, & as much renowned amongst all Christian Princes: If nearer home, draw his line from the Victorious Edwards, the glorious Henry's: If you would have him subtly politic, with less respect to sovereign honour, fetch him from the Eleventh Lewis of France: If more wise and truly valiant, and better skilled to govern the English, either in the martial or civil way, or politic, derive him from him, from whom he derives his right to the crown, the seventh Henry: If you would have him pious and patient, and struggle with his Stars with prudent magnanimity: joined with these virtues, look upon his royal Parents, and pray that like our third Henry, they after these storms may be as happy in my Prince their son, our hopes, as he and his Queen were in our First Edward, in relation to both kingdoms: that after as long a reign of his royal Parents, he may (as he did) give law to both kingdoms, and settle the three kingdoms, and leave them in as much glory, as he did this.   

IV. A true Character of the Illustrious James Duke of York.  
THe Duke of York is a Prince for his birth may compare with any of Europe, (being my Master, his brother's parallel) and I dare say cannot suffer in the comparison. He owns his royal Father, and is as like him as Nature could cast him in so Princely a mould: so like he is, we may invert that royal Epithet was given his Father, Jacobissimus Carolus, to Carolissimus Jacobus: and he makes it good. Those who know him, know I flatter him not, if I say his disposition owns his Illustrious blood, and his Gallantry speaks the languages of his birth. I dare promise his Princely Brother a gallant second, and as faithful as he can hope him. As valiant Clarence was to our glorious 5. Henry, so shall James be to his victorious Brother. Had Frances Mars her glorious 4. Henry seen these blossoms springing from his Flower-de-luce, he would have rejoiced as much as so great a King could, to see his dearest daughter, and his so lively Character their mother so happy in this blessing, as it repairs or counterballances the sad condition of her present fortune: And he would have righted his interest in them, and have made England know he was their Grandfather, (which the world shall see by their glorious actions.) It is not novelty, out of our Histories to produce examples, that our wisest and most victorious Kings and Princes have by a supreme power been raised out of the dust, and have erected stately monuments and glorious trophies upon such sad foundations as ours must build on; So William triumphed over his Rebellious Normans, in spite of the power of France, and after over the English: so our second Henry, our third, our fourth, and seventh, (to omit others) made themselves glorious in spite of suppression and sad trials, and were (like gold refined in the furnace) made more glorious, happy, and wise by their afflictions, for the sweetness of changes appears best in oppositions. He knows not true happiness, who hath not felt some adversity. Sharp Schools make the best Scholars. Who knows not the sad effects of war, cannot value Peace. And no Prince manages Peace so happily, as he who knows the evil of War, yet knows how to put on his arms, as well as to lay them aside. In a word, this hardship our hopes have suffered, hath much improved them, and I dare promise to the world happiness from it, and I hope a share in his, whose title entitles my hope and interest in him, as well as my Princely Master.   

V. The Character of a Noble general.  
A Noble general is a man who hath peace with heaven, and forgets not he is to make his account to God, as well as man, and therefore dares not do that he knows not how to answer to God, in respect of his conscience, nor man in regard of his honour: he knows he is not fit for command of others, is not master of himself, and therefore studies that first; yet is not such self-lover that he forgets his duty to either God or his Prince, it being no question, whether a general should obey God, or man, he first examines the quarrel before he accepts his Commission, and that satisfied dares die in it, and that is his rule by which he directs his service. And as the Seaman by his compass stears his course by that Card, yet varies his course as he does in his voyage, applying his experience to Occasions, yet still with an eye upon his Card, he often turns his eyes inward, and there finds his Character of his own charge: An Army of as different humours, and dispositions, as Hannibal's Army was, and desires to govern his way: never one Nation was more entire in obedience, never general more absolute in command, never general studied his Commission more, never Army executed it better. Had Carthage been as good a master, as he a servant, he had Mastered Rome. He cannot be happy in command, that knows not to obey, and by that learned to command. That Prince or State puts an Army into a young soldier's charge, its probable may pay as dear for his Learning, as he that trusts his fortune in a Ship without a Pilot: If he speed well he is more beholden to chance, than discretion; this disadvantage is too great for a wise man to adventure the trust, and an honest man the charge: Passions and sensualities are not more obnoxious to the soul in the natural Body, than these are to a general in relation to the body politic, good servants they are, but dangerous masters: As the senses present objects to the fancy, and that to the intellect, yet still the Will commands: so he is not in this without his well-chosen and well-rewarded intelligence and correspondency, nor without his own judgement, and his choice counsels, yet keeps still the prerogative of his command, not so premptory, as absolute. And as the soul loves every member, yet makes use of it, and communicates liberally to its occasions, as it relates to the body, so he commands not but with as much love, yet indulges not so any member of his body, nor sense, or faculty of his soul, but he prefers the body to any member, and the soul to any sense, and will rather curb, and suppress an insolency or presumption in either, then endanger the whole, and knows that is less cruelty to the good to spare all, then to the bad to save none. He looks upon his Officers as his senses, and his soldiers as his members, yet had rather cut off a finger then be deaf, or lose a hand then his eyes. And this care of his is happily requited with a dutiful regard and affection unto his soldiers. And yet he in respect to his Officers accounts himself singulis major, and to his Army, universis minor. In a word, as God trusts the soul with the charge and command of the body, so is he trusted with his Army, and is as loath to hazard that, but fears not: Much less denies to deliver up his commission, or make his account, when called for, by the supreme power, and hath always his account ready in respect to that supreme Commission of Gods, or that inferior of man's, and therefore fears no more to hazard or leave it (when a just occasion commands it) than a well satisfied Christian to die in God and his Princes just cause, whose faith hath already Crowned his head with glorious Martyrdom, and such a general deserves as well the glory of a Rom● Triumph, as the Martyr his Aureola.   

VI. A true English Protestant  
IS one who professeth the Doctrine and Discipline of the Church of England, established first by General counsels and Synods, and after confirmed by the known laws of the kingdom, and professeth against the contrary. He sticks to the Protestation of Ausburge, whence he had his name; he loves the unity of the Church so, that he endeavours next her verity in faith, her unity and conformity in Discipline with that Church, not daring to broach new opinions, nor preach them to disturb the peace of his aged Mother. Private interpretations of Scripture he approves not, but submits his own, and maintains none against the received and approved Doctrine of the Church, whereof he is a member: He thinks that Evangelical counsel is to be observed, that all things must be done in order and decency: He conceives the King to be the Head of the Church, as it is personal, not spiritual, and hath sworn him God's Deputy in Government, and trusted with the sword, which he must not bear in vain: He dares not question his Authority, who is only answerable to God, but in his heart honours him as his vicegerent, and knows that to resist his power, is to resist him that gave it; and though the penalty be damnation, yet he fears not that so much as the offence given to God, who gave the power: He confesses an obligation to God's moral laws, and man's judicial, and that there must be as well obedience active as passive, to the one, as the other: He knows Christ's spiritual kingdom opposeth not the temporal claim and power of Kings, but Cesar must have his tribute (the badge of Conquest) as God must have his in the acknowledgement of his protection. He dares call his sovereign the Anointed of God, since God called Cyrus a Heathen so, not for the holiness of external unction, but the internal character of supreme power, and Saul a demoniac, a persecutor, a murderer: so he can make a difference between types and metaphors, the one being in persons, the other in words. He conceives passive obedience always due to the power of the King, where active cannot be performed with a good conscience. He believes faith alone cannot, nor doth justify without works, but both together, the first before God, the second before men. He believes God rewards above merit, yet that there is difference in glory, and reward, though all have fullness. Traditions and Ceremonies he reverences, as they are in Antiquity, and stream from the springs of original purity, not to the necessity of Doctrine, but Discipline. He detests Parity in Church or in commonwealth, as tending to Anarchy, and destroy those it will follow. He thinks it not fit to pull down the Cantrells of an arch till the key-stone be settled, and then the greater the weight is, the stronger it will be; he likes the fabric of the old so well, he thinks the change may be dangerous. He dares not swear against his conscience, nor vow implicit obedience to occasional ordinances. He thinks no authority but the same, or a greater than that to whom he hath made a Judicial vow, can disannul it. He is loyal for Conscience sake to his sovereign, charitable for God's sake to his Neighbour, and dares not do that unto another, he cannot be content should be done to himself; much less rob his sovereign of his birthright, or deface God's character; he thinks Dixi vos dii estis belongs supremely to his sovereign, ministerially to his subjects: he dares not distinguish betwixt the King and his Person, and think the one at Westminster, the other in his army; and hazard that in the field to save that at Westminster, he likes not that nice distinction forged in the school of the Jesuits, derived from the devil's logic: His heart thinks no disloyal thought, much less dares he speak a word to lessen the reverence due to majesty, not for fear of punishment, but the sin; who dares not forsake his sovereign in his adversity, lest God deny him in his necessity; who in a dungeon can find more comfort, than they who commanded him thither. He with Joseph finds his Keepers wrought by a supreme power to mercy, if not trust, whose cheerfulness is a comfort to his fellow-Prisoners, and no less advantage to himself, God making him the instrument of their happiness in their adversities, and him happy in his gallant cheerfulness, and magnanimous patience. In a word, he dares in his Princes just quarrel meet death with as much courage, as David met Goliath, as Daniel went into the lion's Den, or the three Children into the fiery furnace, and in the midst of his tortures, can with as much cheerfulness sing his Nunc dimitte, as Simeon did with his Christ in his arms.  
This is your true Cavallier.   

VII. An Antinomian, or anabaptistical Independent  
IS one who wonders that S. Paul would refer himself (though for conformities sake) to a council, he having an equal share with Peter in the division of the Circumcision, and the uncircumcision: he cannot endure to hear of counsels or Synods, and is much troubled that he approves of the Altar, and yet well pleased that he refers the Minister for his livelihood to it, though he tithes not mint nor anise (as not approving tithes) yet he neglects the weightiest matters of the Law, and in this agrees with the Pharisee. You shall find him pointed in the New Testament (with a Vae vobis) who love the chief seats at feasts, and make long prayers in widow's houses, and lead silly women captive; He approves not that Evangelical council, to work out salvation with fear and trembling, for this toucheth too much upon our obligation to the Law; Besides, fear is opposite to faith, and trembling to boldness; he is as bold as blind Byard, and scarce will be beholding to Christ for his security; He thinks himself of a higher form in the school of God's Church, then to submit to the pedagogy of the Law moral, judicial, or ceremonial; he hath found a shorter cut to heaven then the Catholic Church ever heard of, and a cheaper, (faith without works) he thinks canonical obedience a badge of the beast, and subordination to temporal or ecclesiastical powers, of a forfeiture of the freedom of faith; An oath he avoides as a snare for his Conscience, and is so tender in this kind, he wisely refuseth the national Covenant; if he hath taken the oath of supremacy, or that of Allegiance, he hath repented it with more sorrow and detestation than any of his sins; he is confident the spiritual power of Christ's kingdom here, disingages him of all temporal obligation; The Hornet is not a worse Neighbour to the Bee, than he is to the Presbyterian, and robs his Hive as oft both of his honey and Bees; he talks much of a new began kingdom of Christ, set up in the hearts and souls of the Saints, which dischargeth him of all Secular duty. He is confident, that this is that kingdom of Glory here, which shall last a thousand years, and expects no other. He hath heard the last trump, which like the voice of an Angel is not heard, but of those to whom it was sent. He is confident Christ hath already divided the world into two parts, the Goats and the Sheep, and they are severed. He thrusts the Presbyterian out of the flock, as Linsey Wolsie was out of the Jewish Temple. He will not allow a Bishop and Presbyter to differ in power, but Roman-like takes that himself as his due, which they could not agree on, and would make a congregational hierarchy as absolute, as the Presbyter a classical, or the Bishop an episcopal. In a word, he hath spun his Religion to so fine a thread, that it may more fitly be termed a mystery than a Profession: his charity is as invisible as his Faith, and his Hope as his charity: he is in this indeed to be praised, he is of so public a spirit, that he would have a community of all things: he can endure no prerogative but that of theirs, (that of Faith) which gives him a title to all ours: and of so harmless an humility he is, he avoweth that we need no fig-leaves to cover nakedness, Crescite & multiplicamini is the first command, and all he sticks to, he would have none baptised but such as can give an account of their faith, but thinks it needless to give any either to God or man of their works: he thinks that Faith is the form that gives the esse to the Sacraments, but not good works the bene esse to Faith, and so either he will go to heaven without them, or else he thinks that God doth his Faith wrong, and his own promise more.   

VIII. A Jesuit  
IS to the moderate Papist, as the Puritan to the Protestant; For his original he is descended from Ignatius, and begotten in spiritual adultery upon the Pope's Spouse: he was nursed with much care, and educated with as much in the Pope's school, at the Austrian charge, better read in the politics than Divinity, though in both learned beyond the common reach. The Anabaptist and he look several ways, yet they are like Samson's Foxes tied together by the tails with firebrands, and commonly endanger the Country that harbours them. The Esseni were not more austere in the Jewish Church, than he in the Christian. They agree in this both alike, enemies to Cesar. He is to the Pope, as the Pharisee was to the highpriest, always of his council, commonly of the Quorum: he will compass as much ground as either to gain a Proselyte: his endeavour is thankfulness to the Pope for care of his education, and to the Austrian for his charges: he requites them both, and becomes an useful instrument to advance the hierarchy of the one, and the tyranny of the other.  
The Pharisee was not a greater observer of Traditions than he, nor prouder of his Philacteree, than he of his Order; he is so well versed in Questions, that the Pharisee did not trouble our Saviour more with Dilemmaes, than he with dangerous Problems doth the Catholic Church; none improves an Order more than he, nor is a greater husband of the common stock, which is so great an one, that with his golden key, and his picklock, or his screw of Confession, he rules the counsels of most Princes, and crooks them to his own ends. Though he seems to deny the world, no man hath a greater share in it; No man pretends greater piety to God, purity and humility in himself, nor charitable equity to Man, than he. He dares challenge God to account, and thinks him so great a debtor, that he is able to leave a huge treasure of Supererogation to the Church, and quit scores with him; yet in conclusion proves a Bankrupt, and owes more than he can ever hope to pay; and yet so proud, he scorns to compound with his Redeemer, or make use of his Surety. He thinks Christ did himself and his Master the Pope wrong with his humility, and blames him he made no more use of his Legions of Angels to establish a temporal Monarchy. There is no Text troubles him more than Peter's paying tribute to Cesar, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, & ter negabis, are far more easy of digestion, and trouble him less to answer. Pro te & me he conceives are words of dangerous consequence, and had he been of Christ's council, should have been spared. In a word, he hath gotten more for his Master and himself, than Christ ever challenged, or meant to Saint Peter, or his Successor, either in that hierarchy he claims, or the temporal power he usurps, which he pretends is propter bonum Ecclesiae, with which clause or caution, he can absolve any judicial Oath, though sealed with the Sacrament, and signed by a Legion of Cardinals, as Pope Paschall did his with Henry the Emperor; so he prefers the church's Liberties in temporal things before his own salvation, and the royal signature of the Sacrament.   

ix.. The true Character of a Northern Lady, as she is Wife, Mother, and Sister,  
IS the Wife to a Husband as intolerably hard as harsh; yet like the Bee, she sucks honey out of this Hemlock, and gains a good stock of honour and happiness out of this misfortune, and lets the world see it is more his then hers. She manages her little deduction out of his fortune so, that by her discreet disbursements he may see the true use of wealth, which he thinks is rather in possession then use; so he hath no more comfort of his wealth than the Indian mole in the golden mines, if he cast up any it may cost him dear, yet he gaineth not by it, it is for others' use, not his own; not with any intention to enrich others, but by chance. That the Masculine is more worthy than the Feminine Gender, is a rule we take up in our childhood, and lay down with our lives; but she gives lily the lie, she proves that the theological, and Cardinal virtues are of the female gender, and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, potestas and potentia, power and ability too; and concludes (like a Mathematician) demonstratively. As a chaste wife and happy mother she brought her husband a son, in whose education she shows herself more like a father in her discreet management of his youth in travel, than a tender mother in distrust of God's providence abroad, and doth in this like the wise Merchant, who trusts the Sea with his bullion and stock, and transacts it where exchange runs highest, and so balances his trading by the probability, not certainty of advantage in the return; whereas her husband would wrap his talon in a napkin, or hide it in a dunghill, and breed his son no better than himself, were not she the better Merchant; yet hers is but a mother's interest, his a fathers; hers in blood, his in perpetuity. As for the sister's part, she hath outdone all precedents in that more than both the other, it being hard to find a sister can be so tender a mother to her brother's orphan, that the child (were he come to her own son's age) could scarcely miss his mother, such is her care of it. And that which most commends her, is, she in her Noble brother's imprisonment, hath managed his misfortunes with as much or more advantage than her own, wasting her weak body in those noble services, nay over-witting those engines employed to ruin her Brother. Like Moses she stood in the gap betwixt her Brother and the Parliaments displeasure, nor would give over until (like him) she by her intercession had set him free, and delivered him from the judgements which hung like a cloud over his head. She lost not the least advantage in relation to her brother's honour, fortune or happiness. In a word, she is to her husband a loyal wife, to her son a discreetly indulgent mother, to her Brother such a Sister, as the wisest man would wish his own, and I mine.  

Mothers, Wives, Sisters, you who would not err,  
Steere all your courses by this Character.  
This is no feigned Character, but true,  
My soul could wish it were my sister's due.  
Nor wealth nor titles could enrich our blood  
So much as this would, could they make it good.    

X. The politic Neuter  
IS an Hermaphrodite partaking of two sexes, and as unfruitful to his Prince or country; a man that dares not profess the Religion he was baptised to, nor protest against an Innovation, and so no Protestant: he reserves his choice for the prevailing party, and for the present professeth that which they do: wonders at the distractions in the Church, and commonwealth, and in the mean time is more distracted in himself: he dares not own his conscience now, and therefore that will change Masters, and turn witness against him, when he stands most need of it: he would fain serve two Masters at once, and please both, but finding our saviour's words true, that he must hate the one, and love the other, he resolves to hate him he fears most, and to love neither, not firm to either: he loses the good opinion of both, and so falls betwixt two stools: God calls on him in the Old Testament with a quere how long he will halt betwixt two opinions, and Christ in the New promises him the Laodiceans reward: he is so far from trusting God's mercy in martyrdom, that he dares not trust his providence in wants; he is as much troubled as David at the prosperity of the wicked, but hath not the patience to go to God's House with him to inquire of their ends; he will not believe David's experience concerning the Children of the righteous, whom he never saw begging their bread; he had rather lean upon the rotten reeds of his own policy, then trust the firm rock of God's providence: if he ever professed to be for the King, when his cause prospered, he presently repented it, and purchased the Parliaments pardon and protection, and paid at least two years' purchase for it; if he be a Prisoner, it is with accommodation, and by it he saves the charges of hospitality; yet hopes that moneys thus disbursed makes him a Martyr, and may be pleaded as well in bar of further assistance to the King, as a privy seal, though it be disbursed for the Parliaments use; if for the Parliament, you shall never find him without a royal protection, and purchased friendship at Oxford, and that sometimes is mistaken, and shown to the wrong party, and then he pays for it; if either party prevail, he is in Misericordia; if an Accommodation (for which he prays more heartily than the forgiveness of his sins) help not, he hath so long endeavoured to get a dexterous use of his left hand, that he hath almost lost the perfect use of his right, and is become an imperfect perfect Ambidexter, or at best so cunning at legerdemain, that he gets the repute of a notable juggler; In a word, he dares not seem what he is, nor be what he seems, but like lukewarm water having neither heat enough to warm the stomach, nor being cold enough to cool it, is rejected of both, and spewed out as friend to neither.   

XI. The city Paragon  
IS a woman whose birth was greater than her portion, but her virtues greater than her birth; who was married to a husband whose fortune exceeded his wisdom, yet his fortune in her was greater than his wealth, who manages his fortune so, that she improves his conscience as much as his wealth, and her wit makes him eminent in the City. She loves not (with the Pharisees) the highest places at Feasts, nor salutations in Assemblies, knowing Envy attends the first, and Pride the other. Her dress is more comely than costly, modest then garish; her visits, like Sabbath days labours, not frequent, and never without charity, or necessity undertaken: her entertainment to her husband's friends, or her own, suits both their conditions; more neat it is then curious; and is more real and solid then ceremonious. She desires her children may be so bred, that they may be seasoned in their childhood with those virtues which may make them happy in their age. And knowing Examples prevail more than Precepts, she gives them none, but such as she would have them follow. Those troubles incident to rich men (which they call misfortunes) she makes blessings by her right use of them, knowing it is not the fruition, but right use, that makes us truly rich, nor the loss of wealth can make any so miserable as the abuse of it. If she hear any ill of her neighbour, she had rather suppress it, then report it; if any good, she will rather improve it, then enviously diminish it. If any uncertain evil be reported of any good man or woman, she breaks it in the egg, and will not give it the reputation of credit, much less of report: if any uncertain good, she had rather believe it then question it; so she makes her worst neighbours better, and her good she improves. In bargains for her husband, she rather makes a wise bargain than a crafty; she had rather save then circumvent; the loves not to hide leven in the lump of her husband's fortune, nor dares trust her stock with laying up what Oppression must make good again. She likes not gilded pills, she knows they may prove too Cathartick. In a word, the State suffers what her husband gains, that she wanted the power of a greater man, to do more good, since her will is answerable to the best, and her wisdom not inferior to her will.  

You City-dames who imitate  
Court-Ladies in their greatest state,  
Learn but the dress which here you have,  
You may much cost and labour save:  
And be esteemed better far,  
Nay honoured more than Ladies are.   

Then thank my Country which hath lent  
Your City such a precedent.    

XII. A sharking Committee-man  
Is one trusted with more than he is worth: he is like Ezekiel's lesser wheel, moved by the greater▪ if he do discharge his trust, yet there may be Treason in it; if not, there must be knavery. He reads the Turkish History with passion, when he considers the great Turks policy to employ greedy slaves, and the cunningest, in the places of greatest profit, that he may satisfy his people with his justice, and get all that by escheat, which he had heaped by oppression. He fears not God so much as the people do him, who sacrifice to him (as the Indians to the devil) ne noceat. He hath still in his bosom the horror of two days of Judgement, the one at Westminster, which he fears more than the last when ever it come. The faces of the Committee for Examinations are more dreadful to his sense, than the thought of the last day to his ●eared conscience. His Antidote is a Paramount friend of the Quorum, and if he fail him, he is a lost man. No sheriff was ever quicker with his Elegit, then he with his Capias for Body, Goods and Lands, which they call a Sequestration, though the party may justly plead the Statute of this Parliament in bar of his oppression, if the privilege of person, or propriety of goods were as really intended as pretended, yet he fears no futura contingentia but his paramount's favour, in which he hath no more term than Villains have in villeinage, (during pleasure) that is, Dum bene se gesserit in omnibus. He heaps wealth to purchase favour, and gets that to purchase wealth, with which he buys his heir a Command, and in conclusion gets a Garrison of ease, where he and his Cub may kennel, and like the Fox retreats to his hole when he is hunted, this will make his peace (if well managed) with either party. In a word, if ever he come to a Jury, his countenance will cast him, for that is as full of guilt, as his conscience of horror. He who hath the least skill in physiognomy, shall find furcam in front, or crucem in fancy; and if any cast his nativity, and will be at the charge of a scheme, you shall find Saturn and Mars in conjunction in the house of Mercury, all malignant: yet he a sincere Professor, alias, a knave in grain, or a Traitor gradibus intensis.   

XIII. Britanicus his pedigree. A fatal prediction of his end.  
I Dare affirm him a Jew by descent, and of the Tribe of Benjamin, lineally descended from the first King of the Jews, even Saul, or at best he owns him and his Tribe, in most we read of them. First, of our English Tribes, I conceive his Fathers the lowest, and the meanest of that Tribe, stock, or generation, and the worst how bad soever they be: melancholy he is, as appears by his sullen and dogged wit; malicious as Saul to David, as is evident in his writings; he wants but Saul's javelin to cast at him; he as little spares the King's Friends with his pen, as Saul did Jonathan his son in his reproach; and would be as free of his javelin as his pen, were his power suitable to his will as Ziba did to Mephibosheth, so does he by the 
Ziba of Saul's Tribe.  King, he belies him as much to the world, as he his Master to David, and in the day of adversity is as free of his tongue, as Shimei was to his sovereign, and 
Shimei of Saul's Tribe▪  would be as humble as he, and as forward to meet the King, as he was David, should the King return in peace. Abishai's there cannot want to cut off the dog's head, but David is more merciful than Shimei can be wicked; may he first consult with the witch of Endor, but not worthy of so noble a death as his own sword, die the death of Achitophel for fear of David, then may he be hanged up as the sons of Saul were against the sun, or rather as the Amalekites who slew Isb●sheth, and brought tidings and the tokens of the treason to David; may his hands and his feet be as sacrifices cut off, and hung up, and so pay for the Treasons of his pen and tongue; May all heads that plot Treasons, all tongues that speak them, all pens that write them, be so punished. If Sheba paid his head for his tongue's fault, what deserves Britanicus to pay for his pen and trumpet? Is there never a wise woman in London? we have Abishai's.   

XIIII. The phoenix of the Court  
IS a Lady whose birth and beauty called her to the Court, as fit to attend majesty; yet her virtues and discretion fixed more honour upon her then either, though admired for the one, as much honoured for the other. Though her beauty like Helen's might beget a war in competition, yet these command a reverence, as much as those enforce affection: her words hold weight as well as her actions, she weighs them before she utters them, much more her actions which are twice weighed, and give authority to others, and are rather admired then imitated, yet ought as well to be imitated as admired: for her company it is (if voluntary) such as she would be thought to be: her real devotion is canonical in relation to order, if occasion fail not, and to herself, yet none more duly observes the assigned hours for God's Worship: her frequent attendance on God's service is not enjoined as a penance, but spontaneous; not with hope of merit, for that spoils and prejudices even charity, which is the seasoning of our works, but looks upon mercy with humility, rather than merit with confidence, for she works her salvation out of the fire with fear and trembling, yet she wants not a grain of lively faith, nor charity, the one assuring her soul, the other the world of that happiness, which neither the subtlety nor malice of the wicked, or their master can rob her of, nor the world take from her: As for her dress, she had rather own any infirmity, either in colour, shape, or feature, then cover them with an undecent, much less an immodest attire, though her judgement even in this be like the royal stamp to bullion, which gives it reputation and denomination, and makes it currant, so doth her approbation any fashion; In a word, she is honoured of those she reverences, and reverenced by those she loves; she had rather know herself truly wise, then be thought so, yet would not only be virtuous, but be esteemed so; she knows there may be envy in the first without cause, and dishonour in the other without reason.  

Come Ladies you at dear rates buy  
The French wash and Italian dye:  
All you who paint they say will trade,  
Here is true beauty will not fade.  
Look well into this right Court glass,  
And learn by it yourselves to dress.     


AN elegy upon the Right Honourable The Earl of LINDSEY.  

1.  
GReat Lindsey's fall'n, yet did not fall by chance,  
For sparrows fall not but by Providence.  
What are our sins when such as Lindsey fall?  
One who so often had been general.  
One ne'er deceived our hopes by Sea or Land,  
And had been now as glorious in Command,  
Had our Reserve of Horse as bravely stood  
To their great Charge, as Lindsey made it good.  
But they pursue the chase, therefore we may  
(And justly too) say they lost us the day.  
Sure their Commission was not left so large,  
That a Reserve without Command should Charge.  
For a Reserve for safe Retreat should stand,  
And should not stir without express Command.  
Their zeal to honour, and the Kings just Cause,  
Might make brave men forget strict martial laws.  
So Lindsey fell, as when the phoenix lies  
In her rich urn, another doth arise  
Even from her ashes: So from Lindsey's grave,  
Another phoenix (we) or Lindsey have.  
A gallant man, and of most noble parts,  
As great a Master of his trade, as hearts;  
But the old phoenix (in his martial heat)  
Did great Gustavus, past his Cannon beat:  
With reverence yet old Christian speaks his name,  
Then boasts from Danish blood the English came;  
We must acknowledge and confess 'tis true,  
The Normans their descent from Rollo drew.  
And Rollo was a Dane by birth, yet we  
Thought Lindsey ('mongst the Danes) as brave as he:  
And we believe that our young Lindsey rather  
Improves his stock, than borrows from his Father.   
Hic jacet Robertus Bartu, Baro Willoughby, Dominus de Ersby, Comes de Snidsey, Magnus Angliae Camerarius, apud Edghill Serenissimi Regis Caroli {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, A turmis equitum (in regis presidium relictus) in prelio vulneratus (etiam ad mortem) sed non sine Victoria cecidit.   

An Elegy upon the right Honourable the Earl of Northampton.  

I Must acknowledge, now I love thee more,  
(When thou art not) then ere I did before.  
The love wherewith I living loved thee,  
Is changed to honour of thy memory:  
As rarified air turns to the purest fire,  
So what I lately loved, I now admire.  
Many profess, they for the King would die;  
Thou for his sake, didst offered life deny;  
Thou wouldst not beg, but Martyrdom command,  
They offered what thou wouldst not understand;  
There's not a hair, which from thy head was torn,  
And in despite to Loyalty was worn  
In Triumph; not a wound to thee was given,  
But they are in the black Records of Heaven:  
And when the Grand Inquest for blood shall come,  
They must strike Tallies for thy Martyrdom.  
How many Scotch Bawbies, cast in account,  
Would to the Talents David left amount?  
For if we reckon, we cannot go less  
Than this proportion, this they must confess;  
They noble loyal blood, I dare be bold,  
Compared with theirs, will this proportion hold:  
What disadvantage hath our Cause, since▪ we  
Become such losers by a Victory?   
Hic jacet Spencer Dominus Compton, Comes Northamptontae, progeny nobilis, & Conjugio foelix, & filiis utrisque dignus, qui sanguineo regi fidelitatem martyrio obsignivit: Nec magno Gustavo dissimilis victor in praelio; juxta Stafford, per infortunium cecidit, Anno salutis, 1644.   

An Elegy upon the right Honourable the Earl of Kingston.  

KIngston, thy loss was epidemical;  
It was indeed a general loss to all.  
I will not name thy Lady's interest,  
Children's, nor servants, theirs were far the least;  
Though I dare say thus much, for all the three,  
The'ave lost as much as in a friend could be;  
No better husband lived, nor kinder father,  
Nor nobler master, joining these together.  
I speak the loss but as it did relate,  
To God his Church, the King, and to the State:  
For his Religion it was pure and sound,  
And no man better understood his ground:  
A Protestant he lived, a Martyr died,  
Professing truth, his truth by death was tried:  
This I dare say, the King had none more able  
Nor really loyal at his council Table:  
Of brave resolves, and of a public spirit,  
Who knew him best, knew he concealed his merit;  
Discreet he was, and providently wise;  
Kind to his friends, and faithful in advice.  
No man his country better understood,  
Nor was more apt to do it real good.  
Though he was rich, I dare pronounce him just,  
No man was more religious in his trust;  
Nor better understood this kingdom's laws;  
Yet he with noble blood durst seal the Cause;  
Nor would great Kingston in the Cause have died,  
Had he not been in Conscience satisfied  
As well as Law. These two he durst not sever,  
Since God in this Cause joined them both together.   
Hic jacet Robertus Comes de Kingston, ortu nobilis, conjugio nobilior, sed prole nobilissimus. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.   

An Elegy upon the right Honourable the Earl of Carnarvan.  

HEre lies the highest Fancy of our Times,  
Who Lucian like could sharply scourge our crimes.  
Whose wit mercurial was, high, and sublime,  
So near ceration,' ●wanted only time:  
For he had all our Artists could require  
To m●ke th'Elixar, matter, art, and fire:  
All three sublimed to as great a height  
As Art and Nature could; (and all set right)  
Thus near perfection brave Carnarvan fell,  
Who left behind him scarce a parallel.  
If men shall rise in judgement, than I fear  
This loyal Lord shall condemn many a peer,  
Who more obliged to the King than he,  
Have scarce returned or thanks or loyalty.   
Hic jacet Comes de Carnarvan, & Baro Dormar, Mercurio magnus, sed Marti major, qui vitam hanc in Regis causa, cum armis deposuit, vulnere sed nobili ictus (heu) cecidit invictus.   

An Elegy for the Princely Brothers of the Illustrious Duke of Lenox.  

STay passer by, and fix thine eye,  
Oh see who here entombed doth lie;  
Three Brethren of Illustrious birth,  
Loyal as ever breathed on earth:  
Stuarts, and of the Noblest blood,  
But more because they made it good;  
I dare pronounce their deaths as loyal  
As was their births, and actions royal.  
Mistake me not, it is their dust▪  
(Not they) the earth hath here in trust.  
Their souls are mounted up far higher,  
Above the Element of fire,  
And shall unto this dust return,  
Nay shall this very dust inform,  
When all this world shall be calcined,  
And in that general urn refined:  
Nay which is more, they shall appear,  
More glorious than they ever were:  
If chemists by their art can show,  
What vegetives from salt may grow;  
And make them in a glass appear,  
In specie, as they growing were.  
If salt of flowers, their forms can keep,  
Till fire shall cause them from their sleep;  
How much more when that Trump shall sound,  
Shall fire, and air, the sea, and ground,  
Their treasures to their forms restore,  
More glorious than they were before.  
If Martyrs as the Romists say,  
Can Merit an Aureala;  
I dare pronounce these three lie here,  
Deserve those Diademns to wear.  
It is the Cause men undertakes,  
Not sufferance, the true Martyr makes:  
The Cause is God's, and therefore good,  
They sealed this Cause, with royal blood:  
If these to any can be due,  
Why not (brave Brothers) then to you?   
En jacent hic tres Heroes Illustrissimorum Principum Lenoxiae, nec non Richmundiae ducum filii, & fratres, nec tanto patre, nec fratre (quamvis Regali) Indigni, qui diversi in preliis, sed unanimiter cecidere, qui Regi fideles, sanguine nec minus Regali, Regis causam obsignarunt, & morte verè nobili triumpharunt.   

An Elegy upon my much honourable friend the Lord Viscount Falkland.  

HEre Beuclark lies, Arts monopolist rather,  
Who engrossed more than that most painful Father,  
Grea●Origen▪ who so out-vied the rest,  
Even all the glorious▪ Fathers of the East.  
Besides he was a complete Courtier too,  
Yet could the soldier in his trade out do;  
His noble fancy was indeed so rich,  
No pen of Europe flew a higher pitch:  
Envy itself must needs confess that he,  
Was Mars i'th' Camp▪ yet the Court Mercury.  
Faukland too forward pressed in his advance▪  
Hoping to beat them from their Ordinance:  
An ill meant shot both to the King, and State,  
Untimely put a period to his date:  
God's powerful hand turns that great wheel we know,  
The lesser moves, so stars work here below;  
How else should twins so differ in their fate,  
If stars man's fortune did necessitate?  
When heaven does with its punishments begin,  
It oft makes sins the punishment of sin.  
We were Rebellious unto heaven, 'tis reason  
We should be scourged with the Whips of treason.  
This is not done by fortune, chance, or fate,  
Our sins heavens justice doth necessitate.   
Vicecomes de Falkland vir Regi merito Charus, ex intimis ejus conciliis, & fidelitate clarus; Musarum Militumque patronus, vir pius & virtute plenus, en jacet hic intempestive sepultus: Qui apud praelium juxta Nuebery vulneribus transfixus, in Regis causa (Rege teste) ●ecidit invictus, Anno Domini 1644.   

An Elegy upon the truly honourable Sir Charles Cavendish.  

We won thee Gainsborough, but with thee lost more  
Than thou wert worth, or all we got before.  
There noble He●ne, Marcham, and Beeton fell.  
(Men whom their Armies could not parallel.)  
There Candish fell, a man whose very name,  
Like Ziscus' drum, struck terror where it came.  
A man whose virtues justified his blood,  
And proved his own of Cavendish's as good,  
As that of Bruce's, both did run in's veins,  
And in his actions, men might read both strains.  
Who knew him, knew there never lived a creature  
Of a more noble sweet engaging nature;  
Yet to his daring nothing was a task,  
Should he his courage, not his reason ask:  
His error was still where he had command,  
In action he would have too deep a hand.  
So by his own example, thought to make  
The too reserved, their cautious fears forsake:  
And so too far engaged brave Candish fell,  
A man whom both the Nations loved so well:  
As 'twas with Homer in the Grecian Story,  
Both Nations claim an interest in his glory;  
Where e'er the Sun is by his journeys known,  
As his companion, there we Candish own.  
Hence we derive and prove his title good,  
The Scots derive him from great Bruce's blood.  
Although the Scots in competition are  
With us for Bruces blood, we have our share  
In him, as well as they: from subjects we,  
They from their Kings derive his pedigree.  
But as for Candish we derive a claim,  
As just as their's both in his blood and name.   
Hic jacet Carolus Cavendish vere miles, Gulielmi secundi Devoniae Comitis filius, & tertii frater, qui sub Illustrissimo Gulielmo Cavendish Novi Cast●: comitis, nec non Marthiniae, Equitum Cohortium praefectus, insolita magnanimitate Equitum Rebellantium Cohortem Caedens, heu cecidit invictus.   

An Elegy upon his noble friends and Allies the Earl of Chesterfields' sons.  

BRave Stanhope's you have really made it good,  
You are descended from true royal blood:  
Few Fathers have in this kind been more crossed,  
But fewer could so gallant sons have lost.  
But theyare not lost, who suffer in this cause,  
If we respect, or God's, or human laws:  
Did Christ to Caesar tribute money pay  
(The badge of Conquest?) what can subjects say?  
Would he submit himself to Caesar's Law,  
Who was a King? must not his subjects draw?  
You paid your Caesar's tribute, in such blood,  
That I dare say, few subjects have so good:  
You drew your sword for Caesar, and you tried  
Your father's right (which cannot be denied.)  
Who is't hath done the cause more right, than they?  
And none could die more nobly for the way:  
There are but few to whom the King owes more,  
(Except the Duke) look through the royal score,  
Then unto you; he hath lost more than you,  
Three of the royal blood, and you but two.  
Your sons have such a stock of honour won,  
They have enrich the blood of Huntington:  
What they had purchased, they on yours bestowed,  
And bravely paid to nature, what they owed.   
Pernobilis Philippi Chesterfeldiae Comitis, & Clarissimae Conjugis ejus, Regali stemate Huntingtoniae Comitis filiae, filii en jacent hic qui sanguinem sanguine sublimarunt, & morte etiam illustri ditarunt.   

Upon the right worshipful and my valiant countryman Sir Richard Hutton Knight.  

DIvide the World▪ twixt Peace and war,  
And these two have a glorious share;  
This for them both I'll boldly say,  
There's none can go a Nobler way.  
What Honour can be due to either,  
Must needs be due to both together.  
The one a Judge, of whom we must  
Confess, his Epithet, The just:  
The other, his renowned son,  
Who hath far greater justice done,  
That to his Conscience bravely stood,  
This sealed his Loyalty with Blood.  
Our groans are but like wombs of earth,  
Which labour in a second Birth,  
When all the World shall be calcined  
These shall appear like Gold refined:  
Our Saviour shall his Mintage own,  
Stamped with the mitre and the Crown,  
For this Badge all his Saints shall wear,  
Who in this Cause have suffered here.   
Hic jacet Richardus Hutton, Miles praenobilis, justissimique patris ejusdem nominis filius togatus: Prior, ban● obiit senectute, famâ foelix, patriae charus, & in pace: Marti dicatus alter, Regi fidelis; apud praelium juxta Sherburne, in patria propria; nec minus patriae quam Regi charus, in Regis causa, Bello (heu sed civili) cecidit.   

Upon the truly noble and valiant Sir Bevell Greenfield Knight.  

I loved thee dearly Brother I confess;  
And shall I now begin to love thee less?  
Thy death was truly noble, as thy blood;  
Had not this been so, that had made it good.  
Thy Grandsire had a Noble Spanish grave,  
And to thy name, a stock of Honour gave.  
Were our Chronology lost, Spain for her glory,  
Will in her Annals write thy grandsire's story:  
We must confess, a Gallant man we lost,  
But let Spain speak, how dear the victory cost.  
I' have heard the Dons themselves confess it here,  
They scarce would buy a navy now so dear.  
Neptune's in's bounds▪ near saw a bloodier fight,  
He never feared so much, to lose his right.  
The Proverb was made true, the Sea then burned,  
And all the Elements, to fire were turned;  
The fearful fishes, fled into the deep;  
The unweeldy Whale than an even course could keep▪  
With the swift Dolphin; they could not endure  
That horrid fight, nor think themselves secure;  
Neptune's Sea-mantle, was turned Scarlet then,  
Stained with the precious blood of dying men.  
This was thy grandsire; yet we understand,  
Thy Noble death as glorious was by land.  
For thou hast added to thy grandsire's blood,  
And made that better which before was good.   
Hic jacet Dominus Benellus Greenfield, miles, sanguine clarus, Deo & Regi fidus, ad arras; Amicis & patriae charus, Devoniae gloria, perpetuà dignus historiâ.   

An Elegy upon the Honourable his noble friend and countryman Sir William Evers.  

BRave Evers, men were borne to die we know;  
How happy wert thou then, who couldst die so,  
That when thou didst this troublesome life lay down,  
Thou couldst exchange thy Helmet for a Crown;  
And with the 'xchange, couldst so enrich thy blood,  
To make that better, was before so good?  
Thy blood was noble, that we knew before;  
But all men must confess that now 'tis more:  
Thy loyal death being added makes it mount,  
As figures every cyphers in account.  
If heavenly souls knew aught of earthly bliss,  
Thy happy soul would then rejoice in this.  
Few who are now with thee in heaven above,  
Have left behind a greater stock of Jove:  
Yet you in stock of loyal honour were  
Thought to be richer than in that by far:  
What would a soul have more than he'vens joys there▪  
And such a stock of love and honour here?  
When such a life shall such a death precede,  
We need no prayers; nor offerings for the dead.   
Hic jacet Gulielmus Evers, Vitâ, sanguine & fidelitate clarus, qui Equitum turmacum praefectus apud Hessam juxta Eborarum in Regis causa cecidit: sic Martyrii Corona meruit aureola, sed certius à nobis aeterna meruit memoria.   

A remembrance dedicated to his noble friends and Allies, Sir Thomas Metham and Sir William Wentworth, who were slain at Marston Moor near York.  

SInce you two durst so bravely die together,  
My Muse dares not presume such friends to sever.  
I am no stranger to the noble blood  
Ran in your veins; I know few have so good:  
Yet you have gone the chemists subtle way,  
And have by death improved your blood we say.  
Chemists the noblest vegetives destroy,  
Before they can their quintessence enjoy.  
Your bloods you two have quintessenced now,  
We to your memory's reverence must allow:  
You have with honour both your lives laid down,  
And shall be styled Martyrs for the Crown;  
And in your Graves you shall that honour have,  
Which glorious Martyrs merit in the grave.    

An Elegy upon the truly noble and valiant Sir John Smith.  

He who a Roman Citizen could save  
From being made prisoner, was by Law to have  
A civic Crown, which he might justly bear,  
As a distinction, and at Triumphs wear.  
So thankful was wise Rome in her reward,  
And to her Citizens had such regard:  
What Honour then, what value, and esteem,  
Was due to him, the Eagles could redeem.  
Our royal Standard at Edgehill was lost,  
At least engaged, so that much blood it cost.  
Yet this brave man, made him who got it know,  
What duty Subjects to that Standard owe.  
Have you e'er seen a chafed lion stand,  
With Hunters vexed, and galled on every hand:  
Whilst all the Hunters various ways contrive,  
To take this lion if they can alive:  
So galled, so vexed, our noble Champion stood,  
The English earth died with rebellious blood.  
Whilst none within the Lists presumes to enter,  
lest he should pay too dear for his adventure.  
At last resolved, he cuts himself a way,  
Not through mean Troops, but Regiments they say:  
Then straight he doth this welcome present bring,  
This new redeemed Prisoner, to the King;  
The King doth both himself, and service right,  
He with that sword had served him, made him Knight.  
Would this were written in the hearts of Kings,  
Both Peace and war, are managed by two things;  
'Tis Punishment, and just Rewards that are  
The Weights and balance, both of Peace and war.  
From Noble Houses he, and loyal came,  
Marcham he was by blood, and Smith by Name.  
But he made better, what before was good,  
I mean his loyal name, and Noble blood.   
Hic jacet Dominus Johannes Smith sanguine satis nobili natus, qui Regis insignia (etiam capta) Regi, sed non sine Caede restituit, fidelis in bello (heu civili) dolo cecidit circumventus.   

An Elegy for Sir Henry Spilmam Knight.  

whilst thou yet livedst (Spilman) I honoured thee,  
I reverence now thy sacred memory;  
there's none I know hath written heretofore,  
Who hath obliged this Church, and kingdom more.  
Thou hast derived, nay proved our Church as high,  
As Rome can boast, and given her pride the lie.  
Thou hast the series of her story shown,  
So hast o'er us her hierarchy o'erthrown.  
I read thy books, and I admire thy soul,  
Thy daring soul that durst proud Rome control:  
Thou with their own Authorities, dost prove  
That which they would, but never shall remove:  
Thou prou'dst that Gregory's monk found Bishops here  
Durst check his pride, who after Martyrs were:  
Who held the rites and customs of the Fast,  
Which Polycarpus durst approve the best.  
Who twice to Rome as an official came,  
To fix that feast, which now we must not name:  
Thou've proved our Church as glorious as Rome's,  
For Doctrine, Discipline, and martyrdoms.  
Thou've proved to us the mighty power of Kings,  
In calling counsels even in spiritual things;  
And temporal rights the church's pedigree,  
Her frequent counsels even in Brittany;  
As a choice piece of evidence a story  
Which we may style great Britain's chiefest glory,  
The British Church, our Kings owe this to thee;  
Shall we not reverence then thy memory?  
Hadst thou been Rome's, thy supererogation,  
Had raised a stock of merits for our Nation.  
But thou' art ours, I joy I live to know  
I had a friend good men shall reverence so.   
Henricus Spilmanus Eques auratus hic jacet, cujus solertissimae industriae non minus Ecclesia debet, quam Respublica Brittanorum; namque Saxonum nostrorum mores, Concilia, Leges, etiam amissa nobis restituit. Nec in se magis, quam Prole Faelix: Obiit Anno Salutis 1642.   

Upon his Noble Friend colonel Slanning.  

HEre Slanning lies who was the second best,  
Brave Greenefields rival Vesper of the West;  
As Pompey was to Caesar, so would he,  
None should his equal but a Caesar be:  
For when he heard how bravely Greenfield fell,  
He would not over-live his parallel;  
But covetous of as brave a death as he,  
He crowned his with glorions loyalty:  
Of all the West the King had no two friends  
More really his, more glorious in their ends.    

An Elegy for my dear Godson and Nephew Henry Morton, son to my good brother Sir George Morton Baronet.  

HAve you observed a Cedar wondrous straight?  
Admired for its freshness, youth and height;  
Cut down before it came to its full growth,  
Such the proportions were of this sweet youth:  
And such his fortune, loyal to the crown,  
Scarce writing man (though man enough) cut down.  
I must confess (brave youth) thou hast made good  
My share both in thy name, and loyal blood;  
The first I gave thee (that's thy name) the other  
Thy blood, my sister was thy virtuous Mother:  
A Mother worthy of so brave a son;  
If heavenly souls know what on earth is done,  
Her's would rejoice, that thou couldst so improve  
So small a stock of time to purchase love:  
And die so rich in that and reputation,  
Thou wert an honour to thy blood and Nation.  
All this in noble Morton was; lies here  
A name will force from every eye a tear,  
Nay, from the soldier's heart knows not to weep.  
Yet know he is not dead, he doth but sleep.  
As soldiers being alarum'd rub their eyes,  
So when the trump shall blow, Morton must rise,  
Not to a battle (there no more shall be;)  
But to triumphant glorious victory.  
The crown of glory (such as Martyrs there  
Are crowned with) shall loyal Morton wear.    

An Elegy upon my honoured friends and countrymen the valiant colonels Howard, Heron, Fenwick, Lumpton, Claverin, and Carnaby.  

FIrst high born Howard to Heron led the way,  
Fenwick and Lampton, both fell on one day:  
Brave Claverin's heart was burst with grief that he,  
Without revenge should their survivor be:  
The next to these stout Carnaby he fell,  
To make the number a just parallel.  
Six braver men than these the fruitful North,  
Of martial spirits, in one age near brought forth:  
If we may nature check without offence,  
She was too prodigal in her expense:  
Six such brave men to be borne in one age  
And fall so soon must some sad fate presage.  
Had these six lived, the King had had no need  
T'have raised the South-parts, to make good the Tweed.  
These six I dare say had secured it more,  
Than Rome did with her Legions heretofore.  
Had Claverin lived t'have been their general,  
H''ve more secured the North-parts than that wall  
Severus raised so high, had it still stood,  
The presence of these six had been as good:  
But those same sins which cut of these, I fear  
Will make the passes over Trent as clear:  
Our sins have brought in strangers heretofore,  
(As friends proud conquerors) and may do once more.    

An Elegy upon the right honourable the Countess of Dorset.  

DOrset is dead, even she who could support  
Unenvied power; and honour in a Court:  
Who by a wise King was placed there to be,  
The tutoress of his royal Progeny.  
She for the mirror of the Court might pass,  
Who ever looked virtue reflected was.  
This glass was wrought and polished with that skill,  
That would reflect still truth, but nothing ill;  
She by sweet Gravity reproved youth,  
As God does lying, by his steadfast Truth;  
High Close Committee proof her virtues were,  
A Spanish Inquisition she could bear.  
Should both the Houses join, should they advance  
That powerful Engine called their Ordinance,  
And raise a Battery, I dare undertake,  
It scarcely would the least impression make  
Into her Honour; for her virtues were  
Above the proof of that strange Engine far.  
No pen is so Malignant, will not write,  
The virtuous Lady, was her epithet.   
Hic jacet Comitissa Dorsetiae, animae, corporis, & fortunae dotibus clara; marito chara, & mundo: pro liberis provida, nec minus suis benigna, filiis foelix, fama foelici●r, sed fide foelicissima: Sic Vixit etiam in Aula ut Aulic●s vivere, Principes mori doceat.  

In this mean Grave which scarce appears,  
A Lady lies, embalmed in tears.  
That you may know these tears to prize,  
They were distilled from Prince's eyes.  
Committed to this Lady's Care,  
Who in the loss had greatest share.   

Poor Princes you have lost much more  
Than you could value heretofore.  
Your Father stranger to his crown,  
Scarce to his own dear children known:  
Nay, which is worse than this, you are  
Deprived of your mother's care.  
What loyal heart reads what's writ here,  
Can choose but sacrifice a tear;  
I must confess when this I writ,  
With loyal tears I watered it,  
To think how glorious I have seen  
My royal sovereign and his Queen;  
And to think how some now endeavour  
These two whom Heaven hath joined, to sever;  
'tis heaven's Decree, it must be so,  
This is our faith, and this we know;  
They both are pious, God is just,  
The Cause is his, and there's my trust.    

Upon Francis Quarles.  

I Must confess that I am one of those  
Admire a Fancy more in Verse then Prose;  
Yet thou in both workest on my judgement so,  
I scarce know which to choose, which to let go,  
As if Platonic transmigrations were,  
The Harp of David still methinks I hear.  
Thy powerful Muse hath so strong influence,  
Upon my troubled soul, and every Sense:  
For when thou Solomon's mystic strains dost sing,  
Thy Muse then speaks the language of that King.  
And when thou undertakst the King's just Cause,  
Thy strength is such; thy Reasons bind like laws.  
This doth thy reason and thy loyalty praise,  
That crowns thy Statues with eternal bays:  
Thy muse hath raised, a Monument for thee,  
Thy prose a Pyramid of loyalty.  
Thy memory shall be precious here below,  
Whilst men the use of sacred learning know.  
Thy soul is with thy dear beloved Kings,  
And there with them new hallelujahs sings.    

Upon a true contented Prisoner.  

what's liberty it should be so desired;  
'Tis only when denied to men, admired:  
W'are more displeased with the least negative,  
Than pleased with all that God to man can give.  
We are scarcely pleased with God's great'st blessings, health  
And liberty, unless God give us wealth.  
A little toothache, a fit of the stone,  
Or gout, destroys them; and all these are gone:  
We are imprisoned in our beds and then,  
We wish the use of these good things again.  
Yet whilst we had them, we scarce knew their good,  
They were heavens blessings, but scarce understood.  
The wretched slave is chained unto his oar,  
Now prizes that, he valued not before,  
His liberty; yet may be in that State,  
He is more happy than he was of late  
In all these blessings free men could enjoy;  
For their abuse, doth all their use destroy:  
If want of these a thankfulness produce  
For blessings, which we had not in their use:  
Are we not then more happy in their loss,  
(Had we all that Lucullus did engross?)  
'Tis then the use, makes happy men, not having  
Of that we use not well, or still are craving  
More than we have; be it or more or less,  
A thankful state is man's true happiness.  
Imprisonment, admit it near so close,  
Is to a wise man but his soul's repose;  
And the less room he hath, his soul's more free  
Than when she had her wanton liberty.  
Weak eyes cannot endure the glaring light,  
Of the bright sun; nor things which are too white.  
These do disperse the Radii of the eyes,  
We better can endure the cloudy skies;  
Were I immured so I could see no sun,  
My soul her winged horses could outrun:  
I could with heaven a correspondence keep,  
As Jonas did close prisoner in the deep.  
The Prophet in the Dungeon was in heaven,  
John in the Isle had all his visions given:  
Men in the deepest pits, see best by far  
The sun's Eclipses; and find every star,  
When sight's contracted and is more intent;  
(So is men's souls in close imprisonment,)  
We then can upwards look on things above,  
Worthy our contemplation and our love:  
We are not sun▪ blined with reflections then,  
Of dazzling glory, nor depend on men;  
These mediums cannot then the soul deceive,  
It's in a dungeon can more clear perceive:  
And lights most welcome; then the least is more,  
When thus contracted, than the sun before.  
Are we not happiest when we least desire,  
And nothing that's below the sun admire?  
When w'are united to our God above  
(As wives to absent▪ husbands whom they love)  
By our soul's union, when our souls on fire  
Inwardly burning with zeal melt in desire.  
A Nunc dimittis, with old Simeon sing,  
And wish each bell we hear, his knell should ring:  
And yet not weary of our lives, for then  
Imprisonment is a hell on earth to men.  
I have sometimes seen an indulgent father  
Make his dear child, rods for himself to gather,  
And then his wanton liberty restrain,  
Nay make him fetters of a slender twine,  
Sharply correct him, make him kiss the rod,  
Tries his obedience: And just thus does God  
With his dear children, (if well understood)  
Wise parents know 'tis for their children's good.  
And know we not, God is more wise by far,  
And more indulgent than our parents are?  
Art thou injured? yet take thus much from me,  
Who sent thee thither, knows what's best for thee.  
Remember Job was for a trial lent  
To Satan; how he bore his punishment:  
God crowned his patience, for he gave him more  
(Besides the honour) than he had before.  
Yet if in this thou lovest thy reward,  
God will not then thy patience regard.  
Nor pains nor patience the true Martyr makes,  
It is the Cause the Martyr undertakes.  
Martyrs are witnesses of truth to death;  
This is but duty, so falls far beneath  
The weight of the reward: we dare not say  
That Saints can merit an Aureola.  
For we say when man does, what he is able,  
Come to God's Scale, he is unprofitable,  
Our hairs are numbered by our God we know,  
He sets them highest, whom he finds placed low.  
He in the lion's den, did Daniel own,  
And set upon his head the Favourites Crown.  
Art thou imprisoned? look up thou shalt find,  
Thou hast a strange enlargement in thy mind.  
theyare more engaged far, Imprisoned thee;  
And shall come to account, when thou art free.     


I.  


Scilicet ut fulvum spectatur in ignibus aurum,  
Tempora sic du●o est inspicienda fides.  
Dum Juvat, & vultu ridet fortuna secundo,  
Indelibatas cuncta sequuntur opes:  
Vix duo tresve inter, tot restatis amici  
Cetera fortunae, non me turba fuit.  
Illud amicitiae sanctum, & venerabile nomen,  
Re tibi pro vili sub pedibusque jacet.  
Donec eris faelix, multos numerabis amicos,  
Tempora si ●uerint nubila, solus eris.  
Horrea formici tendunt ad mania nunquam,  
Nullus ad amissas ibit amicus opes.  
Mobile sic sequ tur fortunae legitima vulgus,  
In duris autem, remanentem rebus amicum  
Callebit inviso Caesar in hoste probatur.    


AS Gold's unknown, by fire not purified,  
So Friendship by Adversity is tried.  
Whilst we can help, or Fortune seems to smile,  
Friends follow bounty, as the soldier's spoil.  
Scarce two or three of all my crowds remain:  
The rest were fortune's rabble, and not mine.  
That reverend, sacred name of Friendship lies  
Without regard, as things they most despise.  
Whilst thou art happy, thou some friends mayst count,  
If the time cloud, thy sun will scarce amount  
To ciphers: For these friends like Ants will run  
To better Stoics, when all thy store is done.  
The giddy people follow Fortunes flows,  
'tis adverse fortune real friendship shows.  
Cesar ever in his greatest foe approves  
This pious friendship, and this virtue loves.     

II. De Ape. Martial. lib. 7. 32. inclusa electro.  


ET latet & lucet, Phaetontida conditu gutta,  
Ut videatur Apis nectare clausa suo.  
Dignum tantorum pretium, tulit ille laborum;  
Credibile est ipsum sic voluisse mori.    


Hide, yet transparent, in an Amber drop,  
As if enclosed whilst she did Nectar sup,  
'tis like enough, the Bee chose so to die,  
Her pains cast in, might raise her price so high.     

III. De Formica. Martial. lib. 6. 15.  


DUm Phaetontea Formica vagatur in umbra,  
Implicuit tenuem, succina guttu feram.  
Sic modo quae fuit contemptu vita manente,  
Funeribus facta est, jam preciosa suis.    


THe Sun-bred Ant, being travelling in the shade,  
An Amber drop the slender creature stayed.  
So she, who living, was despised of late,  
Being thus embalmed, becomes a gem of State.     

IV. Martial. de Vipera.  


FLentibus Heliadmi ramis, dum vipera serpsit,  
Fluxit in instanti, viperafera Gemam.  
Quae dum miratur, pingi se rore teneri,  
Riguit; obstante factu repente gelu.  
Metetam nobili placeas Cleopatra sepulchro,  
Vipera si tumulo nobiliore jacet.    


A Viper creeping up an Amber stem,  
The weeping Heliads turned her to a gem:  
Whilst she admires to find herself thus held,  
She instantly was in that ice congealed.  
Why should that rich tomb Cleopatra please,  
Since Vipers have such noble tombs as these?     

V.  


— O prodiga rerum  
Luxuries, nunquam parvo contenta paratu,  
Sed quaesitorum terrae, pelagique ciborum,  
Ambitiosa fames, & lautae gloria mensae,  
Discite, quam parvo, liceat producere vitam,  
Et quantum natura petit.—  
Non Auro Myrrhâve bibunt, sed gurgite pure  
Populis satis est, fluviusque Ceresque.    


OUr prodigal riot will not be content  
With mean provisions, Caterers must be sent  
To search both Sea and Land; and scarce are able  
To serve th'ambitious hunger of one Table.  
Learn with how small Allowance, man may live;  
Nature doth no such vast Allowance give.  
The people drink brook water, clear, and cold,  
Not perfumed wines with myrrh in Cups of Gold:  
Of wholesome Bread, let them but have good store,  
And clear brook water, they desire no more.     

VI. De Archmedis Sphera.  


JUpiter in parvo cum cerneret aethera vitro,  
Risit, & ad Superos talia dicta dedit:  
Huccine Monopolis progressa potentia cura,  
Jam mens in parvo triditur orbe labour.  
Jura poli, rerumque fidem, legemque deorum,  
Ecce Syracusus, transtulit arte senex.  
Percurrit totum mentibus signifera annum,  
Et simulatu nova Cynthia, mense redit.  
Jamque suum voluens, audax industria mundum,  
Gaudet, & humana sidera mente regit.  
Ergo quid insontem, tonitru, Salmonea miror,  
Emula natura, parva repertu manus.    


JOve when in glass he saw a sphere was made,  
He smiled, and this unto the Gods he said;  
Of man we need to take no further care,  
They jeer our pains, they now such Artists are:  
Old Archimedes undertakes our Trade,  
He in a sphere, hath all heaven's motions made.  
In which a Spirit included, seems to move,  
The several Orbs, and Stars, like those above.  
A Sun runs through the 12. signs, makes the year,  
Cynthia, with all her Aspects, doth appear.  
The Rapid motion men dare undertake,  
To rule their stars too; since they heaven can make.  
Why should we vex at Salmons guiltless thunder,  
Since emulous man, hath framed a greater wonder?     

VII. De remora, piscicula.  


SOlus ego Actiacum potui retinere carinam,  
Et potui Baii rostra tenere duci●  
Semipedalis ego, quis haec corpuscula cr●dat,  
In▪ cursu tantas detinuisse naves.    


Caesar for Actium bound, even I alone,  
Could stay; when with his fleet he would be gone.  
My length but half a foot, my Body small,  
How could I stay Ships, under sail so tall?     

VIII. De flamma perenni inventa in urna apud Patavium, qua fracta extincta fuit flamma.  


PLutoni sacrum munus ne attingite fures,  
Ignotum vobis est, hoc, quod in orbe latet.  
Namque elementa gravi clausit, digesta labore,  
Vase sub hoc modico maximus Olibius.    


THis sacred Gift to Pluto I forbid  
Your thieves to touch, (for 'tis a secret hid)  
With Art and pains hath great Olibius shut  
In this small urn, th'unruly Elements up.     

ix.. De vicissitudine rerum.  


PAuperies, pacem; pax, opes; copia, luxum;  
Sed luxus bellum, bellaque pauperiem.  
Pauperies turbam causat, turbaque quietem,  
Stant qui deciderent, quique stetere cadunt.  
Captivi capiunt, & qui domuere domantur,  
Jam victi suplex, qui modo victor erat.  
Sic plebae ●ndomitae, sic sunt sua fata tyrannis,  
Sic Deus alternas versat in orbe vices.    


OUr Poverty makes peace; Peace, wealth and riot;  
Riot makes war; War makes us poor and qui et:  
Our wants breed troubles; after troubles, rest:  
They fall, who stood; those lately fell, stand best.  
The Prisoners take those captives, them even now  
The Conqueror late, must to new Conquerors bow.  
So God disposes of all earthly States,  
Kings, and wild Commons, take by turns their fates.     

X. De Ethiope baptizato.  


ILle niger sacris lotus quam exit ab undis,  
(Nec frustra) Ethiopem nempe lavare fuit.  
Mentem quam niveam, piceae cutis umbra fovebat,  
Jam volet ad nigras sancta columba lares.    


HOw white the Sun-parcht Moor from Jordan came  
To wash the Blackmore thus, was not in vain,  
So white a soul lives in that pitch-staind Cell,  
The sacred Dove in that makes choice to dwell.     

XI. De quinque panibus, tot mille pascentibus.  


QUis novus Agricola, quae nova semina crescit,  
Cum perit, & major fit minuendo ceres.  
Millia tot virum panum sed quinque putasses  
Millia tot panum quinque fuisse virum.    


Who that new seeds, man, or that seed can guess,  
Which spending, grows, and wasting doth increase,  
Five loaves whereof so many thousands fed,  
Yo'ud think the five were men, the thousands bread.     

XII. Ovidius in Ibim.  


DEsinit esse prius, contrarius ignibus humor,  
Et tepidus gelidus, flavit ab axe nothus.  
Et ver autumno, brume miscebitur aestas,  
Atque eadem regio vesper, & artus erit.  
Quam mihi sit tecum positis, quae sumpsimus armis.  
Gratia commissis improbe ruptatuis.  
Pax erit haec nobis semper dum vita manebit▪  
Cum pecore infirmo, qua solet esse Lupis.  
Terra tibi fruges, amnis tibi deneget undas,  
Deneget a●flatus ventus, & aura su●s.  
Nec tibi sol calidus, nec sit tibi lucida Phoebe:  
Destituant oc●los, sydera clara tu●s.  
Nec tibi Vulcanus, nec se tibi praebeat ●er:  
Nec tibi det tellus, nec tibi pontus iter.  
Exul inops erres, alienaque limina lustres,  
Exiguumque pet●s ore trement cibum.  
Nec corpus querulo, nec mens vacet aegra dolore,  
Moxque die gravior sit tibi nocte dies.  
Sisque miser semper, nec ●is miserabilis ulli:  
Gaudeat adversis faemina virque tuis.  
Qui mala cum tuleris plurima, plura feras.  
Causaque non desit, desit tibi copia mortis,  
Optatam fugiat vita coacta necem.  
Luctatusque diu cruciatos spiritus artus  
Deserat, & longa torqueat a●te ●ora.    

My Translation transferred in wishes, to him, deserted and betrayed Caesar's Cause, and his Comrade in adversity.  

FIrst fire and water shall to friendship grow,  
And from the North-pole warm South-winds shall blow,  
The Spring shall change to autumn, snow shall burn,  
The Eastern Regions shall to Western turn  
Sooner than I friendship renew with thee,  
Once my Comrade, forsook thy Arms and me.  
Such peace shall henceforth betwixt thee and me,  
As wont betwixt the wolf and lamb to be.  
May Brooks their waters, Earth her fruits deny,  
Nor wind, nor air, thee with their breath supply;  
May not the sun lend heat, nor moon shine clear;  
May never a star by night to thee appear.  
May fire and air grow concreat as the glass;  
May sea and land refuse to give thee pass.  
All tattered Mayst thou go from door to door,  
And beg thy bread amongst the wretched poor.  
May ne'er thy soul or body want their grief;  
May days give thee no ease, nor night's relief.  
Mayst thou most wretched be pitied by none;  
May they rejoice, who should thy state bemoan.  
May all thy evils still increase and grow;  
Mayst thou desire to die, and no means know.  
May thy strong heart strive with thy will to die;  
As in the rack Mayst thou in sickness lie.  
Like those that die by piecemeal, or slow fire,  
Mayst thou both fear to die, and death desire.     

XIII. A Paraphrase upon the Verses which Famianus Strada made of the Lutanist and Philomel in contestation, Pag. 399. Jam Sol, &c.  

WHen past the middle orb the parching Sun  
Had downward nearer our Horizon run,  
A Lutenist near Tiber's streams had found  
Where the echo did resound.  
Under a holm a shady bower he made  
To ease his cares, his several fancies played,  
The Philomel no sooner did the music hear,  
But straight ways she drew near.  
The harmless Siren's music of the wood  
Hid in a leafy bush, she hearking stood,  
She ruminates upon the airs he played,  
And to him answers made.  
With her shirl voice doth all his pains requi●●.  
Lost not one note; but to his play sung right,  
Well pleased to hear her skill, and envy, he  
Tries his Variety.  
And dares her with his several notes, runs throw  
Even all the strains his skill could reach unto:  
A thousand ways he tries, she answers all,  
And for new strains dares call.  
He could not touch a string in such a strain,  
To which she warble and not sung it plain;  
His fingers could not reach to greater choice,  
Then she did with her voice.  
The Lutenist admired her narrow throat  
Could reach so high, or fall to any note:  
But that which he did think in her most strange,  
She instantly could change.  
Or sharp, or ●lat, or mean, or quick, or slow,  
Whar ere he played, she the like skill would show:  
And if he inward did his notes recall,  
She answer made to all.  
Th'enraged Lutenist he blushed for shame,  
That he could not this weak corrival tame,  
If thou canst answer this I'll break my Lute,  
And yield in the Dispute.  
He said no more but aims at such a height  
Of skill he thought she could not imitate:  
He shows the utmost cunning of his hand  
And all he could command.  
He tries his strength, his active fingers fly  
To every string, and stop, now low, now high,  
And higher yet he multiplies his skill,  
Then doth his Chorus fill.  
Then he expecting stands to try if she  
His envy late would yield the victory,  
She would not yield, but summons all her force  
Though tired out and hoarse.  
She strives with various strings the Lutes baste chest,  
The spirit of man, one narrow throat and Chest:  
Unequal matches, yet she's pleased that she  
Concludes Victoriously.  
Her spirit was such, she would not live to hear  
The Lutenist bestow on her a jeer,  
But broken hearted fell upon the tomb  
She choose the sweet Lutes womb.  
The warbling Lutes do yet their Triumphs tell,  
(With mournful accents) of the Philomel,  
And have usurped the title ever since  
Of harmony the Prince.  
The moral this, by emulation we  
May much improve both art, and industry;  
Though she deserve the name of Philomel,  
Yet men must her excel.    

Comparison.  

Cobblers are called Translators, so are we,  
(And may be well called so) we so agree:  
They rip the sole first from the upper leather,  
Then steep, then stretch, then patch up all together.  
We rip, we steep, we stretch, and take great pains,  
They with their finger's work, we with our brains.  
They trade in old shoes, as we do in feet,  
To make the fancy, and the Language meet.  
We make all smooth (as they do) and take care,  
What is too short, to patch: too large, to pare:  
When they have done, then to the Club they go,  
And spend their gettings, do not we do so?  
Cobbler's are often poor, yet merry blades,  
Translators rarely rich, yet cheerful lads.  
Who thinks he wants, he is in plenty poor,  
Give me the cobbler's wealth, I'll ask no more.    
FINIS.