Thirty-One Epigrams
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One and thirty Epigrammes wherein are brieflye touched so many abuses, that may and ought to be put away. Compiled and Imprinted by Robert Crowley, dwellinge in Eli rentes. in Holburne. Anno domini. 1550.
i. Cor. xiiii. What so ever ye do, let the same be done to edify withal.
Gala vi. If I should study to please men: than could I not be the servant of Christ.
The Boke to the Reader.
IF books may be bold
to blame and reprove,
The faults of all men
both high and low:
As the Prophets did
whom God's spirit did move,
Than blame not mine Autor,
for right well I know:
Hys pen is not tempered
vain doctrine to sow,
But as Isaiah hath bidden
And tell the Lord's people
of their iniquity.
Now if I do the worldlings
in any point offend
In that I reprove them
for their wickedness:
It is a plain token
they will not emende
I take all the wise men
of the earth to witness,
To them therefore mine Autor
biddeth me confess,
That since they be determined
still in their sin to dwell:
than fire brandes of hell.
Wherefore he bade me bid them
hold them content,
He hath not written to them
that will not emende,
For to the willing wicked
no prophet shall be sent
Excepte it be to tell them
that at the last ende
They shall be sure and certain
with Satanas to wende.
For before such swine
That in the filthy puddell
take all their repaste.
To such only therefore
I must his message do,
As have not their delight
in wickedness to dwell,
But when they hear their fault
are sorry they did so,
And louingely embrace
Reformynge evermore
their life by the gospel.
To these men am I sent
and these I trust will take
My warning in good parte
and their evil forsake.
John, viii.
He that is of God, heareth the word of God.
Finis.
The table of the cōtents of this boke.
-
A
- Of Abbayes
- Of Alehouses
- Of Allayes
- Of Alms houses.
-
B
- Of Balyarrantes
- Of Baudes
- Of Beggers
- Of Bearebaytinge
- Of Brawlers
- Of Blasphemous swearers.
-
C
- Of Colliers
- Of Commocioners
- Of Commune drunckardes.
- Of commune liars
-
D
- Of Dyce players
- Of Double beneficed men
-
E
- Of Thexcheker.
-
F
- Of Fatterers
- Of Fole
- Of Forestallers
-
G
- Of Godles men
-
I
- Of Idle persons
- Of Inuenters of strange news.
-
L
- Of Laye men that take tithes
- Of Leasemongers
-
M
- Of Marchauntes
- Of Men that have diverse offices.
-
N
- Of Nice wives.
-
O
- Of Obstinate Papists.
-
R
- Of Rente raysers.
-
V
- Of Vayne writers
- Of Vnsausiable Purchasers
- Of Usurers.
Of Abbayes.
AS I walked alone
and mused on things,
That have in my time
been done by great kings.
I bethought me of Abbayes
that sometime I saw,
Which are now suppressed
all by a law.
O Lord (thought I then)
what occasion was here,
To provide for learning
and make poverty chere?
The lands and the Jewels
that hereby were had,
Would have found godly prechers
which might well have ladde:
The people aright
that now go astraye,
And have fed the pore
that famishe every day.
But as I thus thought
it came to my mind,
That the people will not se
but delight to be blind,
Wherefore they are not worthy
good preachers to have,
Nor yet to be provided for
but still in vain to crave.
Than said I (O Lord God)
For their sakes only Lord
that be thy chosen sort.
Of Alehouses
NEades must we have places
for vitailes to be sold,
For such as be sick
pore, feeble, and old.
But lord to howe great
abuse they be grown,
In eche little Hamlet,
village, and town.
They are become places
of waste and excess,
An herber for such men
as live in idleness.
And lyghtlye in the country
they are placed so,
That they stand in men's way
whan they should to church go.
And than such as love not
to hear their faults told
By the minister that readeth
the new testament and old.
Do turn into the alehouse
and let the church go.
Yea, and men accounted wise
and honest do so.
But London (God be praised)
all men may commend
Which doeth now this great
enormity emende
For in Service time
Where such men are wont
to fill can and cup.
Woulde God in the country
they would do the same
Either for gods fear
or for wordly shame.
How hallow they the Saboth
that do the time spend,
In drynkinge and idleness
till the day be at an ende?
Not so well as he doeth
that goeth to the plow,
Or pitcheth up the sheues
from the carte to the mowe.
the Sabothe in deed,
That heareth God's word
and helpeth such as need.
Of Allayes.
TWo sortes of Allayes
in London I find,
The one against the law
and the other against kind.
The first is where bowlinge
forbidden men use,
And wastynge their good
do their labor refuse.
some men are deuillishelye
Suffered to profess it,
as an art to live by.
Well I will say no more
but such as live so,
And officers that suffer them
shall together go.
To Satan their fire
for of god they are not,
Who commandeth to labor
And the seventh he commandeth
all men to sanctify,
In being well occupied
and not idlelye
The other sort of Allayes
Do make my heart weep
whan they come to my mind.
For there are pore people
welmoste innumerable,
That are driven to beg,
and yet to work they are able.
If they might have althinges
provided aright,
Alas, is not this,
a great over sight?
Ye Aldermen and other
that take Allaye rente
Why bestow ye not the riches
that god hath you sent.
In woule or in flax
to find them occupied
That now lie and beg
by every high way side.
And you that be chief
and have the commune treasure
Why can you never find
a time of leisure
To se where the treasure
will find them working
To the profit of the Citye
in some manner thing
But (alas) this my tale,
is to deaf men told
For the charity of rich men
is now thorough cold.
And this is a Citye
in name, but in deed
It is a pack of people
For officers and all
do seek their own gain,
But for the wealth of y
e
commons
not one taketh pain
An hell without order
I may it well call
Where every man is for him self
and no man for all.
Of Alms houses.
A Marchaunte that longe time
had been in strange lands
Returned to his country
which in Europe stands:
And in his return
his way lay to pass,
By a Spittle house not far from
where his dwelling was.
He looked for this hospital
but none could he se,
For a Lordely house was builte
where the hospital should be.
Good Lord (said this marchaūt)
is my country so wealthy?
That the very beggars houses
be builte so gorgeouslye?
Than by the way side
him chanced to se,
A pore man that craved
of him for charity.
Whye (quod this Marchaunt)
what meaneth this thing?
Do ye beg by the way
and have a house for a king?
Alas syr (quod the pore man)
we are all turned out,
And lie and die in corners
here and there about.
Men of great riches,
have bought our dwellinge place,
And whan we crave of them
they turn way their face.
Lord God (quod this marchaūt)
in Turkye have I been,
Yet emonge those Heathen,
none such cruelty have I seen
The vengeance of god
must fall, no remedy,
Upon these wicked men
and that very shortelye.
Of Baylife Arrantes.
A Baylife there was
in the weste country,
That did as they do
in all quarters men say.
He served with one write
an whole score or twayne,
And toke in hand to excuse them
having pence for his pain.
And when he should warn a quest
in sessions to appear,
He would surely warn them
that would make him no cheare.
And than take a bribe
to make answer for them,
But when he metie his friends
than would he say but hem.
But such as had no cheare
nor money to pay
Were sure to trudge,
to the sessions alway.
to sow his hadlande
Or else ye can have,
no favor at his hand.
Some puddyngis or Baken,
or chese for to eat
A bushel of barley,
some malt or some wheat.
His hadland is good ground,
and beareth all thing
Be it Baken or beffe,
stockefyshe or lynge.
Thus pore men are pold,
and pyld to the bare
By such as should serve them:
to keep them from care.
Of Bauds.
THe bawdis of the stues
be turned all out
But some think they inhabit,
all England through out
In tauerns and tiplyng houses,
many might be found
If officers would make search
but as they are bound
Well let them take heed
I will say no more
But when god revengeth
he punisheth sore
An horrible thing,
it is for to fall
that is eternal
Of Beggers.
THe Beggars whom need
compelleth to crave
Ought at our handis
some relief to have
But such as do counterfayt,
haueynge their strength
To labor if they lust,
being known at the length
Ought to be constrained,
to work what they can
And live on their labors
as besemeth a christyan
And if they refuse
to work for their meat
as not worthy to eat
And such as be sore
and will not be healed
Oughte not many case
to be charished
I heard of two beggars
who did with longe talk
their matters debate.
They had both sore legs
most loathsome to se
Al raw from the foot
welmost to the knee
My leg, quod the one
I thank god is fair
So is mine (quod the other)
in a cold air
For then it looketh raw
and as red as any blood
I would not have it healed
for any worldis good
For were it once whole
my living were gone,
And for a sturdye beggar
I should be take anon.
No man would pittye me
but for my sore leg,
Wherefore if it were whole
I might in vain beg.
I should be constrained
to labor and sweat,
And perhaps sometime
with schourges be beat.
Well (said the tother)
let us take hede therefore,
That we let them nor heat
but keep them still sore.
An other thing I heard
Muche like one of these
if it were not the same.
Who syttinge by the fire
with the cup in his hand.
Began to wonder whan
he should be a good husband.
I shall never thrive
(quod this beger) I wene,
For I gate but .xvi.d. today
and have spente eyghtene.
Well let the world wag
we must neades have drink
Go fill me this quarte pot
full to the brynke,
The tongue must have bastinge
it will the better wag,
To pull a gods penye
out of a churles bag.
Yet cesse not to give to all
without any regard,
Thoughe the beggars be wicked
thou shalt have thy reward.
Of Bearbaytynge.
WHat follye is this?
to keep with danger,
A great mastyfe dog
and a foul ouglye Bear.
And to this only ende
to se them two fight,
Wyth terrible tearynge
a full ouglye sight.
And yet me think those men
be most foles of all
Whose store of money
is but very small.
And yet every sondaye
they will surely spend,
One penye or two
the bearwardes living to mende.
At Paryse garden eche sondaye
To find two or three hundredes
for the bearwardes veil.
One halpenye a piece
they use for to give
When some have no more
in their purse I believe.
Well, at the last day
their conscience will declare
That the pore ought to have
all that they may spare.
that what we may spare,
Be given to the pore
that be full of care.
If you give it therefore
to se a Bear fight,
Be ye sure gods curse
will upon you light.
Of Brawlers.
A Brawler that loveth
to break the kings peace,
And seek his own sorrow
his fansye to please.
Is like a cur Dog
that setteth upon
Eche mastyfe and hounde
that he may light on.
He getteth him hatered
of every man
And meteth with his master
ever now and than.
To hurt other men
he taketh great pain:
He turneth no man
to profit or gain.
Except it be the Surgian
or the Armorer
The Baylife, the constable
or the Jailor.
This is a worthy member
in a commune wealth,
That to work other woe
will lose his own health.
What other men will judge
I cannot tell
But if he scape Tiburne
I think he will hange in hell.
Of Blasphemous swerers.
THe son of Sirach
Of such men as do
swear blasphemouselye.
The man that sweareth much
shall be filled, saith he,
Wyth all wicked manners
and iniquity.
In the house of that man
the plage shall not cease,
He shall be still plagued
either more or less.
affirm and deny,
Wyth yea yea, nay nay,
affirmynge no lie.
What so ever ye add more
(saith he) cometh of evil.
And is of the wicked
suggestion of the devil.
But we cannot talk
wythouten oaths plenty
Some swear by gods nails
his heart and his body,
And some swear his flesh,
his blood and his foot.
And some by his guts
his life and heart rote.
Some other would seme
all swearing to refrain,
And they inuente idle oaths
such is their idle brain.
By cock and by pye
and by the gose wynge
By the cross of the mouse foot
and by sa
•
ncre chyckyn.
And some swear by the devil
such is their blindness,
Not knowing that they cal
these things to witness.
Of their Consciences in that
they affirm or deny,
So both sortes commit
moste abhominable blasphemy.
Of the colier of Croydon.
IT is said that in Croydon
there did sometime dwell,
A Colier that did
all other Coliers excel.
For his riches this Colier
might have been a knight
But in the order of knighthode
he had no delight.
Woulde god all our knights
did mind colinge no more,
Than this Colier did knyghtyng
as is said before.
For whan none but pore coliars
did with coals mell,
At a reasonable price
They did their coals sell.
But sense our knight Coliars
have had the first sale
We have paid much money
and had few sacks to tale.
A lode that of late years
for a royal was sold,
Wyll cost now .xvi.s.
of silver or gold.
God grant these men grace
their pollynge to refrain.
Or else bring them back
to their old state again.
And especially the Colier
that at Croydon doth sell,
For men think he is cosen
to the Coliar of hell.
Of Commotioners.
WHen the body is vexed
through humors corrupted
To restore it to health
those humors must be purged
For if they remain
they will still increase:
Euerye day more and more
and augment the disease.
So that in short time
the body must decay,
Excepte God give health
by some other way.
Even so doeth it fare
by the weal public
Whyche chanceth to be often
diseased and sick.
Throughe the mischievous malice
of such men as be,
Desierous to break
the publyke unity.
Eche public body
must be purged therefore
Of these rotten humors
as is said before.
Else will it decay,
as do the bodies natural
When rotten humors
have infected them over all
But if the publyke body,
cannot be purged well
By force of purgacion
as phicisins do tell
When bodies be weak,
and so low brought
That by purgacion,
no health can be wrought
Then must there be sought
some easier way
To kill y
e
strength of those humors
as phiasians say.
When the sword will not help
in the commune wealth
To purge it of Commotioners
and bring it to health.
Than must discrete counsel
find ways to kill,
The power of those rebels
and let them of their will.
And that must be by cherishynge
the humors natural,
And by quyckenynge again
of the spirits vytall.
Whyche in the commune wealth
are the subjects true,
That do alway study
Sedition to eschew.
When these mē through cherishing
do grow and be strong:
Than cannot Commocioners
continue longe.
For as whan the strength
of ill humors is killed,
In a natural body
they be sone comsumed.
Or made of evil good
as it is plain to se:
So will it betyde
of such men as be.
In the commune wealth
given unto sedision,
When they se they cannot
finyshe their intention.
And what is their power
but the people ignorant
Whom thei do abuse
by their councils malignaunt?
When the hearts of the people
be won to their prince,
Than can no commotioners
do hurt in his province.
If this will not help
than God will take cure,
And destroy these Commosioners
we may be right sure.
Excepte the time be come
that the body must die,
For than there can be found
no manner remedy.
God grant that our sin
have not brought us so low,
That we be pass cure
god only doeth this know.
And I trust to se health again
if the final ende,
Be not now nere at hand
which the Lord shortelye send.
Of common drunkards.
ESaye lamenteth
and saith out alas
Muche woe shall betide you
In eatinge and drinckynge
from morning to night,
Till none of your members
can do his office righte.
Woe be to you, saith he,
that do so earlye rise,
To fill yourselves with drink
in such beastelye wise
But if he were now living
and saw this worlds state,
He would say this of our drunkards
that sit up so late.
For few of our drunckardes
do use to rise earelye,
But much of the night
they will drink lustelye.
all that be of pure mind
To avoid drunckardes company
where so ever they do them find.
Se ye neither eat nor drink
with such men, saith he,
That be given to drinkinge
what so ever they be,
But alas many curates
that should us this tell
Do all their parishioners
in drynckynge excel.
Of commune Liars.
in Sapience doeth say
That the mouthe that lieth
doeth the very soul sleye.
If the murderer of bodies
be worthy to die,
The murderer of souls
should not escape, trow I.
For as the Soul doeth
the body excel
So is his treaspace greater
that doeth the soul quell.
But Liars (alas)
are now much set by,
And thought to be men
in a manner necessary.
To be entertained
of eche noble man,
Who are much delighted
with lies now and than.
But this delight will be sorrow
I fear me at the last,
Whan the liar for his liynge
into pains shall be caste.
Of Dicears.
EMonge wyttye saiynges
To avoid and flee dice (my son)
have ever in mind.
For diceynge hath brought many
wealthy men to care,
And many rich heir
it hath made full bare.
Some men it hath set up
I will not deny,
And brought to more worship
than they be worthy.
God knoweth to what ende
he suffereth this thing
Perchaunce to reward them
with hell at their endynge.
For doubtless those goods
are gotten amiss
That are goten from him
that prodigal is.
And especially at the dyce,
where both do intend
To get the others goodis,
or else his own to spend.
Now if prodigalitye
or covetise be vice
He cannot but offend,
that playeth at the dyce
For be they two or mo,
this thing is certain
Prodigalytie and covetise
do in them all reign
Besyde the wicked oaths,
and the time myspent
Wherof they think they need not
them selves to repent.
But this I dare say,
that though dyrynge were no sin,
Nor the goodis mysgoten,
that men do thereat wynne
Yet the oaths that they swear
and the time myspent
Shall be their damnation
unless they repent.
Leave of your vain dyceyng
ye dycers therefore
For unless ye repent,
god hath vengeance in store
And when ye think least,
then will he pour it out
And make you to stoop,
be ye never so stout.
Of double benificed men.
THe king of that realm,
where justice doeth reign
Perused old statutis,
that in bokis remain.
And as he turned the boke,
him chanced to se
That such as have benifices
should residente be.
And have their abidynge
whiles their life should endure
Emonge them over whom
god hath given them cure.
Than said he to him self
I think well there is,
No law in this realm
worse observed than this.
Yet can there nothing
my flock more decay,
Than whan hirelynges suffer
my sheep to go astraye.
Then called he his counsel
and told them his mind,
And willed that they should
some remedy find.
Who with good advice
agreed on this thing,
That visitours should be sent
with the power of the king
To punish all such
as herein did offend
Unless they were found
thorough willing to amende.
These visitours found many stout
That had sondrye benifices
but would surrender none.
Than was this stout fellow
brought to the king,
Who said unto him,
syr howe chanceth this thing?
Will ye transegresse my laws
and than disobeye:
Menne having my power?
syr what can you say?
If it may like your grace (quod he)
loe here is to se,
Your seal at a grant
of a plurality.
Well, said the king than,
I repent me of all ill:
But tell me master doctoure
will you have your benifices still?
If your grace do me righte ({quod} he)
I must have them my life time,
So shalt thou (quod the king)
for tomorrow by pryme
God willing, thy body,
shall be divided and sent
To ech benifice a piece,
to make the resident.
Away with him (quod the king)
and let all thyngis be done
As I have given sentence,
to morower none
For sith thou art a stout priest
an example thou shalt be
That all stouburne priests,
may take warning by the.
Of the Exchecker
IN the weste parte of Europe
there was sometime a king
That had a court for receyte,
of money to him belonging.
But the ministers for that Court,
did longe & many a day
Take bribes to bear w
t
such mē
as should forfaytis pay.
At the last to the king,
this their falsehood was told
By such as about him,
were faithful and bold.
Then did the king send,
for these ministers ill
And laid all their treaspases,
before them in a byl.
Then were they abashed,
and had naught to say
But cried for his pardon,
but he bade away.
Ye have borne w
t
thieves,
and have robbed me
And suffered my commons,
impoueryshed to be.
No statute could cause,
offendars to emende
Because you did bear with them
when they did offend.
Awaye with them all,
lay them fast in prison
Tyll we have determined,
what shall with them be done.
What judgment they had,
I have not heard yet.
But well I wot they deserved,
a tiburne typpet.
Of Fatterars.
A Flatterynge friend,
is worse then a foe.
For a friend is betrusted,
when the other is not so.
Of an open enemy,
a man may be ware,
will work men much care.
For if Abner had known,
what was in Joab's heart.
I do not doubt but he would,
have out of his way sterte.
Or at the lease he would not,
have admitted him so ny:
As to be embraced of him,
and on his dagger to die.
Wherefore I advertise
all men to be ware
Of all flattering frendis,
that bring men to care.
As for open ennimies,
trust them if ye will,
I cannot forbid you,
to admyt your own ill.
Woulde god all men would,
such flatterars try:
As hange at their elbows
to get some what thereby.
But (alas) now adays,
men of honor do promote:
Many a false flattering,
and lewd harlot.
Whych thing may at the length
be their own decay.
For if the wind turn,
the flatterars will away.
The swallow in summer
will in your house dwell,
But when winter is coming
she will say farewell.
And when the short days,
begin to be cold
Robyn red breast will come hom
•
to you and be very bold.
But whan somer returneth
and bushes wax grene,
Then Robyn your man
will no more be seen.
So some of your flatterers
will in prosperity,
Be of your household
and of your family.
And some other will
whan need doeth them pain
Sue to do you service
till they be wealthy again.
Of Foles.
THe preacher saith thus
Is better than an old king
whose wit is but bad.
The wise man in poverty
is righte honorable,
Whan the fole in his riches
is worthy a bable.
Some foles there be of nature
that understand nought,
And some understand things
But do conceive in their thought
That they them selves be wisest
which follye passeth all,
And doeth sone appear
both in great and small.
These foles will hear no man's
read or counsel,
And whatsoever they thē selves do
is exceeding-well.
But other men's doings
they will ever dispraise
None other can do ought
that may their minds please.
And further they think
it becometh them well
In every man's matter
them selves to entermell.
And whan they come in place
where is any talk,
No man shall have time to speak,
their tongues shall so walk.
Of their own dedis and goodis,
they will brage and boast
And declare all their myshaps,
and what they have lost.
If ye tell them of their faults,
then will they nedis fight
Ye must say as they say,
be it wrong or right
In fine ye must praise them
and set forth their fame
And how so ever they do,
Ye may them not blame.
If ye tell them of knowledge,
they say they lack none
And wish they had less,
and then they make mone
For the loss of vain toys,
where in they delight
And then if ye reason far,
beware, they will fight
All wise men take hede,
and shun their company
For of all other men,
they are moste ungodly
Of Forestallers.
THe fryses of Walis
to Brystow are brought
But before they are woven
in walis they are boughte
So that now we do pay,
four grotis or else more
For the fryse we have bought,
for eight pens heretofore
And some say the woule,
is bought ere it do grow
And the corn long before,
it come in the mowe.
But one thing there is,
that hurteth most of all.
Many offices are bought,
longe ere they fall.
And right so are benefices,
in every coaste.
So that persons and vicars,
keep neither sod nor roaste.
The pore of the parish,
whom the person should feed.
Can have naught of our tythis,
to succoure their need.
Reuertions of farms
are bought on eche side,
And the old tenant must pay well
if he will abide.
And where the father paid a penye
and a Capon or twayne,
The son must pay ten pound
this passeth my brain
Well, let these forestallers
repent them betime,
Leaste the clarke of the market
be with them ere prime.
For he when he cometh
will punish them all,
That do any neadefull thing
engross or forestall.
For well I wotte this
when he went last away
He sent us his servant
and thus did he say.
none seek his own gain,
But profit eche other
with travail and pain.
Of Godlesse men.
HOlye David that was
both prophet and king
Sawe in his time
(as appeareth by his writing)
That in those days
That did all godly ways
utterly peruerte.
And so there are now
the pitye is the more,
That live more carnallye
than ever men did before.
These men (saith king David)
in their hearts do say,
Surelye there is no God
let us take our own way.
Thus judged king David
and that for good skyll
Bicause he saw their works
were wicked and evil.
They are (saith he) corrupt
and naught in all their ways
Not one that doeth good.
and therefore he says
That they think there is no god
their worckis do declare
For to do the thing that good is
they have no manner care.
But what would David say,
if he were in these days,
when men will do Ill,
and justify their ill weyes?
They leave the good undone,
and do that ill is.
And then they call that ill good,
what would David say to this?
I know not what David
would say in this case.
But I know that good Isaiah,
doeth curse them apase.
to them that in do call.
That thing good that evil is
but this is not all.
He saith woe to them,
that call dearckenes light.
Preferryng their fansey,
before the word of might
If they find a thing written
in Paul, Luke or John
Or any other scripture,
they will there of none:
Except they may easily,
perceive and se.
That with their fleshly fansey,
they may make it agre.
All other textis of scripture,
they will not stycke to deny.
Yea some of them will,
god and his scripture defy.
And say they will make merry here
for when they be gone,
They can have no joy,
for soul they have none.
If these men be not godless
much marvel have I,
Well, the cause is the Lord's
let him and them try.
I know at the last
they shall find him to strong.
The day of his vengeance,
will not tarry longe.
Of Idle persons
IDlenes hath ben cause
As Ecclesiasticus,
doeth plainly witness.
Idle persons therefore,
cannot be all clear.
As by the story of Sodom,
it doeth well appear
But that we may come nere,
to our own age
The Idleness of Abbays,
made them outrage.
Yet let us come nere,
even to the time present.
And se what myschyfe,
Idle persons do invent.
What cōspiracies have bē wrought
within this little while.
By Idle men that did,
the commons begyle.
And what have Idle men,
alway practiced.
To break the peace of princes,
that they might be hyered.
I will not say what,
the Idleness of priestis hath done
Nor yet the Idleness,
of seruantis in London
Let every man search,
his own household well,
And whether the thing,
be true that I tell.
Yea what abuse dyde ever,
emonge the people rain.
But the same did first spring.
out of an Idle brayn.
Idleness therefore,
may right well be named
The gate of all mischief
that ever was framed.
Ye masters and fathers therefore
that fear God omnipotent,
Kepe youre families occupied
lease ye be shente.
For if thorough their idleness
they fall into outrage,
Your judgment shall be straight,
for they ar committed to your charge
Kepe them therefore still occupied,
in doing youre business.
Or else in reading or hearing
some books of Godlines.
And would god the maiestrates
would se men set a work,
And that within this realm
none were suffered to lurk.
This realm hath three commodities
woule, tynne, and lead,
Which being wrought w
t
in y
e
realm
eche man might get his bread.
Of inuenters of strange news.
SOme men do delight
strange news to inuente,
Of this man's doing
and that man's intent.
What is done in France
and in the Emperors lande,
And what things the Scots
are now taking in hand.
What the king and his counsel,
do intend to do,
Thoughe for the moste parte
it be nothing so.
Suche men cause the people
that else would be still,
To murmur and grudge
which thing is very ill.
the people to rise,
And assemble them selves
in moste wicked wise.
In Plato his commune wealth
such men should not dwell,
For Poets and Orators
he did expel.
Oh that these news bryngers
had for their reward,
Newe halters of hempe
to set them forward.
Of Lay mē that take tithes, and priests that use their tithes priuatelye.
Whan Justice began
in judgment to sit,
To punish all such men
as faults did committee.
Than was there a man
before her accused,
For tithes that he toke,
and priuatelye used.
Whan due proof was had
and the thing manifest,
The witnesses sworn,
and the trespace confeste.
Then gave the Judge judgment
and these words he spake
Se that from this Caytife
all his goods ye take.
For seeing he made that private
that commune should be,
He shall have this justice
by the judgment of me.
Those pore men that by the tithes
should be relieved
Shall have all his goods
emonge them divided.
And because he shown no mercy,
The sentence is given,
go hange up the slave.
Of Leasemongers.
OF late a Leasemonger
of London lay sick,
And thinckinge to die
his conscience did him prick.
Wherefore he said thus
with him self secretly,
I will s
•
nd for a preacher
to know what remedy.
But whiles he thus lay
he fell in a slumbre,
And saw in his dream
pore folk a great number.
Whoe said they had learned this,
at the preachers hand,
To pay all with patience
that their Landelordes demand.
For they for their sufferance
in such oppression,
Are promised reward
in the resurrection.
Where such as take leases
them selves to advance,
Are certain to have hell,
by right inheritance.
Of Marchauntes.
IF Marchauntes would medle,
with Marchaundice only,
And leave farms to such men
as must live therebye.
Then were they moste worthy
to be had in price,
As men that provide us,
of all kinds Marchaundice.
But scythe they take farms
to let them out again,
To such men as must have them
though it be to their pain.
And to leauye great fines
or to over the rente,
And purchase great lands
for the same intent:
We must neades call them
members unprofitable,
As men that would make
all the realm miserable.
Howe they leave of their trade
and lend out their money
To young Marchaunte men
for great vsurye,
Whereby some young men
are driven to leave all,
And do into moste extreme
poverty fall:
It greueth me to write,
but what remedy?
They must hear their fault
scythe they be so greadye.
And thus I say to them
and true they shall it find,
The Lord will have all
their ill doings in mind.
And at the last day
whan they shall arise.
All shall be laid plain
before their own eyes.
Where judgment shall be given
Wythoute all mercy,
to such as be merciless.
Of men that have diverse offices
WHan the Citye of Rome
was ruled aryght,
As ancient Autours
do record and write
Ambition was punished
with utter exile
Yet were there some that did
venter some while.
But we read not of any
that ever went about,
To have two offices at once
were they never so stout.
But alas in this Realm
we count him not wise,
That seeketh not by all means
that he can devise.
To rack offices together
without any stay,
But Christ shall say to these men
at the last day.
Geue accoūts of your Baliwickes
Ye that sought to be rulers
in every place.
Geue accounts of your Baliwike
for come is the day,
That ye must leave youre offices
and walk your fathers way.
Of Nice wives.
THe son of Sirache
That their nicenes & hordom
is perceived alway.
By their wanton lokes
and liftynge up of eyes,
And their lokinge ascoye
in moste wanton wise.
And in the same
Jesus Sirach I find
do declare the mind.
If these thyngis be true,
as no doubt they be.
What should we think of the womē
that in London we se?
For more wanton lokis,
I dare boldly say.
Were never in Jewish whores,
then in London wines this day
and if the gate and the garmentis,
do show any thing.
Our wives do pass their whoris,
in whorlyke deckyng.
I think the abhominable,
whores of the stews
Dyd never more whorelyke,
attyerments use.
A cap on hir head,
like a sows mawe.
Such another facion,
I think the Jew, never saw.
Then fine gear on the forehead,
set after the new tryk.
Though it cost a crown or two.
what then? they may not stycke.
If their heir will not take color
then must thei by new.
And lay it out in tussockis,
this thing is to true.
At ech side a tussocke,
as bygge as a ball.
A very fair sight
for a fornicator bestial,
Hyr face fair painted,
to make it shine bright.
And her bosom all bare,
and moste whorelyke dight.
Hyr mydle braced in,
as small as a wande:
And some bye wastes of wyre
at the paste wives hand.
A bumbe like a barrel
with whoopes at the skyrte,
Hyr shoes of such stuff
that may touche no dyrte.
Upon her white fingers
many rings of gold,
Wyth such manner stones
as are most dearlye sold.
Of all their other trifles
I will say nothing,
Leaste I have but small thanks
for this my writynge.
All modeste Matrons
I trust will take my parte,
As for nice whippers words
shall not come nye my hert.
I have told them but truth
let them say what they will,
I have said they be whore like
and so I say still.
Of Obstinate Papists
AN obstinate Papist
that was sometime a Frier
Hadde of his Friers cote
so great a desire.
That he stale out of England
and went to Louayne.
And gate his Friars cote
on his foles back again.
A willful Beggar
this papist will be.
A fole and a fryer,
and thus is one man three.
Would god all the papistis,
that he left behind.
Where with him in fries cotis,
according to their kind.
Or else I would they were,
with their father the pope.
For whylse they be in England,
they do but live in hope.
And except they might get,
the Bible boke burned.
Into dispeyre their hope,
will shortly be turned.
God grant them the grace
this hope to forsake,
And their natural prince
for their head to take.
Forsakinge the Pope,
with all his peltrye:
Which of longe time
they have set so much by.
Of rente raysers.
A Manne that had lands
of ten pound by yere
Surueyed the same
and let it out dear.
So that often pound
he made well a score,
Moe pounds by the yere
than other did before.
But whan he was told
what danger it was
To oppress his tenauntes
he said he did not pass.
For this thing he said
full certaynelye he wyste,
That with his own he might,
always do as he list.
But immediatlye I trow
this oppressoure fill sick:
give accounts of your Baliwicke.
Of Vayne writers, vain talkers and vain hearers.
OF late as I lay
and lacked my rest,
At such time as Titan
drew fast to the Easte.
Thys saying of Christ
came into my mind,
Whyche certain and true
all manner men shall find.
Of every idle word
Be it spoken by mouthe,
or put in writing.
O Lord (thought I then)
what case be they in,
That talk and write vaynely
and think it no sin?
Than slombred I a little
and thought that I saw,
Thre sortes of vain men
condemned by gods law.
The one was a writer
of things naught and vain.
And another a talker
and this was their pain.
The writer had the crown
of his head opened,
Whose brains with a stycke
the talker stirred.
And he with both hands
drew the talkers tongue,
so that without his mouthe
it was an handefull longe.
The third was an herkener
of fables and lies,
Whose ears were almost
drawn up to his eyes.
Of vnsaciable purchasers.
AN unreasonable rich man
did ride by the way,
Who for lack of men
had with him a boy.
And as he paste by a pasture
most pleasant to se,
Of late I have purchased
this ground Jack, quod he,
Mary master (quod the boy)
men say over all,
That your purchase is great
but your household is small.
Why Jack (quod this riche man)
what have they to do?
Woulde they have me to purchase
I cannot tell (quod the boy)
what maketh them to brawl.
But they say that ye purchase
the Devil, his dame and all.
Of Usurers.
A Certain man had lands
little though it were,
And yet would fain have lived
like a gentlemans peare.
Of this lande he made sale
and toke ready gold,
And let that for double the rente
of the lande that was sold.
Than came there a broker,
and said if he would do:
As he would advise him,
he should make of one penye two.
Mary that would I fain do
(quod this usurer than)
I pray the teache me
the seat if thou can.
You shall (said this broker)
lend but for a months day:
And be sure of
a suffitiente gage alway.
Wyth a plain bill of sale
if the day be not kept,
And se that ye do
no causes accept.
Than must you be sure
that your interest be
One penye for a shyllynge
and three pence for three.
So by the years ende
twelve months give twelve pens
For the use of a shyllinge
lo I have told you all sense.
Than said this usurer
this matter goeth well,
For my twentye pound lande
that I chanced to sell.
I shall have four hundred
pound rente by the yere,
To live like a Lord
and make iolye chere.
Than came there a Prophet
and told this man plain
for such unlawful gain.
Why sir (quod this Usurer)
it is my living,
Yea syr (quod this Prophet)
but it is not youre calling.
You are called to live
after twentye pound by yere,
And after that rate
ye should measure your chere.
Tyll god did increase you
by his merciful ways,
By encreasynge youre corn
and youre cattle in the leyes.
Whych increase with your lands
you are bound to employe,
To the profit of all them
that do dwell you bye.
Ye are not borne to yourself
neither may you take
That thing for youre own
where of God did you make.
But Stuarde and Baylife
that shall yield a rekeninge,
At the day of Iudgemente,
And do ye not doubt
but then ye shall know,
Whether ye may your goods
at youre pleasure bestow.
And whether ye may use
ways wicked and ill,
To increase your riches
at youre own will.
But chiefly to lend
youre goods to usury,
Is a thing that you shall
moste dearelye abye.
For Christ saith in Luke
that the Heathen do so,
from pleasure to woe.
Finis.