MARCUS AUSONIUS HIS FOUR BOOKS Of Moral Precepts, Entitled CATO: Concerning the precepts of common life.  
Translated out of Latin Hexamiters into English metre by Walter Gosnold Gentleman, servant unto the right worshipful Sr. Thomas Bows of Much-bromley hall in Essex.  Remember those things that thou hast learned, and seek with diligence to learn those things which thou knowest not: and be willing to teach other those things that thou hast learned, and thou shalt increase thy learning. 
Learning will live, and virtue still shall shine,  
When folly dies and ignorance doth pine.  
LONDON, Printed by EDWARD GRIFFIN.  
16●●   

To the Worshipful young Gentleman of virtuous education, Mr. THOMAS BOWS, Son and heir to the Right Worshipful, Sr. THOMAS BOWS, Knight: WALTER GOSNOLD wisheth increase of learning, knowledge, virtue and honour, with happy days.  
Worshipful Sir,  
Lest I should be thought to be idle, or to waste the golden time of my days (the rarest of all jewels) in the service of that Right worshipful Knight, your good father, with whom I now live, without some monuments or impressions of my industry: as also thinking with myself what I might present some way to express my love unto you, in remembrance of those not to be requited favours I have received, not only from yourself, but from that Right worshipful▪ and religious Knight your father; and that virtuous Lady your mother, which have wholly obliged me to their house. I have thought good for the first to undertake the translation of Marcus Ausonius his four books of moral precepts intituted Cato: and for the latter I am enforced (for want of better way to show my good meaning) to dedicate to you, this rude and slender book translated out of Latin hexamiters, into English metre. Wherein if I have any way ministered you occasion to mislike me for dedication of the same unto you (one whose love towards me, I must and will endeavour to requite, though never able to cansell the obligation of your many and infinite courtesies) I trust you will be so far from taxing of me, that you will rather hold me excused therein. For if a man be bound, by all means that he may (as sure he is) to gratify his well deserving friends: then may not I quiet myself, and be at silence till I have devised the requital of some part of your friendships, by some slender gift, such as my fortune, and present chance will permit me to exhibit unto you. And none can I find (sweet sir) that in my mind will be more pleasing to your gentle nature, for the encouraging of you to the laborious and industrious obtaining of the Latin tongue, where into you are even now entering: or more fit for your worship's tractible disposition, being of very young, and tender years, and in whom the very sparks of a philomathy is already seen, than this new translated Poet, which will so fill you with sweet counsel, wholesome instructions, and abundance of knowledge (unto which we must all in some small measure attain, before we can step to any other grace or virtue, leading to perfection) as also teach you, how to behave and carry yourself, in the whole course of your life, aswell towards your inferiors as superiors, that your company will not only be admired of all them, that know you, but likewise desired of all those that shall at any time be so happy, as to be acquainted with you. For the Book itself is so exquisite that notwithstanding, the Author thereof was a heathen, and had not the true knowledge of Christ jesus by faith. Whereby we must all be saved, living in a time and place where the outward means of salvation lay hid in obscurity and darkness, as it did a long time after, being many years before the coming of Christ: yet I pray God, what ere his faith and belief was, that his uprightness and strictness of life towards God and man, do not condemn us, who are, or would be thought Christians, living under the resplendent light, and Sunshine of the Gospel. And although he was a heathen (as I said before) yet shall my charity be such towards him, being dead, & in whom was such an actual habit of a good life, whiles he lived, as all the histories that I have read of him, besides his own works, by his many good admonitions to others, left behind him, do witness the same; I cannot think, neither will it sink into my heart to believe, that he died altogether in unbelief, and knowledge of the true God. For at the very period and end of his days, being praised of the Romans for his courage at his death, laughed: they demanding the cause why he laughed; he answered, ye marvel at that I laugh, and I laugh at that you marvel: for the perils and travels considered wherein we live, and the safety wherein we die, it is no more needful to have virtue, and strength to live, than courage to die. And if we look but a little back into his life, we shall not have much cause to marvel at his comfortable and patiented bearing of the stroke of death; for he was a man of such mild, and temperate spirit, that he could never be seen to be wroth, or out of patience with any man, but always counselled that were angry, that if they desired to live long, cheerfully, and die comfortably, to banish rage, as an enemy to them both; a worthy saying of a heathen, and to be had in estimation and remembrance of every good Christian. But should any be so unwise, to think his precepts are the less worthy of imitation for being a Heathen, I would aver the contrary against any seditious turbulent spirit whatsoever, the best of us all being bound to receive the doctrines of many which do write, tending to our good, though we be not tied to follow the lives which they lead, if bad. Gold is ne'er the worse for being presented unto us, out of a beggar's hand in a leather bag; or a sermon ere the worse which we hear preached, because he that preacheth it, is of an ill life. It is our wisdoms to look what the gold is, and not what the bag is that it came in, or what the man was that brought it. We are not to inquire so much what the life and conversation of the Minister is, as what his doctrine and admonitions are that he teacheth; not what this Cato was, but what his precepts are; which in a word, are so wise, honest and good for every Christian man and woman to read and practice, that you shall not find any Author, from whom a civil life may gather better instructions. Many there are of my knowledge, which will not have their children brought up in learning, because forsooth the Authors which they should learn are heathenish, as this our Cato, Turrence, Mantuin, Ovid, Virgil, Homer, and the like: desiring rather they should live like idiots, and die like fools, then to attain knowledge (as they think) by such unlawful means. Others because of the tenderness, they bear to their children, will not have them brought up to learning too soon, thinking them even too young to be taught, and to excuse their error they affirm, if the child should be chastened it would make him both sick and foolish. But what is their end? they are soon too old to learn, and so become unprofitable to the Commonwealth, infamous and disobedient to their parents, so evil in conditions, so light and unadvised in behaviour, so unfit for knowledge, so inclined to lies, so envying the truth, that they are not only a shame to their fathers which begot them, and a reproach to their mothers which bore them, but a scandal and disgrace to the succeeding generations after them. How ought you then to study and make use of your time, now whiles you may, lest you repent you hereafter, when it will be too late. The tree that blossom not in the spring, will hardly bear fruit in Autumn. If you labour no● for learning now in the summer and spring-time of your youth, you will hardly ever have any fruit thereof (as humility, love, obedience, and all temporal and spiritual blessings) in the winter and declining Autumn of your age. What although you be well descended, and your father's eldest son, and so the likelier to have the heaviest purse? the better and more nobler you are borne by birth, the better ought you to be instructed in your youth; and the more wealth you are like to have the more learning you ought to have put into you: for such as leave great riches to their children, without seeing them brought up in literature (as Socrates saith) are like unto them that give much provender to young horses, but never break them at all, so that they wax fat, but unprofitable. The father (as one saith) is bound no more towards his child, but to banish him from his pleasures, and to give him virtuous masters to instruct him. What the pleasures are which fathers banish from their children, I know not; who let lose the raines of liberty so upon them, that the child which most commonly they love best, (as the eldest) run most at random, unto all kinds of looseness and licentiousness of life. Virtuous masters I confess, they many times have to teach them, but as the old saying is, as good near the whit, as ne'er the better. For what are their children ere the better for them? they must not forsooth be taught abroad, for fear the wind should blow on them; or from under their mother's wing, lest they should catch cold: but be taught at home in the presence of their parents, that they may not stand in awe of their Tutor, and so learn too much. For so much audacity, is given to children that are taught at home, and so little countenance shown to the masters which teach them, that one cannot well discern, who stands in most fear many times, the master or the scholar. That masters must be thought either very indiscreet, or too base and mean to give correction when they think fitting; or fathers very unwise to think that their children should be too good to be corrected, when they deserve it. Yet thus it is in great men's houses, when children are negligent, and will not learn, masters would correct them, but fathers and mothers forbidden them, so that it little availeth one to prick the horse with the s●ure, when he that sitteth upon him holdeth back with the bridle. And therefore let parents know although masters be never so ignoble and mean, and children never so noble and well descended, yet must they stand in awe of them by whom they are taught, and have correction at their hands, when occasion serve, if ever they would have them to learn well; but with the fondness of those parents whose children are borne to higher fortunes, than others are, the youngest brother many times is sane to suffer for the eldest brothers fault, or some other meaner Gentleman's son, that is trained up with him to be his asociate, insomuch that an elder brother without contradiction, now adays, either of parents, master, or any one else, may do any thing but that which is good, or be any thing but a wise man, which seldom troubles him. For although the eldest brother hath all the money and lands, yet the youngest most commonly gets all the wit and manners, and in time proves not only the richest in estate, as I know some, but also in grace as there be many; whereas if they had met with the same sauce in their childhood, that their younger brothers have done, it would so whetted their stomaches, that they would have had as good an appetite to all goodness, as their younger brothers. But as it is reported of the Ape that she killeth her young ones, with overmuch hugging of them: so there be many such like apish parents who spoileth their children, with making too much of them, especially if they have but one only child to inherit their estate after them. For all the time they are at home, they not be spoken to, or contradicted in any thing they do, though never so ill. No● in any thing they speak, be it never so bad; counting great faults but small ones, and small ones none at all; suffering them (indeed) to have so much their own wills, and so long without restraint that when they would rhene and curb them in, they cannot. For too much liberty in youth is a manifest token of disobedience in age. When they are put out to school though it be long first ere they go, or be taught at home, the master's hands are so fast bound through a strict command given them from the parents, not to touch them being taught at home: or large golden promises, not to correct them if they be taught abroad, that the disciples they teach many times perish for want of discipline and impunity. I speak not this concerning yourself, that you or your parents are any ways to be taxed herein, as I of mine own knowledge can witness the same, but what I have seen in others, that I may be an instrument of good to reform them that are overmuch to be ●lamed, for their negligence this way, that would have masters to instruct their children, but not to correct them, which sometimes is as necessary as documents of wholesome instructions. Therefore if any should think, I have shown but little wit, and less manners in dealing thus plainly, or have any ways offended in delivering my mind thus freely, my apology for myself shall be only this: I would that my labours (being your servant) should be accounted rather honest than wise: For the wise can but please, but the honest can never displease. But what should I need to make any apology for that I have said; when as I know some that are so golden, or rather earthly minded, that if they can but heap up mountains of wealth to leave their children, to make them rich; they care not how little molehills of learning they have to make them virtuous: forgetting that it is better to leave unto their children good doctrine whereby they may live, than evil riches whereby they may perish: whose offence (as a wise Philosopher saith) is impardonable, that for heaping up of riches, forget to bring up their children in honest manners. If this be not true that I speak, let experience speak for me, who of her own knowledge can produce many lamentable examples of gentlemen's sons, and great heirs abroad in the world, who have had more wealth left them, than wit to use it, through want of this one principle of learning put into them, to season and relish those other parts and ornaments of nature they have been endowed withal. Wherefore it standeth parents in hand that have any true inward love toward the good of their children, to see them as well virtuously educated in learning as to provide for them great portions. Solomon saith, How much better is it to get wisdom then gold? and to get understanding▪ rather to be chosen then silver? Let fathers and mothers than take it into their considerations, to use all the best means they can to put wisdom and understanding into their children's heads, as well as money into their purses by training them up to learning, when they are young. A wise child, saith Solomon, maketh a glad father, but a foolish child is a heaviness to his heart. It is not possible to keep meat well savoured, unless it be first salted: It is impossible that fish should live without water: it is not unlikely, but the Rose which is overgrown with the Thorn should whither; so it is impossible that fathers should have any comfort in their children, unless they bring them up to learning and virtuous education in their youth. Nothing maketh a more deep impression in the mind of man, than those rules he learned when he was a child: for whatsoever good instructions children learn in their youth, the same they retain in their age, which made Cato himself be a Schoolmaster to his own sons, because he would not have their youth infected. Go on then, Noble Sir, in the race you have begun, who have hitherto had (God be praised) virtuous education, and godly bringing up, having not only a Wise, and a religious Father to advise you, a virtuous and godly Mother to counsel you; but also a prudent and discreet Master to instruct you; let it then be your care, having such worthy Patterns of imitation laid before you, for a square and a rule to direct you in your youth, as few have the like, to add thereunto wisdom and learning, yourself, as fare as in you lie, by diligence in your study, which will be the most absolute and perfect way, to make you a complete Gentleman, that as you patriseat your father every way in person, so you may strive to imitate him as near as you can in virtue, whose instructions go not alone, only as daily Moniters, to dissuade and dehort you from that which is ill: but his examples are as so many lectures read unto you, to exhort and encourage you to that which is good. As you would not then have others go before you in riches, which of Philosophers and Poets are called the gods of Fortune: so let not others go before you in learning, which is the Mother of Virtue and Perfection, and without which, a man, though never so rich, is but as a sheep (as Demosthenes terms him) with a golden fleece, or an ●mage curiously trimmed, and richly painted over with fine gold, and beautiful colours. Study and labour then to get knowledge, learning, wisdom, and understanding now whilst you are young, being less painful (as one saith) to learn in youth, than to be ignorant in age. A man's whole life time indeed, aught to be a continual study, for no man can be too old to learn, yet a man's infancy and childhood is the chiefest time; when the foundation and groundwork of this building is to be laid. He that goes about to build a house, gins it not in the Winter, but in the Spring, that he may have the Summer before him to finish his work; yet better to begin it in the Winter than not at all: so he that would be a good scholar, must not begin to fall to his book and study when he is a man, or in his declining age, but in his childhood and youth; yet better to learn in his old age, than not at all, as one to that effect writeth thus: It is fit for young men to learn, then to teach, and for old men to teach then to learn; and yet fit for old men to learn, then to be ignorant▪ but there is no man that can learn so much, that he shall need to learn no more and I hope I shall not live so long, that ● shall be too old to learn. How excellent a thing than is learning, that is so requisite in all both old and young, but especially in young? that as job speaks of Wisdom, so may I say of learning; it is so excellent, that man knoweth not the value thereof; it cannot be gotten for gold, neither shall silver be weighed for the price thereof; it cannot be valued with the gold of Ophir, with the precious Onyx, or the Saphire, the gold and the crystal, cannot equal it, and the exchange of it, shall not be for jewels, of fine gold. No mention shall be made of Coral, or of Pearls; for the price of learning is above Rubies, which made grave Plato in contemplation thereof, cry out and say, Oh Science, how would men love and esteem thee, if they knew thee right, and well might he do it; for it is the lightest burden, and richest merchandise that a man can possibly traffic in, or carry about him, a fountain whereunto ●l may go, and yet can never be drawn ●ry, from whence flows such delicious ●eet springs, that the more a man drinks ●ereof, the more he desireth it. In a ●ord, it is the very lamp of life, chief ●uide to Arts and all perfection. Thus ●ave you heard what an excellent thing earning is; you have heard, I say, for as salomon speaketh A wise man will hear, and ●ill increase in learning. Let me then entreat ●ou, nay rather advise you (although your servant) whatsoever you get, dig, or ●elve for, as I may say, whilst you live ●ere in this earthly tabernacle made with ●ands, to be sure to get that inestimable 'em of learning, which will stick by you ●hen all other treasures will vanish and ●and you in no stead: and to be so fare in ●ve therewith, as with the Philosopher, o think that day lost, wherein you have ●ot learned somewhat. Oh, Sir, I would to ●od, (I speak it from my heart, for the ●ve I bear unto you) I were as well able ● willing, to advise you, and my best endeavours (without any ceremony or compliment) should lie prostrate at your worship's feet to do you service. I confess Multis simulationum involuris tegitur, & qua● velis quibusdam obtenditur, every man's hea● is hid with many cloaks of dissimulation and is covered, as it were, with curtain drawn before, that one can scarce believ● another, there is so much flattery, hypocrisy and by-respects, used in the world yet I profess seriously unto you, as yo● have my Epistle, you have my heart, an● I desire no otherways to be accounted then as I am,  
Your true and faithful servant, WALTER GOSNOLD   

A Postscript.  
IT is not long since it pleased your good Father, out of the courteous favour and loving respect he bears to every scholarlike action, to grace me with a worthy acceptation of an Anagram which once I presented unto him, upon his own Name, which, lest antiquity should raze it out of the old stock, by process of time▪ which wears, eats, and consumes up all things; you being his eldest Son, of his Name, and every way like unto him, I have thought fit to revive it in the young branch, by presenting of it the second time unto yourself that as it represents and shows what your father's life is, and hath been: so it may demonstrate and lay ope● unto you, not only what your life ought to have been, and what it now should be, but what it must be, if ever you would be truly like your Father, or have your life and Anagram concur and agree together, and therefore let it be your care, to look daily upon it, as in a glass, that thereby you may be put in mind, to see whether or no you are, or desire truly to be such a one, as the Anagram of your Name doth foreshow you to be, that you may with the more safety arrive at the wished haven of endless happiness, which every blessed man shall one day be partaker of. In which navigation, or progress, upon the tempestuous Sea of this wide world, I leave you to that perfect guide and sure pilot, Christ jesus, who hath both the winds, and waters at his command, to bring you with safety to his Father's House: to which place, the Lord of his mercy bring you, and us all, being the full fruition of the reward laid up for all such as lead a blessed life.   


An Anagram upon the Name of the right worshipful, Sr. Thomas Bowes, Knight, presented to the worshipful young gentleman, his son and heir, Mr. Thomas Bowes Esquire.  

Anagram  
THOMA BOWES  
Beatus Homo.   

T ruth, justice, valour, equity, and right  
H e holds in hand, to do his country good:  
O bedient to God's Laws, both day and night  
M aintaining love, in every brotherhood,  
A lmes deeds, where need requires, he is not slack  
S o helpful to the poor he is that lack.  
B eloved he is of all, hated of none,  
O nely the bad, because he sin reproves  
W here wickedness is, he doth still bemoan  
E art wants more such, whose days are but a span  
Such like as these, foreshow a blessed man.    

An Epigram upon him that shall find fault with this Anagram.  

You of this Anagram may disallow,  
The reason is, because thete wanteth you,  
If you be it, that makes my Anagram not right,  
I'll put in you, and then my Anagram is right.    

Another to Momus.  

O Momus why, why do you scoff at me?  
In spying faults, where is no faults to see;  
If you do spoil this Anagram of mine,  
Why blamest thou me, when as the fault is thine?    

Another Epigram.  

Some squibbling at my Anagram, said it was wrong,  
Much like my vers, either too short or else too long  
Say what they will, there wants but half a letter,  
Take pen & mendit, and I'll remain their debtor.    

To the envious Reader.  

Pale faced Reader, dost thou envy me?  
I thought thou wouldst have sought higher to climb  
More fitting for your place and pedigree,  
Then to look down so low, to view my rhyme;  
If it be so, 'gainst nature you will see't  
You, face to face, my verse shall dare to meet.    

An Anagram upon the Name of the virtuous and well disposed young gentlewomen, my much honoured friend, and loving kinswoman, Mistress Elizabeth Barington,  
wherein is lively set forth the rebellion and daily opposition betwixt the flesh and spirit, nature and grace in the best of God's children, being more prone by nature to that which is ill, then by grace unto that which is good, Rom. 7. 21.  A good Name is better than great riches, and it endureth for ever, Prov. 22. 1 Ecclus. 41. 13. 
Our Names are written in heaven. Luk. 10. 20. ELIZABETH BARINGTON. God exalteth the names of such as keep his Law. Deut. 26. 19 
ANAGRAM.  The spirit moving concerning the inner Man, in mymind, I delight in the Law of God, Rom. 7. 22. On, git zeal in heart. Godly sorrow worketh zeal in us, 2 Cor. 7. 11. It's good to be zealous in a good thing Gal. 4. 18. OR, The flesh resisting. O, who shall deliver me from this body of sin? The good that I would, that do I not, but that I would not do, that do I, Rom. 7. 19 Get no zeal in heart. There is a zeal not according to knowledge, Rom. 10. 2.  
Thus the flesh stayeth, even the most perfect to go forward. By nature we are the children of wrath, sold under sin: but by grace are we made righteous before God, Eph. 2. 3. 5. Ro. 3. 24. & 7. 14.    

Verses upon the Subject.  

BEhold, 'twixt grace & nature, what great strife  
Is in each man, and virtuous woman's life,  
Where grace doth put us on, and prick us forth,  
There nature pullsus back, as too too loath,  
To do that which is good, but all the ill  
That can be done, nature will have her will,  
If God assisting puts not to his hand,  
Dame nature over grace, will have command,  
And grace out of our hearts at last will thrust,  
Making us captive to each sinful lust.  
Get faith, get love, get zeal in heart saith grace,  
But none of these (say nature) do embrace.  
For natural man delighteth not in these,  
His appetite, they no ways do him please.  
Nature's chief aim, is his own glorious praise,  
When grace ne'er seeks itself, but God always.  
The balance is uneven, and overswayed,  
Where grace and nature are together weighed.  
Why nature than's so bad, it is no wonder,  
Being that nature is not kept more under.  
Give me a heart, O God, I do thee pray,  
Where grace, not nature may have chiefest sway.  
Grace doth invite you to get zeal in heart,  
Nature forbids you, thereof to take part,  
Examine well your heart, do not combine,  
But search your ways, to which you do incline.  
Where nature good, with store of grace doth meet,  
There is a life of harmony most sweet.  
A woman mild, of nature loving kind,  
Endued with grace, best fits an honest mind.  
A nature fiery hot, a zeal key cold,  
Become no woman living, young nor old.  
Hath nature outwardly adorned thy face?  
Deck inwardly thy soul with splendent grace.  
Beg it of God, as he hath given thee store,  
So that he would increase it more and more,  
Proceed, go on in grace, thy glass doth run,  
Leave thou not off, until thy thread be spun.  
Heaven's of more worth, then earthly treasure here,  
Lose earth for heaven, though friends to thee be dear.  
Lord ravish thou my soul with heaven's delight,  
To work my peace before the dismal night.  
Good natural parts will stand us in no stead,  
If parted hence from living to the dead.  
Thy name peruse, and bear it in thy mind,  
And see if thou no contradiction find.  
Thou canst not zealous be on no condition,  
But thou shalt even there meet with opposition.  
Resist thou not God's spirit in thy soul,  
Though Satan instantly doth thee control.  
Weeds springeth up in every fruitful ground,  
The like in every one is to be found.  
The flesh against the spirit doth rebel,  
If we the flesh resist, it will be well.  
Sweet Jesus make me zealous in my youth,  
And bold for to maintain with zeal thy truth.  
But yet O God, I this desire of thee,  
That unto knowledge I may zealous be▪  
The times doth call for zeal, let's pray with zeal▪  
That God in mercy to this land may deal.   
WALTER GOSNOLD.   

An Ode, or Carol in the praise and commendation of learning.  

THe poor that live in needy rate,  
By learning doth great riches gain,  
The rich that live in wealthy state,  
By learning do their wealth maintain,  
Thus rich and poor are furthered still,  
By sacred rules of learned skill.  
The simple man by learning is  
Unto great height of wisdom grown,  
The prudent man through learning is  
In grace and virtue always known:  
So wise and simple sympathies  
By learned Science to grow wise.  
The child that's weaned from the teat  
Hath not such cause, for to complain,  
As he that wants this heavenly meat,  
His hungry soul for to sustain.  
Then strive for learning what you can,  
For learning makes the richest man.  
●old, silver, pearls, and precious stones  
● man may have, yet be but poor,  
●s learning that do save the bones,  
●hen richer men must labour more.  
●hen learning prize above thy wealth,  
●or thats the way to raise thyself.  
● want the skill for to express  
The World of good that learning doth  
●o all mankind, both more and less,  
Though to attain it man be loath.  
Learning is that which will avail,  
And stick to man when riches fail.  
All fond conceits of frantic youth  
The golden gift of learning stays,  
Of doubtful things to search the truth,  
Learning sets forth the ready ways:  
O happy him, do I repute,  
Whose breast is fraught with learning's fruit.  
There grows no corn within the field  
That ox and plough did never till,  
Right so the mind no fruit can yield,  
That is not led by learning's skill.  
Of Ignorance comes rotten weeds,  
Of learning springs right noble deeds.  
Like as the Captain hath respect  
To train his soldiers in array,  
So learning hath man's mind direct:  
By virtue's staff his life to stay,  
Though friends and fortune do wax scant,  
Yet learned men shall never want.    

To the well, or ill disposed Reader, I care not which.  

REader, who ere thou art, that reads this little book▪  
search not for others crimes,  
but thy own faults there look.  
Where thou shalt find thyself, so like a cripple halt,  
That thou no time wilt have, to spy an others fault:  
Therefore let me advise thee, and inform thy mind  
For to reform thy faults, before thou fault do find.  
Faults may have scaped my heedless pen I do confess  
But what is that to thee, if thine be ne'er the less.  
Mend then thy own, before thou others teach or school  
Left for thy labour thou beest thought a prating fool.  
For fond it is a moat in others works to spy  
V nlesse thou first do pull the beam out of thy eye,  
Which hides from seeing in thyself one fault of ten,  
But sets your eyes wide , to laugh at other men.  
For who is he that ever writ, that you can name  
Whose pen by such as you, could freed be from blame.  
With malice then against me swell, with envy burst,  
I never will be vexed, since I am not the first.  
But gentle courteous reader, if thou dost intent,  
In reading this, such faults as you do find to mend,  
Without reproachful scurvy terms, disdainful taunts  
Distilled from wicked minds, where envy daily haunts,  
And speak the best, what ere it is you read or see,  
To such as any way shall laugh or squib at me,  
I shall be thankful, which ingratitude disdains,  
And ever mindful be, for to requite your pains,  
By troubling you hereafter in an other strain,  
Which may perhaps more pleasing be unto your vain.  
●he mean time, embrace grave Cato's precepts mild,  
●o ere thou art that reads them, man, woman, or child.  
●d therefore honest matrons, if so be you please  
be so courteous, as to accept of these  
●re lines, which offer here themselves unto your view  
read at your own leisure, when it pleaseth you;  
●d not to be displeased, or cast an angry brow  
● me, as if my labours, you did disallow,  
● reason of the Latin verses intermixed  
●ove, beneath, the English metres, and betwixt  
●his be all, turn angry frowns to loving smiles,  
●o left them have to you, but as low Country styles.  
●ere you may easily over step, and yet be in  
●e self same beaten path, where first you did begin  
● read, to walk, to meditate, and spend your time  
● which you still may do, and never spoil my rhyme,  
●r mar the sense. Forbear not then to take in hand  
● read my verses poor and lean, yet truly scanned.  
●t what you will that do, read some, read all & spare not;  
●ou read none at all, all's one to me, I care not.   
Walter Gosnold.   

To the Reader.  
Courteous Reader, I was purposed long si● to have put this young infant into sw●● ling-clouts, and sent it unto the press▪ so soon it had been borne, had I not had intelligence t● there was already an elder brother had suppl● the place, which made me presently to enquir● the Stationers, whether it were so or no, l● some sudden passion should make me to strang● in the womb, before it came to full perfecti● But finding report not always to be true, co●ming there I found none so near akin unto as Cousin jermans' twice removed, which g● such life and refreshing to my vital spirits▪ cherishing that wherewith I was in travel, t● like a fruitful mother in stead of one, it hap● in short time (without the help of a Mid●i I was safely delivered of two twins, one named the name of Cato the elder, the other by ● name of Cato the younger, who hung not lo● on the breast, before they were named, and sent broad into the world, to see what service t● were able to perform for their country's go● Therefore Gentlemen, that which I shall req● ● your hands in their behalf, is only this, that ● you chance to meet with any of them, to do ●em but the grace as to honour their persons ●ith your presence, in taking acquaintance of ●em, who now are become your own Countrymen, and will be ready to tender you the best of ●heir service. I take my leave and will ever rest,  
Your assured friend to command, WALTER GOSNOLD.   

The Poesy which CATO always carried in his Ring.  

Be Friend to One and Enemy to None    

Ad librum suum.  

MY little book, whom wilt thou please, tell m●  
All which shall read thee? no that cannot be  
Whom then? the best. But few of them there are;  
And for the bad thou shalt not need to care.  
If at the mean thou aim'st, thou aim'st too high,  
The meaner sort commend not poetry.  
How wilt thou give content then to these elves?  
Please not the fools, but let them please themselves.  
Pass by the worst, and set by them no store,  
Please well the best, thou shalt not need please more.    

Ad curiosum lectorem.  

MEthinks some curious Reader, I hear say,  
That Latin verse in English, is not fit:  
My book is plain, and would have if it may,  
An English Reader, but a Latin wit.   SCIPIO. 
NVnquam minus solus, quam cum solus;  
Nec minus otiosus, quam cum otiosus.   

MARCUS AUSONIUS HIS FOUR BOOKS Of Moral Precepts, Entitled CATO: Translated out of Latin Hexameters into English metre.  


The Preface.  
CVm animadverterem quamplurimos homines graviter errare in via morum, succurrendum & consulendum eorum opinioni fore existimavi, maximè, ut gloriosè viverent, & honor●m contingerent. Nunc te, fili charissime, docebo, quo pacto mores animi tui componas. Igitur praecepta mea ita legas, ut intelligas: legere enim & non intelligere, negligere est.  

WHen I observed how many men  
in manners went awry,  
And grossly erred in their course  
from paths of piety.  
I thought by counsel to amend  
if happily I might  
what was amiss, and teach men how  
to live in happy plight.  
Now therefore my beloved son  
I will inform thy mind  
●o walk a course, whereby thou mayst  
both praise and profit find.  
(Therefore) my precepts read, as that by thee  
they may be understood,  
For why to read, and not regard  
is to neglect thy good.    

The first book of Moral Precepts.  
The Preface.  

Dei cultus praecipuus.  
The worship of God is  
chief to be regarded.   

1. Si Deus est animus, nobis ut carmina dicunt.  
Hic tibi praecipue sit purâ ment colendus▪  
Cause God a living spirit is,  
as writings testify,  
He must be worshipped aright  
in souls pure verity.   
Somnolentia vitanda.  
Drowsiness is to be shunned.  

● Plus vigila semper, nec somno deditus esto:  
Nam diuturna quies, vitiis alimenta ministrat.  
●e watchful ever, and to sleep  
let not thy mind be bend:  
●or ease continually to vice  
affordeth nourishment.   
Cohibenda lingua.  
The tongue is to be bridled, or kept in.  

3. Virt●tem primam esse puta compescere linguam:  
Proximus ille Deo, qui scit ratione tacere.  
Of moral virtues hold it chief  
the unbridled tongue to tame:  
Next unto God he is that can  
with reason rule the same.   
Sibi ipsi conveniendum est.  
A man must accord or agree with himself.  

4. Sperne repugnando tibitu contrarius esse:  
Conveniet nulli, qui secum dissidet ipse.  
In disputation suffer not  
incensed wrath to rise:  
Which wit and judgement so beguiles  
that truth obscured lies.   
Nemo temere culpandus.  
No man is to be blamed rashly.  

5. Si vitam inspicias hominum, si denique mores,  
Cum culpent alios, nemo sine crimine vivit.  
If you survey the lives of men  
and manners of the time:  
Whiles each reproves an others fault  
what man is free from crime?   
Vtilitas divitiis anteponenda.  
Utility is to be preferred before riches.  

6. Quae nocitura te●es, quamvis sint chara, relinq●  
Vtilitas opibus praeponi tempore debet.  
Abandon things that hurtful are  
though dear to thee they seem.  
In time thy private profit more  
than wealth thou must esteem.   
Moors pro tempore mutandi.  
Manners are to be framed according to the time.  

7. Constans & levis, ut res cunque expostulat, esto.  
Temporibus mores sapiens sine crimine mutat.  
Be constant, and if cause require  
unconstant seem to be:  
Wise men their manners sometimes change,  
and yet from fault are free.   
Vx●ri non semper assentiendum.  
A man must not always assent to the wife.  

8. Nil temere uxori de servis crede querenti:  
Sepe etenim mulier, quem conjux diligit, odit.  
Believe not rashly what thy wife  
of servants shall relate:  
For ofttimes whom the husband loves  
the wife is found to hate.   
Instandum correctioni ami●i.  
We must be earnest, in admonishing a friend.  

9▪ Cumque mones aliquem, nec se velit ipse, moneri,  
Si tibi sit chorus, noli des●stere coeptis.  
If thou in kindness warn a man  
selfe wild and loath to hear:  
Yet leave not off thy course begun,  
if he to thee be dear.   
Stulti verbis non vincuntur.  
Fools are not overcome by words.  

10. Contra verbosos, noli contendere verbis:  
Sermo datur cunctis, animi sapientia paucis.  
With men too full of words  
contend thou not in vain:  
For speech is common unto all,  
but wisdom few attain.   
Amicus sibi quisque.  
Let every man be a friend to himself.  

11. Dilige sic alios, ut sis tibi charus amicus:  
Sic bonus esto bonis, ne te mala damna sequantur.  
So love thy friends, as to thyself  
a loving friend you be:  
So bound thy bounty to the best  
as harm pursue not thee.   
Rumores spargere vetitum.  
To spread rumours or reports is unlawful.  

12. Rumores fuge, ne incipias novus author haberi:  
Nam nulli tacuisse nocet, nocet esse locutum.  
Flee tales, and rumours, lest of news  
a coiner you be thought:  
For silence seldom hurts a man  
but speech much harm hath wrought.   
Fides aliena non promittenda.  
We are not to promise, upon another man's word.  

13. Rem tibi promissam certo promittere noli:  
Rara fides ideo est, quia multi multa l●quuntur.  
On trust to others words, make thou  
no promise lest thou break;  
For faith and truth is rare, because  
most mean not as they speak.   
judex quisque sui.  
Every man ought to be Judge of himself.  

14. Cum te quis laudat, judex tuus esse memento.  
Plus aliis de te; quàm tu tibi credere noli.  
When other men commend thee most,  
judge of thy merit so:  
As thou believe not more their word  
then what ●hy self do know.   
Ben●ficior●m r●tio.  
The respect to be had of benefits.  

15. Offi●ium alterius multis narrare memento:  
Atque aliis cum tu benefeceri●, ipse sileto.  
Each pleasure done thee by a friend  
to many make thou known:  
But what to others thou hast done,  
keep to thyself alone.   
Seni● bene gesta referenda.  
Things done well of us, are to be reported in old age.  

16. Multorum dum facta senex & dicta recenses,  
Fac tibi succurrant juvenis quae feceris ipse.  
When thou art old, and shalt report  
the acts of diverse men:  
Remember then thy youthful times,  
and what thyself didst then.   
Suspicionis labes.  
The blemish of suspicion.  

17. Ne cures si quis tacito sermone loquatur:  
Conscius ipse sibi de se putat omnia dici.  
Take no regard what standers by  
in private whispering chat:  
A guilty conscience still mistrusts  
their selfe is aimed at.   
In prosperis de adversis cogitandum.  
In prosperity we must think that adversity may come.  

18. Cum fueris felix, quae sunt adversa caveto:  
Non eodem cursu respondent ultima primis.  
In time of wealth remember woe  
mutations are not strange:  
All humane things are ordered so  
to have their interchange.   
Mors alterius non speranda.  
The death of another is not to be hoped for.  

19 Cum dubia & fragilis sit nobis vita tributa,  
In morte alterius spem●u tibi ponere noli.  
Since frail and doubtful is our life,  
unknown our dying day:  
To live in hope of others death,  
great folly doth bewray.   
Animus in dono astimandus.  
We must esteem the mind of the giver, not the gift.  

20. Exiguum munus cum dat tibi pauper amieus,  
Accipito placide, plene & laudare memento.  
If from thy poor well wishing friend,  
some slender gift be sent:  
In thankful wise accept his love,  
and praise his good intent.   
Paupertatis tolerantia.  
The enduring or suffering of poverty.  

21. Infantem nudum cum te natura crearit,  
Paupertatis onus patienter ferre memento.  
Since naked from the womb thou cam'st  
as nature formed thee there,  
The burden of external wants  
with patience see thou bear.   
Mors non formidanda.  
Death is not to be feared.  

22. Ne time as illam, quae vitae est ultima finis:  
Qui mortem metuit, quod vivit perdit id ipsum.  
Dread not thy death in time to come  
nor fear the fatal knife:  
Who dreads his end, therein exiles  
the comfort of his life.   
Amicorum ingratitudo fugienda.  
The ingratitude of friends is to be fled.  

23. Si tibi pro meritis nemo respondet amicus,  
Incusare Deum noli, sed te ipse coerce.  
If friends to whom thou hast been kind  
thy kindness nought regard:  
Accuse not Fate, but blame thyself,  
be wiser afterward.   
Frugalitas,  
Frugality, or thriftiness.  

24. Ne tibi quid desit, quaesitis utere parce;  
Vique quod est serves, semper tibi deesse putato▪  
The better to supply thy wants,  
spare what thy hand hath got:  
And that thou mayest thy money save,  
suppose thou hast it not.   
Promissio iterata molesta.  
A promise iterated, or oft made is grievous.  

25. Quod praestare potes, ne bis promiser is ulli:  
Ne sis ventosus, dum vis urbanus haberi.  
What in thy power rests to perform,  
twice promise not for shame:  
Lest while thou wouldst be civil thought,  
thy lightness all men blame.   
Ars arte deludenda.  
Cunning is to be deceived, or met with by cunning.  

26. Qui simulat verbis, nec corde est fidus amicus,  
Tu quoque fac simile; sic ars deluditur arte.  
Who speaks thee fair, and loves thee not,  
like measure let him find;  
So art by art is met withal  
and falsehood in her kind.   
Blandiloquentia suspecta.  
Fair speaking is suspicious.  

27. Noli homines blandos nimiùm sermone probare  
Fistula dulce canit, volucrem dum decipit aucep●  
Approve not fawning flatterers,  
whose words are full of wiles:  
Most sweetly sounds the Fowlers Call,  
whilst he the bird be guiles.   
Liberi artibus instruendi.  
Children are to be trained up in trades.  

28. Si tibi sint nati, nec opes: tunc artibus illos  
Instrue; quo possint inopem defendere vitam.  
If wedden thou have children store,  
and little wealth to give:  
Then train them up in honest arts,  
that each may learn to live.   
Res quomodo aestimandae.  
How things are to be valued or reckoned.  

29. Quod vile, est carum; quod carum vile putato:  
Sic tibi nec parcus, nec avarus habeberis ulli.  
Things that be cheap, imagine dear,  
things dear as cheap esteem,  
So neither niggard to thyself  
nor greedy shalt thou seem.   
Culpata non facienda.  
Things blame worthy are not to be done.  

30. Quae culpare soles, ea tu ne feceris ipse:  
Turpe est doctori, cum culpa redarguit ipsum.  
What fault thou findest with other men,  
let not be sound in thee:  
Fowl shame in him that vice reproves,  
himself not to be free.   
Concedenda petenda.  
Things meet to be granted, are to be requested.  

31. Quod justum est petito, vel quod videatur honestum:  
Nam stultum petere est, quod posset jure negari.  
What is thy dew, thou mayst require,  
or what seems honest crave;  
But folly were it to desire,  
a thing thou ought'st not have.   
Nota ignot is non commutanda.  
Known things are not to be changed for unknown things.  

32. Ignotum tibi nolito praeponere notis;  
Cognita ju licio constant, incognitacasu.  
Things known, before things never tried,  
prefer if thou be wise;  
Sith those by judgement are discerned,  
but these be mere surmise.   
Dies quisque supremus putandus.  
Every day is to be accounted our 〈◊〉.  

33. Cum dubia incertis versetur vita p●ri●lis.  
Prolucro tibi pone diene quicunque laboras.  
Since life in daily danger lies,  
and issues doubtful are;  
Each day thou liv'st, account thou gain,  
that captive art to care.   
Obsecundandum amicis.  
We must obey, or please our friends.  

34. Vincere cum possis, interdum cede sodali:  
Obsequio quoniam dulces vincuntur amici.  
Sometimes when thou mayst victor be  
give place as vanquished:  
By yielding up in courtesy  
kind friends are conquered.   
Amicitiae mutua officia.  
The duties of friendship ought to be mutual.  

35. Ne dubites cum magna petas, impendere parva:  
His etenim rebus conjungit gratia charos.  
Great things requiring, grudge you not,  
small charges to bestow:  
For by this means, 'twixt friend and friend,  
doth favour greatly grow.   
Amicitia rixas odit.  
Friendship hateth brawlings.  

36. Litem infer cave, cum quo tibi gratia juncta est:  
Ira odium generat, concordia nutrit amorem.  
With whom thou art in league of love,  
to quarrel think profane;  
Brawl, hatred breeds, and friendship breaks,  
but peace doth love maintain.   
Castigatio sine ira.  
Correction ought to be without anger.  

37. Servorum ob culpam cumte dolour urget in iram:  
Ipse tibi moderare, tuis ut parere possis.  
When reckless servants move thy mind  
to wrath and ireful rage:  
Do nought in choler till the time  
thy fury shall assuage.   
Patientia vincere.  
To overcome by patience.  

●8. Quem super are potes; interdum vince ferendo:  
Maxima enim morum semper sapientia virtus.  
●hen thou by force may'st conquer seek  
by sufferance to convince:  
●f mortal virtues, wise men hold  
sweet patience sovereign prince.   
Quaesita sunt conservanda.  
Things gotten are to be kept.  

●9. Conserva potuis quae sunt jam parta labour:  
Come labour in damno est crescit mortali● egestas.  
●eepe rather goods by labour got  
then spend till things be scant:  
〈◊〉 loss to work, and toil a fresh  
is still to live in want.   
Consulendum tibi imprimis.  
Thou must consult, or look to thyself, before all other.  

●0. Dapsilis interdum notis, charis & amicis,  
Cum fueris foelix, semper tibi proximus esto.  
〈◊〉 wealth abound be liberal,  
each friendship to reward,  
●et so, as always of thyself  
thou have a due regard.   
FINIS.    

The second Book of Moral Precepts.  

The Preface.  

TElluris si forte velis cognoscere cultum,  
Virgilium legit●; quod s● mage nosse labour as  
Herbarum vires, Macer tibi carmine dicet.  
Si Romana cupis, vel Punica noscere bella,  
Luca●um quaeras, qui Martis praelia dicet.  
Si quid amare libet, 〈◊〉 discere amare legendo,  
Nasonem petito; sin antem vera tibi hee est  
 sapiens vivas, andi, quo discere possis  
Per quae semotum viti● traducitur avum:  
Ergo ades, & quae su sspientia dis●e legendo.   

OF Tillage, if perhaps thou wouldst  
the skill exactly know;  
Read learned Virgil, whose discourse  
each thing at large doth show.  
But-if of herbs and plants the force  
thou rather wish to find:  
Lo, Macer writes a book in verse  
to satisfy thy mind,  
If Roman wars, and bloody broils  
of Carthage pl●●●● thee more,  
●earch Lucan, who of Mars his stirs  
and stratagems hath store.  
●r if by reading, thou desire  
the laws of Love to learn:  
〈◊〉 Nasoes wanton legend, lo,  
this art thou mayst discern.  
●ut if thy chiefest care intent  
a wise man's state to see;  
●hen listen how to lead a life,  
from filthy vices free.  
Approach (I say) and to my lore  
attend whilst I relate;  
What wisdom is, and how by her  
thou may'st be fortunate.    

The second Book of CATO his PRECEPTS.  
De omnibus bene merendum.  
We must deserve well of all men.  

1. SIpotes, ignotis etiam prodesse memento:  
Vtilius regno, meritis acquirere amicos.  
Even unto strangers, if thou may'st,  
do good in time of need:  
For friends by love and bounty won,  
a kingdom's worth exceed.   
Areana non scrutanda.  
Secret things are not to be searched.  

2. Mitte arcana Dei, coelumque inquirere quid fit;  
Cum sis mortalis, quae sunt mortalia cura.  
What heaven and Gods high secrets are  
waste not thy wits to learn:  
Since thou art mortal, mind the things  
that mortal men concern.   
Mortis timor, gaudia pellit.  
The fear of death doth drive away joys.  

3. Linque metum lethi, nam stultum est tempore in om●  
Dum mortem metuis, amit●is gaudia vitae.  
Fond fear of death abandon quite,  
as follies foul effect:  
Which who so dreads, all joy of life  
doth utterly reject.   
Iracundia cavenda.  
angriness is to be eschewed.  

4. Iratus de re incerta contendere noli:  
Impedit ira animum ne possit cer●ere verum.  
In disputation, suffer not  
incensed wrath to rise:  
Which wit and judgement so beguiles  
that truth obscured lies.   
Expendum ubi opus est.  
We must bestow quickly,  

where, or when need is.  
5. Fac sumptum propere, cumres desiderat ipsa:  
Dandum etenim est aliquid cum tempus postala●a●tu●  
Spare for no cost, when time shall serve,  
and cause require the same:  
A penny better spent than spared  
adds to an honest name.   
Fortuna modica tutior.  
A moderate fortune, or mean estate is most safe.  

Quod nimium est fugito, parvo gaudere memento:  
Tuta mage est puppis modico quae flumine fertur.  
●andon superfluities,  
with little rest content:  
●fe is the bark, on calmer stream  
to wished haven bend.   
Occulta vita vitia reticenda.  
Secret faults are to be kept in, or concealed,  

7. Quod pudeat, socios prudens celare memento:  
Ne plures culpent id quod tibi displicet uni.  
Remember well, as wise men would  
to hide thy proper shame.  
And that which doth thee most displease,  
lest many do thee blame.   
Occulta tandem revetantur.  
Hidden things are revealed at length.  

●. Nolo putes pravos homines pec●ata lucrari:  
Temporibus peccata latent, & tempore parent.  
Think not that man offending oft  
and hath his faults concealed,  
●●t that his secret sins in time  
shall come to be revealed.   
Imbecilitas virtute compensatur.  
Weakness or feeblensse of strength is recompensed by virtue.  

9 Corporis exigui vires c●nt●mnere noli:  
Consilio pollet cui vim natura negavit.  
A man of limb, and stature small,  
disdain not in thy pride:  
For nature's wants by wisdom's wealth  
is commonly supplied.   
Cedendum potentiori ad tempus.  
We must give place for a time to a mo● mighty man.  

10. Quem scieris non esse parem tibi, tempore ced●  
Victorem à victo superari saepe videmus.  
Contending with superior powers  
take heed in time to yield:  
For oft the party vanquished,  
hath after won the field.   
Rixandum cum familiaribus non esse.  
We must not brawl or fall out with o● friends.  

11. Adversus natum noli contendere verbis:  
Lis minimis verbis interdum maxima crescit.  
Against thy friend with force of words  
strive not in any wise:  
Sometimes of words which are but wind  
great controversies rise.   
Fortuna non quaerenda sort.  
Fortune is not to be sought by lot, or w● are not to seek by lot, what our fortune must be.  

12. Quid Deus intendit, noli perquirere sort:  
Quid statuat de te, si●e te deliberate ipse.  
●hat God intends, endeavour not  
by lot to know or shun:  
●hat he determines touching thee,  
without thee shall be done.   
Luxus odium generat.  
Riot, superfluity, or excess, doth beget hatred.  

●3. Invidiam nimio cultu vitare memento:  
Quae si non laedit, tamen hanc sufferre molestu● est.  
●schew by over nice attire  
foul envies hateful sting:  
Which though it hurt not, to endure  
is yet an irksome thing.   
Animus non deponendus ob iniquum.  
Our mind, or heart is not to be cast down for unjust judgement, or because we are wrongfully condemned.  

14. Esto animo forti, cum sis damnatus iniquè,  
Nemo diu gaudet qui judice vincit iniquo.  
By wrongful judgement overthrown,  
thyself discourage not:  
By doom unjust who overcomes  
not long enjoys his lot.   
Reconciliaris lis non refricanda.  
Strife is not to be renewed to a friend reconciled, or injuries past, are not to be remembered.  

15. Litis praeteritae noli maledicta refer:  
Post inimicitias iram meminisse, malorum est.  
Once rconciled, rip not up  
the wrong of former days;  
Old gauls to rub, and wrath revive  
a wicked mind betrays.   
Teipsum neque laudat, neque culpa.  
Neither praise thou thyself, nor disprai● thyself.  

16. Nec te collaudas, nec te culpaveris ipse:  
Hac faciunt stulti, gloria vexat inanis.  
To praise or discommend thyself  
are things alike unfit:  
For so doth fools whom glory vain  
bereaves of common wit.   
Parsimonica.  
Sparing, or thriftiness.  

17. Vtere quaesitis modice, dum sumptus abundat:  
Labitur exiguo quod partem est tempore longo.  
In midst of plenty keep a mean  
spend not thy wealth too fast:  
Goods long in gathering oft are seen  
in little time to waste.   
Supercilium non nunquam deponendum.  
The countenance now and then is to be ca● down or changed, or it is good sometime to counterfeit folly.  

18. I●cipiens esto, cum tempus, postulat, aut res:  
Stultitiam simulare loco, prudentia summa est.  
To play the fool in time of place  
occasion serving fit:  
Amongst the wisest is esteemed  
the chiefest point of wit.   
Neque prodigus, neque avarus.  
Be thou neither prodigal, nor covetous: spend not above measure, nor be miserable.  

19 Luxuriam fugito, simul & vitare memento  
Crimen avaritiae: nam sunt contraria famae.  
Flee wanton riot, and withal  
eschew the common fame  
Of averice: both which extremes  
impeach a man's good name.   
Loquaci parum credendum.  
We must give small credit to a prattler.  

20. Molito quaedam referenti credere semper:  
Exigua est tribuenda fides, qui multa loquantur.  
Believe not lighty every tale  
each babbler shall relate:  
Small credit crave his idle words  
that useth much to prate.   
Ebrius vinumnon accuset.  
Let not the drunken man accuse the wine.  

21. Quod potu peccas, ignoscere tu tibi noli:  
Nam nullum crimen vini est, sed culpa bibentis.  
Thy sin of surfeit pardon not  
do penance for the same:  
Not wine, but drinkers foul abuse  
is that deserveth blame.   
Amicis consilia credenda.  
Counsels are to be credited or committed to our friends.  

22. Consilium arcanum tacito committe sodali.  
Corporis auxilium medico committe fideli.  
Thy secrets to a secret friend,  
commit if thou be wise:  
Thy crazed body to his trust,  
that health by art supplies.   
Successus malorum ne te offendat.  
Let not the success or prosperity of evil men offend thee.  

23. Successus indignos noli tu far molestè:  
Indulget fortuna malis, ut laedere possit.  
Ungodly persons thriving fast  
let not thy mind affright:  
For fortune favours wicked men  
to work their further spite.   
Futuros casus providendos.  
Future chances to be foreseen, or things which may fall out to be looked to before, or prevented.  

24. Prospice, qui ve●iunt, hos casus esse ferendos:  
N●● levius laedit quicquid praevideris ante.  
Provide afore for afterclaps  
and arm thyself to bear:  
So shalt thou in expected broils  
prevent both harm and fear.   
Animus in Adversis spe fovendus.  
The mind is to be cherished, or comforted with hope in adversity.  

25. Rebus in adversis animum submittere noli:  
sp●m retine: spes una hominem nec morte relinquit,  
In time of trouble be not like  
a wounded man half slain:  
But hope the best, for hope alone  
revives the dead again.   
Opportunitas cum contingit, tenenda.  
Opportunity is to be taken, when it happeneth or falleth out.  

26. Rem tibi quam noscis aptam, dimittere noli:  
Front caepillata, post est occasio calva.  
Neglect no fit occasion for  
thy proper good assigned:  
Old father Time hath hairy locks  
before, but not behind.   
Futura ex praeteritis colligenda.  
Things to come are to be known by things past.  

27. Quod sequitur specta, quodque imminet ante videto  
Illum imitare Deum qui partem spectat utramque.  
Look back what follows, and withal  
foresee what stands in place:  
This wisdom may that Emblem teach  
of Janus double face.   
Vitae ratio habenda.  
A regard of our life is to be had: or, we must have a regard, or consideration of our life.  

28. F●rtior ut valeas, interdum parcior esto:  
pauca voluptati debentur, plura saluti.  
Sometimes for health spare diet use,  
for though of dainties store▪  
Dame pleasure crave, yet to thy health,  
thou art indebted more.   
Multitudine cedendum.  
We must give place to the multitude: or, we must yield to the most, or to the general sort▪  

29. judicium populi nunquam contempseris unus:  
Ne nulli placeas, dum vis contemnere multos.  
The judgement of the multitude  
despise not thou alone:  
Lest while thou many men contemest  
thyself be liked of none.   
V●letudo curanda.  
Health is to be cared for: or, we must regard our health above all things.  

30. Sit tibi praecipue, quod primum est, cura salutis:  
Tempora ne culpes, cum fis tibi cansa doloris.  
Of wished health, have chiefest care,  
prefer thy health fore all:  
If evil diet make thee sick  
blame not the spring, nor fall.   
Somnia non observanda.  
Dreams are not to be observed, or regarded.  

31. Somnia ne cures: nam mens humana quod optat  
Cum vigilat, sperans personum cernit id ipsum.  
Regard not dreams, for what men's thoughts  
broad waking entertain:  
Or wish, or hope, or muse upon  
in sleep appears again.     

The third Book of Moral Precepts.  

The Preface.  

HOc quicunque velis carmen cognoscere lector  
Haec praecepta feres, quae sunt gratissima vitae:  
Instrue praeceptis animum, nec discere cresses;  
Nam sine doctrina vita est quasi mortis imago.  
Commoda multa feres: sini autem spreveris illud,  
Non me scriptorem, sed te neglexeris ipse.   

GOod Reader whosoe'er thou art,  
that takes this Book in hand▪  
These brief directions, good for life  
give heed to understand.  
With honest precepts store thy mind  
learn well their wise contents:  
For life and civil learning void,  
death's image represents.  
Great profit mayst thou reap thereby  
which if thou not respect:  
Not me the writer, but thyself  
Thou causeless shalt neglect.    

Recte agendo aliorum linguam ne time as.  
See that thou fear not the tongue of other men, in doing rightly: or, do not fear whil● thou dost well.  

1. Cum rectè vivas, ne cures verba malorum:  
Arbitrii nostri non est quid quisque loquatur.  
Whereas thou lead'st an upright life  
regard not causeless wrongs:  
By base detractours offered, for  
thou canst not rule men's tongues.   
Amici crimen celandum.  
The crime of a friend is to be concealed: o●▪ the fault of a friend is to be hid as much a● may be.  

2. Productus testis, salvo tamen ante pudore,  
Quantum cunque potes celato crimen amici.  
Compelled by law against thy friend  
to witness crimes forepast:  
Thine honest reputation saved  
conceal them what thou mayst:   
Blandiloquentia suspecta.  
Fair speaking, or fawning is suspected, o●▪ suspicious.  

3. Sermons blandos blaesosque cavere memento:  
Simplicitas verisana est, fraus ficta loquendi.  
Of fawning words and flattering speech  
beware in any wise:  
For simple truth unmasked walks,  
but fraud with words disguise.   
Ignava vita fugienda.  
A sluggish, idle, or slothful life, is to be fled, or eschewed.  

4. Segnitiem fugito, quae vitae ignavia fertur:  
Nam cum animus languet, consumit inertia corpus.  
Fly lazy sluggish idleness,  
which life is full of sloth:  
For it doth languish and consume  
the mind and body both.   
Animus fessus relaxandus.  
The mind wearied, is to be released, or refreshed with recreation.  

5. Interpone tuis, interdum gaudia curis,  
 possis animo quemvis sufferre laborem.  
To make both mind and body strong  
no labour to refuse:  
Amidst thy many careful toils  
some recreation use.   
Malo animo neminem reprehendas.  
Reprove no man with an evil mind.  

6. Alterius dictum aut factum ne carpseris unquam,  
Exemplo simili ne te deride at alter.  
To carp at others words, let not  
thy wit be ill applied:  
Lest by thine own example taught  
another thee deride.   
Haredita● augenda.  
Our estate or inheritance is to be increased.  

7. Quae tibi sors dederit tabulis suprema notat●,  
Augendo serva; ne sis quem fama loquatur.  
What by deceased friends bequest  
is happened to thy lot:  
Keep and increase that common fame  
a spendthrift call thee not.   
Senectus fit munifica.  
Let old age be bountiful.  

8. Cum tibi divitiae superunt in fine senectae,  
Munificus facito vivas, non parcus amicis.  
Of riches, if by latter age  
a larger portion find:  
Abound in bounty, and abhor  
a greedy miser's mind.   
Varba attendenda, non os loquentis.  
The words are to be attended, not the mouth of the speaker: or, the words are to be considered, viz. what is spoken; not who speaks.  

9 Vtile consilium dominus ne despice servi;  
Nullius sensum, si prodest, tempseris unquam.  
Sage counsel from thy servant true  
disdain not to respect:  
Nor any man's advice, that in thy want  
thy proper good effect.   
Praesenti utendum fortuna.  
We must use our present fortune: or, we mu● be content with our present estate.  

10. Rebus & in censu si non est quod ●uit ante,  
Fac vivas contentas eo quod tempora praebent.  
If you behind hand be so cast  
that wealth doth want in store.  
●et let the times afford content  
as if thou hadst more.   
Vxor spe dotis non ducenda.  
A wife is not to be married in hope of dowry, portion, or goods.  

1. Vxorem fuge, ne ducas sub nomine dotis:  
Nec retinere velis, si coeperit esse molesta▪  
●ake not a wife for portion sake  
least wicked she do prove:  
●or if she falsify her troth,  
admit no more her love.   
Alieno sapere exemplo.  
To be wise, by an other man's example: or, we must learn to be wise, by other men's examples.  

●2. Multorum disce exemplo, quae facta sequaris,  
Quae fugias: vita est nobis aeliena magistra▪  
〈◊〉 many men's examples learn  
what to embrace or flee:  
●or others life, in this behalf  
may thine instructor be.   
Nihil ultra vires.  
Nothing is to be tried above our strength or power.  

●3. Quod potes id tents, operis ne pondere pressus  
Succumbat labour, & frustra tentata relinquas.  
attempt not mattets past thy strength  
least overpressed with pain,  
●●y labours fail, and so thy toil  
be undertook in vain▪   
Consentire videtur qui tacet.  
He that holdeth his peace, or is silent, do● seem to consent.  

14. Quod nosti haud recte factum nolito tacere,  
Ne videare malos imitari velle tacendo.  
That which is bad, conceal thou not  
nor closely keep it in:  
Lest thou thereby dost seem to be  
partaker of their sin.   
Rigour favore temperandu●.  
Rigour is to be tempered by favour.  

15. Judicis auxilium sub iniqua lege rogato:  
Ipsae etiam leges cupiunt ut jure regantur.  
In thy oppression for relief  
unto the Judge make known:  
The laws themselves with equity  
are governed each one.   
Feras quae culpatua pateris.  
See that thou bear those things which th● sufferest by thine own fault.  

16. Quod merito pateris potienter ferre memento:  
Cumque reus tibi sis, ipsum te judice damna.  
When for thy fault thou stripes deserv'st  
with patience bear the smart:  
And be thine own condemning judge  
when thou true guilty art.   
Multa legenda, sed cum judicio.  
Many things are to be read, but with judgeme●  

17. Multa legas facito, perlectis perlege multa:  
Nam miranda ca●●nt, sed non credenda poe●●  
longest many things that thou hast read  
read many more with heed:  
●or Poets sing those things are strange  
and not to be believed.   
Modeste in convivio loquendum.  
We must speak modestly at a feast or banquet.  

18. Inter convivas fac sis sermone modestus,  
Ne dicare loquax dum vis urbanus haberi.  
At feasts and banquets busy not  
thy tongue with too much chat:  
Lest whilst thou wouldst be pleasant thought,  
thy talk be laughed at.   
Iracundia uxoris non formidanda.  
The angrynesse of wives is not to be feared.  

19 Coniugis iratae noli tu verba timere:  
Nam lacrymis struit insidias dum foemina plorat.  
Fear not the words of thy cursed wife  
although she sheddeth tears:  
For when a woman seems to weep  
she layeth then her snares.   
Quaesitis utendum, non abutendum.  
We must use things gotten, but we must not abuse or misspend them.  

20. Vtere quaesitis, sed ne videaris abuti:  
Qui sua cons●munt, cum deest, aliena sequuntur.  
Use that thou hast, abuse it not  
nor wastefully it spend:  
They that consume their own estates,  
lie hanging on their friend.   
Mors non formidanda.  
Death is not to be feared.  

21. Factibiproponas mortem non esse timendam  
Quae bona si non est finis tamen illa malorum est.  
Think not of death when it doth come  
as it too much to fear:  
Which death although it is not good  
yet is the end of care.   
Vxor loquax, si proba, ferenda.  
An honest wife is to be borne with althou● she be a prattler, or a shrew of her tongue.  

22. Vxoris linguam, si frugiest, far memento:  
Namque malum est nil velle pati, ne● posse tacere.  
Bear with a shrew, whose talking tends  
thy profit to procure:  
Unhappy he that for his wealth  
will not a word endure.   
Pietas erga parents.  
Piety, or godliness towards parents.  

23. Dilige non agrâ charos pietate parents:  
Nec matrem offendas, dum vis bonus esse parent  
With inward and religious love  
thy parents both embrace:  
And to offend thy mother dear  
forbear in any case.     

The fourth Book of Moral Precepts.  

The Preface.  

SEcuram quicunque cupis traducere vitam,  
Nec vitiis haerere animum, quae morihus obsunt;  
●ec praecepta tibi semper relegenda memento:  
●●uenies aliquid, in quo te utare magistro.   

●ho ere thou art, that dost desire  
a strict life to observe:  
●ith mind secure, from vices free  
which doth from virtue swarve:  
remember thou these precepts read,  
Reading bear them in mind:  
And thou shalt something there always  
for thy instruction find.    


Divitiarum contemptus.  
The contempt of riches.   

1. Despice divitias, si vis animo esse beatus;  
Quas qui suspiciunt mendicant semper avari.  
If in thy mind thou wouldst be blessed,  
than riches do detest:  
The miser though with store be fraught,  
with want is still suppressed.   
Vivere ad naturam optimam.  
To live according to nature is the best.  

2. Commoda natura nullo tibi tempore deerunt.  
Si contentus eo fueris, quod postulat usus.  
Dame nature's gifts and benefits  
shall never wanting be:  
If thou desire to have no more  
but for necessity.   
Res ratione agenda.  
Matters are to be done by reason: or, things are to be managed or performed by wisdom▪  

3. Cum sis incautus, nec rem ratione gnbernes:  
Noli fortunam, quae non est, dicere caecam.  
If ought misfall in thy affairs  
by thy unwary mind:  
Blame in no wise that which is not  
in calling fortune blind.   
Amor pecuniae ad usum.  
The love of money ought to be only fo● our use.  

4. Dilige denarium, sed parcè dilige formam:  
Quam nemo sanctus, nec honestus optat habere.  
Love money thou, but sparingly,  
love not the form or sight;  
The show whereof no honest man  
doth greedily delight.   
In valetudine ne opibus parcas.  
Thou mayst not spare thy riches in sickness.  

5. Cum fueris locuples, corpus curare memento:  
Aeger dives habet nummos, sed non habet ipsum.  
For health's recovery, if rich  
see thou spare not thy pelf:  
The rich man sick, hath money store,  
yet wanteth he himself.   
Castigatio paterna ferenda.  
Fatherly correction is to be borne.  

6. Verb●ra cum tuleris discens aliquando magistri;  
Fer patris imperium, cum verbis exit in iram.  
Since thou hast borne thy master's stripes  
when thou a scholar wart:  
Thy Father's counsel bear when he  
breaks out in speeches tart.   
Certa & utilia agenda.  
Things sure and profitable are to be done.  

7. Res age quae prosunt: rursus vitare memento,  
In quibus error inest, nec spes est certa laboris.  
Those things that profitable are,  
see that thou do commence:  
And errors shun, wherein there is  
no hope of recompense.   
Libenter donandum.  
We must give willingly.  

8. Quod donare potes, gratis concede roganti:  
Nam rectè fecisse bonis, in parte lucr●rum est.  
Give freely unto him that asks  
that which thou canst well give:  
For to do well unto good men  
is gainful whiles you live.   
Suspicio statim expedienda.  
Suspicion, or that which we suspect, is to be sought out and prevented presently, or a mischief is to be searched out strait way.  

9 Quod tibi suspectum est confestim discute quid si●;  
Namque solent, primo quae sunt neglecta, nocere.  
Inquire with speed what thou suspects  
and quickly sift it out:  
For things neglected at the first  
much harm doth bring no doubt.   
Venus' abstinentia cohibenda.  
Lust is to be kept under by abstinence.  

10. Cum te detineat veneris damnosa voluptas:  
Indulgere gulae noli, quae ventris amica est.  
If thou to venery be'st given  
which pleasure damn thee must:  
Then pamper not too much thyself  
which is a friend to lust.   
Homo malus, fera pessima.  
An evil man is the worst wild beast.  

11. Cum tibi proponas animalia cuncta timere:  
Vnum hominem tibi praecipio plus esse timendum.  
When thou dost think of hurtful beasts,  
and those most dreadful are:  
One wicked man unto thee is  
in mischief greater fare.   
Sapientia fortitudini praeferenda.  
Wisdom is to be preferred before valour, manhood or fortitude.  

12. Cum tibi praev●lidae fuerint in corpore vires,  
Fac sapias: sic tu poteris vir fortis haberi.  
When thou great strength of body haste,  
let wisdom go with thee:  
So shalt thou then of every one  
a strong man counted be.   
Amicus cordis medicus.  
A friend is the Physician of the heart: or, a friend is a sure physician.  

13. Auxilium a notis petito, si forte laboras:  
Nec quisquam melior medicus, quam fidus amicus.  
When thou art sick, seek help from those  
thou know'st thy good intent:  
No better physic can be had  
then is a faithful friend.   
Sacrificium, spiritus contribulatus.  
A contrite spirit, or a heart troubled, and sorrowful for sin, is a sacrifice.  

14. Cum sis ipse nocens, moritur cur victima pro te?  
Stultit●a est morte alterius sperare salutem.  
Sith thou offendest, why is a beast  
slain for thy offering?  
It's vain to hope for health by death  
of beasts, or any thing.   
Amicus ex moribus deligendus.  
A friend is to be chosen by his manners and behaviour.  

15. Cum tibi vel socium, vel fidum quaeris amicum;  
Non tibi fortuna est hominis sed vita petenda.  
If a companion thou wouldst have  
and a true faithful friend:  
Regard not what man's fortune is,  
but what his life pretend.   
Avari●ia vitanda.  
Covetousness is to be shunned or avoided.  

16. Vtere quafitis opibus, fuge nomen avari:  
Quid tibi divitiae prosunt, si pauper abunda●.  
Despise the name of avarice,  
use goods which thou hast got:  
For what doth wealth thee benefit,  
if that you use it not?   
Voluptas inimica fam●.  
Pleasure is an enemy to fame, or to good name.  

17. S● famam servare cupis dum vivis, honestam,  
Fac fugias animo, quae sunt mala gaudia vitae.  
If thou desirest during life,  
to keep an honest name:  
See in thy mind those pleasures shun  
which are of evil fame.   
Senem etiam delirum ne irriseris.  
Thou shalt not mock an old man although he dote.  

18. Cum sapias animo, noli irridere senectam:  
Nam quicunque senex, se●s●● puerilis in illo est.  
When thou art wise, deride thou not  
old age, as a vain thing:  
For age in time, the strongest man  
doth unto childhood bring.   
Opens fluxae, ars perpetua.  
Riches are vanishing: Art is perpetual.  

19 Disce aliquid: nam cum subito fortuna recedit,  
Ars remanet, vitamque hominis non d●serit unquam.  
Some trade or science learn, lest that  
thy fortune do decay:  
For Art remains as long as life  
within man's body stay.   
Moors ex verbis cogniti.  
Manners are known by words or speeches.  

20. Omnia perspicito tacitus, quae quisque loquatur:  
Sermo hominum mores & celat, & indicat idem.  
Thou being still, mark well the speech  
of all which most reveal:  
men's manners when they do discourse  
or closely them conceal.   
Ars usu juvanda.  
Art is to be helped by use.  

21. Exerce studium quamvis perceperis artem▪  
 cura ingenium, sic & manus adjuvat usum.  
Thy study exercise although  
in learning thou exceed:  
For that doth help supply the wit  
as use the hands at need.   
Vitae contemptus.  
The contempt of life.  

22. Multum ne cures venturi tempora lethi:  
Non timet is mort●●, qui scit contemnere vitam.  
Care not too much for time to come  
of death that fatal knife:  
He feareth not death's stroke, who makes  
no reckoning of life.   
Discendum & docendum.  
We must learn, and we must teach.  

23. Disee, sed à doctis; indoctos ipse doceto:  
Propaganda etenim rerum doctrina bonarum.  
Learn thou, but of the wise, the simple teach,  
that which thou'dst learned and red:  
For why the knowledge of good things  
abroad are to be spread.   
Bibendi ratio.  
The moderation or measure of drinking.  

24. Hoc tibi quod prosit, si tu vis vivere sanus:  
Morbi causa mali est homini quandoque voluptas.  
With moderation see you drink  
if thou wouldst live in health:  
For ill diseases pleasure brings  
oft times to man by stealth.   
Ne damns quod probav●ris.  
Thou mayst not condemn that which thou hast approved, or commended.  

25. Laudaris quodcunque, palam, quodcunque probaris,  
Hoc vide ne rursus levitatis crimine damns.  
That which thou openly hast allowed  
and praised with might and main:  
Upon small cause, through levity  
condemn thou not again.   
Circumspectus in utraque fortuna.  
Be thou circumspect in either fortune, or both estates. Look well about thee: or be thou very considerate, both in prosperity and adversity.  

26. Tranquillis rebus quae sunt adversa caveto:  
Rursus in adversis mel●us sperare memento.  
In calmest times remember storms  
and hard adversity:  
So in adverse and cruel times  
hope for prosperity.   
Study crescit sapientia.  
Wisdom doth increase by study.  

27. Discerene cesses; cura sapientia creseit:  
Rara datur longo prudentia temporis usu.  
Cease not to learn, for wisdom so  
by study greater rise:  
Sage wisdom rare, comes by long use  
of studies exercise:   
Parcè laudandum.  
We must praise sparingly.  

28. Parcè laudato: nam quem tu saepe probaris,  
una dies, qualis fuerit, monstrabit, amicus.  
Be sparing in thy praise, for why  
whom thou dost oft commend:  
One time or other will declare  
whether he be thy friend.   
Discere ne pudeat.  
Be not ashamed to learn.  

29. Ne pudeat, quae nescieris, te velle docer●:  
Scire aliquid laus est; pudor est nil discere velle.  
Be not ashamed to be taught  
that which thou knowest not,  
Its praise to know, but not to learn,  
an Index of a sot.   
Rebus utendum ad sobrietatem.  
We must use things soberly.  

30. Cum Venere & Baccho lis est & juncta voluptas:  
Quod lautum est animo complectere, sed fuge lights.  
With wine and women there is strife  
and pleasure joined in one:  
Which though they pleaseth well thy mind  
yet let them both alone.   
Tristibus & tacitis non fidendum.  
We must not trust sad and still men.  

31. Demissos animo actacitos vitare memento:  
Quà flumen placidum est, forsan latet altius unda▪  
The heavy, sad, and silent man  
see that thou ever shun:  
The water floods most deepest ar●  
where Rivers smoothest run.   
Sors sorti conferenda.  
Lot is to be compared to lot: or, we are to compare our estate with the estate of others.  

32. Cum tibi displiceat rerum fortuna tuarum,  
Alteriu● specta quo sis discrimine pejor.  
When as thy fortunes thee displease  
look upon others so:  
That with a difference thou mayst weigh  
thine own by others woe.   
Vltra vires nihil aggrediendum.  
Nothing is to be undertaken, or attempted beyond our strength.  

33 Quod potes id tenta, nam littus carpere remis  
Tu●ius est multo quàm velum tendere in altum.  
Do that thou canst: for by sea side  
we safer use the Oars,  
Then in the deep to hoist up sail,  
Fare from the shallow shores.   
Cum justo inique non contendendum.  
We must not contend unequally with a just man.  

34. Contra hominem justum prave contenderi noli:  
Semper enim Deus injustas ulciscitur it as.  
With wrong against the upright man  
In no wise do contend:  
For God doth pour revenge on them,  
the just that so offend.   
Fortuna utraque aeque ferenda.  
Either fortune, or both estates is to be borne equally or alike.  

35. Ereptis opibus noli gaudere querendo:  
Sed gaude potius, tibi si contingat habere.  
Lament not for those goods thou'st loft  
nor be not over sad:  
But in those goods thou hast, if aught,  
with inward joy be glad.   
Ab amico quid fer●ndum.  
What is to be borne from a friend.  

36. Est jactura gravis, quae sunt amittere damnis:  
Sunt quaedam, quae ferre decet patienter amicum.  
The loss of goods, or of estate  
to lose most grievous are:  
Some things there be, becometh friends  
of friends mildly to bear.  
viz. As speeches, or hurts done at unawares, or the like.   
Tempori non confidendum.  
We must not trust to the time.  

37. Tempora longa tibi noli promittere vitae:  
Quocunque ingrederis, sequitur mors corporis umbra.  
Promise thou not unto thyself  
long time of life or days:  
Where ere thou go'st, death follows thee  
as shadow doth always.   
Deus quibus placandus.  
With what things God is to be pacified.  

38. Thure deum placa, vitulum sine crescat aratro:  
Ne credas placare deum, dum caede litatur.  
God pacify with Frankincense,  
let Calf grow for the plough:  
No man can God appease while he  
beasts sacrifice allow▪   
A potentioribus laesus dissimula.  
Dissemble, or hide thy grief, when thou art hurt of mightier men.  

39 Cede lecum laesus fortuna, cede potenti:  
C●dere qui potuit, prodesse aliquando valebit.  
Thou being hurt of mightier men  
yield thou and hide thy mood:  
He that could hurt, he able is  
sometime to do thee good.   
Castiga teipsum.  
Correct or reprove thyself.  

40. Cum quid peccaris, castiga te ipse subiude:  
Vulnera dum sanas, dolour est medicina doloris.  
When thou in any thing offendest  
correct thyself be sure:  
For whilst thou wounds dost heal, grief is  
of grief to thee a cure.   
Amicus mutatus non vituperandus.  
A friend being changed, is not to be dispraised.  

41. Damnaris nunquam post longum tempus amicum  
Mutavit mores: sed pignora prima memento.  
Who long hath been thy friend, condemn  
thou not, as thee behoove:  
He changed hath his manners: but  
remember his first love.   
Beneficiorum collatio attendenda.  
The bestowing of benefits is to be attended▪  

42. Gratior officiis quo sis mage, charior esto:  
Ne nomen sube as, quod ducitur officiperda.  
By how much more thou dear to any art,  
in duties be more kind;  
Left thou do undergo the name  
of an unthankful mind.   
Suspicionem tolle.  
Take away suspicion, or be not suspicious.  

43. Suspectus caveas, ne sis miser omnibus horis:  
Nam timidis & suspectis, aptissima mors est.  
Beware lest given to jealousy  
thou live not void of strife:  
To fearful and suspicious men  
death better is than life.   
Humanitas erga servos.  
Humanity, compassion, or courtesy, is to be exercised towards servants.  

44. Cum fueris servos proprios mercatus in usus,  
Et famulos dicas, homines tamen esse memento.  
When thou shalt bondslave servants buy  
for thine own need, and then  
Dost call them so, yet nevertheless  
remember they are men.   
Occasionem rei commodae ne praetermittas.  
Thou mayst not omit, or let pass the occasion of a commodious matter, or a special commodity offered.  

45. Quam primum rapienda tibi est occasio prima,  
Ne rursus quaeras, quae jam neglexeris ante.  
The first occasion earnestly  
lay hold of evermore:  
Lest thou again dost seek, which thou  
neglected haste before.   
Non laetandum de repentino obitu.  
We must not rejoice at the untimely or sudden death, or departure of wicked men.  

46. Morte repentina noli gandere malorum:  
Foelices obeunt, quorum sine crimine vita est.  
Rejoice not at the sudden death  
of lewd and wicked men;  
They're counted happy in their death  
whose life faultless hath been.   
Pauper simulatum vitet amicum.  
A poor man, let him shun a dissembled friend, or, let a poor man beware of a counterfeit friend.  

47. Cum conjux tibi sit, nec res, & fama laboret;  
Vitandum ducas inimicum nomen amici▪  
When thou'st a wife of substance small  
whose fame herself convince:  
Beware of those that haunt thy house  
under friendship's pretence.   
Junge studium.  
Join study to study, or study still.  

48. Cum tibi contingat studio cognoscere multa:  
Fac discat multa, & vites nescire docer.  
When it doth chance with learning much  
by study thou art fraught:  
See thou eschew blind ignorance,  
unwilling to be taught.   
Brevitas memoriae amica.  
Brevity, or shortness, is a friend, or a help to memory.  

49. Miraris verbis nudis me scribere versus?  
Hos brevitas sensus fecit conjungere binos.  
That I meanly to verses write  
dost wonder thus I do:  
The shortness of the sense hath made  
me join them two and two.      

The living speeches of CATO, a Dying man.  

C Hear up my panting feeble heart, fear not to die,  
All must die once, some twice, such is man's destiny.  
T i'm finish that which God allots, welcome sweet death;  
O Lord to thee I yield my soul who gave me breath.    

A Postscript to the Reader.  

NOw I this work performed have  
and sent it to the Press:  
I know that some will call me fool,  
and sure I am no less,  
For printing that, which long ago  
by others was set out:  
Which is untruth, as I can prove,  
if any thereof doubt.  
For though it hath translated been  
as I do not deny  
Grammatically into prose;  
yet not in poetry,  
As I haved one, therefore I say,  
who blames my enterprise,  
If they can find no other fault,  
I say they are not wise.   
Farewell.   

To I. B. that Grammatically translated CATO.  

HAd I but seen thy work before  
I finished up had mine,  
I would have mended every line  
by that bright lamp of thine.  
Who taken hath such pains therein  
to give each word his due;  
That no translator I have known,  
hath done the like but you.  
And hadst thou set those lines on feet  
that thou hast done in prose:  
Thy friends alone would not thee praise,  
but even thy very foes;  
But thou didst it for scholars good  
that they may profit find:  
Not for thy own glory and praise,  
which shows a noble mind.  
Wherefore for this thy love thou bear'st  
to infants yet unborn:  
Thy name, thy fame, and memory  
shall never be outworn.   
Walter Gosnold.   

Three Lessons tha● old CATO (as he did lie o● his deathbed) gave unto his young sonn● CATO to be observed and kept, translated first out of Dutch into English prose, by o● Laurence Singleton, and now metamorphosed into English metre, with the rest of his most worthy Precepts, by W. G.  

O happy is that man, which seethe others fall  
And can avoid the snare that they were caught witha●▪   

THy wife being▪ wise, make her the closet  
Of thy breast; else not, for she'll disclose it.  
For never yet was man so well ware,  
But first or last, was caught in woman's snare.  
Then trial make, before thou dost her trust  
In any thing, thou fearest she'll be unjust:  
As here old Cato's son did wisely try  
Whether his wife could keep his secrecy.    

To the Reader.  
GEntle Reader, having already presented thee with many good Lessons, and moral Instruction of Cato, which daily and hourly he taught unto his young son: I likewise have thought fit, to present unto thy view three precepts more, which he left unto him upon his deathbed, to be observed and kept above all other Precepts and Commaudements formerly left him in writing, which rust had almost consumed, and time buried in oblivion, had I not by chancc lighted upon them, in an old Antiquaries library, and put upon their backs new liveries, their old ones being quite out of fashion, and therefore altogether out of request with those which otherwise might be their sociates, and fellow-companions, being almost an hundred thirty years since they were last printed, and translated out of Dutch into our mother tongue. Wherefore having taken such pains in the metamorphosing of them to the same habit or style of the rest of his most worthy Precepts, I trust they will not be unwelcome unto thee, being no less worthy of acceptation than the former: for as my Author wished good in translating them into English prose, so likewise do I in metamorphosing them into English metre, following my copy in the phrase of our speech, without adding or diminishing, either in substance or circumstance, as near as possibly I could. If any than be so curious, as to distaste these my poor endeavours, for the plainness of the verse, or the dislike of the Author, being a heathen, I'll make no other apology for myself and him, but this: For the first, it is the height of my ambition to adorn every action with the most plainest proper object, especially where I have a pattern laid before me for my imitation; as for the latter, it is no shame for us to learn wit of Heathens, neither is it material in whose school we take out a good lesson. Howsoever therefore my unpolished work shall be accepted at thy hands, yet shall I not have cause to repent me of my labonr, for the benefit that may come thereby, and so I conclude,  
Yours assured, though there be no assurance amongst men. WALTER GOSNOLD.   

A caveat to all young married men, to beware how they lay open themselves, or trust too fare at first to their wife's secrecy in any weighty matter, tending either to the loss of their lives, goods, or good name, before they be well grounded in their wife's honesty and fidelity.  

IF thou'st a wife, in any case  
show not thyself so kind:  
As to relate, each weighty cause  
unto her of thy mind.  
Until that thou hast trial made  
of her that is but young;  
And dost perceive whether that she  
be mistress of her tongue.  
Or else too late you will repent  
that hastily you told  
In secrecy such things to her  
which bluntly she'll unfold,  
Before her Gossips, when she meets  
with other prattling wives:  
Bringing their husbands many times  
in peril of their lives.  
As here you may right well behold  
in this ensuing story,  
The falsehood of young Cato's wife  
that should have been his glory.   
W. G.   

How a wife is sympathised to a vine, being both very useful, and yet very hurtful.  

HOw Wives compared are to vines  
I shall not need recite:  
For Poets many in this strain  
endeavoured have to write.  
And set it forth with best of skill.  
I then shall do amiss  
To tautologies: yet briefly,  
in few words thus it is:  
The fruitful Vine, and virtuous Wife  
are both for Man's delight:  
For shade and comfort in the day,  
and solace in the night.  
To good ends both of them were made,  
and so they both are still:  
But oftentimes they are abused  
unto most dangerous ill.  
And then we find it so fall out,  
that these two weaker things  
Do overcome the strong and wise  
yea Emperors and Kings.   
W. G.   

A loving exhortation to all young married women, that they discover not that in the day, which their husbands acquaint them withal in the night.  

YOu whose resplendent beauty sets on fire  
Your Husband's love: and whose modest attire  
Suits their estates, making the world admire  
Your comely personage, and sects desire.  
Let not your tongues be as a piercing dart  
Or two-edged sword, to cut in twain their heart,  
With words of horror, to their gentle ear  
Which no mild Husband can endure to hear.  
Or fond tattle to your friends abroad  
The secrets of your best beloved Lord.  
This is a thing befits not your estate.  
Let Beldames scold, and idle Gossips prate.  
More modest carriage, should be in your years  
What age so ere you are, as well appears.  
For marry with a Virgin, old or young  
She scarcely can offend, but with her tongue.  
Then strive to tame that little member stout  
Though set on fire of hell, or pluck it out.  
To live at peace else, it will be a wonder  
When in the house, wives maketh such a thunder,  
Or privately, doth whisper to their friends  
Their Husbands secret counsels to vile ends  
Babbling what cometh next unto their tongues  
With heavy sighs, as if they'd spit their lungs  
This full out is as ill, as all the rest  
For both are bad, I know not which is best.  
But some will scold at home, and prate abroad  
That's worst of all, and most to be abhorred.  
Such wives there be, i'd wish man no worse evil  
Then to be plagued, with such a shrewish devil.  
Abandon therefore all you that are wives  
Such double wrongs, and quickly mend your lives.  
'tis not your beauties will your husbands please,  
If you be guilty of such crimes as these.  
Nor yet your smiles, and flattering looks avail,  
When you are given so much to scold and rail.  
Without any just cause at girds and fits  
As if you were distract, out of your wits,  
Disgracing quite your handsome comely parts  
Having fair faces, but false wicked hearts.  
Then in a word, be as your Emblem shows  
Loving unto your husbands, and not shrews,  
For to have wives, it is the worst of evils,  
To look like Saints, and yet be worse than devils.  
So leave I you, each woman in her place,  
Desiring God assist you with his grace.   
W. G.   

Three Lessons that old Cato (as he did lie in his bed) gave unto his son Cato, to be observed and kept, above all other Precepts and Commandments formerly left him in writing.  

CAto being wise, and of an understanding wit,  
Roms' government he had, in judgement seat did sit,  
And came to such high honour, & so great estate  
That none in all the City were so fortunate.  
Great offices he had, who did them well supply  
Performing worthy deeds, deserving memory.  
This Cato had a son, who was of his own name  
As Authors manifold, do witness still the same.  
When he was very old, & long time had been sick,  
Nature being spent, not finding help by physic,  
Perceiving i● himself the day of death drew near  
He called to him his son, whom he loved dear,  
And in most decent wise, to him he did declare  
His mind and full intent, as after you shall hear.  
Saying, my dear and loving son, its long that I  
Have lived here, my time draws near that I must die  
And leave this wretched world, which is full of misery,  
Death's stroke uncertain is, yet may one it descry.  
Wherefore I gladly would thee teach while I have breath  
how to behave thyself, my son, after my death  
That thou unto the Commonwealth mayst ever be  
A member sound & good, from wicked vices free.  
And so always to live, without reproach or shame  
To the joy of friends, & increase of thy good name.  
Remember many precepts I have left behind,  
Writ heretofore of me, for to instruct thy mind,  
Which to thy profit may redound, if thou hast wit  
Those documents to follow, as becomes thee fit.  
Yet notwithstanding all those rules & lessons good  
I formerly have given thee, to be understood,  
There be three more, which I will charge thee to observe  
And keep'bove all the rest, & not from them to swarve.   

The first Precept.  

THe first precept that I of thee require  
And charge thee keep, is never to aspire  
To any Office of high dignity  
For to advance thyself, and pedigree  
By the Emperor, who is free to give  
So long as thou sufficient haste to live.  
Or any other Prince thy state to raise  
To a more higher pitch of greater praise.  
For he that is content, lives most at rest.  
The mean estate is ever counted best  
Most sure it is, and most comfort doth bring,  
And he that hath it, hath as much as King  
Or Emperor may have, no man therefore  
Ought to demand or ask of God no more.  
Wherefore great folly 'tis I say for such  
As have enough, and yet repine and grudge  
At that they have: yea very dangerous  
That of preferment art so covetous  
And through desire of honour, too greedy  
To put themselves so much in jeopardy  
To lose both their estates, there lives and lands,  
Their goods, and all they have within their hands.  
For he that doth presume above his state  
Instead of love, incurs but deadly hate.  
As daily we may see, where greatness is,  
Their envy doth not want, nor malice miss.  
'Gainst those that seek to be promoted high  
Through false reports, are faint in prison lie  
And lose all that they have, such is their fall  
That have enough, yet would have more than all.  
Honour is that the mind doth covet most,  
And no dishonour like that honour lost.  
And truly my beloved son be wise,  
Great Princes are of diverse qualities,  
And sometimes overcome through false report  
And flattery of rich and greater sort.  
'Gainst those subjects, who are most faithful true  
I then advise thee keep my precepts few.    

The second Precept.  

I charge thee not prolong, whilst thou hast breathe  
The life of him that hath deserved death;  
Especially whose evil wicked fame  
Hath been a common scandal to his name.  
For all those evils which he after doth,  
Or moveth others for to do, insooth  
Thou guilty art, as is himself therein  
And art partaker with him of the sin.  
And as the old and common proverb have,  
He that a thief doth from the gallows save,  
He for himself a hangman doth provide,  
Or keepeth one in store, as oft betide,  
To do him an ill turn in time to come;  
Of this beware, my dear and loving son.    

The third Precept.  

THe last precept i'll give thee in my life  
For so observe, is first to prove thy wife  
To know if she can secret keep those things  
Which touch thy honest name, discredit brings,  
Before to her, thou break thy secrecy,  
Whereon the loss of lands and life doth lie.  
For there be multitudes, I do suppose  
That nothing can keep secret, but disclose  
All things that they have knowledge of, or find  
To be reported to their fickle mind.  
And few the number be, that trusty are  
Secrets to keep, and never them declare.  
After that Cato had thus given his son  
These three Commandments, and with them done;  
Willing they should observed be and kept,  
He shortly after with his fathers slept;  
And yielded this his mortal brittle life,  
To deaths remorseless stroke, that fatal knife▪  
In few years after Cato his decease  
Had of these earthly cares a full release,  
His son in learning, being excellent  
Beloved of poor, and those of high descent  
Amongst the noble, and ignoble sort  
Of Rome: for's virtuous life, and good report▪  
The Emperor thereof being informed  
By trusty friends, how well he was adorned  
With courteous, modest, kind behaviour▪  
He unto him had such a liking favour,  
That presently his son, was his intent  
For to commit, unto his government.  
That to the end, in all good science he  
And literature, might instructed be.  
And for the accomplishment of this, amain  
He sends for Cato, and him entertain  
Into the Court, and put into his hand,  
Divers affairs of weight, and great command,  
Showing him daily friendships more or less,  
And pleasures great, abounding in excess;  
And at the last, preferred him with great grace  
Unto that worthy office and high place  
Of the sole rule and City's government  
Of famous Rome; wherewith he was content.  
When Cato on him had his office took,  
And fortune smiling on him seemed to look,  
According to the custom, it did betide.  
He through the City in great pomp did ride,  
Where he did meet a mighty company  
Leading a thief, which was condemned to die,  
Towards the place of execution,  
For to be hanged with expedition,  
Being a lusty proper handsome man.  
Wherefore Cato had pity on him, an  
Divers that were there, moving him thereto,  
Saying, he by his office might let go  
At his first entering, any prisoner,  
Which would to all, redound his praises fare.  
Cato with pity, being then endued,  
Willing to satisfy the multitude,  
Without advisement, did the prisoner save,  
Thinking thereby, the glory straight to have,  
Of his promotion known, and the great love  
He had to prisoners poor, which did him move,  
Regarding not, or calling unto mind  
The good advice, his father left behind.  
In short time after his preferment, he  
Performing his office in amity  
Unto the City's wealth, comfort of all  
The Inhabitors thereof great and small.  
As he lay in his bed taking no rest,  
For the continual cares that did molest  
His troubled thoughts, about the great affairs  
Of his said office; straightways he repairs  
And recollects those Precepts at the last  
His wise father had given him long since past.  
So that a long time after, night by night  
He called them to mind as his delight,  
considering with himself, how that he  
●ad broken two, and rest but one of three  
●hich was to prove, if that his wife could keep  
●cret those things, that should to light but peep  
redound to his dishonour, with fortune cost  
●is life and goods in danger to be lost.  
●●to determined then within his mind  
●o prove his wife, as' father had assigned.  
●nd thereupon a servant of his own  
●hat trusty was, and to himself well known  
●e did command the Emperor's son to take  
Whom he had to instruct) all speed to make  
●nd secretly him to convey iwis  
●nto a trusty faithful friend of his,  
●nd a great nobleman, there to remain  
●ntill that he did send for him again.  
●hich was performed, as he did direct  
●or one there was, did any thing suspect.   

●●en shortly after on a certain night  
perceiving that his wife was in good plight  
●d broad awake, began to sigh and mourn  
●d privily within himself to groan.  
●hich thing his wife perceiving did require  
● him to know the cause, who did admire  
●o see his heaviness. Quoth she my dear,  
●n grief, let sorrow cease, be of good cheer,  
●d all things take (my husband) in good part.  
〈◊〉 as a wife, I love thee with my heart.  
●en turned he himself unto his wife,  
Sighing so sore, as if she haled for life,  
Saying sweet loving wife, and tender heart,  
I have a secret matter to impart  
To thee, if that I witted thou couldst be mute,  
Though some to thee should make continual su●  
To know thereof, which stands upon my life,  
Honour and goods; therefore my loving wife,  
Shouldst thou reveal, what I do thee enjoin  
Be secret in, you undo me and mine.  
Then answered his wife, seemiug to cry,  
Saying, dear husband, I had rather dye,  
Then open any secret you declare;  
Therefore such speeches, husband, pray forbears  
Alas! what woman think you me to be?  
That cannot keep your secrets close, quoth sh●  
Have you not seen my honesty throughout,  
And good carriage; wherefore then do you don●  
Of me? wh o knows your welfare in such measure  
That I esteemed above all worldly treasure?  
Well, my beloved spouse and bedfellow,  
Said Cato then, seeing you thus do vow,  
And that I hear you do so friendly speak,  
My hidden secrets to you I will break,  
Laying my heart wide open unto thee,  
Whom I do trust 'bove all assuredly;  
For I do love thee, my dear wife so well,  
That nothing can I keep from thee, but tell  
What ere it be, I either know or do,  
And much the more, because thou dost me woo●  
Some two days past, as I did homeward come▪  
●here met with me, th' emperor's only son,  
●nd used me most vildly in his words,  
●nd naughty deeds, as youth such vice affords,  
●hich stirred me to such an angry rage,  
●hat I could not forbear, my fury suage,  
●ing with weighty affairs troubled,  
●nd overcome with drink, I struck him dead  
● heat of blood, (not leaving me to vex)  
●hich doth me grieve, and much my soul perplex.  
●urther, my furious mood to satisfy,  
●nd deadly hate, that in my breast did lie,  
●ript his body, and took out his heart,  
●nd caused it to be dressed, with best of art  
●ost finely spiced, as a man would wish,  
●nd sent it to his parents, as a dish  
●f dainty curious meat, who were not nice,  
●o eat thereof as much as them suffice,  
●ot knowing it to be that which it was.  
●hus I my anger did revenge, alas,  
●hat shall I do? for now I know right well,  
●hat this most wicked deed, which hath befell  
●e to commit, is a most shameful act;  
●nd I am very sorry for the fact.  
●t too late it is, and above man's powe●  
●or to recall again the day and hour  
●hats past; wherefore seeing that it is done,  
● secret keepeed, reveal it unto none:  
●r I ne'er showed it any in my life,  
●or never will, but to thyself, dear wife,  
● whom depends my only stay and trust,  
That you will keep my secrets firm and just,  
And knowing you rightwell, always to be  
A sober modest woman, as I see,  
No wanton idle gossiper abroad  
A thing in women much to be abhorred;  
I am the more emboldened to impart  
To you sweet love the secrets of my heart.  
When as his wife the circumstance had heard  
Of all the matter, no time was deferred  
For to deplore with heavy heart and meed  
The sinful act of this most wicked deed.  
Yet solemnly she vowed to have a care  
That during life, she ne'er would it declare  
To any one: thus having past that night  
With heaviness, until the morning light,  
And after a small time, till it befell  
A Gentlewoman, that near by did dwell  
Within the City, her familiar friend  
Who always knew her mind to the full end  
To whom she used continually express  
All her whole secret counsel, more or less.  
As they discoursed had of many things,  
The wife of Cato sighs, her hands she wrings.  
Wherefore this Gentlewoman asked of her  
What caused her grief, her sadness and demur  
And why she sighed many times, saying,  
Good Mistress show me, is it any thing?  
Are you with grief possessed, do you find?  
O● heaviness in stomach, heart, or mind?  
Yea truly very great, said Cato's wife,  
But I dare not reveal it, for my life;  
I'd rather die, and lay my head full low,  
Then any one alive should of it know.  
Mistress, said she, distracted were all those,  
That would such hidden secrets ere disclose▪  
If you show't me, i'd rather that my teeth  
Were pulled on't, or those my eyes that seethe,  
And that my tongue were torn out with reproach,  
Then I to any one such things should broach.  
May I you trust, the wife of Cato saith?  
Yea said the Gentlewoman by my faith.  
Well then your faithful promise to me give,  
I promise you, said other, while I live,  
By heaven & earth. And when she thus had sworn,  
No oaths were left, or promises forborn.  
Then she began at length with dreadful fear,  
And dolorous heavy heart, for to declare  
How that her husband, with anger being filled,  
In furious rage the Emperor's son had killed.  
And caused his heart with spices to be dressed  
In decent comely sort, as he thought best,  
And to th' Emperor and Empress it sent  
That they have eaten it with great content.  
When as all this the Gentlewoman heard,  
Of this mischance, she was abashed and scared.  
Being so vile and an ungodly deed.  
Saying, its strange to hear such darnel seed  
Should spring in so discreet a worthy man,  
Whose life hath been upright and just: who can  
Believe he now with sin should be compact,  
And overseen, to do so bad a fact.  
Yet ne'er the less, since it was come to pass  
(Said she) I unto you my promise pass  
Assuredly all things in secret keep▪  
Till death close up my eyes in endless sleep.  
And at her parting, bound with solemn oaths  
To be her secret friend, no part thereof disclose.  
But when she was a going towards home,  
Weighing this new tidings, and what might come▪  
Fearing the danger great that might ensue  
To her and her husband, if she were true,  
And keep in secret what to her was shown,  
That afterwards might be revealed and known.  
Also considering the favour great  
She might obtain, and friendships oft entreat  
At the Emperor's hands in showing the report  
She with all speed returned to the Court,  
And at her coming there she did not miss  
To have access unto the Empress.  
And then she kneeled down upon her knee,  
Doing her duty to her Majesty:  
In humble wise, with tears she then began  
To say, most gracious Lady, if you can  
I would beseech you give me leave to speak  
A word or two with you in secret cake  
Of a great weighty matter, I did hear  
Of certainty reported to my ear.  
The Empress hearing this, with willing heart  
Caused her Ladies all to go apart  
From forth her sight, that she in secret may  
Know what the Genelewoman had to say.  
When thus they were, all but themselves alone  
The Gentlewoman with a heavy mo●e  
Began to say: my sovereign, the care  
And ardent faithful love that I do bear  
Unto your Ladyship, makes me repeat  
What else I would not, though you should entreat.  
Besides the many comforts I inherit  
And daily do expect above my merit  
Moves me to come, and open unto you  
A secret hidden thing, wherein I vow  
No creature living should it ever know,  
Except yourself, to whom my life I owe?  
For unto me it were a filthy shame,  
And an impeachment unto my good name,  
It to disclose, wert not unto your grace  
Which touch you near, your progeny and race.  
Therefore I'll show you, what I have been told,  
Excuse me Madam, if I be too bold.   

It is well known to all the world abroad,  
That you, and your most gracious loving Lord  
Loves Cato more than any other man,  
As well appears by your free giving han.  
For you have given him many sundry gift,  
And him advanced, as you him thought befit  
To the chief office, government and doom  
Of all the whole City of famous Rome.  
And more, for the great zeal you to him have  
And for his further honour, to him gave  
Your son to govern, and him up to bring  
In sage humanity, and good learning.  
But he such service hath you done in lieu  
That in his beastly rage your son hath slay  
And took his heart out of his body sweet,  
Trimmed it with spices, a thing unmeet  
Thereof to you a present made with meat  
And to your Lord, the which you both have eat.  
The Empress at this news being amazed,  
And musing in herself, to hear this blazed,  
Said to the gentlewoman, what a fable  
Or story do you show me, in a rabble?  
Then answered she, that which I've said to you  
Most gracious Lady, is most certain true.  
For truly in great secret it was shown  
Me, by the mouth of his own wife: unknown  
To him. Which when the Empress understood  
Believing it for truth, she waxed wood,  
And cried out aloud, with voice so shrill  
That with the Echo did the Palace fill.  
Making such sorrowful complaints and groans,  
That it to pity would have moved the stones,  
Her to have heard or seen. When the report  
Came to the Emperor, and in what sort  
The Empress such lamentation made,  
He wondered much (his colour 'gan to fade)  
What it should be, and came to know the cause  
Of this her heaviness, making no pause.  
But she so pensive was within her heart,  
That of long time, her mind could not impart.  
Yet at the last with weeping bitter tears  
She did recount, and unto him declares  
All that the gentlewoman had her showed  
Concerning her dear son, with eyes bedewed.  
The Emperor, hearing these tidings tart,  
And crediting he'd eat his own son's heart.  
He was outrageously inflamed and vexed,  
With anger above measure, and perplexed.  
And did command without delay to make  
Or further respite, they should Cato take,  
And seal up all his houses, goods and lands,  
And instantly him hang in hempen bands  
Higher than ever any was before  
(To others for example) at his door,  
And that thereof to make no lingering stay,  
But see him put to death without delay.  
And executed with all speed and end  
As at their perils they would it defend.  
This being thus commanded with great charge  
By th'emperor himself, in words at large,  
There certain trusty men appointed were  
For the same purpose, that with heedful care  
Went out forthwith and did him apprehend,  
And seized of all the goods God did him send.  
Whereat Cato amazed stood a pause,  
And did require of them, to know the cause  
If they could tell it him. They answered soon  
'Twas by the Emperor's command and doom  
For that he'd slain his son, without desert  
And caused him to eat his own child's heart.  
Then Cato said, my Lords and masters you  
All which men say is not of certain true.  
Therefore I counsel you that you would put  
Me into prison strong, and there me shut  
Until next day, and say, that for this night  
It is too late, and of no equal right,  
To put me unto death, and that I may  
To morrow be called forth without delay  
Before the people all, there to be heard,  
The matters laid against me, and declared.  
So forward go in justice, and proceed  
Upon my life, as you do find the deed.  
And forasmuch as all men did him love,  
They did consent wherein he did them move.  
And leaving him in prison for a space,  
Returned to the Emperor his grace,  
Declaring to his Majesty and state,  
Him put to death that night it was too late.  
Saying to him, that it much better were  
The accomplishment of justice to forbear,  
Until the morn, who notwithstanding his  
Great anger, rage, fury, and heaviness  
That he had for the death of his dear son,  
Did as the Lords advised him to be done.  
Now whiles that they great company along  
Were leading Cato unto prison strong,  
He called his trusty servant, as he went  
To him, by whom the Emperor's son was sent  
Unto a noble Lord of that Country  
A friend of his, mean while his wife to try  
Concerning matters, which he would discuss  
Commanding him, saying in secret thus:  
Go with all speed unto my faithful friend,  
Where thou didst leave th'Emperors son, God send  
Him life, whom the Emperor thinketh dead,  
And make thou haste, lest I die in his stead.  
And will him that to morrow before noon  
He fail not to come to me, so soon,  
And bring with him the Emperor's son amain  
Unto his place, who thinks I have him slain.  
For which I now in prison am, you see  
Expecting death shortly to summon me,  
And without doubt in time he doth not come  
I shall as thou perceivest, receive my doom,  
Now it thou lov'st me, do thy diligence  
Not sparing horse, nor gripple for expense.  
Upon which words, his servant made no stay  
But taking leave, with speed road fast away.  
So that about midnight, he came right well  
Unto the place where the said Lord did dwell,  
Who was to Cato a familiar friend,  
A Lord, whose worthy fame all did commend.  
Therefore he had him sent, the Emperor's son  
So secretly as possible might be done  
In his tuition him to have in store  
While he this thing would prove, as ye heard before.  
When Cato's servant to the place came late,  
He hastily then knocked at the gate,  
Whereas the Lord his habitation had,  
And called out aloud with voice most glad.  
Having at last approached that Palace good,  
And they within having now understood  
From whence he came, they opened speedily  
The gates, & brought him where the Lord did lie,  
And th'emperors son, whom Cato did conduct,  
Given him in charge to teach and to instruct.  
Then did the Lord demand, who did him send,  
And how his master did, his chiefest friend;  
And what the occasion was (for to relate)  
That he came in such speedy haste so late.  
When he had done his masters due respect,  
And no whit of his service did neglect;  
Then he declared unto the Lord at last,  
How that his Master was in prison fast:  
And that command was given that he should die  
To morrow morn, through rumour of a lie,  
And false report, which on him is begun  
To th'emperor, that He hath slain his son,  
And caused him eat the heart of his own child:  
Thus they his fancy led, and him beguiled.  
When Cato's servant, giving them to understand  
How men had showed the Emperor, out of hand,  
That Cato had his son inhuman slain,  
And therefore did imprisonment sustain,  
That on the morrow 'twas determined  
For that offence to be a man but dead:  
The Lord and th'emperors son, at this did muse,  
And wondered much to hear this heavy news  
Of their good friend, incontinent they rose  
With all the speed they could, you may suppose.  
And called together all their servants nigh,  
Araying all themselves most speedily.  
Especially th'emperors son most kind,  
Who was in sorrow great, and grief of mind  
For his said master, whom he loved well:  
It was not needful as the stories tell  
To hasten him for to dispatch, that he  
Might with his kind and loving master be.  
At the time and place appointed sure  
His master should the stroke of death endure,  
If fortune did not better him betide,  
So they with posting speed, did thither ride.  
Here will we reft to speak of th'emperors son,  
Who taken hath his journey new begun  
towards his master dear, whom he did love  
Entirely, next unto God above.  
And come again to Cato where he lie  
Inhoved, looking each hour for to die.  
If that his faithful servant void of crime,  
Came not with the Emperor's son in time.  
And for so much he was beloved of all  
The people throughout Rome both great and small  
As a wise man, of understanding great,  
Most just in all his ways, and carriage neat.  
No briber to purloin, free from that fact,  
Extortioner, not cruel to exact.  
There was a friend of his much love professed,  
A mighty governor at his request  
Kept back and stayed as much as in him lie,  
All the executioners of the City,  
Who did consent for to absent themselves  
Most willingly, for they alas poor elves,  
Were grieved to do, that which should ill befall,  
Cato, who was beloved of them all.  
Yet as Commandment was given indeed  
From th'emperor himself, they did proceed,  
And Cato carried unto the place  
Of execution, an easy pace:  
With a great mighty troop and company,  
That followed him expecting he should die.  
And many people mourned that was there,  
And more have mourned would, but that for fear,  
That he had done this evil wicked deed  
Wherewith he was accused, as some believed.  
For there was many wondering at it said,  
Amongst themselves, that they were half afraid  
It was too true: but there were othersome  
Admired he should thus be overcome,  
With Satan's tempting and alluring bait,  
Who for the souls of men do lie in wait.  
Being so virtuous a man and wise,  
Can not for truth believe, nor once surmise  
That he had done this wicked sinful crime,  
As for to kill th'emperors son in's prime,  
And caused him for to eat his own son's heart,  
Not fearing God, nor who should take his part.  
Nor yet regarding loss of goods and lands,  
th'emperors frowns, the terror of his hands.  
And thus was there great talk both fare & nigh,  
Amongst the Commons all of the City.  
Some did believe it true, and some could not,  
Yet ne'ertheless he led was to the plot  
Of execution, where men justice should fulfil  
On him, according to th'emperors will.  
And when he came to the said place of death,  
The gallows ready him to hang beneath,  
He made his prayers, and orations  
With good and godly exhortations.  
And all was finished there nothing lacked  
But a hangman to perform the act.  
They called fast, for one, but none would hear,  
For all themselves absented that was there,  
And hide themselves, for the friend of Cato's sake,  
What calling ere there was, none would answer make.  
Whiles thus this business was plotted well  
In the mean time a wonder great befell:  
For he whom Cato from the gallows saved  
And pardon for his life did get uncraved  
By the authority of his office,  
Came out and did present himself, iwis,  
Before the faces of them great and small,  
And said on high, with open mouth to all  
The people that was there, my Lords the fact  
That this man here hath done is a vile act.  
And not to be excused nor borne withal,  
God in his justice for it vengeance call.  
And therefore for the love, which I do bear  
Unto my Country, and the honest care,  
I have to punish with a heavy hand  
Such evil doers, as this wicked man,  
I am myself here ready without blame  
Hangman to be since none will do the same.  
When as the multitude of people heard  
Him thus to speak, their judgemen no whit spared  
To censure him for offering so free  
His needless service, as a courtesy  
And looking well how he himself behaved  
They said, is this not he whom Cato saved  
From hanging, which to him was justly due?  
And diverse that did know him, said, 'twas true,  
It is the same villain and very slave  
Whom Cato freed, and his life did save.  
Then began the people speak, a great crew,  
With one voice openly, it is most true.  
A very idiot, and unwise is he  
That saves a thief, and letteth him go free.  
For the proverb is no lésse true than old,  
As by our forefathers hath oft been told,  
The thief that saved is, will most ready be  
To hang him who him saved, as we all see.  
Cato this wretched villain seeing, said,  
Thou wicked fellow, art not thou afraid  
That God will pour his vengeance upon thee  
For being so ungrateful unto me,  
As to forget the time is past, but thus  
In worldly affairs it goes with us.  
As they were reasoning thus of the cause,  
Behold the people made a sudden pause.  
For they had seen a huge great company  
Of mounted horsemen, that were coming nigh,  
And many other following with speed  
After them, on many a gallant Steed,  
Making a mighty noise, and calling fast  
Unto the people all, with signs in haste,  
Saying: put not to death that worthy man,  
My good and loving master out of han.  
But all the while, they witted not what was said,  
Yet hoped they his death should be delayed,  
Or that some pardon coming was to free  
Him from death's stroke, of cruel destiny.  
Of which in heart, they were exceeding glad,  
And caused them stay with Cato till they had  
Intelligence, as they came riding on  
They well perceived it was th'Emperous son,  
Who came in haste, as fast as he could ride  
With spurs clapped close unto his horse's side  
Calling and crying still, I pray forbear  
To put to death my loving master dear,  
Let none lay hands on him, life to deprive  
In any case, for I am here alive.  
At which, all the whole multitude did muse  
Rejoicing much, to hear this joyful nuse.  
The Prince approaching spies his Tutor dear  
Bound and prepared for execution near,  
Then leaps from off his horse, and with quick pace  
Goes to his master, whom he doth embrace  
With such affection, and such hearty will  
That mixed with kisses brinish tears distil.  
And bands unbinding said, who could devise  
'Gainst you good master, & dear friend these lies?  
And false reports, whereby your troubles wrough  
And greatest danger to yourself is brought.  
Oh could the Emperor my father dear  
Lightly believe, those slanderous tales he hear?  
'Gainst you even most entirely beloved  
Whose faithfulness to him hath been approved.  
Th'amazed spectators, while they hear and see,  
This gentle carriage, more amazed be.  
That their great Emperor's son in tears should vent  
The joy and great good will, in heart he meant  
Unto his Tutor, this they judge to be  
A sure presage of future clemency,  
For which their praises unto Heaven aspire,  
And at these accidents they much admire.  
Nay more, this noble Prince the Emprours' son,  
Makes Cato ride while he on foot doth run.  
And running holds the raines, as if that he  
Some laquy, and not Caesar's son should be.  
Thus Cato late condemned, now rides in state,  
Through Rome's fair streets, unto the Palace gate.  
I need not tell the joy and great delight  
The people took at this so pleasing sight.  
For young and old, the lame, and halt, and blind  
Did trudge along, there's none would stay behind.  
The news before unto the Court doth pass,  
To the Emperor's presence, and the Empress,  
Who now forgetting state, in haste do run  
To see grave Cato, and their dearest son.  
But sudden joy hereat doth overpoise  
Their natural forces, and their senses ●ies.  
They speechless stand, and are amazed quite  
And struck with wonder at so strange a sight.  
The Emperor reviving now might see  
His son's observance and the people's glee,  
At Cato's fortune, how he was misled  
By's passion rashly to command his head:  
For which he now repenting, and ashamed,  
Confessed his rashness, and his fol blamed,  
And such salutes to him he doth address  
As might his love and favour best express.  
Then came the Emperor's son, and mildly said,  
Oh! father dear, how could you be so swayed?  
Rashly, without advisement to command  
(Against all law, or justice in our Land.)  
My faithful master to be put to death,  
Ceasing his goods, that he could none bequeath,  
Before you did rightwell perceive and prove  
The matter clearly, as did you behoove  
By witnesses sufficient, that those crimes  
Unto him laid were true, least aftertimes  
Your furious hastiness, did justly blame,  
As well they might, with a perpetual shame.  
And chiefly for because, you know right well  
The like now living, not on earth doth dwell.  
Had you him put to death, in angry spleen,  
Mark I you pray what pity it had been,  
And what great loss of him we should have had,  
Whose very presence makes our hearts full glad.  
Both you and yours, with all Rome's City strong  
Would have him mist, and that justly ere long.  
Nay what relentless heart, would not have cried  
That such a man, unjustly should have died?  
Being innocent, as we see at large  
And faultless of the act laid to his charge.  
Truly I think, I ne'er in all my days  
Should have forgotten it, but that always  
I borne it should have done within my mind  
Unto my grief (as love no less doth bind)  
And shortening of my life, for that I know  
Through his great pains, that to me he did show,  
I neither virtue have, not yet learning  
But from him flowed, as from a fountain spring.  
The Emperor him answer made, my son  
Most dear, of us it was most lewdly done,  
And we thereby great slander should have had  
And hindrance, which would have made us sad.  
B'ingill reported of, for so great speed  
In such a hasty unadvised deed.  
And we with all the force and wealth we have  
Can not the matter hide, our credit save:  
Yet notwithstanding the great love that we  
Had towards you, and ardent jealousy  
So blinded had our eyes, thinking thy face,  
We ne'er again should see, for to embrace  
Thy handsome comely person in our sight  
Whom we did look to be our whole delight,  
In time to come, that we had quite forgot  
All right and reason, justice, and what not?  
As Caesar and his son thus reasoning were,  
Cato began to speak, that all might hear  
Saying, I will you show, how that all this  
Hath come to pass, give ear now thus it is.  
First unto you it is well known that I  
A discreet father had, till destiny  
By cruel death me of him did deprive  
Who spareth none, what ere they be alive.  
He well beloved was, of all degrees,  
Great rule did bear amongst the noble Peers  
Within this City, and much sway did bear  
Reproving vice, the wicked did him fear.  
Divers good lectures to me he did preach,  
Besides the knowledge of the tongues me teach.  
And amongst all, and last of all, he gave  
Three precepts unto me, for to observe.  
And specially them keep, his will obey  
Feeling for to approach his dying day  
Lying sore sick in bed, he called me near  
To him (as a most loving father dear)  
Taking great care of me, his only son,  
How I should live, when that his glass were run,  
In this uncertain world no time yet past  
Me taught as long as life and breath would last)  
And wisdom as I looked in favour be  
Contentedly to live, most prosperously  
For to give ear unto those words that he  
Dying should speak in secret unto me,  
And circumspectly mark, and to select  
Those sentences in writing me had left.  
And unto them to have a due respect  
And guide my doings as they did direct.  
But above all, chiefly he wished me  
To keep in memory three precepts, he  
Would leave, and always have them in my sight  
For to direct me in my paths aright.  
Observing them, as workmen do their square  
Thereby to rule my life, as is my care.  
But being young, I following my mind  
With seeking honour (overcome) inclined  
Wholly forgot my father's precepts all  
Until I had great troubles me befall.  
About urgent affairs, of me sought  
Which to my heart a thousand terrors brought.  
For than I called to memory that I  
Had broken two of them, most wretchedly.  
I thereupon determined to prove  
The third, which I have done, as me behoove  
To my great trouble, grief, and jeopardy  
To have both lost my goods and life thereby.  
The first of the commands or precepts he  
Lying upon his death bed, left to me,  
Was that I, having a living competent  
(As he left me) should therewith be content,  
And merry be (giving God thanks therefore)  
With that I had, never desiring more.  
And having enough, ne'er to put myself  
In danger of others, for this worldly pelf.  
Especially in any office high  
Under my sovereign Lord and Prince's eye,  
For fear lest I ambition, of wealth  
Should be over covetous, and get by stealth,  
Many bad enemies and evil foes  
Which would disdain my honour, and all those  
Bring on me false reports, and speeches bad:  
I might in danger be, lose all I had,  
For oftentimes man taketh no regard  
Unto the truth, which should have rich reward;  
But over hasty are, in giving ear  
To false reports, without all heed or care,  
As here this day experience doth afford  
You to behold it in our sovereign Lord,  
Which like had fall'n on me, so sore and rife,  
That I should not have borned, but with loss of life.  
If I my father's precepts had obeyed,  
And by his counsel had been ruled and swayed,  
I had not to this danger come, and shame,  
For to be led, with scandal to my name;  
Unto the gallows, or execution place,  
A traitor like unto my great disgrace.  
The second was, that I should ne'er prolong  
The life of him, who hath committed wrong,  
Nor such offenders free condemned to dye,  
Whose hands are stained with blood or thievery:  
For what evil he after did commit  
I should be accessary unto it.  
Also he ne'er would do me any good,  
But all the harm, wherein he's not withstood;  
And that command I also broken have,  
Whom my dear father, dying, to me gave,  
Which I did fear some evil would me bring  
in that I did forget so great a thing,  
Which proved true, for the same man whom I  
Did from the gallows save, condemned to die,  
This day (for fault of a hangman at need)  
Came of himself, to hang me with all speed:  
And that was the reward from him that I  
Should have had given me for my clemency  
And pity towards him, that I did show  
In time of need, when friends there are but few.  
Thus had be been my death and overthrow,  
Had fortune me not favoured as you know.  
The third and last he left me in his life,  
It was, that I should prove, whether my wife  
Would secret keep small matters as befit,  
Before greater to her I did commit;  
And namely, such, as life, and lands my own  
Should stand in danger to be lost if known:  
For where there many are, that faithful be,  
And discreet matrons, full of modesty,  
That will not only secret keep all things,  
But also good and wholesome counsel brings,  
In matters of great weight: so likewise there  
Are some, can nothing secret keep they hear.  
I chanced by fortune, lying in my bed,  
troubled with many businesses in my head,  
So that I could not take my wont rest,  
For the continual cares, that did molest  
My tired senses, touching my office,  
At last I saw, that I had done amiss,  
And how that now it came into my mind,  
Those precepts three my father me assigned  
For to observe, I two of them have broke,  
As you well know, to my dishonour spoke;  
For I have charged myself (the more's the pity)  
With the great office of this famous city,  
And also have set free at liberty  
One from the gallows that deserved to die,  
I then determined now in my life  
To do the third, which was to prove my wife,  
If she could keep my secrets firm and just  
In what I did commit unto her trust.  
And so upon a night, with loving charms  
When I perceived her waking, in my arms  
I took her, and began to sigh and mourn  
And inwardly within myself to groan,  
She thereupon salutes me with a kiss,  
Demands to know my grief and heaviness;  
Then out of policy, in secret wise  
With as much outward show, I could devise  
Of hearty sorrow, and as one dismayed  
(As she me thought) I trembling to her said  
How that I had in furious anger slain  
Th'emperors son, for which I do sustain  
A thousand fears in my afflicted soul,  
And none that hears it, will my grief condole:  
For I have slain him in my raging lust  
And devilish ire, whom I had in trust  
To teach in learning, vices to expel  
Who vexing me, this mischief thus befell,  
Yea furthermore, I caused his heart be dressed  
With costly spices, as in most request,  
And in the finest manner did it send  
Unto his parents, as I did intent.  
At a rich banquet, for a present neat,  
And they thereat their own sons heart had eat.  
My wife this hearing, was exceeding sad  
And much lamented, as if that she had  
Been the sole actor of this bloody deed  
Such showering tears from women's eyes proceed:  
But I her willed, as she would my life,  
And as she was my faithful and true wife,  
That she in secret would it keep, and ne'er  
To any creature living it declare.  
Saying this wicked deed, I did bemoan,  
Grieving my soul, but remedy was none,  
How she in secret kept it, you have seen  
or rather how unconstant she hath been  
As the whole world can witness at this day,  
That it almost my life had cost I say  
As well it did appear you all did see  
Of which I make no wonder, for there be  
Some women will no secret keep untold  
That which is showed them, but will it unfold;  
For naturally they're given to prate and talk  
So that at random oft their tongues do walk,  
Yet there be many sober women eke,  
That will not only secrets needful keep,  
But also good and wholesome counsel give  
Unto their husbands, all the days they live  
As in good stories read may we  
And partly by experience see.  
Then Cato turned himself in humble wise  
Unto the Emperor with fixed eyes;  
Saying, oh noble and renowned prince  
My dear & sovereign Lord, you see from hence,  
And all your Nobles how it chanced to me  
(Which thing of me cannot forgotten be)  
And that by reason I did not obey  
My father's admonitions to this day.  
Nor gave no credit to those words that he  
Upon his death▪ bed dying left to me  
For my direction, therefore it had been  
My duty to performed his will therein.  
For I did ill his precepts to forgit  
Who was endued with wisdom and such wit.  
When he these words had said in the presence  
Of the Empeorour, with due obedience  
Before the Lords and commons of the City  
Which made them note his inward grief with pity,  
Then also he unto the Emperor said,  
My sovereign Lord, by whom I have been swayed  
To bear great office, I do here resign  
And yield into your hands that which is mine  
Discharging here myself, thereof as free  
Again, as ere you gave it unto me.  
For from henceforth, if God me so doth bliss,  
I never will on me take any office.  
For which the Emperor, and many more  
Were truly sorry, and did much deplore  
This thing, for none in the whole city were  
So worthy for to rule and office bear.  
Yet nevertheless, unto his dying day,  
He a great counsellor was taken away,  
The Emperor great kindness him did show  
And worthy gifts upon him did bestow.  
And love him better after than before,  
As his expressions showed a great deal more;  
And so remained in favour all his days,  
Unto Rome's joy, and his eternal praise.    
FINIS.   

A Postscript.  
THis foresaid example giveth a good lesson to all honest discreet and wise women, that they may keep secret all things touching or appertaining to the estate of their husbands, that they show it to no creature living; for oftentimes it chanceth, that in opening of small matters, cometh much harm, and most times, when they think lest thereon. A close mouth (as the saying is) makes a wise head, and a foolish woman is easily known by her much babbling. In being close and secret, and especially in such things as men would have kept close and in secret, can come nothing but good and quietness; for a word is like an arrow in a bow; when the arrow is shot and gone from the bow, it maketh a noise, and cannot return again before it taketh his lighting place: So likewise, a word, when it is spoken, and gone out of the mouth, it cannot come again before it be dispersed unto the auditors and standers by, and of them is heard and understood, either in the good or evil part; therefore it is good to have in memory, and mark well the saying of the wiseman Solomon; first think a thing twice or thrice before thou speak it, and take good heed and regard to what end and effect it may turn and come unto before thou openest thy mouth for where much babbling is, there must needs be offence▪ she that refraineth and bridleth her tongue, is wise; an innocent tongue is a noble treasure, and as one wisely saith; silence in a woman is a special virtue. It is a wonder to see a dumb Grasshopper, because the whole kind of them is garrulous: yet more wonderful it is to see constancy and silence in women, because their Sex is mutable and loquacious, the tongue is an unruly member, especially in a woman's mouth; but where grace is, it is easily bridled: the tongue is called the gate of life and death, and that in this respect, for by it the lives of ourselves and others are daily hazarded, as you may see in the story immediately going before. Wherefore I would once again advise all wise and discreet women, or that would so be thought and accounted, when their tongues at any time shall be most active, and nimble for discourse, to think upon Catoes▪ wife, that they reveal not in any wise, any secret, whereby any mischief may come thereof: for by a word speaking, and that to her near friend, and to one of her own Sex, which one would have thought would have kept her counsel, into what great peril had she like to have brought her husband and herself. Labour then to amend your own imperfections in this one thing, otherwise the danger and shame in the end will light upon yourselves, as the verse herefollowing doth show: 
Women whose tongues before their wit doth run,  
Oft speaks too soon, & rues when they have done.  But this is not written only to be marked of women, but also of all persons, of what estate and degree soever they be, that have any matter of secret or counsel committed unto them, that they may hereby learn and beware how they show or declare any thing that they shall hear, see done, or said in any counsel, for many times, by uttering of a small thing, great inconvenience doth come, and much hindrance to things pretended.   

A Cooling▪ card for a scolding Wife.  

WHen wife speaks most, do thou least speech afford,  
For silence cuts a shrew worse than a sword,  
A froward wife, for very spite will cry,  
When thy neglect doth scorn her tyranny.  
With love and not with fury let her know,  
Her errors, for by that amendments grow:  
A gentle hand, a Colt doth sooner tame,  
Than chains or fetters which do make him lame▪    

QVI MIHI Turned into English metre, for the benefit of young Scholars.  

WHen dolts have luck, on honour's step to stay:  
Let Scholars burn their books, and go to play.   

You Children young, that go to school  
to you I send my verse,  
In English, so you shall not need,  
to construe or to pierce.   

The child procures his parent's ruth,  
that is not chastised in his youth.    

The Epistle dedicatory.  

REader, to whom shall I direct my pen  
But unto striplings young, the sons of men?  
To you I send my verses in this book,  
For you to meditate thereon and look  
Where you therein matter of worth shall find  
To please your will, and satisfy your mind.  
To you alone, and none but you I writ,  
Others may read, but yours it is of right.  
Acc, pt you then my labours and endeavour,  
And I shall be obliged to you for ever.  
For these my lines are of too mean a strain  
To elevate my thoughts or entertain  
Higher preferment then with it agrees.  
My book's too barren for tall Cedar trees▪  
Children may busy here themselves at fits,  
It's not for deeper, and more solid wits.  
Step then into this Arbour and there walk  
Where you may meditate, discourse and talk  
At idle times when leisure you shall find,  
To ease the limbs, and recreate the mind.  
Learning no burden is to any one,  
The sweetest study is when we alone  
Keep close unto our books with silent voice  
Reading such things as do our hearts rejoice.  
Then study you that live in grammar schools  
And knowledge get, and be no longer fools.  
It is not wealth will make you wise or rich,  
A dunce is poor, though he bave ne'er so mich.  
This is the counsel I to you will give  
And ever shall so long as I do live.  
Were I as able as I could desire  
With moving arguments for to inspire  
The inward zeal to learning youth should bear  
I would therein spend all my pains and care,  
To spur you forward, but alas my skill  
Is nothing comparable to my will.  
Yet in a word thus much observe from me,  
He that this wants, cannot true noble be.  
Learning doth help to purchase all men's fame,  
So truly learnt do more renown their Name.  
Some men there be, learning do not desire  
But like the swine delights more in the mire.  
The blockish idiots learning cannot prize  
But hate even those, that are by nature wise,  
And sottish fools at learning will repine  
So long as puddle shall delight the swine.  
Oh then sweet children, mark with heedful care  
What's for your good, and do no labour spare  
To get this precious gem of so great worth  
That makes you noble, though but mean by birth.  
I'll say no more, but only this, farewell,  
He is most wise, in learning doth excel.   
Your faithful and wel-wishing friend, WALTER GOSNOLD.   

Qui Mihi in English Verse.  

The Schoolmaster precepts doth oft rehearse  
that thou mayst well learn,  
Which to his scholar's Lily writ in verse,  
thy manners they concern.   

THou child that to be taught desires  
and scholar art to me:  
Come hither, and mark well in mind.  
these things I say to thee.  
Betimes in morning leave thy bed  
and pleasant sleep off shake:  
Go to the Church, and unto God  
thy humble prayer make.  
But first let hands and face be washed,  
comb thou thy head also:  
And see thy  be neat and clean  
before to Church thou go.  
Avoiding sloth when school shall call  
be present out of hand;  
Let no excuse of long delay  
procure the lingering stand.  
Then me thy master, when thou seest  
with speech salute anon,  
And all thy schoolefellowes likewise  
in their degree each one.  
And where I do thy seat appoint  
there see thou take thy place.  
And from thy seat till I thee bid  
departed thou in no case:  
And as each child doth study most  
and learning best doth get;  
He shall in place above the rest  
more worthily be set.  
Penknife, Quills, Paper, Ink and Books,  
as tools most fit for thee:  
Let them for use, and studies thine  
provided always be.  
If any thing I shall indite,  
take heed thou writ it right:  
That in thy writing, blot or fault  
may not be found in sight.  
No latins unto papers lose,  
nor verses do commit;  
Which fair to write within your books  
for scholars is more fit.  
Ofttimes repeat things thou had read,  
and weigh them well in mind:  
If thou doubt, one or other ask,  
till that the truth thou find.  
He that doth doubt, and often ask,  
doth learning soon conceive;  
Who doth not doubt, no good he gets,  
nor knowledge e'er will have.  
Good child, I pray you study hard,  
no pains to learn refuse;  
Lest that thy guilty conscience,  
thy slothfulness accuse.  
And see that you attentive be,  
for what will it avail;  
To teach thee aught, if that the same  
to print in mind you fail.  
Nothing so hard can be to learn,  
but labour will it win:  
Then take you pains, apply thy book  
and study well therein.  
For as from earth there do not grow  
good corn, flowers, nor seeds;  
Nor ought that's good, without tilling,  
but fruitless noisome weeds:  
So, if a child in studies good,  
do not practise his wit;  
His time shall utterly misspend,  
and lose the hope of it.  
A law and order in thy speech,  
aught for to be attended;  
●est by thy over-babling we  
be too too much offended.  
Be low in voice, so long as thou,  
thy studies dost apply;  
But all the while thou sayest to me,  
pronounce thy words on high.  
And whatsoever thou dost learn,  
when thou sayest it to me;  
Perfect by heart, without thy book  
pronounced let them be.  
No word let any prompter tell,  
to him that is to say:  
Which thing doth cause unto a boy  
no mean or small decay.  
If any thing I do command,  
see that thou do endeavour,  
Both praise and credit for to have  
for thy quick witty answer.  
No commendation shalt thou have  
for speech too fast or slow,  
To use the virtuous golden means,  
a comely grace doth show.  
When thou speak'st, use thy Latin tongue,  
this still remember well:  
Eat rude and barbarous words, and then  
in eloquence excel.  
Besides, see thou thy fellows teach,  
when they thee do require:  
And all such as unperfect be,  
bring on to my desire.  
Who so doth teach th'unlearned sort,  
though most unlearned he,  
Yet in short time, than all the rest  
more leaned may he be:  
But foolish Grammar smatterers  
do follow in no case,  
Which are to the famous latin tongue  
exceeding great disgrace.  
Whereof in speech there is not one  
so rude, or foolish now,  
But him the barbarous multitude,  
For author will allow.  
If thou desire thy Grammar laws,  
most rightly for to know;  
And who in speech to understand  
best eloquence to show,  
See thou the famous writings learn  
of old and ancient men;  
The which best authors be, and thou  
shalt know them rightly then.  
Terence, Tully, and Virgil too,  
now one, now other read:  
And mind and mark well what they teach,  
and thereto give good heed,  
Which Authors he that hath not learned  
in utter darkness lives;  
And nothing fees but foolish dreams  
that simple knowledge gives.  
Some boys there be whom it delights,  
all virtue set apart;  
Lewd toys and vices very vain  
to practise as an Art.  
There be some boys that pleasure take  
with hands and feet t'assay,  
How that they may their fellow's hurt,  
or trouble any way.  
And some there are that boast themselves  
to be most nobly borne:  
And others birth do disallow,  
with speeches full of scorn.  
I would thou of such patrons bad,  
should take most wary heed,  
Lest in the end thou do receive  
rewards worthy thy deed.  
Do nothing give, nor nothing sell,  
nor nothing buy nor change,  
To gain by others loss; account  
these things to thee most strange.  
And most of all, no money use,  
enticements unto sin,  
That to others leave, virtue seek,  
and nothing else to win.  
Let noises, brabblings, scoffings, lies,  
and every foolish jar;  
Stealing, fight, gaping, laughing  
be always from you fare.  
Nothing unhonest speak at all,  
to cause or stir up strife:  
For in the tongue we see is both  
the gate of death and life.  
Account it most great wickedness,  
ill speeches for to give;  
Or by God's mighty name to swear  
by whom we only live.  
And last of all, keep well thy things,  
and books, and be not rude;  
And bear them with thee still, and thus  
my Precepts I conclude.  
Exhorting thee take heed, if thou  
desire to live at ease:  
That thou do all offences shun,  
and no man do displease.   
FINIS.   

A Postscript to the READER.  
FRiendly READER, I had here thought to have unloaded my memory, presented thee at this time, with some Anagrams, Epigrams, Emblems, Epitaphs and carols; as also with many Characters and Essays of my own; but not knowing how well this work would pass, and considering with myself, I have been but a metamorphoser of other men's labours, and therefore can no ways challenge any higher title at the best, than the name of a translator, although indeed, my pains therein have been no whit less, then if it had been wholly mine: as old shoes ask more pains many times to mend, then new ones do to make; I have thought fit to forbear my intended purpose, until some fit opportunity doth invite me thereto; in the mean while, if thou findest any fault with what is already done, and say it is but cobbled over, the reason is ready at hand▪ for a translator, though in a more fine phrase, is but a cobbler▪ therefore whatsoever a cobbler doth, be it never so well, is but cobbled. But howsoever, when I am my craftsmaster, I will promise thee to mend all imperfections, so it be not, ultra crepidam, till than thou canst not expect any rare workmanship from me. Farewell.  
FINIS.