keep within Compass OR, The worthy legacy of a wise Father to his beloved son; Teaching him, to live richly in this world, and eternally happy in the world to come.  
Meet for all sorts of people whatsoever. The tenth Impression.  
  

TO THE WORthy Gentleman, and his best respected Friend, Mr Roger tailor, all those good wishes his own heart desireth.  
WORTHY SIR,  
THE frequent custom of this Age to challenge Patrons, and to trouble their brains with bestowing vpon those Patrons mountebank Encomi●●ms, hath no whit at all taken up my mind, since no folly can be greedy thereof, but shall purchase wit enough for that purpose.  
Suffice, it is my true knowledge of you, and my truer love unto you, which makes me sand this poor Infant of my brain, and slender Collections to kiss your hand: which in as much as the root or centre is virtue, the circumference that happy lift or bound, out of which no good man will willingly stray, and in which I know the goodness of your inclination makes your delight to live: o● whom can I better bestow it, both in respect of the thing, which onely looketh vpon virtue, and in respect of yourself, who is not onely a lover, but a supporter of the virtuous? So that to conclude, if your acceptance shall say I haue done well, I will bele●ue, all which are good( like you) will agree with me: who doth the contrary, I will laugh at, for he loues not goodness.  
Yours John T.   


PEruse this dial every day,  
Wherein no hour must pass away,  
But by it thou shalt learn to find  
Some jewel to enrich thy mind.  
Count one the first hour of thy breath:  
And all the rest to led to death.  
Count twelve thy doleful passing-Bell,  
And so my dial shall go well.   
We must die all.  
 

The hours.  

One God, one baptism, and one Faith,  
One Truth there is, the Scripture saith.   

Two Testaments the Old and New,  
We must aclowledge to be true.   

Three Persons in the trinity,  
do make one God in unity.   

four holy evangelists there are,  
Which Christs birth, life and death declare.   

five wounds the Iewes to our saviour gave  
Whence flowed the blood that all men save.   

Six dayes to labour is no wrong:  
For God himself did work so long.   

seven deadly sins in man do rest,  
Which once expelled, mans soul is blessed.   

Eight in Noahs ark alone were found,  
When in a flood the world lay drowned.   

Nine Hirarchies of Angels raise,  
Both day and night Iehouabs praise.   

Ten Statutes God to Moses gave,  
Which broken or kept, do spill or save.   

eleven above with God do dwell,  
The twelfth burns in perpetual Hel!   

twelve attended on Gods son,  
twelve made the Creed: my Dial's done.     

keep within compass: OR, A Direction for a good Life.  
In Religion.  
FIrst, my son, understand, that Religion is a Iustice of men towards GOD, or a divine honouring of Him in the perfect and true knowledge of his Word; peculiar onely to men: It is the ground of all other virtues, and the onely means to unite and reconcile man unto God for his salvation: And whosoever breaketh out of this life or circumference, strayeth through atheism into eternal damnation.  
True Religion is the soul of innocency, moving in an unspotted Conscience.  
To be doubtful in Religion, is to be certain of the greatest punishment.  
True Religion hath three virtues to be known by: first, it serveth the true God: next, limiteth every action by the Word: and lastly, reconciles Man to his Maker, if he do pursue it.  
The first precept from the wisest Philosopher, was to fear God: and the first law amongst good men, to increase Religion.  
It is Faith and not Reason which teacheth men Religion.  
Religion is the stay of the weak, the master of the ignorant, the Philosophy of the simplo. As he that heareth without ears, can inserpret our prayers without our tongues; so a Religious man may pray and never open his lips.  
Religion is the Oratory of the devout, the remedy of sin, the counsel of the just, and the comfort of them in tribulation.  
Religion is that absolute clean beast, which cheweth the end, and divides the boofe: for it makes a man ruminate and chaw holy meditations, till they give divine nourishment, and the one claw pointeth man to the fear of God, the other to the love of his neighbour.  
He is happily religious, whom no fear troubleth, no sorrow consumeth, no fles●ly lust tormenteth, no desire of worldlly wealth afflicteth, nor any foolishness m●●neth unto mirth.  
Religion teacheth men to pray: and no man is so happy as he whose life is a continual prayer.  
Religion is the wings that bear the soul up to heaven, and meditation the eye which onely can see God living.  
Religious devotion is a continual discourse or conference with God: for when thou readest, God speaked to thee; when thou prayest, thou talkest with God.  
True Religion makes prayers ascend, that Grace may descend.  
In thy deuotions fly thy iudgement on thy faith, not on thine experience: for faith is truth, experience but deceitful.  
To desire sufficient things is needless, for God will give them vndemanded: but desire to be contented with such things as he bestoweth, for therein will consist thy happiness.  
Except true Religion make us understand God in his Word, our sight in but blindness, our understanding ignorance, our wisdom foolishness, and our devotion deuilishnesse.  
Religion will teach thee to know that God is a most bright sun, which ariseth vpon those that fear him, and goeth down from them that are careless and profane.  
God sits in the highest Heauens: if thou wilt lift up thyself unto him, he will sly from thee; but if thou humblest thyself before him, he will come down unto thee.  
True Religion brings a man up to heaven, which is the seat of glory, the habitation of Angels, the resting place of the faithful, far beyond thought, and glorious beyond report.  
he that bites of every weeds, must needs taste poison, and he that is of diuers Religions, must needs meet with damnation.  
Religion will make thee know well and do well: and they are the onely two points belonging to virtue.  
As Plants measurably watered grow the better, but being watered too much, and drowned and die: so opinions in religion mixed with moderation, are made sound and refreshed: but accompanied with too severe curiosity, oft turn and convert to heresy.  
As a Ship with a sure Anchor may lie any where: so the mind ruled by religious reason, is quiet at all seasons.  

Since holy Writ shows us Gods holy power,  
With pure heart adore him every hour.   

Begin thy dayes work when the day begins,  
First blessing Gods thrice-blessed name devout:  
And then at evening when thy labour ends,  
Praise him again: so bring the day about.   

Not voice, but vow, not lip, nor tongue but hart;  
Not sound, but soul, that God takes in good part.   

What Gods high hidden secrets are,  
waste not thy wits to learn:  
But being mortal, mind the things,  
that mortal men concern.   

The Serpents sting, the Beasts sharp tooth we shun:  
But from profane men chiefly see thou run.   

learn of the learned and instruct thy friends,  
Knowledge concealed, both God and man offend●   

shane not in ignorance to show  
thy willingness to learn:  
The shane is theirs that nothing know,  
nor no good will discern.   

Against a just Religions man  
contend not wickedly:  
For God in rigor will reuenge  
his wrong and injury.   

Nature impart thee all that she can teach,  
And God supply where Nature cannot reach,    

Out of compass in Religion, is atheism.  
WHo doubts of God with Pythagoras, is an infidel, who denieth God with Diagoras, is a devill.  
'vice is the habitude of sin, sinn● the act of the habitude, but want of Religion ground of both.  
Lust bringeth short life, prodigality wretched life, but want of Religion assured and eternal damnation.  
The sickness of age is avarice, the errors of youth profaneness.  
Craft putteth on him the habit of policy, malice the shape of courage, rashness the title of valour, lewdness the image of pleasure, but want of Religion hath no cloak but curses.  
If youth want Religion, old age can never know honesty.  
Deceit is too familiar with wisdom, austerity with temperance, pride with great minds, prodigality with liberality, rashness with fortitude, and superstition with Religion.  
There is no greater sign of wickedness, than open heresy.  
Sermons gilded with words and not matter, are like Images that painted seem faire, but looked into, are found earth.  
Who can be more unfortunate than he that of necessity will needs be irreligious?  
As sin blinds the eyes of the profane man, so punishments open them.  
When profane men are in the height of their jollity, mischief is ever knocking at the door.  
A profane man never seems more ugly, than when he would dissemble or appear religious.  
A profane man is the true shadow of the devill, and at the end he comes to be his substance.  
An irreligious man trampleth goodness under foot like the grass of the field, and preserveth 'vice as the flowers of the season, when all good men know, the first doth keep fresh and flourisheth, the latter doth suddenly decay and withereth.  
To make jests of Religion, of charity  
Who fears not God, fears every thing else he seeth.  
He that mindes least good, ever affects the worst mischief.  

knewest thou one month should end thy dayes  
it would give cause of sorrow:  
And yet perhaps thou laugh'st to day,  
when thou must die to morrow.   

Men trample grass, and praise the flowers of May:  
Yet grass is green when flowers fade away.   

profane men look what conscience you haue:  
For conscience both must damn you, and must save.   

By new sects to raise up new names,  
is but a losing gain:  
evils on good mens ruins built  
to ruin turn again.   

Who is a false judge, one day must appear,  
So to be judged as he hath judged here.   

Build thy house ne're so high:  
All delight in pleasure take:  
In the dust thou must lye,  
Till the last trump thee awake:   

Therefore all is lost and spended,  
That to virtue is not intended.   

If thou wilt back into thy compass get,  
These six faire Rules near to thy conscience set:   

Beat down the evil: raise the just:  
learn best thyself to know:  
Hold holy Writ: and counsel keep:  
Be patient in thy woe.    

keep within compass in conversation.  
conversation is the main body of honesty, whose greatest branches are familiarity and friendship with good men, drawing the community of a perpetual will to the fellowship of life: all which is founded and built by the profit of a long continued love, and furnished with more pleasure than desire.  
Let thy conversation carry a perfect consent of all things appertaining as well unto God as man, with benevolence and charity.  
The love of men to women is a thing common and of course: but the friendship of man to man infinite and immortal.  
The fellowship and conversation of a true friend in misery is always sweet, and his counsels in prosperity are ever fortunate.  
●ot thy conversation with friendship haue a threefold lustre: the first in neighbourhood: the second in hospitality: and the last in thy particular love.  
If thy conversation win thee love, either by bounty, or the studi● of virtue, it goes from a passion to an habit, and so leaveth the name of love, and is called friendship, the which no time can violate.  
Forget not in thy conversation, that to beg any thing of thy friend is most dearly to buy it.  
It is a most grievous thing to try thy friends, yet must they be touched, lest shining like the Earbuncle, as if they had fire, they be found by the test to be without faith.  
strive to be in love with virtue out of the inclination of thine ●●●e virtue: for it is but a slavish good which laws and extremity do keep from committing of evil.  
Let wisdom propound discreet ends to thine affairs, and do nothing rashly: for an honest foruey of things to come prevents ensuing repentance.  
Let not the son go down on thy wr●th, but whether insur●ing or insured, offer reconciltation: for the peace-maker is blessed. If thy enemy do it before thee, he conquers thee, and thou losest that blessing.  
Let th●●e own breast be the Cabinet for thine own secret counsels; and do not beleeue that it is too hard for one but that it is enough for two, and a great deal too much for three.  
Let never any malice make thee reneale what the least friendship hath shut in ●hy bosom.  
Let the choice of thy friend be a journey into the Indies, long in doing, but once chosen, keep him to the end: for to want a friend, is to want virtue, ●nd to change often, shows incertain honesty.  
Let thy speech be like Moses his, slow, but advised, and forethink the fitness of thy speech before thine utterance: affirm nothing but truth within thine own knowledge, and rather be ●●ent than speak to evil purpose.  
In praising, be discreet without envy: in saluting, courteous: in admonishing, friendly: in forgiving, merciful: in promising faithful: in recompensing, bountiful: and make not the reward of virtue the gift of favour.  
give every man the reverence due to his place, but respect his goodness before his greatness.  
avoid pride in thy youth, disdain it in thine age, and fear and suspect it at all seasons.  
Pride hath two steps to climb by, a low blood, and a great envy.  
keep thy foot from the door of the Harlot, thy hand from the book of the lender, thy longue from the slander of thy neighbour, thy societ●e from the drunkard and Epicure: for poverty shall he their portion; and the ●●eeper shall be clothed with rags.  
Beware of suretyship: it is the bird-lime of the time, and locks up men in bolted cages.  
Be not vnthriftie to spend too much love on thyself; nor yet so extreme frugal, not to spend good wit and words together. And howsoever thou studiest the highest things, let thy modesty look for no rent from thyself but strangers. Way with the wise man, thou knowest nothing, but that thou knowest nothing.  
Rule those that live under thee, rather with love than fear: the first is safe, the latter dangerous.  
In hearing centrouersied, cleanse thine ears from the wax of other mens reports, and lend the one to the accuser, the other to the accused: and let the cause of the poor and needy come in equal balance with the rich and mighty: and if by advantageous wealth any mountaines he raised to obscure the poor val ey, p●● down the first, and raise up the latter till both come to an even level.  
Make not recreation an occupation, for the too much use thereof converts to poison, and like a surset of honey cannot be cured wishout digesting of wormwood.  

If thou survey the lives of men,  
and manners of the time:  
While each reproones anothers fault,  
look who is voided of crime.   

loan not vild things,  
how faire soe'er they seem:  
Tis virtue, and not wealth,  
wise men esteem.   

Be constant, but if cause require,  
unstable seem to be:  
Wise men their conversations change,  
and yet some faults are free.   

Argue not with a man  
who's nought but words:  
Spe●ch, but not wisdom,  
Nature us affords.   

So love thy friend, as to thyself  
a loving friend thou be:  
So bound thy bounty to the best,  
that harm pursue not thee.   

The better to supply thy want,  
spare what thy hand hath got:  
And that thou mayst thy penny save,  
suppose thou hast it not.    

Without compass in conversation is luxury.  
THe smile of a Foe that proceedeth of envy, is worse than the tear of a Friend proceeding of pitty.  
There can be no amity where there is no virtue, and that friendship is most hateful and accursed, where some become friends, to do unto others mischief.  
A false friend is like quick-siluer unto gold, it cleaves unto it, and seems as if it would never forsake it, but if it once come into the ●●re, it presently slies away in fume, and though the gold remain, yet is the silver never more to be disce●ned: and such is a sayned friend in the time of tribulation.  
He that is immoderate in his laughter, or too audacious in his speech, in the one expresseth his folly, in the other his pride.  
He whose sad countenance is ever voided of all alacrity, hath a proud heart empty of all humility.  
A man of ill conversation may slander his neighbour four several ways: first, in his silence, when he saith nothing, and yet can truly clear an imputation falsely affirmed: secondly, in wr●ting, casting out libels that are false and vniustifiable: thirdly, in doubts, by drawing away the good opinions of other men: and lastly, in his author●tie, by making such as trust him, beleeue untruths and falshoods.  
Who swears for lucre or gain of money, goes but a hairs breadth from perjury,( though his oath he just,) for the sin of covetousness will consound him.  
Those which haue no care but to heap up riches, and are not able to employ them, are like those when which haue goodly horses, but know not how to ride them.  
He that doth good to the wicked, is like him that g●●es m●at to another mans dog, for they bark at him as well as at others.  
●●xurie is a ple sure bought with pain, a delight hat●●t with ●●●quiet, a content passed with fear, and a sin sinished with sorrow.  
luxury is an enemy to the purse, 〈◇〉 foe to the person, a canker to the mind a corrosive to the conscience, a weakn● of the wit, a besotter of the senses, an● lastly, a mortal bane to the whole body so that who so lives out of compass 〈◇〉 this wilderness, shall find pleasure s●pati●●ay to perdition, and luxury th〈…〉 loadstone to utter ruin.  
The jealous man living dies, and dying prolongs out his life in passions wo●●● than death, he sees none but with suspicion, hears no man knock but with ama●●ment, nor interprets any discourse but to dishonest purpose: If his Wife frown she hates him; if she smile, she hath ha● success in Adultery: modesty, is dissimulation, favour is a decree of false dealing, and in conclusion nothing can he see but doubts and frenzy.  
envy shooteth at others: but for the most part evermore woundeth herself. envy is the filthy sti●●e and imposthume of the soul, a perp●tuall torment to him in whom it abideth, a venom or quicksilver, which consumeth the flesh, and drieth by the marrow of the bones.  
Dissumulation is an evil humour of the mind, and contrary to honesty: it is a countenance ever disagreeing from the hearts imaginations, and a notorious liar in whatsoever it suggesteth.  
The flattery of an enemy is like the song of the siren, it both inchaunts, deceives, and brings to destruction.  
He that is vainly carried away with all things, is never delighted with any one thing.  
It is a common imperfection to commit folly, but an extraordinary perfection to amend it.  
As no vermin will breed where they find no w●rmth, no Vultures sleep where they find no prey, no flies swarm where they see no flesh, no Pilgrim creep where there is no cross: so there is no flattering Parasite will lurk where he sindes no gain.  
He that mist●us●s without cause, is ever more credulous without proof.  
causeless suspicion is the next way to make him do evil, which otherwise would carry a constant resolution to honesty.  
Ignorance is that defect which causeth a man to judge eui●l of things, to deltherate worse nor to know how to take present a●uantage of good things but to conceive ill of whatsoever is good in mans life.  
cruelty is extreme wrong, the rigorous effect of an evil disposed will, am the fruit which is reaped from injustice.  
fear and cowardice are destitute of reason, always attended on with two perturbations of the soul, baseness and sadness: it is also a defeet of the virtue of Fortitude.  
Quipe or scoffs are deprauings from the actions of other men, they are the ouerslowings of wit, and the superfluous sc●m of conceits.  
careless men are evermore near neighbours to their own ha●mes.  

He that doth promise all,  
and nought doth gine,  
Dies with mens hate,  
with ilattery doth live.   

If friends to whom thou hast been kind,  
thy kindness nought regard:  
Accuse not Fate, but blame thy fault,  
be wiser afterward.   

If wedded thou hast children store,  
and little wealth to give:  
To bring them up in idleness,  
most wretched shall they live.   

What is thy due thou mayst require,  
or what seems honest crave:  
But fools do evermore desire  
the thing they should not haue.   

Who fears to die, doth ever hold  
all follies foul effect:  
For such fond fear all ioy of life  
doth utterly deject.    

keep within compass in apparel.  
LEt the furniture and ornaments of thy person be fit and suitable for thy place and honour, but not too curio●s: for the one becomes a man of wisdom, the other appertameth to persons effeminate, or such as delight in ostentation.  
think the best apparel thou canst get from God is true felicity, and the richest cloth of thine own spinning, to b 〈…〉 good counsel.  
It is better to bee poor and honest, than rich and wicked, for wistice is better ter than riches: the one dyes with the body, but the other lives as long as memory.  
whatsoever thou spendest in earthly vanities, they either die before thee, or shortly follow after thee.  
pass not by the poor as no part of thy rare, lest God in thy wants so turn away his face from thee.  
Let the covetous man still his bag never so full; the volup●uous man take his pleasure never so long; the ambitious Court●er build his house like his thoughts, never so high; the proud Lady paint never so thick; the young man defer repentance never so long, yet all must die, all give an account, all be judged.  
Shun painted bravery, for it is a riotous excess either in apparel, or other ornaments, it to also a part of pride, and contrary to decency and comeliness.  
Spend not bey●nd thy power, nor hope on others promise, for both are guides to beggary.  
be not careless in spending thine own wealth, that thou mayst be esteemed careful to preserve another mans substance.  
How vain a thing is bravery, which is borrowed from the worms, laboured by the hands, bought with much charge, and defaced with every spot.  
All ontward ornaments are toys of vanity, but an humble spirit is a token of vanity.  
As the weed cannot be esteemed precious for the fatre flower which it beareth, so hold no man virtuous for the gay garments be weareth.  
never be proud of thine apparel since the colour cannot compare with Flowers, the fine threads with the Spiders web, nor the sweet presume with the Muskcats excrements.  
The onely commendable end of music is to praise God.  
music used moderately like sleep, is the bodies best recreation.  
Nothing rauisheth the mind sooner than Muslcke, and no music is more sweet than mans voice.  
Patience exceedeth knowledge, and music gotteth patience.  
Use Daucing for recreation, or 〈◇〉 grace solemnities, yet ever with mode ration, for at such times a chased mind knows not how to be corrupted.  
By all means shun pride in every par 〈…〉 of thee, for it is an unreasonable des●ie 〈…〉 enjoy honours, estates, and great places it is a 'vice of excess, and con●●ary to m●desty, which is a part of temperance.  
Game for recreation, not lucre; for 〈…〉 the blemished may reco●er some beauty, and let thy game last of wit and scholership, more than of slight o● fortune.  
Be temperate in all thine actions: for temperance is that light which ●riuet● away the darkness of all passions, it is of all virtues most wholesome: for it preserveth o publicly and privately human 〈◇〉, it lifteth up the soul most miserab●● thrown down in 'vice, and restoreth her again into her place: it is also a matuall consent of the other parts of the soul, causing all disorder and unbridled affections to take reason for a rule and direction.  
constancy and temperance in thine actions, maketh virtue strong.  
frugality is the badge of discretion.  
He that is not pusfed up with praise, nor affencted with adversities, nor moved by slanders, nor corrupted by benefits, is fortunately most temperate.  
There is nothing in the world better than moderation: for by it the assaults of the flesh are subdued, and the fruits of good life retained.  
Temperance hath eight handmaids, modesty, shamefastness, Abstinence, continency, honesty, Moderation, Sparing, and sobriety.  
If thou wilt be just, thou must be temperate: for it is the office of Iustice to haue his soul free from perturbations.  
Be valiant, but cool in doing injuries: a coward wears but the disguised mask of temperance, and is inwardly most revengeful.  
He is worthy to be called a moderate person, which firmly governeth & bridleth( with reason) the 'vice of sensualit●e, and all other gross affections of the mind.  
be as far from ambition a● from dejection: the one is his own slave, 〈◇〉 other all the worlds.  
Preserus thy name: for that come 〈…〉 from thine ancestors, but thy good repu 〈…〉 tion from thy virtues.  
When greatness cannot bear itself with virtue nor ancestry, it overthrow itself onely with the weight of itself.  

Spare for no cost in thine att●ire,  
if cause require the same:  
A penny better spent than spared,  
adds to an honest name.  
Abandon superfluities,  
let comely things content●  
Safe is the bark on calmer Seas,  
to th'wished haven bent.  
Eschew by ouer-nice attire,  
soul envies hateful sting:  
Which though it hurt not, to endure  
it is an irke some thing.  
fly wanton riot, and withall  
eschew the common famed  
Of avarice; both which extremes  
impair a mans good name.  
Of wished health haue chiefest care,  
warm clothing do provide,  
Light and unwholesome garments are  
true Emblems of mans pride.    

Out of compass in apparel is prodigality.  
WHo fals into Prodigality, is drowned in the excess of liberality, which commiing to extremity, proves most vicious, wasting virtues faster than substance, and substance faster than any virtue can get it.  
prodigality is the fire of the mind, whose heat is so violent, that it ceaseth not, whilst any matter combussible is present, to burn necessary things into dust and cinders.  
To spend much without getting, to lay out all without reckoning, and to give all without considering, are the true effects of prodigality.  
He that is sumptuous in his apparel, lavish of his tongue, and superfluous in his diet; is the Cookes hope, the Taylors thrift, and the true son of repentance.  
Riches lavishly spent, bring grief to thy heart, discontent to thy friends, and misery to thine heires.  
A proud eye, an open purse, and a light wise, brings mischief to the first, care to the next, and horns to the last.  
An unthrift is known, like a horse by his marks: as by the company 〈◇〉 keepeth, the tavern he haunteth, th 〈…〉 Whore he maintaineth, and the expen 〈…〉 he useth.  
Excossiue or covetous game at Car 〈…〉 or Dice, is a smooth slight, and the evi 〈…〉 legerdemain, whereby many rob wi 〈…〉 justification.  
How much the more running a ma 〈…〉 is in Vice-play, so much the more he 〈…〉 corrupt in life and manners.  
The devill was the first glister 〈…〉 game.  
Di●ing neither besesmeth the gravi 〈…〉 of a Magistrate, nor the honour of a G 〈…〉 tleman, because the gain is loaden wi 〈…〉 dishonest praitices, and the loss with b 〈…〉 quiet passions.  
When Pride is in the saddle, mischie 〈…〉 and shane sit on the crooper.  
Husbandmen esteem more of the 〈…〉 ears of corn that hang down, than 〈…〉 those that stand up strait: for in the 〈…〉 is much grain, in the other chaff.  
The spring of pride is lying, and 〈…〉 fountains of truth is humility.  
Immoderate dancing is the chiefest instrument of riot and excess.  
Hunting is the exercise of a man, dancing of a woman. Yet one said, that a Dancer differs nothing from a mad-man, but onely in length of time, the one being mad so long as he liveth, the other whilst he daunceth.  
They which love dancing too much, seem to haue more brains in their feet than in their head, and think to play the fools with reason.  
Disagreeing music and vain pastimes are hindrances of delight.  
One day takes from us the credit of another, and the excess of sundry sounds takes away all pleasure and delight in the sounds.  
Those that seek rather to deck their bodies than their Soules̄, seem men rather created for their bodies than their souls.  
excess in vanity hath never end.  
Theft and the gallows ever attend at the heels of excess.  
He that employs his substance in bravery, is the Mercers friend, the Taylors fool, and his own enemy.  
As you would judge one to be ill at east that weareth a plaster vpon his face, o● one that hath been scourged, to be punished by the Law, so you may know, that 〈…〉 painted face betokeneth a diseased soul● marked with abultery.  
Those which are curious in becking of the body, do despise the care of th●● soul.  
A young man intemperate and full of carnal affections, bringeth the body to old age much sooner with disease that time.  
He cannot be a friend to temperance that delighteth in pleasure, nor love government that liketh riot.  
Trim not thy house with Tables and Pictures, but paint it and guild it wi 〈…〉 Temperance: the one vainly feedeth the eyes, the other is an eternal ornamen 〈…〉 which cannot be defaced.  
Where sundry flies bite, the gull i 〈…〉 great, and where every hand fleeceth, th 〈…〉 sheep go naked.  
He that goeth a borrowing, euermor 〈…〉 goeth a sorrowing.  
It is an ancient custom amongst the Masters of good clothes, a shallow wit 〈…〉 not to honour him that to the Commonwealth is most profitable, but him that to their company is most acceptable.  
He that makes himself a sheep, shall ever be eaten of the wolf.  
He that loseth favour on land to seek out fortune at sea, is like him that stars so long at a star, till he fall into a ditch.  

Loose wits do never keep a mean,  
but spend their wealth too fast:  
Goods long in gathering oft are seen  
in little time to waste.  
Who spends his dead friends honest gift,  
or wastes his fortunes lot:  
At best is but a prodigal,  
at worst a lavish sot.  
Of riches if thy latter age  
a larger portion find,  
To grow more greedy by such gain,  
shows a base misers mind.  
Who doth elect a Wise alone  
for wealth and worldly store,  
Oft finds a thriftlesse Steward, and  
most commonly a whore.  
use what thou hast to do thee good,  
but see thou make no waste:  
Who vainly spend their own and want,  
seek other mens at last.  
One blessed note of blessedness,  
is riches to deny:  
Which who so covets to engross,  
lives always beggarly.    

keep within compass in diet.  
SV●s●ce Nature, but surfet not: supply the bodies need, but offend not.  
Haunt not taverns, Brothéls or Ale houses: but beware the danger & expense, the bane of body, soul, and substance.  
mark the fearful end of notorious evil men, to abhor their wickedness: mark the life of the godly, that thou mayest imitall it: observe thy betters, respect the wise, accompany the honest, love the religious.  
govern thyself with moderation and modesty in drink, but if thou happer into company, arise & depart, rather that be overcome with drinking: for the spirit overcome with wine, is like a coachhorse, who having overthrown his rulerrunnes here and there without order, ha●ing no guide to direct him: so the Sou● is very much offended, when the understanding is distempered.  
Moderate diet is the wise mans cognizance: but surfet and banqueting a fools paradise.  
To live well & frugally, is to live temperately: for there is great difference between living well & living sumptuoussy: the one procéeds from discipline and moderation of the soul contented with her own riches: the other from lust and contempt of all order & mediocrity, but at last the one is followed with shane, the other with eternal praise and commendation.  
ꝯtinence in meat and drink, is the beginning and foundation of skill.  
sobriety retains that in a wise mans thought, which a fool without discretion hath evermore in his mouth.  
Make not thy belly the commanding part of thy body.  
Remember as meat and drink is food to preserve the body, so is Gods Word the nourishment of thy soul.  
The first draft thou drinkest should be for thirst; the second, for nourishment; the third, for pleasure, but the fourth is for madness.  
refrain from surfet, because it is the parent of flesh, which is a 'vice fearing labour to ●●sue, and a desisting from the necessary actions both of body and mind: it in the sink which receiveth all the flithy chann●ls of 'vice, and with that poisonous air inlecteth the soul.  
●e●●se not labour: for he that is idle, can never excel in any Art.  
Make thy industry thy best companion: for surfet and idleness dulleth understanding, nourisheth humors, choketh the brain, hinders thrift, and displeaseth God.  
An thy cups beware of presumption: for it is a violent passion of the will, and an utter foe to prudence: it is that affection which thrusteth and exposeth the body to dangers, presuming onely on vain hope and imagination, without either ground or re●son.  
Vaunt not of victory before conquest, lest thy folly exceed thy valour.  
●ly not from that thou shouldst follow, lest thou pursue thine own destruction.  
Take heed of rashness in resolution, and cruelty in conquest: for the one is wilful, and the other wicked: and as the first wants wit, the latter wants grace.  
To strain further than thy sleeve will stretch, is to leave thy arm naked: and to skip beyond thy skill, is to leap, but not to know where to light.  
If thou wilt surfet on pleasure, let it be in rejoicing at that day where in thy tongue hath not mis-said, and thy heart hath earnestly repented thy sins.  
Take no pleasure to feed on thine enemles afflictions: for he that sitteth surest, may in a moment be overthrown.  
Since joys are short, modestly embrace and feed on them when they come, for sorrows headlong follow one another.  
A wise man ought not to be puffed up with pleasure, for it is the food of filthiness: it killeth the body, weakeneth the iudgement, and takes away understanding.  
He is not worthy the name of a man, that spends a whole day in pleasure.  

Thy sin of surfer pardon not,  
do penance for the same:  
Not Wine, but those abuse the gift  
are they deserve the blame.   

Sometimes for health spare diet use,  
for though of dainties store  
Dame Nature crane, yet to thy health  
thou art indebred more.   

Be watchful, and not unto sleep inclined,  
For drowsy sloth seeds but a vicious mind.   

Be thine own best physician,  
prefer thy health fore all:  
If evil diet make thee sick,  
blame neither Spring nor Fall.   

fly banqueting, the bane of life,  
some honest business do:  
An idle mind decays itself,  
and wastes the-body too.   

At Feasts and Banquets busy not  
thyself with too much chat:  
Lest whilst thou wouldst be pleasant thought,  
thy talk be laughed at.   

To Venus damned pleasures prove,  
if thou thyself mistrust,  
forbear to feed on costly cates,  
as motives unto lust.    

Out of compass in diet is Gluttony.  
GLuttony or surfeiting is the sworn enemy to Temperance, daughter to excess and immoderate appetite: shee is healths bane, and humanities blemish, lifes Cockatrice, and the souls hell, except mercy wipe out the remembrance of so great a guilt.  
Nothing can be more abject and hurtful, than to live as a slave to the pleasures of the mouth and belly.  
Diseases gather together in mans body, and proceed, no less of being too full, than being too empty, and oftentimes a man hath more trouble to digest meat, than to get meat.  
Gluttony drieth the bones, and more die by it than perish by the sword.  
Gluttony stirreth up to lust, anger, and love in extremity, extinguisheth understanding, opinion, and memory.  
Wine hath as much force as fire: for as soon as it overtaketh one, it dispatcheth him, it discloseth the secre 〈…〉 of the soul and troubleth the whole m●n 〈…〉  
Men are sick of those things whereby they live: for there is no proper or peceliar seed of diseases, but the corruption 〈…〉 those things within them which they call 〈…〉 and the faults and errors they commit against them.  
It is an old proverb( and most true,) Much meat, much malady.  
excess came from As●● to Rome, and ambition from Rome to all the world.  
Seas●all 'vice hath ●●eses three companions: ●●●lt, blindness of understanding then hardness of heart; and the last, want of grace.  
Wine brings forth three grapes: the first of pleasure, the second of drunkenness, and the third of sorrow.  
steel is the glass of beauty, and Wine is the glass of the mind.  
drunkenness is nothing else but a voluntary maonesse.  
Wine hath drowned more men than the Sea hath devoured.  
Wine is the blood of the earth, and the shane of such as abuse it.  
●urset breeds tolenesse, and idleness is the onely nurse and nourisher of sensual appetites, and the sole maintainer of wanton affections.  
That Epicure that passeth his life slothfully without profit, ought to loose it without pitty.  
idleness and disguised clothes make men women, women beasts, and beasts monsters.  
idleness and feasts are the root of desperation, and desperation is a sorrowfulness without all hope of better fortune: a 'vice which safely shroudeth itself under the title of fortitude and valour, and tickling the vain humours of the vainglorious, carries them to ignoble and indiscreet actions, to the utter loss both of souls and bodies.  

To make both mind and body strong,  
no labour do refuse:  
Th'●re wanton feasts which do forbid,  
men recreation t'use.   

When feasts and riot haue consumed  
and brought thee unto grief,  
Then be content with what the time  
shall yield for thy relief.   

Exile all sloth, and Cupid hath no might,  
His bow lies broken, his torch hath lost all light  
But wallow still, and thou reuiu'st that flamme  
Shall honour him, but bury thee in shane.   

Who doth attempt things past his strength,  
and not regards the pain,  
pulls danger on: but unto good  
all's labour is in vain.   

Who in his cups disdains to hear,  
what profit may procure,  
Shall die accursed, since for his wealth  
he would not words endure.   

The wealth of the world none can want,  
that curb his vain desires,  
And measures his expense with what  
necessity requires.   
FINIS.