CATO IN ENGLISH VERSE. With a threefold Table directing to variety. 1. Of Lessons for all sorts of persons. 2. Of Copies for Writing-Schollers. 3. Of Poesies for the House and School. The Second Edition. With Addition of proper Titles or Heads (answering the first Table) to every Distich, for the more profitable use of this work, especially in the English Schools. By JOHN PENKETHMAN, lover of Learning. LONDON Printed for Richard Hawkins, and are to be sold at his Shop in Chancery Lane. 1624. Ad universos in regno Britannico, tam probitate quam doctrina decoratos Ludimagistros Tetradecastichon, Interpretis dedicatorium. ARtis Grammaticae doctores atque Columnae, O & Calliopes Angligenumque decus: Vobis ista dico, non mores, more Magistri, Vt vos erudiam, praecipiamue, bonos. (Ad mare, tali etenim, latices deferre viderer, Officio, gravidis mella apibusque dare) Sed modo devoti monimentum & pignus amoris, Vt maneant vobis discipulisque, mei: Quos vero istorum potius protectio tangit, Quam qui gymnasijs ipsa Latina docent? Vos igitur gratumque ratumque tenete libellum, Patroni & proprij protegitote, meum. Sub quibus (invidiae quanquam circundatus armis) Mercurij tanquam virga animatus, eat. Ad studiosos Discipulos Hexasticon. SJ dictata probis praeceptis vestra, vel aptis Themmata dogmatibus non decorare piget: Si cordi est vobis, comptos perdiscere mores, Et bene vivendi noscere ritè viam: Vt Cato praecepit Romanis, carmina, verbis, Judice, maternis quaerite nostra, duce. To all industrious Masters of the Pen. Lo, you whose exquisite and honoured skill, (A liberal Science worthy to be styled) Keeps in renowned esteem the feathered Quill: By whom great matters from confusion wild Are brought to order, whose recording aid, Supports the chiefest Calling, Art, or Trade: Lo, a sententious Treasure I prefer, For needful use to your most active hands. A treasure, if true Wisdom do not err; Worth more than manual knowledge, goods or lands: This then for Copies to your Scholars give, So may they learn at once to write, and live. To all careful and vertuously-disposed Parents and Householders. IF having Children, you would well instruct them, And unto God through virtuous way conduct them; If you with prudent precepts do not scorn Your Hearts to fill, and Houses to adorn: Or if unskilled you covet to discern, What good your Sons from Latin Cato learn: This Book in price, and in proportion small, Yet great in Matter, satisfies you all. The Translators Preface to the Benevolent Perusers. THe Doctrine of Wisdom (like running water) ought to be common, because, by how much any one instructeth others, by so much he multiplieth and acquireth wisdom to himself, according to that, Qui alios docet, seipsum instruit, He that teacheth others, learneth himself. For knowledge is described to be an incomparable Treasure, and a noble possession of the mind, which being distributed by parts, taketh increase, and disdaining a covetous possessor, without distribution quickly decayeth. I therefore considering that the Moral Distiches entitled Cato, being in the Latin tongue, were learned and read only in Schools by Children, and desiring to spend my vacant hours in some commendable study for the benefit of my Country, (to which end especially we are born) conceived it a work of worth to translate the same in our mother tongue, both for the Instruction of such Parents, and others, as were ignorant of the Latin, and for a general use for which they were intended, as hereafter in this Preface I shall declare. But first let me search into, and express the fourfold cause of this work, that concurreth to the ordering of every thing, to wit, the Material, Final, Efficient, and Formal cause. The Material cause or matter of this Book (which is the same) are the four Cardinal virtues, Prudence, justice, Fortitude, and Temperance, which are called Cardinal, by a Metaphor or Figure, of Cardo a hinge, because as a door is turned on the hinges, so all other virtues are reduced to these four, as forms to their kinds. The first introduceth or bringeth in, because a man through Wisdom is brought unto Sciences and Virtues. The Second directeth, because a man is directed by justice to the kingdom of Heaven. The Third overcomes for a man is said through Fortitude to overcome his spiritual enemies, the world, the Flesh, and the Devil. The Fourth tempereth, for it teacheth us to live soberly in this world, and to abstain from carnal desires. All which virtues, with their several Daughters or Branches are copiously handled in this Book. The Final cause is profit; both private, as to the Authors own son; and common, as to us; for by perusing this book like prudent Husbandmen, we may extirp or root out vices, and sow the seeds of virtues in our hearts, whereby with God's assistance we may avoid the calamities of this present life, and that to come. The efficient cause is the Author of this Book, which is unknown, or very doubtful, so as it may be called Apocryphus, a word signifying greatly obscure: For the famous Philosopher, and Historiographer, Plutarch, setting fotth (amongst others) the lives of two virtuous and learned men, bearing the name of Cato, the one Marcus Portius Cato, called also Censo●●aus of being Censor; the other likewise, M. P. Cato called also Vticensis, of Utica, where he slew himself, whom he further distinguisheth with the Additions of mayor the elder, and minor the younger, showeth that Cato mayor died before, and Cato minor in the time of Julius Caesar, and that (notwithstanding the saying of Iwenal, Tertius è coelo cecidit Cato) Cato mayor had two Sons, whereof the one had also a Son, and that Son the like. And the other had two Sons, whereof the one was Father of Cato minor. And that Cato minor had a Son, the whole Progeny bearing the name of Cato, who were all extinct before the time of Augustus the second Emperor of Rome. But I observe in the Preface to the second Book of these Distiches, that the Author adviseth the Reader, if he desire to know the Roman and civil wars, (which were those between julius Caesar and Pompey) he should search Lucan; whereby it is evident that this book was not before Lucan, who writ his work after the time of Julius Caesar, and consequently none of the Catones could possibly be the Author thereof. And therefore some father it on Seneca, who was Tutor to Nero the fifth Roman Emperor; others on golden-mouthed chrysostom: And it was attributed to the Poet Ausonius, by Baptista Pius, (whose opinion some have lately followed) whom Joseph Scaliger in his Ausonian Lectures sharply reproveth, and plainly confuteth. Whereupon may be said, Indiscussa manet, & adhuc sub Judice lis est. The strife no judge did yet decide, But undiscust it doth abide. Yet some say it is thus entitled, Incipit Ethica Catonis, The Moral Science of Cato beginneth; not because Cato composed it, but to the end it might be of the more authority. Others say the Title is thus, Incipit Tullius de praeceptis Catonis; and that he composed this work when he first entered Rhetoric, but called the same by the name of Cato (as his Treatise, entitled, Cato maior de Senectute) that it might be the more willingly received: which Tully also (as Plutarch reciteth in the life of Caesar) writ the praise of Cato minor, and inscribed it Cato; and now it is entitled, Libellus elegantissimus qui inscribitur Cato, that is, a most elegant book inscribed Cato. And the same Scaliger in the aforementioned place, saith, that these Distiches were inscribed with the name of Cato, because the goodness of Cato was known to all men by way of Proverb; for good men, and of most approved manners, in those days were called Catones. And such is the censure of the learned Erasmus, expressed in an Epistle prefixed to an ancient Latin Edition of these Distiches (wherewith the Greek of Planudes is intermixed) Catonis (saith he) ob id tantum arbitror dici, quod Sententias habeat Catone dignas. I suppose it to be called Cato, because it hath Sentences worthy of Cato. And this name of Cato was first given to Cato mayor, (as Plutarch affirmeth) for his skilfulness in affairs. For (to Etymologize the word) it may be derived of Catus a Cat, because he was crafty as that creature, or rather of Catus, an old syncopation of Cautus, interpreted, wary, subtle and skilful. Yet Tranquillus makes mention of one Valerius Cato, a Grammarian at Rome, who taught many, and of noble stock, in the time of Scylla, whose fame these verses record to us; Cato Grammaticus Latina Siren Qui solus legit, & facit Poetas. Which may I thus translate. Grammar-learned Cato that the Poets readeth, Even Siren-like alone and Poets breedeth. Whereby it may be conjectured, and it is probable enough, that Valerius Cato, if any of the name, writ this book, especially for his Scholar's instruction, and education in virtue, and generally for the benefit of the Commonwealth, as Socrates, Isocrates, and others instructed their Country in moral virtues, by way of Precept. To conclude, for my part, seeing the name or person is not so much to be traced out or regarded as his good doctrine, I will not certainly ascribe the penning of these Precepts to any one particular man, or more, more than Erasmus Maturinus Corderius, or any others have done in their precedent Comments, or Translations, but leave the deciding thereof, as a Schoole-question, to the deeper Scholarship of others. Now the Formal cause is, the manner of composing this Work, which is twofold, to wit, in Prose, as the Preface; in Verse, as the Execution or Treatise; for he useth an Hexameter style, distinguishing his work into four parts. We must note therefore that the Author premiseth a Preface to his work, or the first book thereof. In the first part of which Preface, considering that men beyond measure gaped after worldly desires, and were remote from the way of Truth, he promiseth to give them aid. In the Second he speaks to his Son, and all others in the person of him, insinuating unto them an order of wel-living. In the Third, he treateth of Divine worship. In the Fourth, of piety towards our Parents, and Kindred. And in the Fifth and last, he handleth virtues and Sciences, and warns us to beware of vices. Which Preface being ended, he sets upon the Treatise, where he executes in Meeter, what he premised in Prose, for profit, delight and ornament, and that it may be more firmly committed to memory, every Distich, or two Verses, (for so the word signifies) containing a Precept, and (for the most part) a Sentence, teaching us our duty towards God and man; as also how to demean ourselves in all estates and conversations. So that whosoever was the Author, it worthily deserves, not only of all sorts to be gratefully received, diligently perused, dear esteemed, and faithfully observed; but to be translated into the vulgar tongue of all Nations. Nevertheless, let me by the way admonish and forewarn you (which Erasmus hath omitted) to beware of some few of these Precepts, which I have noted with an Asterisk thus * being in part Heathenish, & contrary to Christian doctrine or not fully therewith cohering, as their several Annotations in the last leaf of this Book, under the Title of Necessary Notes, etc. do make manifest. But all the rest being just, and appertinent to our faith and good carriage (though they may not be compared to that Book of Books, the sacred Scripture) we are not only to credit and follow (as Saint Augustine teacheth in his Book De Doctrina Christiana) but to challenge and retain them even as our own, the rather for that the Author is not known, and if he were, being a Heathen, he is indeed no right owner thereof. For God made manifest his wonderful power and wisdom in the hearts of the Heathen or Gentiles, chiefly for the better instruction and confirmation of the faith of Christians to come, Graces and Gifts being not now so plenteously bestowed by him, as in ages past. Lastly, for my study and labour in this present work, not only by mine own consideration and desire, as aforesaid, but by the advice of diverse worthy friends, I was thereunto animated▪ and am now cherished with an assured confidence, that you will not reject nor neglect it, for the unlearned style or rudeness of my Pen, but rather lovingly accept it, in respect of the excellent Counsels and Sentences it containeth, and for my good will and great pains therein expended, as may appear, not only in the translation of the Verse, but in the addition of a threefold Table at the end, by me diligently and elaborately ordered and contrived, both for pleasure and profit, and for the better use of the original, whereby may be readily found any Document or Saying therein contained, either for Grammar-Schollers to insert and apply in their Themes and other exercises, or for Children to be taught and learned both within and without Book at the Reading-schoole, or for their Copies at the Writing-schoole, or for Men and Women unlearned not only to read, understand, and learn, for the furnishing of their hearts and behaviours, but to adorn their Houses with good and godly Poesies, aswel for daily objects to their own optic senses, lest being out of sight, they should be also (to uphold the Proverb) out of mind, as also for the instruction of all Comers, or friendly visitants, that have not been so happy as to read the whole work, which representeth both the beauties and blemishes of the mind, and manners; as a Crystal mirror or looking glass the conditions of each Countenance, for which cause I may justly entitle it, The mirror of the mind, and so leave it in your hands as A handful of honesty; not vegetative, like the weed so called, but rational, Philosophical, and for the most part, Theologicall; wishing your eyes may never part from it, nor the clapper of your lips take intermission before your hearts, and such, whose ears attend you, be edified by the discipline ensuing. And so, lest unto me ye allude the saying of the Philosopher, when he cried, Ho, Citizens, shut your gates, that the City run not out, I here conclude mine, and give place to the Authors Preface. CATO his Preface to his first Book of Distiches. Perceiving how greatly men did err and go astray from the Way of well-living, I thought good to impart some aid & advice to their weak understanding, chiefly, to the end that they might live in commendable wise, and attain to honour; Here now (my most dear Son) I will teach thee by what means thou mayst order the manners of thy mind. Read therefore these my Precepts, in such sort, that thou mayst perfectly understand them: For, to read any thing, and not understand it, is to neglect what thou readest. His short Precepts in Prose, translated in Verse. 1 TO God pray humbly. 2 Love thy parents dear. 3 Embrace thy kindred. 4 And thy Master fear. 5 Keep safe all matters to thy charge committed. 6 And to the pleading place be throughly fitted. 7 Converse with men of honest conversation. 8 Come not to counsel without Invitation. 9 Be cleanly. 10 And a kind saluting speaker. 11 Yield to the stronger. 12 And forbcare the weaker. 13 Thy goods preserve. 14 Thy chastity retain. 15 Care well. 16 Read books. 17 And bear the in thy brain. 18 Look to thy household. 19 And be courteous known. 20 Not angry without cause. 21 And mock thou none. 22 None do thou mock in misery or need. 23 Lend upon credit: 24 But to whom take heed. 25 Thy friend in judgement help. 26 feast seldom. 27 sleep For Nature's payment. 28 Thy oath lawful keep. 29 Drink Wine in measure. 30 For thy Country fight▪ 31 And of belief in nothing be thou light. 32 Ask counsel of thyself. 33 Take counsel sure. 34 Fly harlots. 35 And thy mind to learn enure. * See the note at the end of the Book under A. 36 Lie not. 37 Do good to good men. 38 none backbite. 39 Thy reputation hold. 40 Give Judgement right. 40 By patience win thy Parents to be kind. 42 And benefits received bear still in mind. 43 Frequent the judgement-seat, 44 & get Law-skill. 45Vse virtue. 46 Moderate thy angry will. 47 Make pastime with a top. 48 Dice fly thou must. 49 Do nothing to thy strength, but what is just. 50 Despise not thy Jnferiour. 51 Nor desire The good of others. 52 Love thy wife entire. 53 Nurture thy children well. 54 Seek not to break The Law thou mad'st. 55. At Banquets little speak. 56 That which is lawful earnestly affect. 57 And unto others love bear glad respect. The end of the Preface. CATO his Distiches. THE FIRST BOOK. 1 Sacrificers, or worshippers of God. Sigh God a Spirit is, as Poets write, Him serve thou chiefly with unspotted spirit. Orthus. If God a Spirit be, as what more sure? Him let us chiefly serve with spirit pure. 2 Sluggards, Careless men. Give not thyself to sleep, watch always more: For too long ease increaseth Vice's store. 3 Babblers, Blabbers, Talkers. Tongue▪ rule a virtue principal repute: he's next to God, that keeps with reason mute. 4 Inconstant men. Take heed thou be not to thyself contrary: Who differs from himself, with all will vary. 5 Carpers. If to men's manners thou good heed dost give: When they blame others, faultless none doth live. 6 Travellers. Covetous men. Leave things thou know'st will hurt thee, though thou love them: Riches are good, but safety sits above them. 7 Company-keepers. Politicians. As time requires, be constant, or be light: The wise, with time his manners changeth quite. 8 Husbands. Masters. Rashly, if of thy men thy Wife complaineth, Trust not: for whom thou lov'st, she oft disdaineth. 9 Friends. When thou warn'st any, though he'll take no heed, Holding him dear, in warning still proceed. 10 Company-keepers. Men full of words, with words do not pursue: All speak, but well to speak, is given to few. 11 Friends, Prodigals. Love others well, but best thyself befriend, So help the good, that want thee not attend. 12 Babblers, Talkers, Blabbers, Newes-carriers. News do not spread, lest thou the head be thought: Hurt, not by silence, but by speech is wrought. 13 Debtors, Promisers. Promise not sure, on others if thou trust: For many men speak much, but few be just. 14 Company-keepers. Praised men. When praised thou art, thine own judge look thou be; Others believe, even as thyself, of thee. 15 Givers, Receivers. A benefit received, make known to many, But when thou givest, blab it not to any. 16 Rehearsers of others lives. Old men. Telling (youth spent) the acts of many a man, Think on thine own, before old age began. 17 Company-keepers, Suspicious men. Care not, if any whispering talk ariseth: All said of him, the guilty man surmiseth. 18 Careless men, Rich men. When riches flow, 'gainst Poverty provide: The last and first days have not equal tide. 19 Heirs. Sith we have given us a frail doubtful breath, Do not rely upon another's death. 20 Receivers. When thy poor friend gives aught of little worth, Kindly receive, and fully set it forth. 21 Poormen. Sith God at first thee naked did create, Bear with a patient mind thy poor estate. 22 Fearers of death. Do not fear that which doth life's period make: Who dreads to dye, life's pleasures doth forsake. 23 Givers. If for Deserts no friend pay thee again, Thy God accuse not, but thyself refrain. 24 Prodigals. Lest thou feel want, thy gettings do not waste, Think thouart still needy, to keep what thou hast. 25 Promisers. Promise not twice, what can be quickly wrought, Lest thou prove windy, that wouldst kind be thought. 26 Dissemblers, Politicians, Flattered men. * See the note at the end of the Book under B. Who feigns in words, and is no friend in heart, Do thou the like: so Art is foiled by Art. 27 Flattered men. Fair speakers too much trust not: for mean while Fowler's pipe sweetly, they the Birds beguile. 28 Parents. Poor men. If you have Children, but no wealth to give, Instruct them in good Arts, whereby to live. 29 Householders. Niggard's. Dear what is cheap, cheap what is dear esteem, Niggard or Covetous thou shalt not seem. 30 Carpers. Do not thyself, what thou art wont to blame: When faults reprove the Teacher, 'tis a shame. 31 Suitors. Ask what is just, or what seem honest may: For fools require what rightly should have, Nay. 32 Inconstant men. Wavering men. Do not unknown above things known advance: The known, on judgement, unknown rest on Chance. 33 Worldlings. In doubtful dangers sith our life remains: Hold thou, that labourest, each day for thy gains. 34 Contenders. Quarrellers. Thy Mate, whom thou mayst conquer, sometime spare, Because good friends are kept with heedful care. 35 Suitors. Craving things great, small, fear not to bestow: For Thankfulness dear friends uniteth so. 36 Friends. Quarrellers. Quarrel not with thy friend, nor anger move: Ire breedeth hatred, Concord feedeth love. 37 Masters. When servants faults provoke thee to displeasure, Temper thyself to punish them with measure. 31 Conquerors. Strong men. Superiors. Whom thy force can, sometimes by sufferance quell: Patience all virtues always doth excel. 39 Prodigals. Keep well thy labours fruits: wants greater grow, When to repair our loss pains we bestow. 40 Prodigals. Householders. Rich men. When being rich thou mak'st thy friends good cheer, Be always to thyself a friend most near. The Second Book. The Preface. If thou wouldst learn the tilling of the ground, Read Virgil's Georgics, where that skill is found. But if Herbs virtues thou carest more to know, Macer the Poet those in Verse will show. The Roman civil wars to understand If thou desire, take Lucan in thy hand. Or if thou wouldst perform the Lover's part, Repair to Ovid that doth teach the Art. But to live wisely if thy mind be set, To me give ear, this discipline to get: By what things man doth live from vice remote, Come, and what Wisdom is, by Reading note. 1 Uncharitable men. HElp, if thou canst, even strangers, for to gain Friends by deserts, is better than to reign. 2 Astronomers, or searchers of secrets. God's secrets▪ or what Heaven is, leave t'enquire: Sith thou art mortal, mortal things desire. 3 Fearers of Death. The fear of Death, which is mere folly, fly: Life's joys thou losest, if thou fear to die. 4 Angrymen. Disputers. Strive not, for aught unsure, with angry mind; Toward the truth wrath makes ouriudgment blind 5 Friends. Spend quickly, when the cause itself desires, And somewhat give when time or cause requires. 6 Ambitious men, Prodigal men. Make merry with a little, shun excess: More safe the Ship is, where the waves be less. 7 Blabbers, offenders. Keep wisely from thy Mates, what may thee shame; Lest, what offends thee only, more do blame. 8 Offenders. Their evil works think not the wicked gain: Sins for a time kept hid, time doth explain. 9 Little, or weak men. Soldiers. Do not a little body's power despise: Whom Nature hath made weak, he may be wise. 10 Clients. Vanquished men. Inferiors. Soldiers. Give place a while unto thy stronger foes: The Vanquished oft his Victor's overthrows. 11 Company-keepers. Friend's Quarrellers. Brawl not with him, whom thou dost loving know: From the least words, great strife doth often grow. 12 Fortune-tellers. Searchers of secrets. Sorcerers. What God intends, search not in sorcerous wise, Who touching thee, without thee doth advise. 13 Proud men. Envy, through too much bravery come not near: Which, though not hurtful, 'tis a grief to bear. 14 Clients. Oppressed men. Be of good comfort though condemned wrong: Nought by Injustice gotten prospers long. 15 Remembrers of strife. Of brabbling conflicts to use repetition After atonement, shows a bad condition. 16 Company-keepers. Selfe-praisers, and dispraisers. From self-praise and dispraise thou must abstain: For Fools do that, provoked by Glory vain. 17 Gamesters. Prodigals. Thy gains use sparing: for excessive spending, Goods long in gathering brings to speedy ending. 18 Company-keepers. When time or cause requires it, play the Fool, For folly then to feign, is wisdom's rule. 19 Covetous men. eat Luxury and Avarice, for those (As each the other) thy good name oppose. 20 Babblers. Talkers. Believe not them, that still are babbling much, For little credit is allowed to such. 21 Drunkards. In drinke-offending do not that accuse, The fault's in thee that dost God's gift abuse. 22 Friends▪ Sick men. Commit thy mind to a Companion sure, To a Physician good thy body's cure. ●3 Poor men. Repiners at others good. At undeseruers weal grieve not at all: The bad be cockered for their greater fall. 24 Careless men. Arm thee to bear each casual distress, For what thou hast foreseen doth hurt thee less. 25 Poor men. Be not dismayed, though crossed, but hope retain; For with all men, Hope doth in death remain. 26 Careless men. Let not that slip, which thou shalt fitting find: Time hath much hair before, but none behind. 27 Careless men. Weighing things past, for what's to come provide Follow that God which looks on either side. 28 Drunkards. Gluttons. Fare sometimes, to grow stronger, with less measure: Many to health, few things are due to pleasure. 29 Company-keepers. Self-conceited men. The people's judgement scorn not thou alone, Lest, while thou scornest many, thou please none. 30 Drunkards. Gluttons. Chiefly regard thy health which is the chief, Blame not the times, that wroughtst thy proper grief. 31 Dreamers. * See the note at the end of the book under C. Regard not dreams, for what we wish awake, That thing in sleeping doth our senses take. The third Book. The Preface. Thou (Reader) that hereto thy mind dost give, Shalt here learn precepts teaching well to live: Be stored with Lessons, learn while thou hast breath, Life without Learning doth resemble death: Much good thou reapest, if thou this respect, If not, thyself, not me, thou dost neglect. 1 Well-livers. Living upright, the slanderers words despise: All tongues to rule, in us no power lies. 2 Witnesses, Friends. Brought for a witness, thy friend's fault conceal, In what thou canst, yet with thy honour's weal. 3 Simple men. Of smooth and flattering speeches take thou heed: For Truth is plain, but lies do cunning need. 4 Sluggards. Fly dulness (sloth of life) for when the mind Grows weak through idleness, the flesh is pined. 5 Labouring men. Mirth sometimes mingle with thy care and pain, That any labour thou mayst well sustain. 6 Carpers. Carpe never at another's word or deed, Lest the like measure do from him proceed. 7 Heirs. Prodigals. Lest all speak ill of thee, keep and increase Those goods that fall to thee by Friend's decease. 8 Covetous men. Old men. If thou be rich in age, before life ends Be liberal, and no niggard, to thy Friends. 9 Masters. Scorners. To no man's Counsel profiting be nice, Much less despise thy servants good advice. 10 Husbands. Poor men. If treasure as thou didst, thou canst not hoard, Contented live with what the times afford. 11 Bachelors. * See the note at the end of the Book under D. For goods beware thou marry not a wife, Nor keep her, if she lead a shrewish life. 12 Politicians. By pattern learn to fly or to pursue; The lives of others teach us what to do. 13 Attempters. Try nought above thy strength, lest overswayed, Perforce thou leave thy work, in vain assayed. 14 Concealers. Conceal not what thou knowst unjustly done; Lest thou seem willing the same course to run. 15 Clients. Oppressed men. Under Law's rigour crave the judge's aid: For Laws themselves with right would be allayed. 16 Offenders. Take thy deserved penance without grudge, And being faulty, be thy proper judge. 17 Readers. Schoolboys. Read much, and daily more; the Poet sings, Though not still credible, miraculous things. 18 Babblers. Guests. Talkers. Use few words at a feast, lest thou be named A prater, while thou wouldst be civil fam'de. 19 Husbands. Thy angry wife's bad language do not fear, For women work deceit with every tear. 20 Prodigals. Thy gettings use, but seem not to abuse; All gone, the spend▪ thrift others goods pursues. 21 Fearers of Death. Stand not in fear of thy threed-cutting Fate, Seeing life's evils it doth terminate. 22 Husbands. Thy wife's tongue suffer, if she thrifty be, Else do not bear; yet brawl, is worse in thee. 23 Children. Entirely love thy Father and thy Mother, Neither, to please the one, displease the other. The fourth Book. The Preface. If thou wouldst live in quiet, and thy heart, From vices drowning, virtue keep apart: These precepts throughly read and bear in mind, Where somewhat to instruct thee thou shalt find. 1 Covetous men. Niggard's. Rich men. IF thou wouldst be heart-happy, wealth despise, Which they that dote upon, live beggar-wise. 2 Covetous men. If that may please, which doth at need avail thee, Nature's commodities will never fail thee. 3 Careless men. Prodigals. If through ill-husbandry thy substance fall, Blame not blind Fortune, which is not at all. 4 Covetous men. Rich men. Love's Coin for use, not for its glittering sight, In which no virtuous man doth take delight. 5 Sick men. Rich men. Look to thy health enjoying worldly pelf. The Rich man sick hath gold, but not himself. 6 Children. Offenders. Since thou endur'st thy Master's rod at School, Thy Father chiding, gently bear his rule. 7 Attempters. Trade in commodious things, and those eschew Whereof thou fearest no profit will accrue. 8 Givers. Give at once ask what you safely can: For 'tis a gain, if to a worthy man. 9 Suspicious men. Search out without delay what thou suspectest, For oft that hurts, which thou at first neglectest. 10 Whoremongers. When thou art caught in Venus' pleasing snare, Of Gluttony, the bellies friend, beware. 11 Carelesse-men. Of all wild Beasts when thou wouldst be afraid, Take heed lest man alone do thee invade. 12 Strong-men. When as the body doth in strength surmount, Be wise, and men will valiant thee account. 13 Friends. Grieved men. Repair to him that loves thee, if ought grieve thee: A faithful Friend can best in mind relieve thee. 14 Offenders, Sacrificers. For thy offence why mak'st thou beast-oblation▪ 'Tis folly by such means to seek salvation. 15 Choosers of Friends, Bachelors. When thou desirest a true Friend or Mate, Ask after his life past, not his estate. 16 Covetous men. Niggard's. eat this name (Niggard) use thy got store: What good does wealth to him that liveth poor? 17 Drunkards. Gluttons. Whore-mongers. If thou desire in life an honoured name, Fly vicious pleasures that would thee defame. 18 Mockers. Young men. Mock not old age, thou being wise in thought: For man through age to childishness is brought. 19 Children. Schoolboys. Learn something, for if Riches do deceive thee, Art will be firmly thine, and never leave thee. 20 Politicians. Babblers. With silence note what every one doth say: The Speech men's manners hides, and doth bewray. 21 Schoolboys. Though thou hast gotten Learning, do not cease: Practice, as Care the Wit, doth Art increase. 22 Fearers of Death. Death fear not much, who holds at little rate This present life, dreads not his future fate. 23 Children, Schoolboys. Learn of the learned, and th'unlearned teach: The doctrine of good things ought far to reach. 24 Drunkards. Thy health desiring, Nature drink to please: Pleasure excessive breeds an ill disease. 25 Inconstant men. What thou hast praised in public, and approved, Blame not (I counsel thee) through lightness moved. 26 Poor men. Rich men. When Fortune smiles on thee, beware her frown: Yet hope to rise, when she hath cast thee down. 27 Schoolboys. Lean not to learn: Knowledge from study springeth, And long Experience rare wisdom bringeth. 28 Praisers. Praise meanly; for whom thou dost oft commend, Time will declare how much he is thy Friend. 29 Schoolboys. Blush not to learn, for knowledge doth commend▪ But those that will not learn, shame doth attend. 30 Drunkards. Whoremongers. Strife, oft with pleasing Lust and wine is had: What's good in them, embrace: and fly the bad. 31 Company-keepers. Politicians. From sad and still men thyself safely keep: Perhaps the calmer water lies more deep. 32 Poor men. When want provokes thee to feel sorrow▪ smart, Weigh how much worse than other men thou art. 33 Attempters. Try to thy strength, for by the shore to row, 'Tis safer, then to sail where Seas do flow. 34 Clients. Contenders. * See the note at the end of this Book under E. Against the just perversely strive thou never: Wrongful vexations God doth punish ever. 35 Clients. Poor men. Losing thy goods▪ do not with grief complain, But rather joy that thou didst wealth attain. 36 Friends. Losers. Our goods 'tis grievous by mishaps to leave: Yet loss by friends we gently must receive. 37 Worldlings. Trust not to length of life: where e'er we run, Death follows, as our shadows in the Sun. 38 Sacrificers. * See the note at the end of this book under F. Let Calves grow for the plough, & Incense burn: God's wrath with slaughtered Beasts you cannot 39 Jnferiours, Vanquished men, Oppressed men. Yield, having harm, to Fortune and the strong: turn. For he thy cause may right that did the wrong. 40 Offenders. Reprove thyself when thou hast aught offended: In healing wounds, grief is by grief amended. 41 Friends. Thy old Friend altered, do not thou detect, But the prime-pledges of his love respect. 42 Receivers. More love to purchase, each good turn requite, Lest a Loose-office thou be termed right. 43 Fearers of danger. Suspicious men. Lodge not suspect, lest thou still wretched be▪ Death with suspicious men doth best agree. 44 Masters. Though Slaves thou callest all those that thou hast bought, Of earth, like them, remember thou art wrought. 45 Careless men. The first occasion must be quickly taken, Lest thou too late seek what thou hast forsaken. 46 Re●oycers at others death. In bad men's sudden end rejoice thou not: They happy dye that have no vicious blot. 47 Husbands. If poor, thou hast a wife of blemished fame, See thou abhor a friends unfriendly name. 48 Schoolboys. Students of the Law. Much having learned, seek as much again; Nor (as unfittinging to be taught) abstain. The Author's Conclusion. 49 Writers. That I write Verse in plain Prose, marvel you? The Senses briefness bred them two by two. The Translators conclusion. 50 And if yond marvel why I these translate, Peruse my Preface, which doth all relate, And so these Rhymes I terminate. Note, that in all the three Tables following, b. stands for Book of Distiches, and d. for Distich. So sp. stands for Short Precepts. The First Table, directing to Lessons for A AMbitious men, b. 2. d. 6. Angry men, sp. 20. 46. b. 2. d. 4. Astronomers, b. 2. d. 2. Attempters, b. 3. d. 13 b. 4. d. 7. 33. B Babblers, b. 1. d. 3. 12. b. 2. d. 7. 20. b. 3. d. 18. b. 4. d. 20. Backbiters, sp. 38. Bachelors, b. 3. d. 11. b. 4. d. 15. Blabbers, sp. 5. b. 1. d. 3, 12. b. 2. d. 7. C Careless men, sp. 5, 13, 15, 18, 23, 24, 32, 33, 53, 57 b. 1. d. 2, 18, 40. b. 2. d. 24, 26, 27. b. 4. d. 3. 11, 45. Carpers, b. 1. d. 5, 30. b. 3. d. 6. Children, sp. 1, 2, 3, 4, 7, 8, 9, 10, 11, 12, 16, 17, 21, 22, 27, 29, 34, 35, 36, 38, 41, 45, 46, 47, 48, 50, 55. b. 1. d. 1. 2, 3. b. 3. d. 23. b. 4d. 6, 18, 19, 23. Choosers of friends, b. 4▪ d 15. Clients, sp. 11, 12, 32, 33, 46, 51, 56. b. 1. d. 1. b. 2. d 10, 14, b. 3. d. 15. b. 4. d. 34, 35, 39 Company-keepers, sp. 7, 10, 19, 34 b. 1 d. 7, 14, 17, 34 b. 2 d. 11, 16, 18, 29 b. 4 d. 31. Concealors, b. 3 d. 14. Conquerors, b. 1 d. 38. Contenders, b. 1 d. 34 b. 4 d. 34. Covetous men, sp. 51 b. 2 d. 6, 19 b. 3 d. 8 b. 4 d. 1, 2, 4, 16. Creditors, sp. 23, 24. Credulous men, sp. 31. D Debtors, b. 1 d. 13. Deservers, b. 1 d. 23. Disputers, b. 2 d. 4. Dissemblers, b. 1 d. 26. Dreamers, b. 2 d. 31. Drunkards, sp. 29 b. 2 d. 21, 28, 30 b. 4 d. 17, 24, 30. F Fearers of danger, b. 4 d. 43. Fearers of Death, b. 1 d. 22 b. 2 d. 3 b. 3 d. 21. b 4 d. 22. Flattered men, b. 1 d. 26, 27. Fortune-tellers, b. 2 d. 12. Friends, b. 1 d. 9, 11, 36 b. 2 d. 5, 11, 22 b. 3 d▪ 2 b. 4 d. 13, 36, 41. G Gamesters, sp. 47, 48 b. 2 d. 17. Givers, b. 1 d. 15, 23. Gluttons, b▪ 2 d. 28, 30 b. 4 d. 17. Grieved men, b. 4. d. 13. Guests, sp. 55 b. 3. d. 18. H Heirs, b1s. d. 19 b. 3d. 7. Householders, sp 18. b. 1. d. 29. 40 Husbands, sp. 52. b. 1. d. 8. b. 3. d. 19, 22. b. 4. d. 47. I Imitators, b. 3. d. 12. Inconstant men, b. 1. d. 4, 32. b. 4. d. 25. Inferiors, sp. 12 b. 2. d. 10. b. 4. d. 39 Intruders. sp. 8. Judges, sp. 40. L Labouring men, b. 3 d. 5 Lawyers, sp. 5. Lender's, sp. ●3. Liberal men, sp. 37. Little men, b. 2 d. 9 Loser's, b▪ 4 d. 36. Liars, sp. 36. M Masters, b. 1 d. 8, 37 b. 3 d. 9 b 4 d. 44 Meddlers, sp. 18. Men, b. 4 d. 11. Mockers, sp. 21, 22. b. 4 d. 18. N Newes-carriers, b. 1 d 12. Niggard's, b. 1 d. 29 b. 4 d. 1, 16. O Offenders, b. 2 d. 7, 8. b. 3 d. 16. b. 4 d. 6, 14, 40. Old men, b. 1 d. 16 b. 3 d▪ 8 b. 4 d. 18. Oppressed men, b. 2 d. 14 b▪ 3 d. 15▪ b. 4 d▪ 39 P Parents, sp. 53. b. 1. d. 28. Politicians, b. 1. d. 7, 26. b. 3. d. 12. b 4. d. 20. 31. Poor men, b. 1. d. 21, 28. b. 2. d. 23, 25. b. 3. d. 10. b. 4. d. 26 32, 35. Praisers, b. 4. d. 28. Praised men, b. 1. d. 14. Prodigals, sp. 13, 26. b. 1. d. 11, 24, 39, 40. b. 2. d. 17, 19 b. 3. d. 7. 20. b. 4. d. 3. Promisers, sp 28. b. 1. d. 13. 25. Proud men, sp. 10, 19 50. b▪ 2. d. 13. Q Quarrellers, sp▪ 30, 45. b. 1. d. 34, 36. b. 2. d. 11. R Rash men, sp. 32. Readers, b. 3. d. 17. Receivers, sp. 42. b. 1. d. 15, 20. b. 4. d. 42. Rehearsers of others lives, b. 1 d. 16. rejoices at others death, b 4▪ d 46. Remembrers of strife, b. 2. d. 15. Repiners at others good, b. 2. d. 23. Reprovers, b. 1. d 5. Rich m●n, b. 1 d. 18, 40. b. 4. d. 1, 4, 5, 26. S Sacrisfies, b 1. d. 1. b. 4. d. 14, 38. Schoolboys, sp. 15 16, 17, 35, 47, 48. b. 2. Preface. b. 3. d. 17. b. 4. d. 19, 21, 23, 27, 29, 48. Scorners, sp. 21, 22. b. 3. d. 9 Self praisers and dispraisers, b. 2. d. 16. Self-conceited men, b. 2. d. 29. Searchers of secrets, b. 2. d. 2, 12. Servants, sp. 11. 15. Sicke-men, b 4. d 5. Simple-men, b 3. d 3. Slovens, sp. 9 Sluggards, sp 27. b 1. d 2. b 3. d 4. Soldiers, b 2. d 9, 10. Sorcerers, b 2. d 12. Strong men, b 1. d 38. b 4. d 12. Students of the Law, sp 6, 43, 44. b 4. d 48. Subjects, sp 11. Superiors, sp 12, 30. b 1. d 38. Suspicious men, b 1. d 17. b 4. d 9, 43. Suitors, b 1. d 31, 35. Swearers, sp 28. T Talkers, b 1. d 3, 12. b 2. d 20. b 3. d 18. Travellers, b 1. d 6. V Vanquished men, b 0. d 10. b 4. d 39▪ Uncharitable men, b 2. d 1. Unjust men, sp 29, 51, 54, 56. W Wavering men, b 1. d 32. Weak men, b 2. d 9 b 4▪ d 39 Well▪ livers, b 3. d 1. Whoremongers, sp 14, 34▪ b 4. d 10, 17, 30. Witnesses, b 3. d 2. Wives, sp. 11. Worldlings, b 1. d 33. b 4. d. 37. Worshippers of God, b 1. d 1. Writers, b 4. d 49. Y Youngmen, b 4. d 18. The end of the first Table. The second Table; directing to Copies, etc. A Sp. 32. b 1. d 7, 15, 31. b 2. d 23, 24. b 4. d 34. B sp. 9 41. b 2. d 11, 14, 20, 25. b 3. Preface d 2, 12. b 4. d 29. C sp. 7. b 1. d 17, 35. b 2. d 32, 30. b 3. d 3, 14. D sp. 29, 50. b. 1. d. 22, 29, 30, 32. b. 2. d. 9 b. 4. d. 22. E b. 2. d. 13. F sp. 43. b. 1. d. 27. b. 2. d. 16, 28. b. 3. d. 4, 11. b. 4. d. 14, 31. G b. 1. d. 2▪ b. 2. d. 2, 10. b. 4. d. 18. H b. 2 d. ●. I b. 1. d. 1, 5, 23, 28, 33, b. 2, d. 21. b. 3. d. 8, 10, 23. b. 4. d. 1, 2. 3, 17, 46 47. K sp. 5. b 1. d. 39 b. 2. d. 7. L sp. 18. 36. b. 1. d. 6, 11, 24. b. 2. d. 26. b. 3. d. 1, 7. b. 4. d. 4, 5, 19, 23, 27, 35, 38, 43. M b. 1. d. 10. b. 2. d. 6. b. 3. d. 5. b. 4. d. 18, 42, 48. N sp. 22, 47, 53. b. 1. d. 12. O b. 2, d. 15. b. 3. d. 3. b. 4. d, 11, 36. P b. 1. d. 13. 25. b. 4. d. 28. Q b. 1. d. 36. R b. 1. d. 8. b. 2. d. 31. b. 3. d. 17. b. 4. d 13, 40. S b. 1. d. 1, 19, 21. b. 2. d. 4, 5, 19 b. 3. d 21. b 4. d. 6, 9, 16, 30, 37. T sp. 1, 13, 25, 56. b 1. d 3, 4, 16, 34. b 2. 3, 8, 17, 29. b 3. d 9, 13, 16, 19, 20, 22. b 4. d 7, 21, 24, 33, 41, 44, 45. V b 3. d 15, 18. W b 1. d 9, 14, 18, 20, 26, 37, 38, 40. b 2. d 12, 18, 27. b 4. d 10, 12, 15, 20, 25, 26, 32. Y b 4. d 39 For X and Z you may use these verses. Xerxes' a million brought, as Greece's foe: But from a few had shameful overthrow. Zaleucus his own Law to satisfy, His son being guilty, with him lost an ye. The end of the second Table. The third Table, for the adorning of the House, etc. viz. the HAll or Dining-room, b 1. d 3, 10, 16, 17, 24, 36, 40, b 2. d 1, 6, 16, 17, 19, 21, 28, 30, b 3. d 5, 6, 8, 18, 20. b 4. d 3, 5, 10. 24, 28, 30. Chamber, b 1. d 1, 2, 19, 21, 22, 23, 28, 29, 30, 33, 37, 39 b 2, d 2, 3, 8, 12, 13, 14, 21, 22, 25, 27, 30, 31. b 3. d 4, 5, 10, 12, 21, 22. b 4. d 5, ●0, 13, 17, 22, 30, 32, 34, 35, 39, 44, 46. Study, or Countinghouse, b 1. d 8, 11, 13, 18, 24, 25, 28, 37, 39 b 2. d 7, 8, 17, 18, 22, 23, 24, 25, 26, 27. b 3. d 5, 7, 8, 9, 10, 11, 12, 13, 15, 16, 17, 21, 25, 26, 31, 32, 33, 35, 36, 39, 40, 41, 42, 43, 44, 45, 47. Shop or Office, b 1. d 17. b 3. d 4, 14, 16. b 4. d 3, 7, 17, 19, 21, 29, 35, 36. To conclude, for the School, b 1. d 2, 28. b 2. Preface b 3. Preface d 4. 16, 17, 23. b 4. d 6, 19, 21, 23, 27, 29, 48. Thus endeth the third Table. Such of the short Precepts as are meet to adorn the Rooms before mentioned, and the School, selected and orderly composed in Meeter for the same purpose. viz. For the Hall, or Dining-room. AT Banquet s little speak. Feasts seldom make. Be cleanly, and thy drink with measure take. For the Chamber. To God pray humbly, sleep for Nature's due. Love's thy wife truly, and a whore eschew. ●o●ke to thy charge, and well thy children breed: Live chastely, and to thy affairs take heed. For the Study or Countinghouse. Come not to private talk without requiring, Save well thy goods, not other men's desiring: The law thou mad'st, to suffer be not loath, And have a care to keep thy lawful oath: Lend upon Credit, but to whom advice, Nor of belief be light in any wise. For the Shop, or Office. Thy Master fear, mock none, to Nature sleep, What's to thy charge committed, safely keep: Be diligent, shun Harlot's conversation; Fly doubtful games, use harmless recreation. For the School. Thy Master fear, sleep, Nature to suffice. Mock none, nor meaner than thyself despise: Thy Parent's favour let thy patience gain, Lie not, read books, and bear them in thy brain: To virtuous discipline thy mind apply, Play with the Top, and games of hazard fly. Necessary Notes (wherewith I thought not to trouble the Margins) which are to be passed over, until some of the Precepts in this Book do thereunto severally direct you, as I have mentioned in my Preface. A Which counsel is good, but not good enough; for we must do good for God's sake, not only to good people, and such as be thankful or worthy, or our friends, but also to the wicked & unthankful, and to our enemies, to the end that we may be the Children and Imitators of our heavenly Father, who causeth his Sun to shine afwell upon the evil as the good, and giveth his rain both to the just and unjust. B But Christian charity commands that we should not render evil for evil, but chose, good for evil, and that we should love all men truly, and from our hearts. C This is meant by ordinary dreams; not such visions, whereof the Scripture in diverse places 〈…〉 ion; for those, in respect they are of 〈…〉 we ought both to regard and believe. D Nay rather you must keep her till death, if you once marry her; though she prove never so shrewish or troublesome. For by Christ's Law, a man may not leave his wife for any cause, except adultery. E This is well said, but not well enough. For we ought not to strive perversely with any man though unjust, nay, if we will hearken to Christ, we must contend in no wise, neither justly nor unjustly. F Yet God is not pacified with Incense, but (according to the custom in the Old Testament) the Church kept this Institution which must be referred to another signification. For you may not think, Almighty God commandeth that Frankincense should be brought to him from Arabia: but this Frankincense which God requireth us to offer unto him, and from which he taketh the savour of sweetness, to wit, prayers proceeding from a true faith and a pure heart, wherewith God is properly delighted and appeased. The last end.