¶ A plain Path to perfect Virtue: Devised and found out by Mancinus a Latin Poet, and translated into English by G. turbervile Gentleman.  
Ardua ad Virtutem via.  
Imprinted at London in Knightrider street, by Henry Bynneman, for Leonard Ma●lard.  
ANNO 1●●●.   

To the right Honourable and his singular good Lady, Lady Anne, Countess Warwick, George Turberuyle wisheth Nestor's years, with all good fortune.  
Sithence GOD (madame) hath made Man of so divine and heavenly Nature, assigning him the head and Sovereign of all other earthly things: pity were it, yea rather shame, for him to debase his kind, or taint himself with any thing unworthy so noble a Creature. Yet so many are the evils and mischiefs in this life, assaultyag the mind and better part of man, making him frank offer of such painted pleasures and counterfeit Fel●●●●ie, as without great heed and provident care, unpossible is it for him to scape the deceitful snares of alluring Vice whose joy consists in h●● s●●●●●sion and full. So divers are the hooks that Sin layeth to take the Soul withal: as few of many can swim through the rocky Sea of this perilous life without tasting that pleasant hurtful bait. Which if they once feed on, taking therein delight and pleasure, unawares they devour and swallow down the hook that brings them spe●die and unavoided death. Wherefore weighing the danger hereof, and considering the great store of vices, behoveful is it for us to devise some one remedy or other against this mischief. And sithence nothing can better have redress than by his contrary (as all diseases by contraries are to be recured) there can not (I think) be a more speedy or absolute mean to avoid this monster Vice, delighting in Man's decay, than to skirmish under the banner of Virtue, always awaiting on her, never doing aught contrary to her laws and ordinances. For Virtue is it that hateth Vice, seeking the best it may to suppress that cankered nature of his, and withstand his malicious attempts. But so narrow and strait is the passage to Virtue, so sundry are the Vices eke lying in await and ambush to intercept us, as it is a labour of no slender toil to attain the same. Here might I for witness appeal Aristotle that noble Greek and learned Philosopher, save that the Experience itself sufficiently maketh show thereof. Yet it shall not be from the purpose to recite his opinion. He in his book of Moral Virtues hath this Sentence: Quia Virtus medium sibi quasi signum proponit, difficile est virtute esse praeditum, Which I thus english: For that Virtue sets before it the Mean, as a mark and scope, a hard matter is it to be Virtuous. See here (Madam) both the position of the learned Philosopher, and his reason withal. For not alone hath he in these few words affirmed it hard to attain Virtue, but giveth also a cause of the difficulty therein. Because (saith he) it consists upon the mean. And in deed so doth it. Extremities are the mortal enemies of Virtue. Virtue delighteth ever to observe the Mean, and flee excess in all things. Whatsoever it is that partakes with Extremes, and shoonnes the golden Mean, can not smatch of Virtue at all. Wherefore weighing the difficulty of this matter, As better hap can not befall a wandering Pilgrim doubtful and altogether uncertain of his voyage (having many ways at his foot to pace in) than to chance upon the right path to his long desired lodge and harbour: So greater comfort can not come to a man journeying in the uncertain progress of this pilgrimage of life, where Vice offers him sundry ways and bypaths to wickedness, than to find a ready and beaten path to Virtue, there to rest and stay his running and unstayed foot. Which sithence it is so hard a matter to find out without a guide, I (madame) have here offered my pains, as your Ladyship may see, in this little Book, upon great desire to discover a plain Path to perfect Virtue, that all men might discern the high way that leads to happy life. For assuredly our nature of itself is chief bend and inclined to the ill and wicked trade. And albeit (Madam) your Ladyship for your own part are in every point so furnished with Virtue, as small is your need of any instructor therein, being very well able to advise yourself in living well: yet for that the place of honour wherein you sit, and your Noble State, is a Spectacle and Mirror to inferior persons, whereby to frame their corrupted lives: thought it not amiss to dedicate you this slender treatise of mine. Having desire to publish it under the protection of your name, for that I hope there will the more peruse the Book: and in perusing (I trust) shall light upon some one Wholesome lesson or other, prevailing to the increase of Virtue and honest life. Which if do happen, then shall I rejoice that it was my hap traveling in so little a Book to do the Reader so great a benefit, and your Ladyship have the less cause to accuse my bold attempt in dedicating you the same. Neither yet do I challenge unto me the first invention thereof, for then wrong shoul● I do to Mancinus, mine Author: but for virtues sake was desirous to write of Virtue, though following the foot and steps (as it were) of an other man. If my Author be in his language to be liked for his devise in penning the Treatise, then shall I not (I trust) deserve misliking for translating the same. Wherefore presuming upon the good acceptance of this my Book at your Ladyship's hand whom I boldly crave as Buckeler to my weak and unarmed Muse, and affying well in the Readers courtesy, I end this tedious Epistle: Craving your long continuance of present honour, with good success in all your Life.  
To whom I rest a daily Orator George Turberuyle.  Virtutis comes invidia, Sed ex virtute gloria.  

To the Reader.  
I Neither write the news of Paul's of late set out to sale,  
Nor Meeting of the London Maids: for now that Fish is stolen.  
The date thereof is fully out, no wonder lasteth long.  
I speak not this upon desire to do that writer wrong,  
But for because not long ago within this City Synon  
Had done a spoil (as one did write) and Conqueror ●●d been,  
Displaying banners ●● about in proof of Conquest won,  
And sounding Trun● as though he had the City overroon:  
Because (I say) we mig●● renew the battle once again,  
And re-encounter Sin afresh that spites at virtues train:  
To fine we might that filthy Fiend and hideous Hydra slay,  
Mancinus first, and I by him to Virtue show the way.  
For Virtue is the foe in deed whom Vice doth deadly hate:  
And ever yet betwixt them hath there been a foul debate.  
And though that Sin hath greater guard and soldiers more in field  
Than Virtue hath, yet Virtue shall enforce the beast to yield.  
Off shall his head from shoulders go,  
Sin shall be sin no more,  
The monster Vice shall sure decay that long the sway hath boar,  
If you Mancinus Path ensue and follow on ●●e way  
Which he to Lady Virtues lodge and Palace d●●● display.  
Which though perhaps were hard to find or ear he w●●t about  
By curious search and tedious toil to show to set it out:  
Yet now it is so easy woxe by mean of his devise,  
As who so follows him shall come to Virtue with a trice.  
As Ariadnas' friendly twist and slender twine did show.  
Duke Theseus in the doubtful den which way was best to go  
From Minotaur misshapen beast, half man and half a Bull,  
With gory guts of murdered men that had his belly full:  
Even so Mancinus by this path will teach thee how to sly  
The Labyrinth of loathsome sin where Vice and he do lie,  
Delighting in the fall of man and feeding on his soul  
As did that Fiend upon the men of Athens in the hole.  
And look how much the soul exceeds this earthly body's mass,  
So much the monster Sin the beast of Creta doth surpass.  
Wherefore let be our earnest care with joined hearts and hand  
Against this Sin on virtues side with sword and shield to stand.  
March on your way by Prudence Path, for there are men of wit  
To make you show where Virtue dwells, a house for harbour fit.  
From thence there lies a crooked way not easy to be found  
Without a guide and fellow mate, a hard and rocky ground:  
Where joyful justice sits in seat and awful rule doth bear,  
A happy man is he that can dispatch and sojourn there.  
The journey is not far from that where Fortitudo dwells,  
A famous Dame that all the rest in courage stout excels.  
Where when thou happen to arrive, be Bold and never blush:  
For there, there can no cruel care thy mind or carcase crush.  
When thou with these acquainted art, to Temperance take thy way,  
And do with her as farthest place of travail make thy stay.  
For she will so thy doings guide and in such modest wise  
Apply her care to thy behoof as best she can devise.  
She will those luring Pleasure's pinch, and sauce their sugared taste.  
With sower sops for thine avail, as thou shalt say at last:  
Thrice happy I that found a guide to enter in this path,  
That to so good and blessed port my feet conducted hath.  
Then look thou back from whence thou camest and measure with thine eyes  
How hard a way from Prudence to the lodge of Temperance lies.  
This, this assured is the mean to master Monstrous Sin,  
And conquer Vice, that by report this Town of late did win.  
March on, let Mancine be your guide, if he the banner bear  
And stately standard in the field, you need not stand in fear:  
For he so wisely will provide and deal in ery case,  
As if that Lady Virtue were there priest herself in place.  
For every vice a Virtue he well furnished hath in field,  
For every sin a countermate to force the Foe to yield.  
So that though Sin were Hydralike and head of head did spring,  
Yet Virtue should the Conquest gain, and Vice to bondage bring. 
The conquest of sin..   
Sin shall be subject had in hold, the Conquest shall be none  
Whose great report of late yspread and rashly so was blown.  
Then (Reader) thou beholding art and must of force confess  
Thyself in debt to him that did this perfit Path address:  
A mean to come where Virtue sits in pomp and princely Cell,  
And teacheth men the way to live and waste their ages well.  
And thus with suit for pardon for this long discourse of mine,  
My tale doth end, my book gins which (Reader) shall be thine.  
Read right, and deem by due desert, mislike not ere thou see  
What is the end of this discourse that here I give to thee.  
If nought but Virtue be contained within this Treatise, then▪  
I hope thou wilt not judge amiss, but thank my friendly pen,  
That did as well for profit as for pleasure this devise:  
No more, adieu, to reading fall of Virtue as it lies.  
George Turberuyle.   

james Sandforde in praise of the translator.  

IF warlike wights for noble deeds erst done  
Have in reward and guerdon duly won  
Immortal fame, renown and glory aye  
not to decay:   

What then shall such deserve that set in sight  
Things long time hid, in bringing dark to light?  
Shall they not reap of their good sown seed,  
and have their meed?   

In war and Peace Minerva bears the stroke,  
To Science all the door she doth unloke:  
Great is her force in all the world wide  
on every side.   

Great force hath mighty Mars in fight and field,  
Much more Minerva hath, whose learned shield  
Doth sense in war and peace the public wealth  
saving her health.   

Who so learned Minerva's school frequent,  
And have their youthful years in study spent  
Deserves immortal praise and fame to gain  
for taken pain.   

Then worthy of reward is Turberuyle  
Whose painful pen hath thus to English style  
Converted learned Mancinus Latin Muse  
for men to use.   

Herein is briefly told what Virtue is,  
What life we ought to lead, what leads amiss  
A work of price hath turbervile transposde  
and here disclosed.   

Therefore of God and man he well deserves:  
For God hath Virtue made, and man it serves  
To frame his life: commend the writer's pen  
thou Reader then.   
Tutto per il meglio.   

A plain Path to perfect Virtue, devised & found out by Dominik Mancinus, a Latin Poet.  

The Induction to the Treatise following.  
FIrst mighty God did make the heaven and sandy soil below,  
And did the Elements in place, and settled seats bestow:  
Then next he decked with gleaming stars the heavens face on high,  
With grass the ground was trimly tired and hues of every die.  
Unto the feathered Fowls the Air he granted for their home,  
With fish he filled the flapping floods and bid them there to rome.  
Then last of all he shaped a man full like himself to see,  
And made all living earthly things his humble thrall to be.  
With Reasons use endued him eke, whereby he might be seen  
To differ from the brutish beasts and savage creatures clean.  
Then Man possessing Reason, and infeft with wisdoms lore,  
Began to beat his brains about unknown things before.  
Who, for he did forepast things to present matters cast,  
For certain saw the afterclaps and what would chance at last.  
And so providing for the worst that might by hap arise,  
(Well worthy as he was) he got to be accounted wise.  
And that self Reason eke it was that many leagues did make  
And forced flocks of folk to join for aid and friendship's sake.  
It caused the people to obey those wights that rulers were,  
And (after Cities once were raised) of Laws to stand in fear.  
It bred unto the child the zeal and father's friendly love,  
And to the rest that were allied as Nature did behove.  
And thence it comes that parents have of them such carking care,  
And thence that children reverence such as them begot and bare.  
This Reason wills that one good turn should ask an other aye:  
●nd bids that we at need should help our friends the best we may:  
betwixt people she and princely kings both league and truce doth knit,  
●nd makes a love twixt such as never were acquainted yet.  
●nd they on whom above the rest God hath bestowed this gift,  
●ore ready are to show good will and for their friends to shift.  
●o Courtesy twixt man and man confirmed was and got  
● greater force, by justice so their Empires grew to state,  
●●d Kingly more became to them in Caesar's room that sat.  
●esides from out this Reason in the minds of men there grew,  
● greedy zeal the secret parts of every thing to view.  
● bulte and sift so long about ●pith earnest care of mind  
Until they mought in ev'ry thing the troth and falsehood find.  
Which when they had by Reason found, this Reason gave them eke  
A fervent love unto the thing which they before did seek.  
For in good faith no pleasure is so great unto a man  
As, what in ery case is best, to judge and thoroughly scan.  
Which makes the mind full many time once having found the troth,  
To flee for any dangers dread it is exceeding loath.  
No churlish chance, no painful toil the valiant mind subdues:  
Ne to maintain the right it will a present death refuse.  
And thence the branch of Virtue that high Courage cleped is  
Proceeded, that protector is and guide to simplenis.  
Of Reason eke the slenderst part we must not think to be  
That which doth give us such delight on fairest things to see.  
For only man perceives and views by wit and wily brain  
What order is in ery thing, what beauty eke doth reign,  
And handsomeness in Nature's frame▪ which makes the witty wight  
When he beholds this worlds form and hath his shape in sight,  
Thus softly to himself to say: how much more beauty might  
Be seen in things, if we our manners would conform a right?  
Wherefore the wise man's only carck his manners is to frame  
Unto the pattern of the things, and make his mind the same  
And like in beauties comely show unto the things he views.  
And this is it that makes him shun, the evil, and quite refuse  
To spot his mind with filthy freaks but to beware and wise,  
And flee excess in all his deeds, and let no odds arise  
In aught he undertakes to do, but deal in every case  
In sort there may no want be foun● at all of time and place,  
And this doth Temperance take his roo● within the minds of men,  
Which four here I mind to tou● and last of all with pen.  
These branches four, & virtues ra● doth Honesty comprise:  
Which all unto the use of Man from Reason's root do rise.  
And Reason from the mighty God and Prince of Princes came,  
But common sort of simple men for Nature term the same.  
But (gentle Reader) take the choice and say as likes thee best,  
Or that it is dame Nature's gift, or Gods if so thou list.  
This I will undertake of these distinctly to entreat:  
But first of all I think it meet the Wise man have his seat.   

Of Prudence.  
THe first and chiefest point of that which Honesty is height  
Is falsehood to discern from troth, the ill from good and right.  
And this so passing well agrees unto the kind of man,  
As nothing more beseems than that, nor nothing lightly can.  
For every man hath such desire to learn and come to skill,  
As nothing from their knowledge should be hidden by their will.  
With greedy care man pondreth all, and paiseth in his mind:  
To err or be deceived he thinks it fowl against his kind.  
But he is wise that warily waits and siftes the matter so  
As all his travail tends to this what Honesti's to know.  
To th'end to put the same in v●e. which best agrees with that.  
But no man can discern it we●●, nor reckon what is what:  
But he that measures out the same according to his kind  
In every point, and Reason takes for judge the right to find.  
A wise man will not ever deem those things to be the best  
Which other men allow and judge far better than the rest:  
But such as seem unto himself well worthy of the price.  
But certes natheless he must beware in any wise  
That Reason rule his witty doom, let Sense obey and yilde  
To Reason, as unto his better doth a thrall or child.  
But that you may have knowledge of the right with lesser pain,  
Here orderly each thing ensues to make the matter plain.  
Wherefore at first who so doth seek to have that Honesty,  
Must make account in all his life two special things to fly.  
The one thing is to think he k●●●es not that which he in deed,  
Is skilless of: he must not put the thing within his creed  
Whereof he stands not well assured, affying overmuch  
Upon his own devise and wit as though there were no such.  
For many things do hidden lie in dark and hollow ●en,  
Which is not to attain with ease allowed the wisest men.  
To such allow no light belief, beware of rash consent:  
For fear within a little space thou happen to repent.  
There needful will it be to use a diligence and care,  
And process eke of time to know what kind of things they are.  
And peradventure we shall be compelled for safety's sake,  
To seek a master to instruct what way is best to take.  
In sundry things Experience eke will very much avail  
And counsel of a friend, that will his friend for nothing fail.  
In doubtful causes see thou seek the troth of either part,  
That howsoe'er the matter fall, thou mayst avoid the smart.  
'Tis not sufficient on the one side partially to speak,  
And for to leave the other part both lame and over weak.  
Nor is he to be counted wise that warily watcheth aye  
The stinging Adder's teeth alone: for of the tail (they say)  
And jaws he should beware alike, for either poisons sore.  
So do, as that thou mayst not say I thought not this before.  
For why it is a shameful word for any man to use:  
Nor let it thee beguile that doth full many men abuse,  
That whatsoever thing they do presume or take in hand,  
They think it altogether with right and honesty to stand.  
And whilst they thus to flattering of themselves addicted are,  
And servants to their errors blind: they dame their wits so far  
To pass, that nothing may without their crafty compass lie,  
No Reason can prevail to cause them lay their fancies by.  
No art can force them to forego the thing they once maintain,  
They think their judgement better far than Reason never so plain:  
As fathers over tender of their children, use to praise  
Their ill demeanour thinking that in them all reason stays.  
As when a Carver cuts a piece or Poet makes a book,  
They take disdain on Phydeas' work or feats of war to look:  
So these their own commend & like, and with a scornful brow  
Condemn an other man's devise that wisdom would allow.  
And all because the love of that themselves do take in hands  
Doth blear their eyes, & makes the none with them in credit stands.  
But that they love themselves to well: look what they do possess  
Is orient pearl, and glittering gold, all other men's are less  
To be accounted than the filth that in the channel lies:  
With these is Reason quite exiled, these right and troth despise,  
They little differ from the dumb and savage beastly sect.  
Who so the things that common are by Nature, doth reject,  
And grudgeth sore to give the same, what? can we deem that he  
Will share of any worldly trash his proper goods that be?  
But if so thou by Fortune chance to err in this respect,  
As of thyself to make to much, and others to neglect:  
Then mark thou well with hedeful eye what holy men and grave  
Do hold for good, and think it fit for thee the same to have.  
For many looking eyes by day a great deal more can mark  
Than can one blinded eye alone discern or judge by dark.  
And when thou hast with good advise thy purpose thoroughly scanned,  
Abandon all delays, and take with speed thy things in hand.  
A number are so lumpish and of such a leaden kind,  
As, though they never way so much the virtues in their mind,  
Yet are not to be counted wise: for why they leave undone  
That part which is the chief of all where wisdom is begun.  
Even so the green and gallant boughs upon the tree do bud,  
But if they bring not forth their fruit in time, it doth no good.  
Even so the Soldiers march in field, and muster in array,  
But never come to handy cuffs to bring the spoil away.  
Even so into the fallowde fields in vain the seed is thrown,  
Unless with sith thou shear it down when it to head is grown.  
For chiefest praise that virtue brings in Act consisteth aye:  
And to consult, and nought to do is little worth they say.  
But yet he wants not virtues praise but is commended too,  
That beats his brains about the best although he can not do  
Nor put in ure his purposed plat: For sickness hinders some,  
And makes that they can never to their hoped purpose come.  
Philosophers do well deserve both fame and praise to gain,  
Who by their writing well to virtues travail us to train.  
There is an other vice beside, which is, long time to spend  
With over earnest study in such things as in the end  
Are rough, and not to be attained: for sundry things are such  
And so profound, as nought at all they profit seem to touch.  
For to the end they nought avail or profit any whit  
To bettering of our lives, although they vex us day and night.  
Or if they mought do any good▪ or aid us to attain  
The scope itself: yet all the same I count to be more vain  
And less availing than the end if it be sought alone.  
What profit comes there by the search of moving stars? thou fool  
To learn the things, and cause thereof why dost thou go to school?  
Why covetst thou with earnest cark so many arts to know?  
Or have the skill how Countries are disposed in a-row?  
Why dost thou joy and long so sore by craft and wily wit  
The subtle Sophister to pass conclusions false to knit?  
Or with a sweet persuading voice and pleasant process told  
Why dost thou covet so the poor and simple ears to hold?  
If wise thou be, no whit at all of these thou stand'st in need,  
More plain and simple is it far that thou shouldst learn in deed:  
Do learn the way both well to live and well to die the death,  
These two alone are ours: we live and lose at length our breath.  
A mean and slender study will instruct us well enough,  
It is an easy knack the mean to either of both to know.  
Wherefore at first behoveful is to wit the thing that may  
Make happy thee, and in thy breast let it full firmly stay.  
And therewith learn the middle mean and path that thither lies,  
Which when thou hast once passed in, persist in any wise.  
For many all their lives and days in learning it do waste,  
But have no greedy mind or will to travail on at last.  
What veils to practise how to know the way, and there to rest? which when thou know'st thy shame is far more shameful than the rest  
That never witted the way to good wilt thou the path display  
To other men, and wilt meanwhile thyself go run astray?  
Wilt thou advise by counsel good another man to that  
Which thou dost leave untouched, as though thou knewst not what were what?  
How vain a practice is't the days and nights at work t'have watched,  
And by thy toil to profit nought when matters are dispatched?  
In vain good faith our labour is and time misspent full sore,  
Unless the deed do follow that which was conceived before.  
Then since the Act is perfit end of study, more desire  
To work with wisdom, than to learn to knowledge to aspire.  
And therefore not without a cause the Soldier stout did scorn  
Philosophers that all their lives in babbling schools have worn.  
For says the Soldier (master Sage) I pray you tell me, what  
Avails it you to cry so loud and chiding wise to chat?  
You brawl from dawning unto dark from rising Sun to night,  
Yet never agree: one flat affirms an other denies it quite.  
The wise man answered, (O my son) we seek that Virtue (man)  
Which none with earnest study enough could ever seek or can.  
The Soldier smiled, what hast (quoth he) thy head with hears so grey  
And hast not yet to Virtue found the ready path and way?  
Why? when then wilt thou use the same? what? hast thou any hope  
To practise it in Pluto's court? or there to have such scope?  
Wherefore do learn as much as thou mayst put in present ure,  
And having learned to fall unto the Act itself be sure.  
It lies not hid, but unto such as reach with earnest fist  
It offers to be had, each man may catch it if he list.  
Besides a part of Prudence is an Order to observe  
In doing things, from which a wise man never ought to swerver.  
First way thou well the greatest things and matters most of weight,  
And then do place in second room more lesser things and light.  
It is no reason thou refuse thy wife and babes, to have  
A greater cark of ploughing boy and of thy household slave.  
Ne lawful is't thy life to way but little, or thy health,  
Whilst like a greedy man thou goest about to hoard up wealth.  
Lose not thy soul (I pray thee) whilst thou seek for bodies cure:  
For why? more precious is the soul, the body more impure.  
Whereof should man account so much, as that he should mean while  
Neglect his soul, in whose regard all treasure is but vile?  
What mad man would desire in earth to live a little space,  
And by the same in endless death to have a lasting place?  
And sure if due respect be had to wordless and endless years,  
Thy life and age a moment then unto thine eye appears.  
Have aye regard that him to whom thou most indebted art  
Thou recompense in amplest wise: but chief yet in heart  
And all before have God in thought. for mindful though thou be  
In all respects beside, yet all is nothing worth if he  
Be never minded but forgot. Have not regard alone  
Of present time, but what thy state shall be when life is gone.  
What more pertains unto a man than in his mind to way  
The afterclaps that if befall may hurt an other day?  
But doubtless death and life again shall happen after this:  
Which either us shall pay with pains or bring to better bliss.  
And that which comes in after time no certain limits hath,  
And so either endless is the joy or lasting is the wrath.  
But as this life is shadow like, and blast of wind to see,  
Even so the good or evils she gives too short and slipper be.  
This place alone for pardon serves whilst we in earth do live,  
That other life with rigour right to every man will give.  
More better 'tis some pleasant pains to bide and suffer here,  
Than torment never stinting in the hellish fire to bear.  
That yoke is easy to the neck that with good will is worn,  
But grievous is the burden that unwillingly is borne.  
Here CHRIST with physic goes about our pained limbs to heal,  
But there with dreadful judges face that ghastly God will deal.  
Account not that of any price or worth pursuit to be,  
Which passeth by in little space: let that be sought of thee,  
Which long will last in steady stay not fleeing by and by.  
Nor let that filthy fading trash within thy coffer lie  
That with a turn of hand is reft not able aid to give  
In time of need, unable wares the owner to relieve.  
By justice measure all thy deeds, nor though thou happen to  
Be matched with wicked wights, do not thy wonted trade forego,  
But keep thee as thou wert before let justice aye be one,  
Although thou change as time require, the way that thou hast gone.  
For often double is the path that to one end doth lie,  
And one perhaps is now shut up, when the other way is high.  
Even as the hand now stretcheth fort● itself by joints awide  
And then becomes a fist again, yet one self hand doth bide:  
So will a wise man aye be just and ever at a stay:  
Although he change his countenance according to the day.  
I would not have thee light as wind, but even as time shall serve.  
And as the case requires, be constant still and never swerver  
But not to hard, or to severe, nor over hastily  
Believe thou every tale that goes or credit every lie.  
He both deceives himself, and eke beguiles an other that  
Doth lend believing ear to every man that loves to chat.  
A witty man should both abhor: for often times hath been  
The thing that feigned was to sight and that which men would ween  
And take for truth hath fallen out a matter nothing so:  
How often times doth truth in cloak of feigned falsehood go?  
And falsehood eke how often hath it lurked to open sight  
In shade and countenance of a truth, not ever lies are dight  
Or bear their proper shapes and hues: and sundry times we see  
That mere simplicity is thought a deep deceit to be.  
And as the flattering fawning guest a friendly face doth wear:  
So he that counsels well sometime a hateful heart doth bear.  
Of matters doubtful give no doom or certain judgement, but  
So place your words as you the case still in suspense may put.  
When ought thou mind to take in hand first ponder well in thought  
How great it is, and what may hap when things are thoroughly wrought.  
If that thou mind to set upon require no earnest haste,  
Attempt it not with reckless hand, nor do it over fast.  
Defer the thing whereof you doubt until such time you may  
Have certain knowledge what it is: No damage comes by stay.  
Beside, what so thou surely know'st unrightfully began,  
Thou oughtest of duty to forego and leave it quite undone.  
And if suspicion chance to grow within thy doubtful breast,  
Do shift it of: but still beware thou be not then oppressed.  
Thou must in all thy talk what right and reason is, advise,  
Or seek it out at least: for that in covert oft it lies.  
Thou must unto the simple sort what Honest is declare:  
And show the way: but those constrain that at commandment are.  
And eke no slender part of praise and virtue lights on thee  
If thou with comfort solace those in griping griefs that be.  
The wight that well deserveth praise not overmuch commend:  
Nor over sharply do control the man that doth offend:  
For he of flattery bides the taint that to much praise bestows:  
And he that too much doth reprove a naughty tongue of those  
That hear his talk, is thought to have. A greater care thou must  
Have of a truth than of a friend, be true and ever just.  
Before thou promise weigh thy wealth, and what thou hast in store:  
And having promised, keep thy touch, and fully rid thy score.  
Look back upon the passed time, the future date foresee,  
That like a witty man thou mayst do things that needful be.  
Forescan the profit and the pain that may ensue or ere  
Thou do attempt, to th'end thou mayst mishaps the better bear.  
Thou shalt not ever work and toil, sometime from travail blind,  
And purchase quiet to the mind that it may rest within.  
But in that vacant leisure time apply thou not thy paunch,  
But with good learning's dainty cates thy gaping hunger staunch.  
Flee Idleness when so unto thy needful rest thou go,  
And practise then some godly thought within thy breast below:  
Or else thy matters left undone do ponder in thy brain:  
For sure the quiet mind can then judge matters passing plain.  
It forward sets the matter slacked, it doubtful things conveys:  
The hard it softeneth, maketh plain the rough and ragged ways.  
unoccupied it not beseems the wise man's wits to be:  
Although his hand hath laid aside his working tools, yet he  
In mind must practise somewhat still. Have not so great a cark  
To note how other men offend, thine own offences mark.  
Love aye to learn, but not to force of whom thou tak'st the skill,  
Let it suffice thee to have learned, let that content thy will.  
Wax ware and wise by others deeds, for oftentimes (they say)  
Attain the skill of matters great by little things we may.  
What every man will after be the tender age doth show:  
And of the life that is to come by one days sight we know.  
Let not the Author of a word or deed thee stir or move,  
But as the thing itself requires and is for thy behove.  
Nor like not with thyself too well for that a number have  
A good conceit of thee: but learn where they be wise and grave  
That do commend thy doings so. Enserch with busy care  
To know such things, which lawfully to be ensearched are:  
Learn that which law permits to learn, and wish to have the thing  
Which being wished for openly▪ no shame at all may bring.  
Beware of overloftie stall where fear it is to stand,  
Or whence to come great danger is. Take ever that in hand,  
And thereon beat thy busy brain that breeds thee quiet rest.  
Some things there are which if thou seek to get, thou shalt be guessed  
Both wise to be and well allowed: but then thou must beware  
When that thou hast attained enough to hold thy hand with care.  
When once thou gotten hast the wealth that may supply thy want,  
Then seek for that for which thou liv'st, for which thy God did grant  
Thee here to waste thy many days. Thou must not be a slave  
Unto thy trash and rotten pelf, but them thy vassals have.  
Look what thou wouldst not do if any man did thee behold,  
That do not when thou art alone: nor be nowhyt more bold  
Because no witness looks upon and views thy deeds the while.  
When Fortune with her laughing brows on thee begins to smile,  
Then follow counsel most of all, let wisdom be thy guide.  
For as the feet of him that stands upon the ice will slide:  
So will the wights that happy are the golden mean forget,  
And can not stay where Reason wills that they their footing set.  
Nor yet among the stormy showers the Bark doth more lament  
When it amid the seas doth stand in peril to be rend,  
Than Reason in prosperity the happy man bewails.  
Wherefore when that a pleasant gale doth blow thy blessed sails  
Run not at random after lust, but seek the safest seat.  
Oft times in calm and quiet seas when no fell winds do beat,  
Beneath the water lies the rock and cruel crushing stone,  
And oft by them with rented ribs the shaken ship doth groan.  
Whilst sundry times the bark doth bear his full and strutting sails,  
A sudden shower with furious blast his pride and courage quails.  
None minds to trap thee in the snare that useth threatening style,  
But by his churlish checks doth make thee heedful more the while.  
The cheerful look and friendly face, the eye with wanton wink  
Beguiles us most: with syrups sweet we poison oft do drink.  
So smiling fortune many men by custom doth entrap,  
Whom frowning to subdue before she never had the hap.  
And thus is Prudence here displayed, of justice next we must  
Entreat, that knits the world in love and knot of friendly trust.   

Of justice.  
THis justice is a certain knot of Nature, and a band  
That wills us unto many that we lend our helping hand.  
So perfit and so sure a league twixt man and man it knitts,  
As by this only justice means mankind in safety sits.  
Demand not whether that she bids bring profit yea or no:  
For profitable sure it is how so the game doth go.  
The chiefest part of justice is to render honour due  
To God, that gave us all, and eke himself on tree to rue.  
Therefore who so a Christian longs to be, and have the name,  
That chief he do love his God is needful for the same.  
And let him love him so as he may well deserve again  
To be beloved and favour find. And this he may attain  
That willingly will hinder none nor damage any man,  
But pleasure all and profit eke as much as ere he can.  
For so is God himself to men, that to no one denies,  
Which lives on earth, the use of sun though he in wicked wise  
Do lead a vile and beastly life and give himself to lust.  
Ne yet doth he deserve at full to be accounted just  
That profits none, nor any wrongs: for Virtue doth require  
A deed well worthy praise to have, that's virtues chief desire,  
She counts it not enough from ill to have the hand forborn.  
Ne are we here on earth unto our private profit borne,  
But each man bound to seek the help for others as we may:  
For men were men begot and borne was Plato wont to say,  
To aid each other at needful times. but every man alike  
Can neither help, nor helped be: wherefore we must go seek  
And compass how to do it best. for if by aid of hand  
Nor Moneys mean thou mayst assist or by thy neighbour stand:  
Yet do by counsel what thou canst, relieve him with thy pain.  
Beside, thou being strong of force the wicked mayst constrain  
To hold their hands from hurting such as seely Creatures are,  
And be a mean that simple men may scape the subtills' snare.  
Again, by good advise and reed, by comfort and by check  
Thou mayst do pleasure many times to them that would to wreck.  
But yet in doing duties we must cast a heedful eye  
To Order, State, and eke Degree: for Order certainly  
To ery thing doth lend a shape and beauty passing fine.  
As, first to God thy duty do, than next of all incline  
To profit of thy Country soil respect thy native land,  
Then children and thy parents dear require thy helping hand.  
And after these by blood allied and friends by office won:  
Ne yet thou must the poor, the sick or aged cripple shoonne.  
But rather be to pity moved: and eke among the same  
If any pass in Honesty then sure thou art to blame  
If those thou do not most regard and pity in thy heart,  
And to their great and heavy need thy friendly face convert.  
And they that erst have helped thee are to be holp again:  
But then thou must remember that thou do it with a gain.  
Do follow, as Hesiodus did will, the fertile field  
That to the Ploughman with increase the scattered seed doth yield.  
But yet thou must beware, that whilst for any one thou shift,  
No other man thereby thou do from seat and saddle lift.  
Provide and wisely watch beside lest whilst that thou art bend  
To show good nature, wealth do fail, and then thou rap and rent  
From other men their proper goods. For commonly (they say)  
The wasteful Bankrupt forceth not from whom he take away,  
When all his substance is consumed, then gets he ill report.  
Commit no pillage to augment thy former state and port:  
No not to gain a Prince's crown from justice swerver awry.  
And not alone the just man must from force and pillage fly,  
But eke abandon fraud and guile: to Fox's fraud doth long,  
Unto the noble Lion force, for he is passing strong.  
But neither fraud nor force becomes a man in any case.  
And sure is none more deadly than the man that bears a face  
And seely show of simple sheep, and is a wolf within:  
And hath his manners quite against the colour of his skin.  
And not alone in deed, for oft in words is wrong: as when  
Thou dost object a feigned crime to good and guiltless men.  
Pronounce the troth with tongue, & eke defend it evermore,  
In sort as not by any thing thou set a greater store.  
Nor do thou think that by a lie thou canst once false thy troth,  
But that therewith Religion quite is broken, and an oath.  
For though that God for witness be not cited to the band,  
Yet not the less he aye in place of good record doth stand.  
And if at any time at all it lawful be to lie:  
Perhaps it is that troth may be apparent more thereby.  
And he perhaps that speaketh false his promise to preserve,  
Perchance the same for all his lie a pardon doth deserve.  
So plighted hest must ere be kept as Constancy be found  
In all our words, our promises with credit must abound.  
But so it happen may sometime as slender is the fault,  
To break a promise firmly made or with a man to halt.  
As if I promise that to thee that will no profit breed,  
Or that which more will me annoy than pleasure thee in deed.  
Duke Theseus could have wished erst with all his mind and heart  
That Neptune would his promise broke when Hippolyta in cart  
(Unhappy youth) was drawn about the cruel craggy cliff,  
Where he for no desert of his was reft his honest life.  
Let not the Just man blab abroad the secrets he doth hear,  
Nor in unlawful matters let his tongue not dare to steer.  
By doubtful words breed no debate nor quarrel while you live,  
But rather certain judgement in each thing demanded give,  
Or rather hold thy peace out right, when is no cause to chat:  
For often doth the prating tongue offend it knows not what,  
And wrongs itself, and others too. If thou in common weal  
Do bear an office, and hast cause in such affairs to deal:  
Or having store of household folks at home at meal and meat,  
The party that doth ill deserve let him be duly beat.  
To be accounted overmylde, it is no praise at all:  
For he that favours one that doth amiss, will mar them all.  
If any do offence, and thou be partial to correct,  
That thou art guilty of the same we may right well suspect.  
The Magistrate doth favour faults that lets a matter slip:  
And too much favour of the judge is called a gentle whip.  
He mars the multitude, and doth whole Cities bring to sack,  
That justly doth not use the scourge upon the sinners back.  
He quite undoes them: as the man that flings a fiery brand  
Into a town, or gate unlocks when foes are hard at hand.  
We can not call that Ruler good nor term him as a King,  
But rather such a one as plague and mischief loves to bring.  
But yet in punishment of vice we must not Reason pass:  
To keep the mean in ery thing is good and ever was.  
When so thou tak'st the rod in hand then be not to severe,  
As though at other men's distress thou glad or joyful were:  
But punish sore against thy will as though thou were constrained  
thereto, and that thou didst lament his case that so is pained.  
Beside if sundry sin alike and in one point offend,  
Release not one, and let the other be in prison pend.  
Reward not these with rigour whilst thou deal with other well:  
I mean of those that all at once of law in danger fell.  
Let like offence have like reward: deal not in Father's wise  
With one, and like a cruel foe with other. Spider's guise  
Is to entrap in crafty web the little seely gnat:  
But if there come a hornette huge or wasp that's weighty fat,  
He crusheth down the slender twist and makes a thorough ways,  
Whilst seely flies in hanging nets the spiteful Spider slays:  
Even so the poor and miser man the cruel law doth crush  
If he offend, but wealthy wights through tiled trap do rush.  
If any do thee wrong: let wreak but countervail the deed:  
Seek not to punish his offence no more than thou hast need:  
But if thou quite forgive the fact and no revenge do seek,  
Thou art the juster man for that, God thee the more will leek.  
Unto thy servants eke thou shalt observe both law and right,  
give them their due, & look that they thy justice do requite.  
For Nature them our brothers made. so that thou must suppose  
That foully he offends that past the bounds of mercy goes.  
If so their crimes committed be too heinous, rid thy hand  
Of them, or else be merciful: but if the case do stand  
Upon some small and light offence, who can foresee to much?  
Or who can deal with too great ruth if so the case be such?  
And sithence we have thus unbard the gate of justice hall,  
We will of Valiance next entreat that yields to nought at all.   

Of Magnanimity.  
OF high and noble Courage I that Man confess to be,  
That in defence of honest name no dangers dread will flee.  
But willing undertake to do the hardest things of all:  
He fears no man, he dreads no death nor aught that may befall.  
No torment can the Noble mind, no ireful threats subdue,  
But only sacred reason make him change his will anew.  
But yet he will not rashly and in wilful wise desire  
The peril or the danger, but as matter shall require.  
For sure more fond may nothing be, than for a man to put  
His life in danger, where he mought avoid without a cut.  
That man is over brainsick mad that safe and well at ease  
Upon the river, longs to launch amid the mounting Seas.  
He that his Country doth molest, or breaks the Common laws,  
That him we Valiant should account, there is at all no cause  
But rather bold and bedlim beast, rash and ungodly wight  
And any other term that tongue can well devise with spite.  
Nor he Courageous that doth seek his own and private gain:  
But he that in his countries cause doth offer to be slain.  
For sure there is no praise of mind no worthy feat in deed,  
Less it from justice, and the love of country soil proceed.  
Nor less he live uprightly, and plain dealing use, he can  
Not gain the name of Fortitude, or of a noble man.  
Let not the tickling brute of thy good deeds thine eyes delight:  
Let it suffice thee that thou didst achieve the same aright.  
For Magnanimity hath aye respect of Honesty,  
As for reports of giddy heads it forceth not a fly.  
Nor he that doth depend upon the brute of people's brain  
Deserves the name of valiant mind and Courage to attain:  
But he that could for go the thing for which himself doth long,  
That man in deed is valiant, that man is truly strong.  
Who so doth overmuch delight in Titles of his name,  
And with an earnest study doth seek out and search the same,  
Is too too fond and childish wight: for chief doth pertain  
To valiant Courage to contemn the things that are but vain  
Which common rascal much commend. the basest things despise,  
The noble mind doth covet that where dread and danger lies:  
It thinks that all these earthly things are subject unto him.  
Not all that he doth see with eye, or touch with other limb  
But what which inward mind he views for worthy jewel takes.  
Who so doth scorn the earth, and of his mind a heaven makes,  
That man I noble deem to be, that is a worthy wight.  
But how can he be counted great and be of noble might,  
That here below in earth doth dwell nor doth advance his head  
Up to the haughty things aloft but lies like one were dead?  
Will any man deny that it pertains to Noble mind  
By virtue to deserve the seat that is to Kings assigned?  
Then doubtless he is greater far that doth deserve by deed  
A seat with mighty God in skies on heavenly joys to feed.  
Who will deny the man to be of force and famous, that  
By cruel siege doth conquer towns and beats the City's flat?  
Then surely he is stronger much that by desert doth gain  
The stately fort of haughty Heaven with jove to part his reign.  
No toil or tedious travail can the valiant man dismay,  
To cause that from his work began he leave or seem to stay:  
So let it loath thee nought at all at heaven door to knock,  
To th'end the porter may at length the gladsome gate unlock.  
The heavenly porter scorns of none that beats with willing fist:  
Nor any yet that justly craved his just demand hath mist.  
Wherefore go too, do never leave thy weary arms to lift  
Unto the skies, since he at last will give thy hoped gift.  
Thou shalt attain thy suit at length, cease not till all be done:  
A worthy crown is due to him that all the race doth run.  
Nor do not think the end to far, for when thou thinkest least  
That thou art there, thou hast dispatched then shalt thou be at rest.  
The Noble mind is never bond or thrall, but ever free  
From all offence: and fellow loves to God and Right to be.  
Nor doth it suffer riot, or unlawful lust to reign,  
But for to yield unto his force the Senses doth constrain.  
No greater slavery than to have thy mind at Vice's beck:  
And see that Beast to set his foot upon thy yoked neck.  
That is a perfit freedom of the mind, whom to the yoke  
May no alluring pleasure, or unlawful lust provoke.  
It marvels not at any thing unless it bear a face  
Of Honesty, and steadfast be in one self room and place.  
It never yields to froward chance but constant ever bides:  
And ill adventure under cloak of merry countenance hides.  
For sure the man of valiant mind doth force of no mishap,  
But all good things doth deem that he within his mind doth wrap.  
And he alone within his mind compriseth every thing,  
That day and night doth ever think upon the heavens King.  
He frames his countenance grave & wise, he looks with boldened brow:  
No haughty language makes him fear or causeth him to bow.  
It doth not well become a man of stout and sturdy stamp,  
To stare with stern & glowing eyes and Lion-like to ramp.  
But rather have a visage mild and brow of friendly grace.  
For why a Valiant man in deed not judged is by face,  
Or by his outward gesture deemed: the deed itself is it  
And mind that makes the Noble man. Thyself thou must not quit  
And rid from public office, for because thou stand'st in fear  
A fowl repulse at people's hand and sharp reproach to bear.  
For go thou not thy countries aid because thou must withstand  
With sword & shield, with tooth & nail thy cruel enemies hand.  
For that is it whereby thy stout and noble mind is tried:  
That is the only mean to know where thou wilt flee or bide.  
But he whom greedy golds desire or beauty moves a whit,  
Is not to be accounted stout but rather wretched wight.  
For though that filthy coin to care enforceth miser men:  
It can not so Courageous hearts and noble Natures blen.  
There is no less or base thing than is the wretched mind,  
That is a slave to pelf, and makes the eye of Reason blind.  
But he Courageous is and stout that richesse can despise,  
Content with poor and mean estate, where dread nor trouble lies.  
Or if he have the worldly wealth, that so it packing sends,  
As all his joy consisteth in the aiding of his friends.  
How common is the saying of King Pyrrhus unto those  
That came from Rome to ransomhome again his Roman foes?  
Quod Princely Pyrrhus to the men that would the money told,  
Give me no great alluring gifts, give me no glittering gold.  
Let us with sword, and not with coin maintain the cruel war:  
For men bright shining weapons meet, for merchants jewels are.  
A worthy word for such a Prince of stout Achilles' line,  
It well declared his Noble heart from lucre did decline.  
No less of Courage Curius thou wert well known to be  
What time the Samnites offered up their golden gifts to thee:  
For roasting roots thou satst as then by slender fires side,  
When foreign Legates did display their treasures full of pride.  
More liefer is to me (quoth thou) and rather do I wish  
To sup of earthen vessel, than of such a golden dish.  
Wherefore convey me hence in haste this golden trash again,  
We will no gold, we rather choose in Princelike sort to reign  
Upon the men that own the same. O words exceeding wise,  
Declaring that such vain delights this Captain did despise.  
Besides with force of body's might behoveth him to stand  
To peril, and the hardest things that are, to take in hand  
That will be counted Noble, and of Courage great to be.  
But yet he must in any case beware, and wisely see  
He do not rashly ought attempt but follow Reason's skill,  
And shoonne the thing with speedy foot that wit and wisdom will.  
Let him not venture on the thing that is beyond his might,  
In sort that he himself thereof can never well acquit.  
For many times the Bayard bold beyond his reach will run,  
And bears the shame for want of power to end his work begun.  
But yet he must beware the while in using such delay,  
That men conjecture not that he would gladly run his way.  
For better is it far to die than live with taint of shame,  
Men rather should endure the death than bide the loss of fame.  
Encounter not with any man but when of force thou must:  
For sure to blade it, is a thing too beastly and unjust.  
War not unless it be to have a quiet peace thereby:  
But in thy truce let no deceit or wily Treason lie.  
Nought more agrees to Noble mind than conquered wights to spare:  
In doing so with Godly kind he seems to have a share.  
It earneth not so great a praise the rebel to subdue,  
As doth to be of gentle kind and Pity's train to sue.  
The chiefest virtue Caesar had that bread his greatest renown,  
Was that he used no rigour to the captives of the Town.  
The Lion stout of courteous kind hath Nature made to boys:  
It never hurts the yielding pray or humble Beast annoys.  
Fight not with any Foe unwares, strike not behind (I say)  
For why that kind of craft is it that cowards doth bewray.  
Pursue not any man with hate or rancour of thy heart:  
For that of base and miser wights and wretches is the part.  
If any one unjustly speak of thee to thy defame,  
Think with thyself his slander doth no whit deface thy name:  
Save that his will was fully bend to hurt thee if he might,  
But that his vile and cankered purpose fell not out aright.  
For sure there is not one alive that taketh hurt at all  
Of any, less himself be cause the mischief do befall.  
For no man once can touch the mind or secret parts within:  
Of any force that can befall thou néedst not force a pin.  
And when so ear thou hast the power an others harm to frame,  
Let it suffice thee that thou hast the power to do the same.  
For no revenge a greater praise doth purchase to a man  
Than for to hold his hands from wreak when he most mischief can.  
Thou shalt not with a secret taunt or gird another nip,  
But if thou blame for any thing do it with open lip.  
A mind not guilty of offence, pure, simple, faith unbroke,  
Are they that make the Noble mind as witty men have spoke.  
Unhonest dealing, wicked life, and belly full of sin,  
Are things that make a fearful wretch, For when the mind within  
Is never free from foul offence, how can a man but quake?  
The harmless heart no heavy care can sad or sorry make.  
What needs he dread the lives upright? death should he fear a whit,  
The gift that Nature hath allowed? by which he comes to sit  
In blessed seat with mighty jove? of torment should he fear,  
Whose cruel pangs in his behalf our God himself doth bear?  
Then whereof should he stand in awe, whom CHRIST defendeth aye?  
And all the rout of heavenly powers assist as well's they may?  
Who could enforce the Martyrs erst for trembling fear to rue?  
Who could by menace or by threats their Noble hearts subdue?  
Not them could puissant Prince's cause or tyrant's hands to dread,  
Not armies huge of mighty force, nor ramping beasts unfed.  
Before the Rulers of estate youths, babes, and silver heard,  
And women, weak by course of kind, were never once afeard.  
Not bended bow, nor bloody blades, not brands of fiery flash,  
Nor ready hands with steely darts, nor fists with fearful lash,  
Not loathsome jail, nor famine long, not thirst or other pain,  
Not burning oil, nor scalding pitch, not boiling brine in bane,  
Not golden gifts, not kingly crowns, nor Prince's daughters vowed  
In holy band of marriage their constant purpose bowed.  
And not alone the parents glad their children could abide  
To see amid the scorching fire, or on the gibbet tide:  
But also (which is more than that) the loving dame herself  
To yield to torments would persuade her weak and wretched Elf.  
The brother would to brother give his counsel in the same,  
And wife exhort her spouse to bide both fire, sword, and flame.  
Who can report those martyrs were by death yconquerd? No,  
They rather Conquerors (good faith) became by dying so.  
There is not any thing alive more strong or sturdy than  
The world, the earth, and lofty Skies to yield to force of man.  
Like blessedness unto a man, or pleasure can not be,  
As (mighty God) to quite resign the world and die to thee:  
And that not by the sword alone, or tasting of the death,  
But die to thee by scorning of this flesh and filthy breath:  
And yet remain alive and quick among the worldly wights,  
Not forcing on the fickle joys, or foolish fond delights.  
The man that with the sword is slain is sure but once to die,  
But who so tames his froward flesh a thousand deaths doth try.  
Nor ery man that doth desire or covet in his heart  
To die by sword, can of the sword be slain or have his part.  
The sword is even a grace of God: and whomsoever he  
vouchsafeth to accept with sword dispatched so to be,  
That man undoubtedly in kind is next to mighty God.  
But now enough my wandering Muse hath wrangled far abroad  
In large discourse of Noble Minds, now time to blow retreat:  
And with a lucky marching foot the other path to beat.   

Of Temperance.  
I Have of Noble Courage said, both purpose place and time  
Of Temperance do will me now to write in perfect Rhyme.  
He temperate may well be termed and called a modest man  
That bridle motions of the mind with Reason's snaffle can:  
And keep Decorum in his words, and eke in erye deed.  
Wherefore that such a one thou be (I tell thee) thou hast need  
Thy wishes well to think upon, and what thou wilt request:  
Pursue the good, and long for that, and let alone the rest.  
Those things are good that simple kind and Nature do require,  
Not that whereto Ambitious mind and Pride would feign aspire.  
The man that owes and hath himself, not many things doth miss:  
He deems he hath sufficing store that hath himself iwis.  
He ever flows & swims in welsh, and greatly doth abound:  
We can not say he lacketh aught in whom this store is found.  
For each himself may by himself and of himself suffice,  
If so he do possess the good within himself that lies.  
But he that deems his own too scant, and seeks for foreign stuff,  
A miser's life doth ever lead and never hath enough.  
For though his store be near so great yet he in mind doth crave  
A thousand other things beside, and greater heap to have.  
But he (unless I be deceived himself possesseth, and  
In good assurance of himself sans other help doth stand  
That witty is, and can discern the things that needful be.  
Even as the man whose corpse without default of limbs we see  
Is counted perfect body whole: and eke contrariwise  
He taken for a maimed man that lacks one of his eyes,  
Or wants a nose, a hand, or foot, a leg, or other limb:  
Even so the wight whose inward mind and wits are waxen dim,  
And can not see what Reason wills for Errors foggy cloud,  
Is counted not to have himself, nor for a man allowed.  
Wherefore at first possess thyself, hunt not for foreign things,  
What can be thine, when that is not that next the body clings?  
A witty man hath great desire disease away to drive,  
And other hurtful things to be the longer time alive.  
Who will of purpose poison suck or taste of venom vile?  
Who falleth headlong in the dike that may bestride the style?  
No sure, if any by mishap or fraud of other sup  
Of poisoned dish, to Physic straight He bends to belch it up.  
If by misfortune any break his leg, or joint it out,  
The Setter of the bone is called and posted for about.  
And those that blear with running eyes have physic for the same:  
And more than that, if so by hap thy lumpish Ass be lame,  
Thyself on foot for Smith dost run a Vulcan must be had  
To show the jade, and heal his heels his legs are wrapped with wad.  
Then why if any griping grief thy sense and soul possess  
Seekst not with care to cure the same and quickly to redress?  
For how much more the Mind the corpse in Noblesse doth exceed,  
So much the more regard the mind than doth the Body need.  
O, to what purpose with such toil and travail dost thou drown  
Thy corpse, & make in doubtful wheel thy Soul to run so rowne?  
Why day and night in fervent heats dost thou thy body bruise,  
And dost mean while thy better part and chiefest member lose?  
Fie, too ungodly, cruel, and unto thyself thou art  
Extreme, that with the proper hands dost breed the proper smart:  
Why dost thou mash thy mind within so many nets, from out  
The which thou canst not rid it, though thou willing go about?  
See how it wakes the day in care and night in noisome woes,  
And like a thing pricked on with spur unquiet forth it goes.  
And thou full like a Tormenter with cursed Bellona's scourge  
The sielly flying soul and hurtless mind dost daily urge.  
What? better were it not for thee the loss of hand to have,  
And that whereby thou waxest wise, in dainty sort to save?  
Or than to lose the part, from heaven that was allotted thee,  
Without the which with other beasts thou mightst compared be?  
How false and frail is all thy hope both living here and dead,  
If so that member be alack that aught to be the head?  
Wherefore especially thou must the sickness of the soul  
Remove, that nothing want, and that thou mayst be perfect whole.  
Direct the same by rightest ways and plainest paths, that he  
Full well may do his duty, and the witty guide may be.  
But (Gentle Reader) to avoid the being overlong,  
Account that these unto the Soul and perfect Mind belong,  
To hope for that alone which still is sure to be a stay,  
And such a great surpassing good as never will decay.  
To fear that being once befallen for ever and a day  
Will hurt, and such a thing as none relieve with succour may.  
To follow with an earnest care, and study all such joys  
As no discase doth daunt awhile or furious face annoys.  
To sorrow that displeasure whom no pleasure doth ensue,  
Or by the means of whom decays both life and health to you.  
Force not of other things at all, but of an hostage as  
Thou wouldst account from whence in hast the guest would gladly pass:  
But rather as a burden deem and grievous pain in mind  
The things to be that stop thy race, or make thee stay behind  
The travailer both carriage should and careful sickness shun,  
That luckily he may his course and pointed journey run.  
And sure this Life is even the Path wherein we daily place:  
But other is our Country, or of fowl Exile the place.  
If so it be our Country, then assuredly we shall  
To Grandsire's, and our blessed friends in peace to sojourn all.  
But if Exile and banishment to us it chance to be:  
Then down we go to dungeon deep where is no game nor glee,  
But yelling cries and clamours great, and never wasting flame  
Appointed things for due desert the sinful souls to tame.  
Those pass into their country, that by mean of witty brain  
And Reason, rid themselves of ill, and did the Good attain.  
But they contrariwise Exile do suffer, that alive  
In error dwelled, and in the trade of Virtue could not thrive.  
The Mind doth roving run astray, as often times as it  
Not governs, and doth see the good, but follows not a whit.  
But now we have digressed too far, the cause doth will retreat,  
And eke our Method bids us of our matter to entreat.  
At first of all our meaning was of Motion of the Mind  
That Temperance hight, to tell our tale and of the Modest Kind.  
In this shall all my talk consist, this undertaken charge  
As plainly as we may my Muse and I will set at large.  
Decorum chief do observe and note with earnest eye:  
For sure no slender force within his seemly bounds doth lie.  
And this Decorum double is, that modest minds possess,  
One general and common kinds the other somewhat less.  
The common kind is it that links with Honesty in all  
And each respect, and can not from his side or footing fall.  
This more apparent is to sight and to the ears, without  
This general Decorum can be nothing good, no doubt.  
It is nought else at all but even agreement of the things  
Which men do, well and wisely work thence this Decorum springs,  
And as the form dispersed is the body quite throughout,  
And is not yet the body but a shape set on without:  
Even so with Honesty and right, Decorum doth agree  
It beautifies the good with shape and makes it fair to see.  
And as the Bodies seemly show delights the lookers eyes,  
And makes them marvel how it could he wrought in goodly wise:  
So doth Decorum move the mind, and makes it marvel much  
How that the beauty of the things should happen to be such.  
Thyself (good Reader) better master within thy mind devise  
The Nature of the same than I in Metre it comprise.  
The other kind of decentness is that assuredly,  
Which hath his chief respect unto that part of Honesty  
Which guides the proper motions of the Mind even as it list  
And it in habit, gesture, and in measure doth consist  
In voice, and bashful blushing hue, robes, time, and seemly place.  
This makes that thou dost stand so great within the people's grace,  
A welcome wight to ery man this causer is of thee,  
That such report and noised brute In ery place doth flee.  
Nor do thou scorn or set at nought what men of thee do deem:  
'Tis ill the judgement of the world so little to esteem.  
Allow and listen to their dooms, for he is counted proud  
That doth disdain that aught besides his own should be allowed.  
There are ill favoured things that do the Minds of men offend:  
As Arrows wound the body when the Archer list to bend  
His crooked bow, and shoot his shafts with nimble hand away.  
And such as do offend, the parts of shameless men do play:  
But those that offer force of hand are too unjust we say.  
And not alone Decorum in the Bodies outward show  
Is to be kept and well observed, but in the Mind also.  
It is an easy thing the Mind to frame and fashion fit,  
As long as Reason rules the roast, and in her seat doth sit.  
Or (though by hap she be displaced a little) if she get  
Her old and sacred room again, and reign devoid of let.  
Here first of all from filthy Ire thou must in any wise  
Refrain: for it both inward mind, and countenance doth disguise.  
What sight more loathsome canst thou see or look upon with eye,  
Than one that is in pelting chafe and angry mood? for why?  
Full like a Boar he foams at mouth whom Curs have cruel made  
With bawling barks on ery side: or like a bedlam jade  
That will not easily bide the bit. Assuredly we can  
The party that in Anger is not think to be a man.  
For then he waxeth out of kind a savage beast outright,  
And like a frantic man enraged he lacks his Reason quite.  
And after Anger once is calmed, he than reputes him sore  
That he so like a senseless man behaved himself before.  
A mean this mischief to avoid is at the first to cast  
And wisely scan within thy breast what cause of wrath thou hast.  
Even as the watchman sits a fit to spy his cruel foe  
In turret's top, for fear he do oppress him ere he know:  
So good attendance must thou give lest anger come upon,  
And do invade thee ere thou think such fretting malice on:  
And going out of door as though thou wouldst to field to fight,  
At threshold clasp thine arms close in every point aright.  
And furnish so thyself about as though thou stoodst in fear  
Of roving thieves, that laid to spoil the goods in ambush were.  
But if so be unwares thou fall into the well of wrath,  
See that thou be not plunged too long within that beastly bath:  
And do meanwhile with fretting fist no foul offence correct:  
For why outrageous Anger of the mean hath no respect.  
Detest excessive cruelty, have ever that regard,  
Revenge for charity, but do a gentle pain award,  
Especially if father thou thy children punish: he  
That is a father aught unto his children good to be:  
He should not have a heavy hand, but light, with little smart.  
And where as Kind within thy breast hath graft a gentle heart,  
Detest thy raw and hungry rage of fleshly savage sort,  
That with their teeth to tear the prey do think it passing sport.  
Again, you must in any case avoid and flee away  
From Motion that contrary is to Anger, that in play  
And to much dalliance doth delight. For Nature never made  
A man to jest, but she requires of us a graver trade.  
Let all thy words to profit more than to a pleasure tend,  
Deal most in earnest, but in jest thy wind but seldom spend.  
Yet Nature doth not quite deny a man to sport and jest:  
But yet to hold the golden mean she thinks it ever best.  
It is not seemly too too grim or over hard to be,  
And reap but hate for solemn looks: nor yet for to much glee  
To be despised and had in scorn. By jesting do not crave  
Vaingloriously throughout the Town a jesters name to have.  
As we allow the weary man a time of quiet rest,  
To ease his pensive pained limbs with labours long oppressed:  
Even so with seldom pretty jests thou mayst refresh thy wit,  
But then thou must so place thy words and sayings, as may fit  
And best agree with gravity. See that thy jest be such  
As may both honest be esteemed, and ery way may touch  
Both honest shame, and good devise, and Wit in ery case.  
Besides when time requires thou shalt not rashly run thy race  
As bedlam Rogues do use to do, or like a posting slave.  
Let all thy jests be weighty, and thy gesture very grave.  
Let not thy voice be overlowde, go not to fast about,  
For fear thy hasty pace offend and trouble all the rout.  
Beware in any wise thy words no Anger do provoke  
Or heavy cheer to any man: let nought that thou hast spoke  
With bitter girding breed offence. With rankling tooth to near  
Let not thy babbling bite or touch the man that doth it hear.  
Ne doth my writing Laughter bar, so that in modest mean  
You use the same: for otherwise it spills the countenance clean.  
For too much laughing mars the look for boys is laughter fit,  
And giggling dames that Reason want and have but slender wit.  
Who so at theft doth grin and laugh and thereof makes a game,  
Or smiles to see an others harm, is very much to blame.  
In Plays avoid the filthy gain: for certainly by play  
Is nothing got but wasting ill the golden time away.  
If young thou be in lusty age and hast thy limbs in prime:  
Some painful practice do devise to pass away the time,  
An exercise to try thy force: but with discretion use  
The same, and do beware thou do no limb or member bruise.  
I sundry times have seen an old man play and use disport,  
But yet (good faith) it hath been all in good and sober sort.  
But never saw I in my life a youth delight in game,  
Of whom I could conceive that he to good would ever frame.  
When thou with study weary art, and that thou hast a will  
To solace, cope with learned heads, and men of tried skill.  
For conference both wholesome is, and eke increaseth wit.  
Do bridle both thy mouth, and Venus' part with pinching bit,  
At random never let them run: for he that loves to feed  
Too much, and Venus' minion is, he is a beast in deed,  
And only but a Man in name, for shape accounted so,  
Because he doth from place to place in manly person go.  
What? ery man may soon suppress Cupid's flames, if he  
Withdraw such things as to the fire in steed of faggots be:  
Or if he never beat his brains, and fire his fond desire  
On things that are by Nature apt to stir that scorching fire,  
Not taking in too many cups: if thou be wise take heed  
How to the doubtful skirmish thou with Venus dost proceed,  
Or fight to much with belly fare. List not at all to try  
How honest and how sober thou couldst by a Thais lie.  
When Wine and Women are at hand trust not thy force to much:  
For fire will quickly take the tow if it the tow do touch.  
When so thou list to conquer sin and beastly living, fight  
Not near at hand, but have thy foe a great ways off in sight.  
Let wanton mates not enter in thy house in any wise,  
Do bar thy door with biggest bolt: for sure no safety lies  
In coping with such hateful guests, they never will away  
Without the conquest till they do thy fotted carcase slay.  
No triumph in this doubtful case is to be had or won,  
Unless we show the foe our heels and from the battle run.  
And sure (a marvels thing to tell) the Palm alone is due  
To him, and he is Victor that in post from fight slew.  
But if so thou by Fortune chance cupido's thrall to be,  
Redeem thyself in all the haste: thou néedst a slender fee  
Or sum to ransom home again thyself if thou be wise,  
Shake from thy neck that servage yoke that on thy shoulders lies.  
Use force, and flee: for stay is full of danger out of doubt,  
The longer stay, the worse state. And who so goes about  
To flatter Madam Venus, he shall suffer greater smart,  
And feel the flame the hotter far that frets the lovers heart.  
And since thou art a man by kind of sect and seed divine,  
As God is far from flesh, so thou from flesh must far decline.  
Though thou in secret do offence and no man see thy face,  
Yet thou as witness ever 'gainst thyself dost stand in place.  
Why dost thou more than of thyself an others presence fear?  
Since thou a witness in thy breast against thyself dost bear.  
It little skills where any see thy doings yea or no:  
For day and night thy Conscience of erye thing doth know  
In all estates the lust of flesh a foul offence is thought,  
But more unseemly in an old and Aged man is nought.  
For why? the white and silver hears the witless youth should guide  
By Counsel and by good advise for fear they wander wide.  
And therefore ought they all their talk to frame so wise and grave,  
In presence of the youth, as they of them may honour have.  
For this in former passed times was Age in honour had,  
For this alone the Fathers were accounted grave and sad.  
But on the other side again let youth do reverence  
To aged Sires, and ●y to them be succour and defence.  
When ancient Sires to Court do go, or on the holy day  
To church, a rout of youth should then await them on the way.  
And make their choice among them all whom each doth fancy best,  
And whom he could content himself withal above the rest.  
For sure it is a perfit sign of Virtue in a man,  
To reverence an aged wight in humblest wise he can.  
Let youth with patience fall to pains to make their bodies hard:  
From Wine & Women but they must in any case be bard.  
Let gross and homely be their fare no dainties in their dish,  
The belly must be filled, but not as much as throat could wish.  
Let never young men haunt the Cooks where curious Cates be most,  
Let that suffice them that at home in Father's house is dressed.  
No, neither when they come to age and youth is gone and passed,  
Let them be idle and unwrought, or filthy pleasure taste.  
For who denies but aged men may many things dispatch?  
Let them or write with pen, or at their studies have a snatch  
As soon as they return from Church, when service time is past:  
That exercise is good as long as morning Sun doth last.  
But let the Boy be then at Book and lesson learn by heart,  
'Tis easy to enforce a child from study not to start:  
He easily will bear the yoke. but do not force a whit  
Although he can not word by word his lesson well recite.  
For seed that in the soil is sown lies hidden long below,  
And many months is under ground, but yet at last doth grow:  
And all the while in belly of his mother Earth it lies,  
The want of humour in the seed. the moisty soil supplies.  
Likewise what so the child doth learn and takes in tender years,  
In after time when age comes on the fruit itself appears.  
Let grave and decent be thy weed, be modest in array:  
For fear thy outward garment do thine inward kind bewray.  
For sundry nice unmanly men by nice attire are spid,  
And by that means breaks out the boil that was in covert hid.  
The filthy whelk and bladder red appearing on the skin,  
Declares unto the lookers on the blood corrupt within.  
Think that such niceness appertains unto the woman's kind:  
And yet I can not praise the wench in whom that vice I find.  
Extreme or over great to be. wherefore if so thou have  
That fault, embrace it not to much, nor do thou ever crave  
To have it if thou once be free and quit from such a vice:  
For sure it is a filthy thing a man to be too nice.  
Both woman's weed and wanton gate refuse in any case,  
And think that they are ever apt man's Nature to deface.  
Fie, shame upon it, what is more against our manly kind,  
Than underneath a woman's weed the shape of man to find?  
Yet let thy garments handsome be not sluttish, lest the Fame  
And common rumour yield to thee a fowl and filthy name.  
Keep thou amid the two extremes: ne, though thou have no store  
Or great excess of wealth, thou must a sloven be the more.  
For neither must the poor man go too sluttish in his weed.  
Nor doth the man that bars thee from this niceness here in deed,  
Persuade thee to be over rude, or to unclean array:  
But highly doth with all his heart commend the middle way.  
What so comes near the two extremes unseemly is and ill:  
The Middle is the virtues place, there she is planted still.  
Let simple cheer content thy mind not banquets costly dight:  
Such cheer as well from famine may thy empty belly quite.  
Sufficing let thy table be, let pleasure not redound  
Therein to much, but ever there let meat enough be found.  
Let hunger be in stead of sauce and stir the stomach up,  
Delight thou not of syrups sweet devised by art to sup.  
Force not thy change of dishes, but for wholesome victuals seek,  
And rest content with cates that erst thy Father's old did leek.  
Nor do account so greatly of the Kitchen glory, but  
Thy whole delight and study in a sober diet put.  
Ne shalt thou be so sparefull as a Niggard's name to get,  
And cause that ery man on thee his hateful teeth shall whet.  
Be not severe in slender things, nor seek to set no laws  
In sort to banish mirth, and be of drowsy dumps the cause.  
For trifling toys full many times a great rebuke do bring:  
And yet from thence doth slender gain and little profit spring.  
And where Decorum many parts and causes hath, the best  
And chief consists in that we know Decorum's how to wrest.  
For not in ery time is one self thing allowed for good:  
As Proteus Monster sundry shapes did shift in one self hood.  
Look what became and fitted youth in green and tender years,  
For aged Sires unseemly shows, full soon the odds appears.  
State, Office, time, and present age a difference great do make,  
And causeth thee what erst became unseemly now to take.  
And what a private man before thou likedest well, as now  
To Office called in common weal thou must not once allow.  
The furious phrase thou used in field encountering with thy Foe,  
Behoves thee now a quiet man in City to forego.  
If bending thou to aged years in practice do delight  
That fitted youth, assure thyself thou swervest from Duty quite.  
And when thou art well stepped in age if then thy manners be  
Not altered, but which youthful pranks and pageants do agree,  
Then dost thou wax a Monster soul whom men of right should flee.  
In youth thou wished to come to age and silver hears to have:  
So now thou shouldst another life and other hostage crave.  
Well may we laugh the Sot to scorn that in his latter days,  
Much like a babe in cradle clouts doth fall to childish plays.  
Look how thy priestly garments do from others disagree,  
So much differing aught thy life from other men's to be.  
And how much higher is thy room and office, so much more  
Thou oughtest thy manners to regard than thou wert wont before.  
Do not as common sort of men, since few or none at all  
May match with thee: to higher things and deeper matters fall.  
If thou in place appointed be of Lion stout to sit,  
Then be a Mouse no more, but do as is for Lion's fittte.  
And sithence CHRIST hath thee endued with eagle's gleaming eyes,  
Dig not the ground as Aunts are wont, but view the lofty skies.  
When erst a soldiers life thou ledst thou threw'st thy darts apace,  
Now being Soldier unto Christ in stead of dart and mace  
Take up his Cross, & fight therewith. When Physic was thy Art  
Thou didst by Physic banish grief from ery limb and part:  
But now a Shephierd waxed thou thy seely flock shouldst feed.  
The Shephierd watching all the night of fold doth take his heed  
For fear the fowl & fretting Wilt with harsh and hungry jaw  
Do crush his cattle, and convey the flesh into his maw.  
No, neither is it thought enough a man himself to save,  
But that he must as great regard unto his cattle have.  
And he that with his proper life can take it well in gree  
To lose his flock, deserves from fold and room removed to be.  
A number challenge shepherds names and would be counted so,  
But falsely they usurp the same as do their dealings show.  
For neither have they any cark of weak and hungry flocks:  
Nor though they had, they could do more than stones or wooden stocks  
As touching points for Pastors fit. 'tis seldom where to see  
A Shephierd well content with that he hath: although he be  
As full and thoroughly stuffed as may his swollen belly hold:  
Yet long his gaping guts to feel a farther taste of gold.  
Besides to keep Decorum full and eary way to hit,  
Thou must respect unto thy kind what Person best will fit.  
For where as him it well becomes to set his Countenance sad,  
It best beseems an other man to look with visage glad.  
And if that one will counterfeit a sad and solemn grace  
And look demure, a man shall shape a Woodcock by his face.  
And if that other fall to mirth and use a gamesome glee,  
It fits but ill unto his kind, it will undecent be.  
One gentle is and courteous wight, his talk is joined with jest:  
An other can not frame with dumps a passing pleasant guest.  
This man is simple, full of truth, and loves to stand with right:  
An other hath in curious talk and filled phrase delight.  
Wherefore let each man follow that whereto his kind agrees,  
Especially in that wherein no Vice at all he sees.  
To mark the witty Husbandman I think it not amiss,  
That grafts his grifts in ery soil as fit and gréeing is.  
For first he notes the perfect Kind and Nature of the ground,  
And where he thinks the plants will prove with plants he sets it round.  
In hills aloft the Vine is placed, in vale the Alder tree:  
The Olive in a drier vain, for that doth best agree.  
Where cold and chilly is the ground the Chestnut he is pight:  
The fat and blacker earth is it where Apple trees delight.  
The gravel and the Sandy soil the frankincense doth love,  
And in the hard and stony plot the Citron Pome doth prove.  
With mount the Pear can best away in Moor the Willow grows:  
The Plane tree waxeth soonest big where Water freshly flows.  
Wherefore respect thy proper Kind and to thy Nature cleave,  
For ery man's becomes him best, all others natures leave.  
Endeavour by thine own devise and wise forecasting brain  
To purchase Glory, others gifts contend not to attain.  
For look what stars allotted have can no man well avoid:  
Nor, what the Planets do deny, can ever be enjoyed. 
Each thing follows his proper kind.   
When will the fearful waking Hart do way his quivering dread?  
When will the Bull the Lion match for all his horned head?  
When will the Lamb not fear the Wolf? or take him for his foe?  
When will the sharp & prick-eared Fox his kindly fraud forego?  
When will the Hare not dread the Dog? or stand of Hounds in awe?  
When will the Moorecock leave to dive with Fish to fill his maw?  
The coal-black Crow shall never sing so sweetly as the Swan,  
Although he cry with clearest pipes and pleasantst note he can.  
The Goat will not forego the woods but tread the ivy tree,  
The slender legged Frog will still in plash and puddles be.  
The woeful Turtle never will from doleful ditties blyn,  
But aye bewail his loving Make when he doth once begin.  
A man that says against the hair to practise any thing  
Is like to him that would his ship 'gainst Tide and water bring.  
And certes who soever thinks against the stream to sail  
May stand assured his fond attempt can never long prevail.  
For when his fainting elbows yield and arms give up, the Tide  
Doth beat him back as fast again upon the other side.  
So often he that cares not for his own, but covets most  
For other men's, gains neither theirs and yet his own hath lost.  
And sundry times the Gnuffe the gripes a thing full fast in fist  
For greediness of novel pray, both this and that hath missed.  
If Praetor thee or Tribune will to take upon thy back an Office, in the which thou dost both skill and practise lack,  
As thus perhaps, to tell a tale and preach in open press  
Where thou but little Grammar haste and Rhetoric much less:  
Then well consider thou before, seek learned men's advise,  
Learn that whereof thou hast no skill, let labour help the dise.  
So that although thou canst not win renown or Noble fame:  
Yet that thou mayst avoid reproach and scape from slanders shame.  
What kind of life thou undertakste pursue and follow still:  
Unless thou have good Reason why thou shouldst exchange thy will.  
And do it so as other men may see the Reason why  
Thou from thy old and former trade on sudden so dost fly.  
Be not uncertain like the wind, but as occasion lies  
Change thou thy purpose and intent: be said in any wise  
And constant, but beware thou be not married to thy mind  
And overthwart, as many are of vile and rebel kind.  
For doubtless (this I know for sooth) is most assured and true,  
'Tis counted lightness for a man to change his trade anew.  
But if so it be rashly done, than shame ensues the deed:  
And when thou mindst to chop, beware of overhasty speed.  
For sudden change doth ever make men wonder very sore,  
Suspecting what the cause should be of changing evermore.  
When thou art called to Office, shift away thy private mind:  
And think that thou to be the head of many art assigned.  
For then by thee the people speaks, thy tongue and theirs is one:  
By thee the people hears and sees, thou art their stay alone.  
Wherefore good reason is it that their profit thou provide,  
To whom the public Office hath appointed thee a guide.  
The Common profit ever aught to be preferred of right  
Before a private members gain. The Officer should quite:  
Forget and be unmindful of himself in any case,  
Then have regard what best beseems a man in such a place  
Possessing seat of awful rule, change weed and wonted face:  
I mean behaviour used erst before thou borste a sway.  
The Praetor many things forbids, and so the Consul may  
Which private men can not control. beside the Place and Time  
Allow not sundry things for good which are withouten crime  
And good at any other stem. Pericles chafed sore  
With Sophocles that was his mate and self same office bore,  
And worthily rebuked him because he did behold  
A pretty boy, when he of laws his tale and sentence told.  
But if so be his fellow had in field or wrestling place  
Done so, Pericles to have chid would never had the face.  
Wherefore as in a Lute the strings and frets do all agree:  
To please the longing ears of them that listen to the glee:  
So Person, Time, the Place, the Age and ery thing beside  
Must all accord, and as it were be all in one allied  
In him that public person bears. The Private man likewise  
Must practise justice with his fears, not study how to rise  
Or seek to press his equals down, and under foot to tread.  
Yet would I not a Citizen persuade to put his head  
Beneath his girdle that is not his better in estate,  
And whom the Common laws allow his fellow and his mate.  
Be not so simple sotted as to bear away the scoff  
Or be despised of any man, or nought accounted off.  
And whilst thou wouldst be gentle thought and of a courteous kind,  
Take heed thou be not overmylde. let none have power to find  
Ambition lodging in thy breast or boldness overmuch:  
Submit thyself, but not to low, be equal unto such  
As are thy peers: ne yet despise inferiors unto thee,  
And with good will do honour those thy betters far that be.  
Yet stand not too too much (I say) of higher Powers in awe:  
For he that leads his life upright hath need to fear no law.  
O God, how great desire should dwell within thy heart of right  
To have a conscience clear from sin that fear abandons quite.  
Be not seditious, but with all thy power do practise peace,  
For that is it which causer is that Public weals increase.  
Do honour due and reverence to such Estates as bare  
The office erst, and such as now do wield the Common care:  
Yea every such as bruited is to be of virtues band.  
It is a goodly matter for the child in awe to stand  
And reverence of his ancient Sires, and such as parents are.  
If thou by fortune travail from thy native country far,  
And make abode in foreign Town, deal not in any case  
Or meddle once with any rules or customs of the place,  
But to thy private business have thou respect for aye,  
Lest any (stranger pack thou hence) by hap to thee do say.  
Nor if thou be a Townsman and within the City borne,  
Thou shalt no Pilgrim seem to hate or of a stranger scorn,  
But yield good entertainment unto all that come and go:  
Be friend to all that travail, and not once to one a foe.  
For he that cuts the Stranger's throat or currish is to those  
That travail Countries, leaves to be a man, and headlong goes  
Into the bounds of beastly kind. For why Lycaon was  
A Wolf esteemed, because that be for cruelty did pass,  
To foreigners that chanced to come where he his hostage held.  
Think ery burden to be borne that thou mayst fitly wield:  
But all unhonest filthy things may not be borne withal.  
For sure a fowl uncivil thing the bearers neck doth gall  
As yoke doth pinch the heifers throat. Eschew the thing that gains  
An ill report, and the with fréekes of filthy rumour stains.  
Thy shameful parts of Nature thou shalt covertly conceal:  
For Kind herself doth will thee so in honest wise to deal.  
When so a Player comes on stage he ties his trinkets hard,  
For fear if aught should fall, the plays Decorum should be marred.  
Then suffer not for very shame a scaffold vice that may  
uncivil be by reason of his licence in the play,  
In Civil nurture thee to pass. believe not such as déenie  
That eary word that they do speak doth passing well beseem,  
But do eschew in any wise and filthy language flee:  
Especially in open place when men give ear to thee.  
For shameful talk doth well declare the speaker of the same  
To be a man from Reason far, and quite abhorring shame.  
But if by hap of force thou must and matter so require,  
To tell thy tale in clenliest wise by circumstance desire.  
For loathsome language pierceth deep into the inward part,  
And doth torment the quiet mind and well disposed heart.  
Detest it as thou wouldst a thing that Carrionlike did smell:  
Or as an Icy place where none can fasten footing well.  
For filthy savours noy the nose, the slipper Path the feet:  
But beastly speech the manners mars that else would seem discreet.  
Let none presume in things whereof he hath no perfect ground  
To chat, for present may be some that will his words confound.  
Let him that little Latin can in Greek not wade to far,  
Nor him that smatters Greek translate old Maro, lest he mar  
The grace and beauty of his verse: Let him that studies law  
Not meddle with the Physic Art for fear he seem to raw.  
Besides a handsome gesture must observed be in gate.  
For ery man beholds him well that goes abroad: the state  
Of all our manners many times is deemed by the same,  
And men that want Decorum there do bear away the blame.  
The going shows the minds conceit. Let not thy gate be slow,  
Nor do not with too quick a foot or pace too hasty go:  
But use the mean amid them both. It likes me not at all  
Thou stalk like him that bears a mess of gruel to the hall:  
Or like the maid in solemn sort that to the temple wends  
At dancing day, when she to choose a fellow mate intends.  
But yet I would not have thee use such posting haste as might  
Both make thee pant & want thy wind, or fall down headlong right.  
And eke thou shalt as great a part of good Decorum see  
In talk and language, and as much for that commended be.  
When so among thy fellows thou thy tale dost hap to tell,  
Let not thy voice be overlowde, for that agrees not well.  
But in assemble to pronounce when so thou hast a cause,  
To th'end thy tale may pierce their ears do stretch awide thy jaws.  
Yet utter plainly all thy words with voice both loud and shrill,  
For Nature and thy helping hand that purpose further will.  
If so thy matters be of weight, severely set thy grace:  
If light and of importance small, use sweet and smiling face.  
In judgement sharper than in talk look that thou ever be:  
Let life be more severe than looks, do learn this rule of me.  
Do sauce thy talk with pretty jest, and yield with willing mind  
Unto thy fellow, look a praise for doing so to find.  
See that thou ever blaze a troth, but not to scolding fall  
With any man, of force thou must observe a mean withal.  
For sure sufficeth thee to say thy mind is nothing so:  
Use no contentious talk with him in any case, although  
He do defend the other part. Unto thy fellows hark  
When thou hast said, 'tis shame for thee alone to bawl and bark.  
If any stand in stubborn sort maintaining nought at all  
But falsehood, yield, for fear your talk to greater mischief fall.  
Although the tale which any man in presence minds to tell  
No whit delight thy curious ears or fancy passing well:  
Yet trouble not the rest that would give ear unto the talk,  
But rather patiently endure all others tongues to walk,  
And do but seldom speak thyself. If thou be sad by kind  
Reprove nor find no fault with those that are of merry mind.  
Despise thou none for that thyself in wisdom dost exceed.  
But rather aid them if thou mayst by good advise at need.  
In speaking ever do beware and wisely look about,  
For fear the sickness of the mind by babbling burst not out.  
Nip no man in his absence, for (no doubt) 'tis traitorlike,  
A man that is not ware of thee behind his back to strike.  
But rather look where whilst thou dost an other sharply touch,  
Thou do not by the self same mean control thyself as much.  
What so they are thou speak'st unto do courteously entreat:  
The lesser sort thou shalt not scorn no more than of the great.  
But rather travail and thou canst to bear a show and face  
As though thou mad'st account of all: this proverb taketh place,  
Who so doth lone, is loud again. by courteous language we  
Must chief covet in good will of ery man to be.  
But most of all our friendship old must be respected still:  
And greatest care must aye be had to maintain first good will.  
Demand no question sharply, nor with cursed and cruel word,  
And eke thyself demanded shalt an answer mild avorde.  
Dispraise nor praise not any one for vice or virtue more  
Than Reason wills: a mean is best, keep still the mean in store.  
So like or else condemn, as he that hears thee may not say  
Good faith thy judgement is but ill, thou wanderest far astray.  
Thou shalt not like the better with thy tongue in that thou dost  
That spiteful sting into the limbs of men in absence thrust.  
For ery one both marks the man and hateth him that rails  
Upon a man behind his back and with his tongue assails.  
Do ever flee the flattering guest, nor flatter thou at all:  
For both offences grievous are, nor this nor that is small,  
When other speak thee fair & smooth have ever this in thought  
That those good fellows gladly would for little price be bought.  
But when thou speakest an other fair, he will for such a friend  
But little give that proves him but a glosser in the end.  
Account no more of great report that wicked wights bestow,  
Than if the cause were ill whereon this great renown did grow:  
But think it praise that naughty men devise in thy defame,  
The chiefest praise is to offend the beast that lives with shame.  
'Tis hard to stop the open ears against the pleasant call,  
And that was ever counted yet the greatest praise of all.  
No other sirens sure they were that wise Ulysses guild,  
Than smooth & pleasant speaking tongues with falsehoods cunning field.  
They, they are Monsters great enough to trap the wisest man.  
Thou ever more must stand in dread of pleasant language than  
Of rougher speech. For spiteful tongue doth aye discover vice,  
When gleining merchants cloak the crime and cog with crafty dise.  
The pinching griefs that men diseased do feel, they seek to heal:  
But such as never ache they scorn and tender never a deal  
But die thereof or ear they thought such mischief would befall.  
The wound the shows to outward mark the Surgeon will with small  
And little cost procure to health: but that which hidden lies  
And rankles deep, beguiles the man that is accounted wise.  
Do not desire, but as thou art, at any time to seem  
Among the people, covet not that they of thee do deem  
More than in deed is reason why. Thy deeds and noble race  
Thy valiant prows, thy grandsires great bring not so much in place,  
Nor seek thy lineage to advance thyself extolling so:  
For sure it ill becomes a man his proper praise to show.  
Nor is it seemly for a man an others friends allied  
And Gentry to deface to much thereby to quail his pride.  
Let raging rancour never cause or malice move thy brain  
To go about another's fame or good report to stain.  
Nor if thou covet great account of wisdom, go about  
Nor be the sounder of thine own good deeds, to set them out.  
For as no man of Reason will his follies blab abroad:  
So neither should his virtues by himself at all be showed.  
The tale (they say) is nothing worth but yields a beastly smell  
(Much more untrue) that any in his proper praise doth tell.  
But covet rather so to deal as men may blaze thy deeds,  
That thou a mirror mayst become to Age that thee succéedes.  
But he that blabs his beastly deeds and makes them known to all  
And tells his filthy trade of life, a frantic fool we call.  
And whether it be true or false that he reporteth so,  
He well deserves on Gallow tree to hang to feed the Crow.  
But if thy fortune frame in sort that thou unknown dost live,  
And dost deserve a greater fame than any man doth give:  
Then somewhat in thy proper praise (with Modesty) thou mayst  
Declare, but ever keep a mean in ery thing thou sayest.  
Make men to understand if aught that famous is doth lie  
Within thy skill: but do procure them no offence thereby.  
For no man under bushel puts a candle bearing light,  
Or nearer than he ought unto the thing applies his sight.  
Vainglory by no learning seek that harbours in thy brain:  
He is unwise that longs for that, All glory is but vain.  
For whatsoever thing we do accomplish worthy fame,  
It is not we, but CHRIST, our King that doth achieve the same.  
Wherefore to him is glory due this boldly may we say:  
For holy Fathers of the Church so use in Church to pray.  
Then certainly the glory that we men on men bestow  
May vain and light accounted be, and fitly termed so.  
When so thou happen to control or rate a man for ill,  
Seem not to do it touched with wrath, but for a mere good will.  
For oftentimes the bitter guest that chides in angry mood  
Doth profit nought, the pleasant man is he that doth thee good.  
For he doth more a thousand fold instruct and teach the way  
To virtue, than the chiding Carl that cruel words doth say.  
Who so upon an Error doth unwittingly amiss  
Deserves a pardon at thy hands: but say unto him thus,  
That if he do in after time commit the like again  
He shall be so released no more but bide the sharper pain.  
Then if thy words prevail no whit but that within a space  
He do the like offence again, then put him in a place  
Assigned to tame such retchlosse Rogues clap fetters to his shanks,  
To stand assured he shall no more go play such beastly pranks  
Proceed not over far in chaufe, behoves thee too beware:  
Be not too sharp or cursed to those to thee that strangers are.  
If thou be wise do deal therein as cunning Surgeons play,  
Who for to heal do swap the dead and rotten flesh away:  
So thou pretending good to do thy friends with wisdom rate,  
In seeking to reform their faults procure thyself no hate.  
Wherefore control but now and then be seldom in a heat:  
Unless there be committed wrong, and when none other feat  
Or way will serve the turn so well as chaufing will in deed.  
If any do the like again to thee do take good heed,  
Accept his warning well in worth: to him that for good will  
Doth monish thee, use no outrage no word or language ill.  
For if upon good reason he hath chid thee, than no doubt  
He did thee good: if not upon good cause, yet went about  
And minded he but well therein although thou deem not so.  
At any time when so thou art defamed by thy foe,  
Or that he whet his rankling tusks against thy good report:  
Deal wisely with such bedlam beasts in grain and sober sort.  
Oh, how much doth thy subtle foe unweapned daunt thy pride,  
When so he causer is that thou from good demeanour slide?  
Let from thy wise and sober lips no word unseemly fall,  
Though he uncivil beastly man in currish wise do brawl.  
Besides to void the mischief, and to stint the strife began,  
Digress thou from such brawling flat and to the purpose run.  
Deal in such sort as unto thee may no man justly say,  
What? (stop my friend) you wrangle now return again I pray.  
And when thou seest that irkesom is thy process overlong  
Unto thy fellows, shut thy pipes and end thy loathsome song.  
Seek not the lofty Marble house beset with pictures brave,  
But covet aye the lodge where thou thy perfect health mayst have.  
And whether thou thyself dost build it up, or buy the same,  
Provide it such a one as best unto thy use may frame.  
For sithence Houses builded are to only use of man  
Let each one get him such a room for profit as he can.  
Thou must not seek for pleasure of thy house so trimly dight,  
But rather in the beauty of thy secret Soul delight.  
Whom if thou cleanse (no doubt) it will strange odours yield to thee,  
Wherein thou mayst such solace take as shall best liking be.  
And where as in thy house thou stay'st but for a little space,  
Both day and night that other is to thee a dwelling place.  
Then, let it be thy only care to deck it passing fine  
With precious perfumes sweet to sense do make it freshly shine:  
In sort the owner may not by his house so famous be,  
As may thy house and dwelling place accounted of by thee.  
It is unseemly that a man should horow all his praise  
From lodge wherein but for a time and straungerlike he stays.  
But let the lodging somewhat aid the masters good report,  
And help as much as lies in it to set to show his port.  
But take good heed the saying old be not applied to thee,  
O Lord, how far this Owner, and this house do disagree?  
For oftentimes myself have heard men say, and that of late:  
O worthy ancient house, how much diminished is thy state?  
Again in Country build thy grange no greater than it should,  
But keep the custom aye therein, a Coat to banish cold.  
Thy hand, thy gesture, lips and looks do govern in such wise  
As men may well discern the thing within thy breast that lies.  
And all such gestures as thou deemst in others fond to be,  
Account it will not very well unto thy kind agree.  
But if thou doubt at all thereof, go seek thy friend's advice  
That will instruct in ery point what most agrees with vice.  
For so do cunning Painters deal and Poets of the best:  
They ask how other men do like their Pictures lately dressed.  
Besides to gain a heap of wealth and to increase thy store,  
Thou shalt not follow filthy arts at any time the more  
But ever shoes the b●●stly gain whence hate and envy springs.  
Wherefore thou shalt not keep a Port to look and search for things  
That pass from thence to foreign Realms: nor Fulkers trade ensue  
By taking money for the loan as though it were thy due.  
Thou shalt not follow Butcher's craft in shambles leading life,  
For gain to knock the bullock's head, and cut his throat with knife.  
Thou shalt not play the Hukster, for these Arts that I have said  
Are vile, uncleanly, base of kind, and nothing to be weighed.  
And all those other trades of life are to be counted vain  
That all in work consist, and nought in beating of the brain:  
And that for money are to buy, which wit can never be:  
Wherefore do force no one of them if thou be ruled by me.  
There rests no wit in aught that is set out to open sale,  
No good increase of knowledge comes by Bellyfare and Ale.  
The Dicing Dick, and Daunting boy pursue no honest trade:  
The Pedlar eke that bears his pack himself for lack of jade  
Is nothing to be counted, or the Mercer that doth buy  
And sells his trash within a while doth use full oft to lie,  
And like a perjured patch doth prate and all to get a gain:  
And sure than him that is forsworn can nothing be more vain.  
For why he crafts with man, and doth yea God himself despise.  
But if so be that one become a Merchant man, and plies  
His matters so as wealthy he is waxen by the same,  
And hath his storehouse full of wares, he doth deserve no shame,  
Nor worthy is in my conceit a foul rebuke to bear,  
But rather praise for doing so if he at last forbear  
His merchant's trade and fall to plough and wax a Countryman:  
For better than the tillage of the soil there lightly can  
Be nothing or of greater same, that takes so little seed  
And yields again such great increase to pleasure us at need.  
This trade of yore the Noble men that Conquerors became  
Of taking of the plough in hand and coulter did not shame,  
They never blushed to break the soil: the Roman Court did call  
The Fathers that appointed were to rule and govern all,  
And fet them from the Country Coat: and he that is as now  
The Consul, bearing all the sway of late did drive the Plough.  
Of all the other trades I know Physicians bear the bell,  
And he is worthy praise that builds a house for men to dwell.  
To buy an office be not thou too quick or sharply set:  
But when thou hast it frankly given or offered thee, do get  
And take it yielding worthy thanks. Believe not ery lie  
That rumour spreads, or brute doth cause in open air to fly:  
For often vile and wicked heads no troth at all devise.  
And many times the naughtiest men in smooth and simple guise  
Do blaze untruths to wrong the good: as much as lies in thee  
confound and do resist their trade, and what they say do flee.  
And what they do, in any ease do bar it by and main.  
endeavour in thy happy state to be in pleasant vain:  
For than thy power doth serve thee best then mayst thou pleasant be,  
Yea, though thy wealth be somewhat short go hunt abroad for glee,  
Lest every man account of thee as of a miser wight.  
Beware when thou lamentest thy haps thou never do recite  
Commodities of other men: lest they do deem that thou  
Dost spit and swell at their good luck whom Fortune doth allow.  
Be earnest evermore to learn, but see thou force nowhit  
What one he is that doth instruct so he do teach thee right  
And having skill impart the same to such as do desire  
With greedy minds to light their torch or candle at thy fire.  
Remember that thyself didst learn of other men before.  
My Muse Thaleya hold thy hand, proceed (I say) no more,  
But end thy undertaken work: if ought be left unfold  
When better time hereafter serves thou shalt at full unfold.  
Do pardon (Reader) if that I my race too far have run,  
For sure my Muse did mean thee well when I this Book began.  
A Path to Pleasure thee alone, a Mean to find the way  
To perfect Virtue, where she sits and keeps this earth in stay.   
Finis.  
G. T.   

The translator to the Book.  
FArewell thou little book an other man's and mine,  
The Gods allow thee blessed hap, report without repine.  
Well mayst thou liked be. and so thou shalt I trust,  
Of such as Virtue do embrace: as for the rest thou must  
Appoint upon as foes. I mean the sinful sect,  
That neither thee for virtues sake, nor Virtue will respect.  
Was never man that wrote of Virtue yet a whit  
But Envy would with malice seek his travail to requite.  
But force thou not at all, be bold and never blush:  
For Glory ever gains the bird where Envy beats the bush.  
Sith thou of Virtue dost and nothing else entreat,  
I know thy foes are friends to Vice, with wrath and ire replete.  
With them thou hast to deal: thou knowest the wont saw.  
The jade will kick at him that rubs his back if it be raw.  
Then sith thou prickst with pen the galled back, be sure  
Thou shalt despite, in stead of love of wicked wights procure.  
For troth doth purchase hate, and reaps that fruit for gain  
A bad reward for good desert. But wotst thou what again?  
The better sort of men will like thy purpose well,  
And ring thy praise by good report as loud as Alarm bell.  
If be that pend thee first, and brought thee forth to light  
Can find in heart to hazard thee to hands of fowl despite:  
Why should I more account to keep thee under wing  
That only phrase for phrase translate and verse to Metre bring?  
Thou art no new devise, the weed wherein thou were  
Is somewhat altered, but I trust Mancinus need not fear  
Or stand in doubt of thee, he shall not lose his right:  
I would not go about to wrong a Roman if I might.  
But for desire to make Mancinus better known,  
I toiled anew the soil that he with painful plough had sown.  
I trust he shall not loathe our mother tongue at all:  
Mancinus is Mancinus still I trust and ever shall.  
And thus to end my tale I wish (thee little Book)  
To do no worse than him that doth upon thy virtues look.   

IMPRINTED AT LONDON in Knight Rider street, by Henry Bynneman, for L. Maylerd.