Than to ride in a cart like a thief.
For this I will make it appear,
And prove by experience I can,
’Tis the excellen’st thing in the world
To be a plain-dealing man.
And now let all honest men judge,
If such men as I have here named
For their wicked and impudent dealings,
Deserveth not much to be blamed.
And now here, before I conclude,
One item to the world I will give,
Which may direct some the right way,
And teach them the better to live.
For now I have made it appear,
And many men witness it can,
’Tis the excellen’st thing in the world
To be a plain-dealing man.
1. I’ th’ first place I’d wish you beware
What company you come in,
For those that are wicked themselves
May quickly tempt others to sin.
2. If youths be inducèd with wealth,
And have plenty of silver and gold,
I’d wish them keep something in store,
To comfort them when they are old.
3. I have known many young prodigals,
Which have wasted their money so fast,
That they have been driven in want,
And were forcèd to beg at the last.
4. I’d wish all men bear a good conscience,
And in all their actions be just;
For he’s a false varlet indeed
That will not be true to his trust.
And now to conclude my new song,
And draw to a perfect conclusion,
I have told you what is in my mind,
And what is my [firm] resolution.
For this I have made it appear,
And prove by experience I can,
’Tis the excellen’st thing in the world
To be a plain-dealing man.
THE VANITIES OF LIFE.
[The following verses were copied by John Clare, the Northamptonshire peasant, from a MS. on the fly-leaves of an old book in the possession of a poor man, entitled The World’s best Wealth; a Collection of choice Councils in Verse and Prose. Printed for A. Bettesworth, at the Red Lion in Paternoster-row, 1720. They were written in a ‘crabbed, quaint hand, and difficult to decipher.’ Clare remitted the poem (along with the original MS.) to Montgomery, the author of The World before the Flood, &c. &c., by whom it was published in the Sheffield Iris. Montgomery’s criticism is as follows:—‘Long as the poem appears to the eye, it will abundantly repay the trouble of perusal, being full of condensed and admirable thought, as well as diversified with exuberant imagery, and embellished with peculiar felicity of language: the moral points in the closing couplets of the stanzas are often powerfully enforced.’ Most readers will agree in the justice of these remarks. The poem was, probably, as Clare supposes, written about the commencement of the 18th century; and the unknown author appears to have been deeply imbued with the spirit of the popular devotional writers of the preceding century, as Herbert, Quarles, &c., but seems to have modelled his smoother and more elegant versification after that of the poetic school of his own times.]
‘Vanity of vanities, all is vanity.’—Solomon.
What are life’s joys and gains?
What pleasures crowd its ways,
That man should take such pains
To seek them all his days?
Sift this untoward strife
On which thy mind is bent,
See if this chaff of life
Is worth the trouble spent.
Is pride thy heart’s desire?
Is power thy climbing aim?
Is love thy folly’s fire?
Is wealth thy restless game?
Pride, power, love, wealth and all,
Time’s touchstone shall destroy,
And, like base coin, prove all
Vain substitutes for joy.
Dost think that pride exalts
Thyself in other’s eyes,
And hides thy folly’s faults,
Which reason will despise?
Dost strut, and turn, and stride,
Like walking weathercocks?
The shadow by thy side
Becomes thy ape, and mocks.
Dost think that power’s disguise
Can make thee mighty seem?
It may in folly’s eyes,
But not in worth’s esteem:
When all that thou canst ask,
And all that she can give,
Is but a paltry mask
Which tyants wear and live.
Go, let thy fancies range
And ramble where they may;
View power in every change,
And what is the display?
—The country magistrate,
The lowest shade in power,
To rulers of the state,
The meteors of an hour:—
View all, and mark the end
Of every proud extreme,
Where flattery turns a friend,
And counterfeits esteem;
Where worth is aped in show,
That doth her name purloin,
Like toys of golden glow
That’s sold for copper coin.
Ambition’s haughty nod,
With fancies may deceive,
Nay, tell thee thou’rt a god—
And wilt thou such believe?
Go, bid the seas be dry,
Go, hold earth like a ball,
Or throw her fancies by,
For God can do it all.
Dost thou possess the dower
Of laws to spare or kill?
Call it not heav’nly power
When but a tyrant’s will;
Know what a God will do,
And know thyself a fool,
Nor tyrant-like pursue
Where He alone should rule.
Dost think, when wealth is won,
Thy heart has its desire?
Hold ice up to the