CATO VARIEGATUS OR Cato's Moral Distiches: Translated and paraphrased, with variations of Expressing, in English verse.  
By Sr. Richard Baker Knight.  
LONDON Printed by Anne Griffin, and are to be sold by Anne Bowler dwelling at the sign of the Marigold in Paul's churchyard. 1636.   

To the Reader.  
A Lover of Learning, translated theses verses of Cato into English, some twelve years since: whose labour, I cannot blame: but tying himself, strictly to the words; he could not always, either so fully, or so gracefully, express the meaning: for indeed, the words of one language, cannot always be reached, by the very same words of another: which made an Able man, in this cause to say: Nec verbum verbo curabis reddere. And therefore seeing the sense especially in precepts, is principally to be regarded, there is justly a liberty given, in this kind, not only to use Periphrases, but Paraphrases also, as the cause may require, which liberty if I be censured by any to have used too liberally: Yet so long as Sensus est in tuto, and nothing is said, but what is drawn, Epotentia verborum: I expect to be excused at least, if not commended: And if many of these, seem rather Paraphrases, or rather Collateral Conceits than translations: yet seeing they tend all to the same sense: and that the direct translations are sent before, as set always next the latin: they are but after the fashion of young men; who wear thin clothes, in cold winter, but have good warm waistcoats under them, and some men, may be of that disposition, to take as much delight, in the conceit of the Expressing● as in the expressing of the conceit-And indeed, this kind of writing, seems not only away of meditation, but a Fruit: Not only an Exercise, but a Dilating of Invention; and if there were nothing else, but the Variety; we see, how much the Eye, is delighted with variety of colours, in the same object; the Ear, with variety of Descant upon the same Plain song; & even Nature herself, seems delighted with it: For, who doubts, but into one form of a Flower, she could have infused all kind ofsents; and all, of sappes, but that she takes a pleasure, in the variety of Forms. Some man will perhaps say; Here is variety indeed; but one well done were better than all: what good doth choice, where All is Refuse stuff? It is true: but let this man bring better stuffs out of his warehouse; & then, let these be thrown away: till then, he may content himself with these; They may keep him warm, though not make him fine. And seeing there is variety of judgements; it is not unfit, to tender them, variety of Expressing: some may take better with one judgement: some, with another: and oftentimes, one Expressing, gives lustre to another, and makes the reason, which lay hid before to look abroad: which is not yet, another thing; but the same thing, in another light: and lastly, being Precepts of Morality; they cannot have too many allurements. How soever it be; the work I am sure, is such, as need not repent me, of one month spent in writing it: Nor thee, whosoever thou art of one hour spent in reading it. I have quoted in the margin such places in divine writings, as are consonant & agreeing with these Precepts of Cato; that we may see, how far it hath pleased God, to illuminate even Heathen men, in matters of Morality. And I intended, to have set at the end, a Pattern of the like variety in Latin; done either by Virgil, or by Ausonius: and translated in a greater variety into English: but considering, this present work is itself, nothing else, but variations: I have chosen rather to omit it, lest it might be thought, a supernumerary idleness: yet thus much, we may gather by it; that even the Ancients scorned not, this variety of expressing; either as an exercise to the Writer, or a delight to the Reader; and seeing it hath been now so long forborn; it may come in also, as a novelty: and so I may suppose myself to have two good supporters, (variety & novelty) to help to bear out my own imperfections.  
Now for the Cato, that was the Author of these verses, whether it were a Person, or but a Name only, (as Cicero called his book De senectu●e Cato Major, to give it the more lustre of gravity) it is uncertain, but certain it is, what Cato it was, is nothing certain: and not much more certain, what time he lived; only Io. Scal. by some probable conjecture gathereth: that he lived, about the times of the Emperor's Commodus and Severus: which might well be: seeing the saeculum of years, 
about an. Dom. 170.  next proceeding; was in sobriety of manners, amongst the Romans, of all other, the most flourishing. And though the Emperors themselves were not yet Christians; yet they made approaches toward it, in Moral Doctrine, as near, as could be: as, well testifies that excellent Book of Morality: written by the learned Emperor, Marcus Aurelius Antonius; father unto Commodus: which, to the great commendation of the Translator, is lately published amongst us: out of which perhaps this Cato, whosoever he was, might make choice of some special Precepts: and put them, into short Distiches; for the better retaining them in memory. And for myself; if any man think me Repuerascere; and to enter upon a work, that were fitter for a school boy: let him know, that one Planudes, long since, and of late, joseph Scaliger, two excellent men, & of singular learning; have Both of them, thought it no disparagement to their gravity, to translate them into Greek; as, many learned men have likewise done into other languages; whose Examples, I dare boldly oppose to the Censure of any, or all Inferior judgements.   

Cato Variegatus.  
SI Deus est. Animus, nobis ut carmin●● dicunt:  
Hic tibi praecipue, sit p●ra ment c●lendus.  
1 If God a Spirit be, as Poets write:  
He must be worship, with a mind upright.  
Or thus,  
1 The chiefest duty of thy life is this:  
To serve God purely, who a spirit is.  
Or thus,  
1 As God, in truth a Spirit is, so He  
In spirit and in truth, must worship's be.  
Or thus,  
1 Gods outward worship, must not be neglected:  
But 'tis the inward that is most respected.  
Or thus,  
1 God must be served with Tongue; with every part:  
But no such service, as an upright Heart.  
2 Plus Vigila semper, Ne● somno deditus este:  
Nam diu●nr●a quies, Vitiis alimenta ministrat.  
2 Wake always more, and be not given to sleep: 
Pro. 6. 9 & 19 15. & 10. 13. & 24 30. 33.   
Much sleep doth vices, both Beget and Keep,  
Or thus.  
2 Give not thyself to sleep, but waking rather:  
Much sleeping, is to vice both N●rce and Father.  
Or thus,  
2 Use waking more, and be 〈◊〉 given to sloth:  
From whence all vices have both birth and growth.  
Or thus.  
2 Sleep not too much: vices will soon be dead.  
If with the milk of sloth, they were not fed.  
Or thus.  
2 Use walking more, yield not when sleep 〈◊〉:  
Much sleeping is the soil that manures Vices.  
Or thus,  
2 A drowsy body, makes the mind be such 〈◊〉  
he's good for no good, that loves sleeping much.  
Or thus,  
2 Confine thy sleep; but do not banish it,  
Though much be too much; yet a Fit is fit.  
Or thus,  
2 Not sleep, but sleeping much, must be withstood:  
Much resting makes men resty to all good.  
Or thus,  
2 Hold sleeping short; Hold watchfulness in price:  
Much resting is the Exercise of Vice.  
Or thus,  
2 Be walking more, sleep but what needs thou must:  
Much sleep breeds in the mind a kind of 〈◊〉.  
Or thus,  
2 〈…〉  
Or thus,  
2 〈…〉  
Or thus,  
2 Sleep is both Prodigals, and Miser's Crime:  
It Hoards yet wastes, the chiefest Treasure, Time.  
Or thus,  
2 Much Sleep, is a Betraying Virtue's Ward:  
It ties the senses hands, which are her Guard.  
Or thus,  
2 Much Opium doth the senses overcome:  
And what is sleep, but Nature's Opium?  
Or thus,  
2 Though Sleep, the name of Life's refreshing merits:  
Yet much Sleep, is a surfeit to the Spirits.  
Or thus,  
2 Sleeping, is as the oil of our Life's Lamp:  
Little, Refreshes: Too much, makes a Damp.  
Or thus,  
2 Be Master of thine Eyes; not They of thee:  
Sleep makes a Drone; 'tis waking makes a Bee.  
3 Virtutem primam esse puta, Compescere lingnam. 
jam. 3. 21. Pro. 10. 19 Ecclus 5. 13 & 20. 1. 2.   
Pr●ximus Ille De●, qui scit ratione tacere.  
3 Count it a Virtue chief, thy Tongue to bridle;  
he's next to God, whose words are never Idle.  
Or thus,  
3 'tis a great Gift, to speak in sense and season;  
But greater far, to hold Ones Tongue with reason.  
Or thus,  
3 What means the double Fence, the Tongue about,  
Of Teeth and Lips, but lest it should break out?  
Or thus,  
3 Many can roll the Tongue; and make it run,  
But Turn, and make a S●oppe, is hardly done.  
Or thus,  
3 The Tongue, hath this one rare, yet common Notion:  
It Virtue shows, no less in Rest, than Motion.  
Or thus,  
3 Speak not at all, or else speak wisely; lest  
It show thee, First a Man, and then a Beast.  
Or thus,  
3 The stronger the Tongue is, the man's the weaker:  
He that can hold his Tongue, is the best speaker.  
Or thus,  
3 The tongue, both stirs Debate, and makes it Cease:  
He holds Peace best, that best can hold his peace.  
Or thus,  
3 The Tongue may thus, be Increased, or Decreased;  
Ruled well, It makes an Aug●ll, Ill, a Beast.  
4 Sperne Repugnando tibi t● Contrarius esse:  
Conueniet ●uss●, qui secum dissides ipse.  
4 Take head, ●est to thyself thou Crossing be: 
Pro. 26. 7. Eccles. 9 4. 29: & 5. 10.   
Who thwarts himself, with whom can he agree?  
Or thus,  
4 Look that thy deeds and words be Prayers: for He  
That's odd to himself, with none can even be.  
Or thus,  
4 If thou with others, wouldst all quarrels Cease●  
B●g●●ne first, with thyself to be at peace.  
Or thus,  
4 Be sure thyself, and Thou, be One; for One  
In pieces with himself, can piece with none.  
Or thus.  
Be constant to thyself, and do not room:  
he's but a Vagabond, that hath no Home.  
Or thus,  
4 When thou art gone one way; do not decline:  
A crooked Rule, can never make straight line.  
Or thus,  
4 Fall not out with thyself; but still be one:  
He can be no man's friend, that's not his own.  
Or thus,  
4 Be none of those, of whom a man may say  
Two can agree, if one be ou●o'th way.  
5 Si vitam in spicias hominum, si denique mores:  
Quum culpas alios, Neme sine crimine vivit.  
5 If on the lives of men, thou cast thy thoughts;  
Stand not a blaming some; for All have faults  
Or thus.  
5 If lives of men, be looked into and sought:  
Some more, some less; but None, without his fault,  
Or thus,  
5 Look into all men's lives, and you shall see  
Not this; or that man; but all, faulty be.  
Or thus,  
5 This you shall find, if to men's lives attend:  
The most are stark nought; and the best may mend.  
6 Quae nocitura tenes, quamvis sint eara, relinque.  
V●●litas opibus praeponi tempore debet.  
6 Leave off the things, though dear, which hurt thy health:  
For safety always, must take place of wealth.  
Or thus,  
6 For bear things hurtful, though thou hold them dear;  
Better, hard Fare; then surfeit with good Cheer.  
Or thus,  
6 What thou hold'st hurtful; make of it no store:  
Better, be safe with less; then spoilt with more.  
Or thus,  
6 Not Gold, if over weight, worth keeping think:  
Better, go empty, safe; then laden, sink.  
Or thus,  
6 Please not thy fancy, to displease thy sense:  
Profit sometimes, yields to convenience.  
7 Constans & lenis, ut Res expostulat, Esto:  
Temporibus mores, sapiens sine crimine mutat.  
7 Be Constant or Remiss, as is the case:  
For wise men, change their course, with time and place.  
Or thus,  
7 Be stern, or mild, as thou the cause dost find:  
For change of time, makes wise men, change their mind.  
Or thus,  
7 Be gentle, or sever, as cause may be:  
To change with time, is wise men's Constancy.  
Or thus,  
7 To be now sharp, Now gentle; ●s no Crime:  
Wisdom makes men, Chamaelions' of time.  
Or thus,  
7 'tis no fault, to be stern, then mild again:  
Time makes Chamaelions' of the wisest men.  
Or thus.  
7 If men, to one thing, be Now prone, Now loath:  
The difference of time may warrant Both.  
Or thus,  
7 sternness, Remissness, Harshness Lenity,  
Are All good: and None good, as cause may be  
8 Niltemere Vxori, de servis Crede querenti:  
Saepe etenim mulier, quem Coniux diligit, Odit.  
8 Blame not a servant straight, thy wife reproves:  
For, women hate them oft, their Husband loves.  
Or thus,  
8 A wife's complaints of servants, often savour  
Not of their faults, but of her Husband's savour.  
Or thus,  
8 Your wife's complaints of Servants, hark not to:  
Perhaps she loves them not, because you do.  
Or thus,  
8 Blame not straight, servants when your wife makes moan  
She therefore finds fault, because you find none.  
Or thus,  
8 When servants oft, you hear your wife accuse:  
If they be of your choice, she cannot chused  
Or thus,  
8 Condemn not servants though your wife reprove them:  
'Tis Cause enough of her hate, that you love them.  
Or thus,  
8 Complain of servants, needs your wife must do:  
She cannot love a servant; and you too.  
9 Quumque mones aliquem, nec se velit ille ●oneri:  
Sitibi sit carus, ● ol● defistere Captis.  
9 When thou warn'st one, that take no warning will:  
If he thy friend be; give him warning still.  
Or thus.  
9 Warning a friend, that doth thy warning sleight:  
Yet hold thy course still: and Do Friendship, Right.  
Or thus.  
9 If warning thou a friend, he leave not Erring:  
Yet Err not thou, in leaving off, Deterring.  
Or thus,  
9 Warning a friend, that takes no admonition;  
Yet warn him still: Continuance works Contrition.  
Or thus.  
9 Telling a friend his faults; 'tis fault as much  
In thee, to leave; as in him, to be such.  
10 Contra verbosos, noli contendere verbis: 
Eccle, 10. 4 Ecclus. 8. 3.   
Sermo datur cunctis: Animi sapientia Paucis.  
10 Strive not in words, with men whose words are many:  
All men can speak, but wisely speak, scarce any.  
Or thus,  
10 Words against wordy men, thou must not use:  
That's their own weapon; thou must wisdom choose.  
Or thus,  
10 Strive not, of talking men, the day to get:  
Lest it be said; Two Parrots are well met.  
Or thus,  
10 To strive to put down, men of words, is vain:  
For Most have Tongue at will; but Few have Brain.  
Or thus,  
10 To make men hold their Tongues, would do them wrong  
Most men would be no men, but for their Tongue.  
Or thus,  
10 To strive in words, with men of words, Despise:  
A victory of words, sits not the wise.  
11 Dilige sic alios, utsis tibi carus ●micus. 
Pro. 9 11. Eccles. 9 12. 1. 2. & 29. 20. & 14. 11.   
Sic bonus est● bonis, ne te mala damna sequantur.  
11 Love others so, thou love thyself still most:  
Be good to good men; but not to thy Cost.  
Or thus,  
11 Others love is the Buy; thy own the Main:  
Put not thyself to loss for others gain.  
Or thus,  
11 Love thyself without stint; others, in measure:  
Take care, thou take no hurt, for no man's pleasure.  
Or thus,  
11 To all, be loving; but of none, be fond:  
Be not so Free, to bring thyself in Bond.  
Or thus,  
11 Loves Bonds thou must embrace; other Bonds ●●ee;  
Be not so Free, as not to keep thee free.  
Or thus,  
11 Love first thyself: let others love be last:  
Where wit is Herald; so will love be placed.  
Or thus,  
11 Th'account between thy friends and thee, so cast:  
Thou Feast not them, and bring thyself to Fast,  
Or thus,  
11 Thy own turn served, let others Dole come after:  
Be not so frank; to make thyself a laughter.  
Or thus,  
11 Be friend to others; but thy own friend, first:  
The kind Fool, of all kinds of Fools, is worst.  
12 Rumores fuge; ne incipias novus Author haberi:  
Non ulli tacuisse, nocet; Nocet esse locutum. 
Pro. 13. 3. Eccle. 9 19 7. 10. & 41. 23.   
12 Spread no reports; lest thou be Author thought:  
By silence, None; by speech, much hurt is caught.  
Or thus,  
12 Spread no Reports, lest thou, for Author run:  
Silence, hath none; Speech, many hath undone.  
Or thus.  
12 Spread no Reports, lest thou be charged withal:  
Silence goes safely; Speech, makes many fall.  
Or thus,  
12 Spread no Reports; lest they spread thee again;  
Speaking turns often to the speakers pain.  
Or thus,  
12 Let not thy Tongue, speak all thine Ears do hear;  
Lest, thou mayst chance, to buy thy speaking dear.  
Or thus.  
12 Be not the brickewall, of words that may fright:  
Thou seest, from whence they come; not where, they light.  
Or thus,  
12 Spread no Reports, left thou be thought to make them:  
Thou knowst not how, Interpreters may take them.  
Or thus,  
12 Spread no Reports, what ever thy words are:  
No Text so clear; but that a Gloss may mar.  
Or thus:  
12 Spread no Reports; Do not thy words expose:  
To Descanting of men; perhaps thy foes.  
Or thus,  
12 Spread no Reports; thou knowst not Fame's increase:  
The safest hold, is for to hold one's peace.  
13 Spem tibi promissi certam promittere noli:  
Rara fides ideo est, quia mults multa loquuntur. 
Eccle. 9 1ST 11.   
13 On no man's Promise, build thy expectation:  
For Faith is rare; and words are but a Fashion.  
Or thus,  
13 Upon men's words, grow not straight confident:  
To give good words, is but a compliment.  
Or thus,  
13 Think not a thing straight done, when men profess:  
Men promise fair, when they mean nothing less,  
Or thus,  
13 Rely not on men's words: words are but wind:  
And come but from the lips, not from the mind.  
Or thus,  
13 You'll find men's promises, but slender cheer:  
Faith is flown hence: only her Tongue left here.  
Or thus,  
13 Think Accidents without substances; and than  
You have the right stamp, of the words of men.  
14 Quum te aliquis laudat, ●udex tuus esse memento;  
Plus aliis de te, quam tu tibi credere noli.  
14 When thou art praised; be judge thyself thereto:  
Thou better know'st thyself, than others do.  
Or thus.  
14 Take not men's praises of thee, as thy Due:  
Unless thy own Heart, know them to be true.  
Or thus.  
14 When any praise thee; judge if it be just:  
And do not take men's praises up on trust.  
Or thus,  
14 When men praise thee; do thou judge them; and show:  
Whether, They, thou, or Thou, Them better know.  
15 Officium alterius, multis narrare memento:  
Atqui aliis quum tu benefeceris, Ipse sileto.  
15 Others good turns to thee, Divulge to many:  
But thy good turns to others; not to any.  
Or thus,  
15 When others show thee kindness; let all know it:  
But when thou showst to others; never show it;  
16 Muliorum quum facta senex, & dicta recenses: 
Eccles, 9 19 8.   
Fac tibi succurrant, iuvenis quae feceris ipse.  
16 When old, thou Censurest the deeds of men:  
Remember, what being young, thyself didst then.  
Or thus,  
16 When thou art old; censure not young men's Act●:  
But call to mind first, thy own youths defects.  
Or thus,  
16 judge not of young men's words and deeds, before  
Thou have examined well, thy own youth's score.  
Or thus,  
16 When thou wilt be a Censor of men's carriage:  
Look first, now much thy own is in arrearage:  
Or thus,  
16 Make this thy Rule, in judging young men's way:  
What thy own way was, when thou wert as They.  
17 Ne cures si quistacito sermone loquatur: 
Eccles. 9 21, 24, 28.   
Conscius ipse sibi de se putat omina dici.  
17 When men be whispering softly; Never care:  
They think all said of them that guilty are.  
Or thus.  
17 Whether men talk a loud; or soft and still:  
What is't to thee; if thou have done no Ill  
Or thus,  
17 Who doubt men's whispering talk; show themselves vicious:  
'tis guilcinesse of mind, makes men suspicious.  
Or thus,  
17 Care not, what men between them whispering be:  
So long as Conscience whispers not to thee.  
18 Quum fueris faelix, qua sunt adversa Caveto: 
Pro 20 21. & 27, 23, 24 Eccle. 9 18. 25.   
Non eodem cursu, respondent ultima Primis.  
18 When thou art at the best; then fear the worst:  
The last times always, answer not the first.  
Or thus.  
18 In thy prosperity; take heed of Crosses:  
A life begun in Gaynes, ends oft in losses.  
Or thus,  
18 When skies are clear, take heed of Overcast:  
Our life like wine, hath all the Lees at last.  
Or thus,  
18 When Dice run fair, take heed of casting out:  
The wheel of Fortune, brings the worst about.  
Or thus.  
18 In times of store, for times of want provide:  
there's Flood: and then an Ebb in every Tide,  
Or thus,  
18 In Fortune's Bliss, take heed of Fortune's Curse:  
The Elder that she grows, she grows the worse.  
Or thus,  
18 In present calms, to future storms attend:  
Fortune, like cloth, hath always a Fagend.  
19 Quum dubia & fragilis nobis sit vita tributa:  
In morte alterius, spem tu tibi ponere noli.  
19 Since thou art sure to Die, thou know'st not when:  
Put not thy hope, in death of other men.  
Or thus,  
19 Since all are mortal; what more vain can be  
Then hope to bury them, may bury thee.  
Or thus,  
19 Since God a frail, uncertain life doth give thee:  
Hope not on dead men's shoes, that may out live thee.  
Or thus,  
19 Why should we hope, of being others Heirs?  
Doth not our own sand run, as fast as Theirs?  
Or thus,  
19 Since in us all, Life hath a doubtful scope:  
To hope for dead men's Goods, is dead men's Hope.  
Or thus,  
19 What contract canst thou make with Death; that He  
Should serve his writs on others, and spare thee?  
Or thus,  
19 It is not Hope, but wan hope to surmise:  
That thou shalt live, to close another's eyes.  
Or thus,  
19 Since all our lives, are brittle Glass and weak,  
What reason thine should hold; and others break?  
Or thus,  
19 Why shouldst thou think, t'out live them that be old:  
Though thou art young? D●th death a scantling hold?  
Or thus,  
19 Think not thyself from Death the more at rest  
For being young; 'tis green fruit, Death loves best.  
Or thus,  
19 Think not, that life's a fruit, not fit to gather  
But when 'tis ripe: Death likes it unripe rather.  
Or thus,  
19 Life's fruit is tender; seldom comes to good:  
Death is a Frost in May; nips it i'th' Bud.  
Or thus,  
19 The lives of men seem in two seas to swim:  
Death comes to young folks: and old, go to him.  
Or thus,  
19 Which may we count, to death the greater haster,  
The old, hath less to go: the young, runs faster.  
Or thus,  
19 No certain time, is set to be life's border;  
Death takes away by lot, and not by order.  
Or thus,  
19 Old folks so ghastly are; and look so grim:  
That death fears them, as much as they fear him.  
Or thus,  
19 To think, t'out live thy youngers, midnesse wered  
Thine Elders, Folly; therefore Both forbear.  
20 Exiguum munus, quum dat tibi pauper amicus. 
Eccles 9 4. 8.   
Accipito placide; plene & laud●re memento.  
20 When a poor friend, a small gift gives to thee:  
Take it in worth: and let it praised be.  
Or thus,  
20 When a poor friend presents thee some small toy:  
Show thy acceptance by some show of joy.  
Or thus,  
20 When a poor friend, for some small thing makes shift:  
Look on the Givers mind, not on the Gift.  
21 Infantem nudum, quum ie Natu●a crearit:  
Paupertat is onus, patienter ferre memento.  
21 Since Infants, bare and naked, borne we were:  
Let us our Poverty, with patience bear.  
Or thus.  
21 Even nature teacheth, Poverty to bear:  
Since bare, and naked, made by her we were.  
Or thus,  
21 What child, that's good; would scorn his Mother's blessing  
Then scorn not bareness, which is Nature's dressing.  
Or thus,  
21 She that gave Life gave Bareness; Is sh'a Mother,  
In giving life? A stepdame, in the other,  
Or thus,  
21 Since Poverty is Nature's Gift: and Gifts  
Of Nature, All are good: why seek we shifts?  
Or thus,  
21 Bareness and Poverty; are of Nature's giving,  
In Birth and Death; and why not then, in living?  
Or thus,  
21 Nature that's simple; why wouldst thou have mixed?  
Poor, first and last; and why not Poor betwixt?  
Or thus.  
21 Rich-men, and Poor; what difference between them?  
All Borne; All dead, alike; the rest, a Dream.  
Or thus,  
21 We came into the world, without a clout:  
And in as poor a pickle we go out.  
Where lifes both Ends, are in so mean degree:  
What matter is't; how mean the middle be.  
Or thus,  
21 We came into the Word, without a robe:  
And we go out again, as poor as job:  
If Earth unto us, should a heaven prove;  
How could we look, to have a Heaven, above.  
Or thus,  
21 Since Nature made us poor: le's patient be:  
She better knows, what's good for us, than we.  
22 Ne time as illam, quae vitae est ultima finis:  
Qui Mortem metuit, quod Vivit, perdit idipsum. 
Eccle. 9 14. 1●, 17, 18   
22 Fear not that End of life, which Nature gives:  
He that fears Death; looseth, even that he lives.  
Or thus.  
22 Fear not that End of life, which is the last;  
The fear of Death, puts Life's mouth out of taste.  
Or thus,  
22 Do not thy mind to frightful fancies give?  
To live, still fearing Death, is not to live.  
Or thus,  
22 Betimes think on thy last End; and be steady:  
He that fears Dying, is half dead already.  
Or thus,  
22 Fear not lest Death, should thee of life deprive:  
Such Fear, puts life, into her Grave alive.  
Or thus,  
22 Fear not the hour, that life shall lose her light:  
Where such Fear is, she never hath but night.  
Or thus.  
22 Fear not lives last; each day Death cuts our score;  
And yet not Felt: the last, will do no more.  
Or thus,  
22 Fear not the time, that life shall end her task:  
The Fear of Dying is Deaths Antimasque.  
Or thus,  
22 What cause have we, at Death to take offence?  
If Feel, we live still: if not live, No Sense.  
Or thus,  
22 As good to fall; as still to fear we were;  
Fear is as deadly, as the Fall we fear.  
Or thus,  
22 Fear not life's End; to fear, that Die we shall,  
Makes life a Death; and so, no life at all.  
Or thus,  
22 Fear is itself a Death; then Death comes on:  
And makes Two Deaths, where we might scape with one  
Or thus,  
22 What day is lived, but that, to death we give?  
Who therefore, would not Die; He must not live.  
Or thus,  
22 Fears never good, but when it may preserve:  
Then fear not Death; for which no fear will serve.  
Or thus,  
22 Possess thy mind in peace; stint Passions strife:  
Neither Fear death; nor Be in love with life.  
23 Si tibi pro meritis, nemo respondet amicus: 
Ecclus. 20. 16●   
Incusare Deum noli; sed te ipse coerce.  
23 If th●u findest no friend, answer to thy merits:  
Yet charge not God withal; but calm thy spirits.  
Or thus.  
23 If men, for thy deservings prove unkind:  
Yet blame not God; but moderate thy mind.  
Or thus,  
23 If thou be kind to friends; They not to thee:  
Yet do not lay the blame, on God's Decree.  
Or thus,  
22 Because thy friends not gracious are to thee;  
Wilt thou to God, Ungracious therefore be?  
Or thus,  
23 To find thy friends ungrateful, is a curse:  
But for it, to repine at God, is worse.  
Or thus,  
23 If all thy friends unthankful prove to thee:  
Yet, do not Thou to God, but thankful be.  
24 Ne tibi quid Desit, qu●sitis utere parce:  
Vtque quodest, serves; semper tibi deesse putato.  
24 To keep from want; spend prodigally never:  
To keep from spending; Th●nke, thou wantest ever.  
Or thus.  
24 That, want thou mayst not; save what thou hast got:  
That save thou mayst; Think, that thou hast it not.  
Or thus,  
24 The best way not to want, is, to be sparing;  
The way to spare; To be, for want still caring.  
25 Quod praestare potes, ne bis promiseris ulli:  
Ne sis Ventosus, dum vis urbanus haberi: 
P●●. 3. 28.   
25 Promise not Twice, a thing within thy might:  
Lest thou instead of kind, be counted light.  
Or thus,  
25 Let men, no lightness in thy Promise find:  
P●aying with Air, thou shalt be thought but wind.  
Or thus.  
25 Thy Promise breaking, is the Truth's denying:  
And is, but a more solid kind of lying.  
Or thus.  
25 Discredit not thy Promise, with delay:  
Lest no man trust hereafter, what you say.  
Or thus,  
25 Performance of thy Promise do not sleight:  
Why shouldst thou make thyself a Grain too light?  
Or thus,  
25 Promise once made, Intent to keep it straight:  
Who would be counted light, that may be weight?  
Or thus,  
25 In ma●ing promise; ●hy faith stands at stake:  
Do it thou must; or else thy faith forsake.  
Or thus,  
25 Who promise breaks, when he can do a thing,  
Is like a foolish Bird: eclipse her own wing.  
Or thus,  
25 That promise is a due Debt; make no doubt;  
Who Promise breaks, is the true Bankrupt.  
Or thus,  
25 In keeping Promise; if thou canst, be Just:  
Why shouldst thou go a lying upon trust?  
26 Qui simulat verbis, nec Corde est fidus amicus. 
〈…〉   
Tu quoque fac simile; sic Ars deluditur arte.  
26 When one is Friend in words, but not in Heart:  
Be thou so too: so Art is mocked with Art.  
Or thus.  
26 When One is much in words; in Truth, not much;  
Be thou so too; Feigning is made for such.  
Or thus,  
26 When one bears thee no love; yet makes a show:  
Do thou so too: It may be Blow for Blow.  
Or thus,  
26 When One means thee no good, yet speaks thee fair;  
Do thou the like: so thou shalt make a Pair.  
Or thus,  
26 When One professeth Love, but is not sound:  
Do thou the like to him; such Hare; such Hound.  
Or thus,  
26 When one pretends Love, that hath no such thought.  
Do thou the like: so Dotterels must be caught.  
27 Noli homines nimium bl●nd● sermone prob●●●  
Fistula dulce canit, Volucrem dum decipit A●ceps.  
27 Trust not to men, for their fair speeches making:  
The Pipe sounds sweetly, while the Bird is taking.  
Or thus,  
27 When men come honey mouthed; if you but watch,  
you'll find their words but lime twigs; shine to catch.  
Or thus.  
27 In fawning words, think not true meaning straight:  
What good do traps, unless they have a bait?  
28 Quum tibi sint Nati, nec opes; tunc artibus Illos  
Instrue, quo possint inopem defendere ●itam.  
28 When thou hast children, and no goods to give:  
Then train them up, in trades, whereby to live.  
Or thus.  
28 When thou hast children; and small sustentation:  
Then, give them portions, in good education.  
29 Quoth vile est, carum: quod carum, vile putato:  
Sic tibi nec Cupidus, nec Auar us nosceris ulli.  
29 Account base things, as dear: dear things as base:  
So shalt thou have selfe-peace: and others grace.  
Or thus.  
29 To hold things base and dear in equal price:  
Abates both clog and stain of avarice.  
Or thus.  
29 Account no odds, between things base and dear:  
A gilt or wooden dish, make both one cheer.  
Or thus,  
29 Think Bewter; Silver● and Think Silver Bewter.  
What are they more or less; if Thou be Neuter?  
30 Quae culpare soles, eatune feceris ipse: 
Ecclus. 20. 1   
Turpe est doct●ri, qu●m cu●pa redarguit ipsum.  
30 Do not thyself, what thou art wont to blame:  
A Teacher, to need Teaching, is a shame.  
Or thus,  
30 In blaming others, look thyself be free:  
'tis shame to Censure them, may Censure thee.  
Or thus,  
30 What thou callest soul; let it thyself not soil:  
'tis shame for Teachers, when their faults recoil.  
Or thus,  
30 What thou findest fault withal; forbear to do:  
'tis shame to be both judge and Guilty too.  
Or thus,  
30 Blame not in others, what thyself may touch:  
'tis shame, when one may say, Thyself is such.  
Or thus,  
30 When you condemn; be sure, you guiltless stand:  
'tis shame, to see a judge hold up his hand.  
31 Quod instum est, petito; vel quod videatur honestum:  
Nam stultum est, petore id, quod possit iure negari.  
31 Ask that is just: at least, just to the Eye:  
'tis shame to ask, what 'tis just to deny.  
Or thus,  
31 Ask that is just; 'tis Folly, if not Pride,  
To ask a thing, may justly be denied.  
Or thus.  
31 Ask not, but what is just; 'tis want of wit  
To ask a thing, thou knowst to be unfit.  
Or thus,  
31 Be sure, thy s●ite be just: an unjust suit  
Proclaims its own Denial; or stands mute.  
Or thus.  
31 Ask that is just; at least in estimation:  
To ask a thing unjust; is mere Temptation.  
Or thus.  
31 Ask that is just; who things unjust doth crave:  
Makes him he asks, a Fool; Himself, a Knave.  
32 Ignotum tibitu, noli praeponere notis:  
Cognita, In●●cio constant; In cognita, cas●.  
32 Prefer not strangers before them thou knowst:  
In those, thou Ventur'st; In these, judgement showest.  
Or thus.  
32 Rather than strangers, men thou knowst approve:  
judgement shows These; 'tis chance, how Those may prove.  
Or thus,  
32 Better, things known, then unknown to advance:  
As much as judgement better is then chance.  
33 Quum dubia in certis versetur vita periclis:  
In lucro tibipene diem, quicunque laboras. 
Ecclns. 14. 17. 18. & 17. 2.   
33 Since Life is threatened every hour with Death:  
Count that day gained, in which thou drawest thy breath.  
Or thus,  
33 Since every day, of life might be thy last:  
Count that day more than due, which thou hast passed.  
Or thus,  
33 Amongst the gains, that you have made the day:  
Account the Day itself, you justly may.  
Or thus,  
33 So Imminent is Death; Dangers so rise:  
That we may Count, Each New day, a New life.  
Or thus,  
33 So frail is life; Dangers so manifold:  
That New days are but scape Goats of the old.  
Or thus,  
33 What's life, or Health? what's beauty, strength, or breath?  
All is but Interest of our Debt to Death.  
Or thus,  
33 All sit at Interest, while they draw their breath;  
He that takes use of life; Pays use to Death.  
Or thus,  
33 Each day that's lived, is gained: poor Gain God wot:  
That makes one so much poorer, as is got.  
Or thus,  
33 If we count that day gained, which we have passed:  
That's lost, that's past; and so, that's gained, that's lost.  
Or thus,  
33 Death and we Both; lay claim, to the same hours:  
What's past, is His; and only that is ours.  
34 Vincere quum possesses, interdum Code sodali:  
Obsequio quoniam dulces retinentur a●ici.  
34 Lose sometime to a friend, when thou couldst gain:  
Such kindnesses, do Friendships' League maintain.  
Or thus,  
34 Yield sometimes to a friend, whom thou couldst master:  
Such tricks of love, tie friendship's knot the faster.  
Or thus,  
34 Not always strive with friends, thy force to show:  
'tis victory sometimes, to take a blow.  
Or thus,  
34 Wrestle not still with friends, thy strength to prove:  
The Mastery to be tried with friends, is love.  
Or thus,  
34 When thou couldst Bend a friend; Thyself yet bow:  
One must Begin love; and then, why not Thou?  
Or thus,  
34 Thus stand the mutual services of friends:  
One, first Begins a kindness, Th'other, Ends.  
Or thus,  
34 In odds of friends, where one must lose; One win:  
Never strain curtsy, who shall first begin.  
Or thus,  
34 When one to other, shows a friendly part:  
He, that Begins first, seems to have the start.  
Or thus,  
34 When we by friends, do any loss sustain:  
We seem to buy their friendships new again.  
Or thus.  
34 The losses that by friends, to thee accrue:  
Are but the Rents, that are to Friendship due.  
Or thus,  
34 These are the Notes; make friends so well agree:  
Thou yield'st to him; and then he yields to thee.  
Or thus,  
34 Where friends to one another, do not yield:  
Such lie in Garrison; ne'er come ith'field:  
35 Ne dubites, quum magnapetas, impendere parva: 
Ecclus. ●0. ●0.   
Hisetenim rebus Conjungit Gratia cares.  
35 Small things are well Bestowed, where great are sought:  
So dearness may, with things not dear, be bought.  
Or thus,  
35 Ask great things, to give small, never shrink;  
Such small things get more love, than one would think.  
Or thus,  
35 Who gives small things, in ask great, is thrifty;  
A gui●● of five, may get a suit of Fifty.  
Or thus,  
35 he's no good Husbandman, that will mislike:  
To sow a Pytte where he may reap a strike.  
Or thus,  
35 Thou neither Husbandman, nor Husband art:  
If for a Quarter, stick to sow a Quart.  
Or thus,  
35 A Feather give, when for a Goose you ask;  
Who but a Goose, would grudge at such a task?  
36 Litem infer Cave, cum que tibi Gratia juncta est: 
Prov. 17. 14. & 15. 1 & 20. 3. & 25. 8. 9 Ecclus. 28. 11.   
Ira, odium generat; Concordia nutrit amorem.  
36 Avoid Contentious brabbling with thy friends;  
Concord, breeds Love; Anger, in Hatred ends.  
Or thus,  
36 Stand not in Suits, where thou in league dost stand:  
Debate breeds Hate: Concord is Love's right hand.  
Or thus,  
36 Begin no strife, where thou in Love mayst end:  
What good, to win a cause: and lose a friend?  
37 Servorum culpis, quum te dolar urget in iras: 
Pr●u. 19 21. & 25. 28. Ecclus. 4. 30.   
Ipse tibi moderare, tuis ut parcere possis.  
37 When servants faults, move thee to indignation:  
Let thy own worth, move thee to moderation.  
Or thus.  
37 When servants anger thee: show thyself then  
More Master of thyself, then of thy men.  
Or thus,  
37 If thee to wrath, a servant moved hath,  
Yet be not thou a servant to thy wrath.  
37 Be M●s●●line: & let not servants faults  
Engender wrath, upon thy female thoughts.  
Or thus.  
37 Keep greater state, then that thy servants riot  
Should have the honour, to disturb thy quiet.  
Or thus,  
37 Be mild to servants; let not their excess,  
Make thee exceed in that, which makes thee less.  
Or thus,  
37 If Servants do a fault: yet patient be;  
No fault so great in them, as wrath in thee.  
38 Quem super are potes, interdum vince ferendo: 
Ecclus 7. 8. james 5. 10 11. Ecclus. 1. 23   
Maxima enim Morun● semper Patientia, virtus.  
38 Beat sometimes● by forbearing whom thou beatest:  
Of Moral virtues, Patience is the greatest.  
Or thus,  
38 Master by meekness, whom thou couldst by force:  
To change for Patience, Rage; is a good course.  
Or thus,  
38 'tis Mastery sometimes to take a Fall:  
He knows no manners, that still takes the wall.  
Or thus,  
38 Give ground sometimes, when overcome you can:  
Sufferance is Manners; Manners maketh man.  
39 Conserva potius quae iam sunt parta labour:  
Quum labor in damno est; Crescit ●●rial●s Egestas. 
Ecclus. 25. 3   
39 Take care to keep, as well as pains to Get:  
When labour grows a loser: want grows great.  
Or thus.  
39 Save rather that, which thou already hast:  
Where pains retains no Gains; want comes at last.  
Or thus,  
39 If thou canst get, but not keep what is got:  
Beggary, when all is done, will be thy lot.  
Or thus,  
39 The way to Thrive, is more to Keep then Get:  
What's the Sun rising, if as soon it set?  
Or thus,  
39 When thou hast digged a well, that water gives;  
What good wilt do, if pour it into Sives?  
Or thus,  
39 As one hand brings in, Th'other must lay up:  
Else thou mayst have to dine, but not to sup.  
Or thus,  
39 Hold fast thy state; why shouldst thou look for more;  
And couldst not keep that, which thou hadst before?  
Or thus.  
39 Hold fast thy state; why wilt thou rather waste:  
In hope to get more, then keep that thou hast?  
Or thus,  
39 Keep that thou hast; and do not want Importune:  
'tis hard to Play au After Game of Fortune.  
Or thus,  
39 Make Conserves of thy Gaynes: thou canst not taste:  
Of Fresh fruits always; but Conserves will last.  
Or thus,  
39 Keep rather that, thou hast already got:  
Learn of the Ant: Nip each grain, lest it rot.  
Or thus,  
39 'tis an old saying; spend, and God will send;  
But what? Beggary, and Bareness, in the end.  
40 Dapsilis interdum notis, & carus amicis 
Ecclus. 14. 11.   
Quum fueris falix; semper tibi proximus esto.  
40 When thou hast store, be frank to them are dearest;  
Be frank to all; but to thyself be nearest.  
Or thus,  
40 When thou hast plenty; plentifully give;  
But yet forget not, that Thyself must live.  
Or thus,  
40 Use Hospitality to friends; to All;  
But not to bring thyself, to th'hospital.  
Or thus,  
40 In keeping Christmas, something may be spent;  
But not to make the whole year after Lent.  
Or thus,  
40 Carve to thy friends, of tha● is good and fit:  
But for thyself, keep always the best Byt.  
Or thus,  
40 The odds thou mak'st, between thy skinne● and cloak:  
Make that, between thyself, and other folk.  
Or thus,  
40 Thy bounty may have leave, sometimes to roam:  
But still remember, Love begins at Home.   

Liber Secundus.  
SIpotes, Ignotis etiam prodesse mement●:  
Vtilius Regn● est, meritis acquirere amic●s.  
1 Even strangers, if thou canst, Be thou relieving:  
'tis worth a Kingdom, to get friends by Giving.  
Or thus,  
1 Let them thy good deeds know, that know thee not:  
A Kingdom is but Friends, by merits got.  
Or thus,  
1 Let Virtue's justre, even to strangers show thee:  
Is't not a Glory, that more Love, then know thee?  
Or thus,  
1 That's the right goodness, which to all extends:  
Ones scarce half good, that's good to none but friends.  
Or thus,  
1 Give cause, even strangers may thy worth approve:  
What King so great, as He whom all men Love?  
Or thus,  
1 Let even strangers, be thy Bounty's Objects:  
A King in Friends, excels a King in subjects.  
Or thus,  
1 Thy worth would bounded be in narrow space:  
If no more feel thy hand, then see thy Face.  
Or thus,  
1 More loud then known; more Known by Grace then Face:  
This fruit they reap, that Charity embrace.  
Or thus,  
1 That's truest Charity, which to All extends:  
For while it Counts; it makes, even Foes our friends.  
2 Mitte Arcana Dei, Cal●mque inquirere, Quid sit: 
〈…〉   
Quum ●is Mortalis, quae sunt Mortalia, Cura.  
2 Search not Gods secrets; nor to Heaven ascend:  
Since thou art Mortal; Mortal things attend.  
Or thus.  
2 What Heaven is: and what Gods secrets are:  
Seek not to find; let Earth of Earth take care.  
Or thus,  
2 What God and Heaven is; search not to know:  
What are the things Above; to us Below?  
Or thus,  
2 About God's hidden works, strain not thy wit:  
To Humane Creatures, Humane things best fit.  
Or thus,  
2 Gods secrets, Riddles are; for which a man,  
Is no fit Oedypus, Do what he can.  
3 Linque metum Lethi, Nam stultum est tempore in omni:  
Dum Mortem metuis, amittere gaudia vitae.  
3 Leave ●eare of Death; for what Folly more rise:  
Then fearing Death, to lose the joys of life?  
Or thus,  
3 Leave fearing death: let life have some delights:  
Which can have none, as long as Death affrights.  
Or thus,  
3 Leave fear of Death; who can have merry heart:  
As long as Fear stands brandishing Deaths Dart?  
Or thus,  
3 Leave fear of Death: what pleasure can life have;  
When fear still keeps her thinking, of her Grave?  
Or thus,  
3 Leave fear of Death: what mischief greater were  
Then fear a mischief, that comes with a fear?  
Or thus,  
3 Leave to fear Death: for Death bears life a spite:  
And hurts her more, with terror then with might.  
Or thus,  
3 Leave fear of Death: why shouldst thou not adhere:  
Rather to life, in joy; then Death in Fear?  
Or thus,  
3 Make Death look merrily: what shrewder turn:  
Then putting Death in Blacks: to make life mourn?  
4 Iratus dere in certa contendere noli:  
Impedit Ira animum, ne possit cernere verum: 
Pro. 14. 29. Eccle. 7. 9   
4 Contend not Angry, about doubtful things,  
Anger, the mind, into stark blindness brings.  
Or thus,  
4 Strive not in doubtful things with angry spirit:  
Anger feels up the mind, from seeing right.  
Or thus,  
4 In doubtful matters, how can Truth be seen,  
When Anger stands before it, as a screen?  
Or thus,  
4 In doubtful things, no Angry man sees right:  
Doubt makes the object less; Anger the light.  
5 Fac sumptum propere, quumres desyderat ipsa:  
Dandum ●tenim est aliquid, quum Tempus postulat, aut Res. 
Pro. 11. 24.   
5 Be ready to bestow, as Cause requires:  
For something must be given, to Time's desires.  
Or thus,  
5 Spare not to spend, when there is just occasion:  
From Cause and Time, we must seek no Evasion.  
6 Quod nimium est fugitt; Parvo gaudere memento:  
T●ta mage est puppis, modic● quae●●● mine fertur.  
6 With little be content: seek not Extremes:  
The Ship goes safest, in the smaller streams.  
Or thus,  
6 Be not Aspiring; nor too lofty fly:  
No Falls so dangerous, as those from High.  
Or thus,  
6 Seek not Extremes: 'tis the conceit of Pride,  
To think it never Fl●d, without Springtide.  
Or thus,  
6 Be not more curious, then needs to be:  
Brightness is for the Stars, cleanness for thee.  
Or thus,  
6 If little be enough; Much is too much:  
Why seek'st thou then to be such, and not such?  
Or thus,  
6 When Natures turn is served; the rest runs over:  
Little serves that; then never seek for more.  
7 Quod pudeat, s●ci●s prudens celare memento:  
Ne plures culpent id, quod tibi displicet uni.  
7 With what thou mayst be shamed; disclose to none:  
Lest many blame, what now thou blamest alone.  
Or thus.  
7 Why shouldst thou make that known; which 'tis too much:  
Thou know'st thyself? sores are not fit to touch.  
Or thus.  
7 Faulty in Doing, Be wise in Concealing:  
Faults are twice done, when of ones own Revealing.  
Or thus,  
7 When thou commitst a fault; tell not the same:  
What needs a Theatre to show thy shame?  
Or thus,  
7 Blaze not abroad to others, thine own Evil:  
This were to light a candle, to the Devil.  
8 Nol● putes pravo● homines peccata lucrari:  
Temporibus peccata latent; sed temp●re parent.  
8 Think not, that men can steal sins, and go quite:  
Sins lurk a time; but Time brings them to light.  
Or thus,  
8 Think not, that men can gain their doing wrong:  
Times mute awhile; but keeps not Counsel long.  
Or thus,  
1 Think not that men can si●ne and go invisible;  
To Time's clear Eyes, the most hid things are visible.  
Or thus,  
8 Think not, that si●res, once dove, are gone and passed:  
Time is a Blab; and will tell all at last.  
Or thus,  
8 No sin was ever cloaked with such disguise:  
but hath lain open always to Time's Eyes.  
Or thus,  
8 No sin was ever done; nor ever shall:  
But for a reckoning, Time is sure to call.  
9 Corporis exigui, noli contemnere vires:  
Consilio pollet, cui vim Natura negavit:  
9 Scorn not the strength, of men of little size;  
Whom Nature makes less strong, she makes more wife.  
Or thus,  
9 'Slight not small statures: 'tis not said in vain;  
The lesser Head, the better is the Brain.  
Or thus,  
9 Mark Nature's course; and you shall find, she puts  
Her Choicest wine, in Runlets, not in Butts.  
Or thus,  
9 Despise not littlemen, 'tis nature's guise:  
To give the greater sight, to lesser Eyes.  
Or thus.  
9 Little men have their worth? 'tis Nature's pleasure:  
To add in weight; what she abates in measure.  
Or thus.  
9 He knows not Nature, that small statures mocks  
For whom she makes no Ox, she may a Fox.  
Or thus.  
9 Nature is wise; and gives not All to One:  
To some more Brai●e; to others greater bone.  
Or thus.  
9 By bulk of Body, Indge of men who can?  
Great bones make Drones; '●is spirit makes a man.  
Or thus.  
9 Mark inward worth; and you shall find it then:  
that lesser bodies make not lesser men.  
10 Cui scierisnon esse parem te, tempore Cede:  
Victorem a victo supera●● faeye videmus.  
10 Finding thyself too weak, sound a retreat:  
We see the Conquered oft, the Conqueror beat.  
Or thus.  
10 Forbear when overmatcht; and do not fret:  
Though beaten now, thou mayst hereafter beat.  
Or thus,  
10 To give ground, when there's Odds, never disdain:  
He that yields now, may fight again, and Gain.  
Or thus.  
10 Yield being too weak; and stand not out men's laughter,  
Thou mayst perhaps, have better Cards hereafter.  
Or thus,  
10 Yield when thou art too weak; and never fret:  
Though lose a Game; yet thou mayst win the set.  
Or thus,  
10 Thy forces fay●ing, be content to yield:  
Who wins it now, may after lose the Field.  
Or thus.  
10 The cause bids yield; but Valour cannot fly:  
Then Valour is, in a fool's custody.  
Or thus,  
10 Why not yield, when too weak? Valour says, No:  
Valour is but a Fool, for saying so.  
Or thus,  
10 To fly, when overmatcht; doth not Disparage:  
It comes from strength of wit, Not want of Courage.  
Or thus,  
10 It is not Valour, but Foolhardiness:  
To see the Danger more, and flee it less.  
Or thus,  
10 What hope, for such men ever to recover;  
That stand an Ill match out: and ne'er give over?  
Or thus,  
10 There's no Bow, shoots so far, as made of Ewe,  
Because it bows and turns; and so must you.  
Or thus,  
10 The strongest may be overlaid; and where  
You find it so; 'tis wisdom to forbear.  
Or thus.  
10 Who yields not being too weak; is but a Mock:  
And stands it out, but like a Lenton Cock.  
Or thus,  
10 What man but meanly read in wisdom's Grammar,  
Would be an Anvil, that may be a Hammer?  
Or thus,  
10 To yield when overmatcht, can be no Crime:  
Thou yield'st not, to the Foe but to the Time.  
Or thus,  
10 To go back, being too weak: in wisdom's Eye  
Is but to Traverse ground; 'tis not to Fly.  
Or thus,  
10 Who yield though lose the day, yet win the time:  
Flee, but to fight again: Fall but to climb.  
Or thus,  
10 Who Triumphs now, may be in Triumph led;  
The Garland stands not still, on one man's Head.  
11 Adversus notum, noli contendere verbis:  
Lis minimis verbis interdum maxima crescit. 
Pro. 25. 8. & 15. 1.   
11 With thy Acquaintance, have no war of words;  
A small stri●e oft, from words proceeds to swords.  
Or thus,  
11 To thy Acquaintance give no terms of Ire:  
A little Blowing, kindles a great Fire.  
Or thus.  
11 Do not in harsh terms, with thy friend Contend:  
Harsh words, are Blows; and chiefly, from a friend.  
Or thus,  
11 Provoke not with thy wrangling, a friends mind:  
Unkind words oft, put Kindness out of kind.  
Or thus,  
11 Offend not a friends Ears, with being louder.  
What may not a spark do, if light on Powder?  
Or thus.  
11 Irritate not a friend, with words of Ire:  
His Humour may be Flax, if thine be Fire.  
12 Quid Deus intendat, Noli per quirere sort:  
Quid statuat de te, sine te deliberst ipse. 
job. 23. 8. 9   
12 God's purpose towards thee, search not by lots:  
Thy part to thee, without thee he allots.  
Or thus,  
12 Search not Gods counsels, by unlawful Art:  
He means not, what he means, to thee t'impar●.  
Or thus,  
12 Concerning Gods intents, never Demur:  
He means not to make thee his counsellor.  
Or thus,  
12 Think not, to conjure God's designs: must He  
What He cons●●res on thee, Cons●●● with thee?  
Or thus,  
12 Search not by Lots, what Gods intentions be:  
His Counsels, must be council unto thee.  
Or thus,  
12 Thou canst not found the Depth of Gods lest motion:  
M●ns Plummets are too short, for such an Ocean.  
13 In vidiam nimio cultu vitare mement●:  
Quae s●non 〈…〉 molestum est. 
EccIus, II. 4.   
13 Procure not Envy, with too great a Train:  
Which though it hurt not, yet to bear, is pain.  
Or thus,  
13 Draw not on Envy, with too costly carriage;  
Which, though perhaps not hurtful, doth disparage.  
Or thus,  
13 Make not thyself Envied, with too much bravery:  
Envy a Bondage is, though not a slavery.  
Or thus,  
13 Why should thy Fompe draw Envy, as a Prize?  
You lose men's Hearts, although you gain their Eyes.  
14 Esto ani●●o forti, qu●● 〈…〉:  
Nemo di● gaude●, quod Indic● vincit inique. 
Pro. 19 14.   
14 Condemned unjustly. yet in Heart be strong;  
What's got by unjust Doom, lasts never long.  
Or thus.  
14 Condemned unjustly, let this case thy woe:  
'tis seldom long enjoyed, that's go●●en so.  
Or thus,  
14 Condemned by wrong, 〈◊〉 this thy mindeerect:  
The l●●ge, may rule the Cause, but not th'Effect.  
Or thus,  
14 Be not cast down, when cast unjustly down:  
No man wears long, ●n ●●iust judge's crown.  
Or thus:  
14 If thou be wronged in judgement; let it go:  
A victory hath no Triumph, gotten so.  
15 Litis praeteritae, Noli 〈…〉:  
Post 〈…〉 
Pro. 17. 9   
15 Do not Repeat the words of Brabbles past:  
Lest, when the wind ●o laid, 〈◊〉 raise new B●ast.  
Or thus,  
15 Never let words of brawls past, be repeated:  
Cold blood, by hot bloods words, is oft new heated.  
Or thus,  
15 He Errs, that words of Brabbles past, remembers:  
This is, to stir old coals, raked up in Embers.  
16 Necte Collaudes, Nec te Culpaveris ipse.  
Hoc faciunt stulti; quos Gloria vexat inani●. 
Pro. 25 27. EccIus. 15. 9 10. 11.   
16 Neither Commend thyself; Nor yet Accuse;  
For, this do Fools, whom vain conceits abuse.  
Or thus,  
16 To Discommend, or Praise thyself, Refrain:  
Who but a Fool would show himself so vain?  
Or thus,  
16 To Braise, or Blame thyself, are Both, Extremes:  
Such talk use Fools, who make themselves their Themes  
Or thus,  
16 Neither Dispraise thyself; nor yet commend:  
One is a wrong End; Th'other, to no End.  
Or thus,  
16 Of thy own Praise or Blame, no Trumpet be:  
Why should men's Ears, stand waiting upon thee?  
Or thus,  
16 To Praise, or Blame thyself, shows little wit;  
Ones more then Needs; the other, more than's fit.  
Or thus,  
16 What can to Praise or Blame thyself, relieve thee;  
If Blame, who cares? If Praise, who will believe thee?  
Or thus,  
16 Make not thy own Praise, or Dispraise, thy story:  
The One is Folly: Tother, is Vainglory.  
Or thus,  
16 Praise not, nor Blame thyself; though thou art able.  
The One, deserves a whip: Tother, a Babble.  
17 Viere quaesitis parce; quum sumptus abundat:  
Labitur exiguo, quod partum est tempore long. 
Ecclus. 6. 3   
17 Be sparing in Expenses Excessive spending  
Brings what was long a getting, to quick Ending.  
Or thus,  
17 Use sparingly thy Goods; Goods are as Oaks:  
Long time in growing; Cut down with few strokes.  
Or thus,  
17 Spend sparingly: Let something be preserved:  
No Means can serve, where no Mean is observed.  
Or thus,  
17 Live sparingly: One wasteful hour may spend,  
More, than the sparing of an Age can mend.  
Or thus.  
17 Be sparing constantly; and not by fits:  
One day may spend more, than a whole life gets.  
18 Insipiens Esto, quum Tempus postulat aut Res:  
Stultitiam simular eloco, 
Pro. 24. 7.  Prudentia summae est.  
18 To be a Fool sometimes, do not despise:  
A folly counterfeit, is oft most wise.  
Or thus.  
18 Seem ignorant sometimes, of what thou knowest:  
In wit dissembled, oft most wit thou showest.  
Or thus,  
18 Folly sometimes comes out of wisdom's school:  
None but wise men, can counterfeit a Foole.  
Or thus,  
18 There's time and place, when Folly may be fit:  
To Personate and Act, the part of wit.  
Or thus,  
18 Thou mayst if time and place, thou well discernest:  
Both ●lay the Fool: and yet be wise in Earnest.  
Or thus,  
18 Would any Pedlars, if they were not Typsies:  
Open their Packs amongst a sort of Gipsies?  
Or thus,  
18 Wisemen not always, lay abroad their wit:  
But when occasion, time and place are fit.  
Or thus,  
18 Wit to convenience, is so much devote;  
It yields sometimes, to put on a Fool's coat.  
Or thus,  
18 Wisdom is like the sun; shyves when she list:  
And when she pleases, hides her in a Mist.  
Or thus.  
18 This we may learn in observations schools;  
Fools cannot be wise men; wisemen ca●●fooles.  
Or thus.  
18 In stinting wisdom, greatest wisdom lies:  
No man i● ever wise, that's Over wise.  
Or thus,  
18 If Time and due respect, be not his school:  
The wiser that one is, he is more fool.  
Or thus,  
18 If Time and place, be not before his Eyes:  
There may be wisdom: yet the man not wise.  
Or thus,  
18 He only, wisdom may be said to have;  
That holds it as a Lord; not as a slave.  
Or thus,  
18 I bid not be a fool, but seem to be:  
When cause requires it, Else thou art not free.  
Or thus.  
18 No man is wife, whose wisdom is his Master:  
What can he do, that cannot rule his Waster?  
Or thus,  
18 That man is only wi●e; and hath true wit:  
That can be so; or not so: as is sit.  
19 Luxuriam fugitt; 〈…〉  
Crimen Avaritiae: 
Pro. 28. 16. Ecclus. 10. 9 & 18. 32.  nam sunt Contraria Fam●.  
19 Shun Covetousness and riot, as two shames:  
That bo●th are contrary to men's good Names.  
Or Thus,  
19 S●yll ' and Charibdis', are two Rock● to fly at:  
Think; One is Avarica: the other Riot.  
20 N●li tu quaedam referenti Credere semper: 
Pro. ●0. 19   
Exigua iis tribuenda fide, 
Ecclus. 19 14.  qui multa l●qu●ntur.  
20 Credit not always him, tells this or that:  
His Credit might be more, if less his chat.  
Or thus,  
20 Believe not always him that brings thee Tales;  
Such men's words bear no weight, in judgements scales  
Or thus,  
20 Credit not men, by whom still News are borne:  
Their words must needs be light, are so much worn.  
Or thus,  
20 Credit not always them, that talk a vie:  
How can their Tongues but lie; that never lie?  
Or thus.  
20 These great Tale bearers; are like Almanacs:  
If one Report hold weight; there's twenty lacks.  
21 Que potus peccas Ignoscere tu tibinoli: 
Pro. 20. 1. & ●● 20. 30 Esay 5. 11.   
Nam Crimen nullum vini est, sed culpa bibentis.  
21 Excus● not faults, committed in thy wine:  
The wine is not too blame: the blame is thine.  
Or thus.  
21 They Err, that faults in Drinking venial think:  
The fault, is not the wines; but theirs, that drink.  
Or thus,  
21 Distempers in thy Drink; Do not avow:  
The Drink is temperate; but intemperate Thou.  
Or thus,  
21 In faults of Drink, canst thou be innocent?  
When thou art Actor; Drink but th' Instrument?  
Or thus,  
21 What is much Drink, but the Brains Inundation?  
Are not men mad, that make't a Recreation?  
Or thus,  
21 Excess of Drink Devasts, and drowns all Good:  
What is it, but a Remnant, of Noys Fludde?  
Or thus.  
21 Thy Brains are weak enough, when at the best:  
Why wilt thou let them be with Drink oppressed?  
Or thus.  
21 In this one fault of Drink all are included:  
What Fault can want, where Reason is excluded?  
Or thus,  
21 Other Faults, Reason quit, but let sense stay:  
Drinking, sweeps Reason, sense, and all away.  
Or thus,  
21 No marvel men think faults in Drink, Defensible,  
Of that makes senseless, how can they be sensible?  
Or thus,  
21 'Tis strange, no warning makes men Drink forbear:  
But 'tis the Bellies fault:, that hath Noah Eare.  
22 Consilium are anum tacito committe s●dali: 
Ecclus. 1●. 17. 19 & 27 16. 17. & 37 8. 13.   
Corporis auxilium medico Committe perite.  
22 Thy secrets to a secret friend Commit:  
Thy Body's cure, to the Physician fit.  
Or thus,  
22 Intrust thy secrets, where they may be sure:  
Intrust thy Body, where it may have cure.  
23 Noli successes indignos far molest: 
P 10. 24. 1.   
Indulget Fort●●● malis, ut ladere possit.  
23 Grieve not at Fortunes favouring wicked ways:  
To make faults greater, 'tis her use to Raise.  
Or thus,  
23 Take not to heart ungodly men's success;  
Where fortune favours more, she favours less.  
Or thus,  
23 Let bad men's good success, near breed thy woe:  
'tis for no good, that fortune hugs them so.  
Or thus,  
23 Envy not men, whom Fortune seems still wooing:  
Fortune hath no good meaning, in so doing.  
Or thus,  
23 Pity bad men, whom Fortune's Blessings lad:  
She hotter shines, to make them sooner fade.  
Or thus,  
23 When Fortune still her favour is affording,  
To wicked men: Know, she goes then a Birding.  
Or Thus,  
23 Fret not at those, have Fortune singing still:  
she's one of Homer's Syren●● sings to kill.  
Or thus,  
23 It matters not, what Fortune gives: but why:  
Her good, to bad, to Hurt: to good, to try.  
24 Prospice qui venin●●t, hos casus esse ferendes:  
Nam levius laedit, quicquid praevidimus ●●te. 
Pro. 22. 3.   
24 Foresee the chances, that on thee may light:  
Their force is much abated, by foresight.  
Or thus,  
24 Forecast the chances, thou mayst chance to bear:  
Evils foreseen, grow lesser than they were.  
Or thus,  
24 Foresee the Ills, must be suffered: such Foreseeing,  
Weakens their Blow; though hinders not their Being.  
Or thus,  
24 Forecast ills, ere they come: for when the mind '  
Meets them, as 'twere half way, they grow more kinde●  
Or thus,  
24 ●vils are worst when sudden; Lest; Foreseen;  
They Rot with foresight; that would else be Greene.  
Or thus,  
24 Twill be sore Crossing out, thy crosses score:  
If thou Forecast them, in thy mind before.  
Or thus,  
24 To cast ills before hand; is in a kind, '  
The casting up a Trench before the mind.  
Or thus,  
24 Twill be a means, to make Ills meaner be;  
If thou go to them, ere they come to thee.  
Or thus,  
24 Evils are like a wolf; seen, ere they come:  
Do little hurt; Not seen, they strike us dumb.  
Or thus,  
24 All Evils, are on Goods, or Body cast:  
Which when the mind Foresees; the worst is past.  
25 Rebus in adversis, 
Pro. 14. 10.  animum submittere noli:  
Spem retine: spes una hominem, nec morte relinquit.  
25 Cast down by fortune; cast not down thy Head:  
Keep Hope: and Hope will keep thee, even dead.  
Or thus.  
25 Though Fortune frown: Despair not yet to thrive:  
Keep Hope: for, Hope keep's life itself a live.  
Or thus.  
25 Though Fortunes storms, be great and manifold:  
Yet Hope: for, Hope's an Anchor that will hold.  
Or thus,  
25 In storms of Fortune, do not thou despair:  
But Hope: for, Hope can make a foul day, fair.  
Or thus,  
25 When thou art most oppressed; yet Hope: for, Hope  
In straits of Fortune, gives thy Fortune scope.  
Or thus,  
25 If thou be toft with tempests, storms, and thunders:  
Yet Hope: for, Hope's a thing, that can do wonders,  
26 Re●● tibi quam nosces aptum dimittere noli:  
Fr●nte Capillata, Post est occasio calva.  
26 'Slight not an offered thing, that fits thy mind;  
Time, hath a lock, Before; is Bald behind.  
Or thus,  
26 Take Reason when 'tis offered; and be wise:  
Time useth not to make a Proffer twice.  
Or thus.  
26 Neglect of Opportunity, is a Vice:  
Of which you cannot be an Actor twice.  
Or thus,  
26 When time offers itself; be sure to take it:  
Once gone before, ne'er look to overtake it.  
Or thus,  
26 Take Balls at Bound; Time is, as he is used:  
Kind at first hand; but froward, once refused.  
Or thus,  
26 Take fruits when they be ripe: for that once past,  
Nature gives over: and they fade as fast.  
Or thus,  
26 To let Time slip, is a recureless crime.  
You may have Time again; but not the Time.  
Or thus,  
26 Take fruits when they be ripe; Take Balls at bound:  
Else those grow rotten; and these fall to ground.  
Or thus,  
26 Time is as proud, as Tide: in this much one:  
That must be waited on; This waits for none.  
27 Quod sequitur, specta; quodque Imminet, ante videte:  
Illum Imitare Deum, partem qui spectat utramque. 
Pro. 4. 25.   
27 Mark, what is past; and what's to come, Foresee;  
Like janus, let thine Eyes on Both sides be.  
28 Fortior ut valeas, interdum parci●r Esto:  
Pauca volupta●i debentur, Plura saluti. 
Ecclus. 37. 29. 30 & 31. 19 20.   
28 To strengthen Health, Eat oft in sparing measure:  
We owe more to our Health, then to our Pleasure.  
Or thus.  
28 Eat sometimes less, thy Health may be the more:  
For we are more on Healths, than Pleasure's score.  
Or thus.  
28 Forbear meat sometimes, though thy stomach crave it:  
For Pleasure must give place, if Health will have it.  
Or thus,  
28 Eat sometimes sparing, thou mayst healthful live:  
We take from Health, what we to Pleasure give.  
Or thus,  
28 If thou shalt eat to please; not to make strong:  
Thou shalt have neither strength, nor Pleasure long.  
Or thus,  
28 We eat to make us strong; and yet the longer,  
We spare to eat sometimes, we grow the stronger.  
Or thus,  
28 Be temperate in thy meat, and thou shalt find:  
Thy Body more disposed, more light thy mind.  
Or thus,  
28 Eat not to please: but what for Health is best:  
Pleasure is but a waiter: Health's the Guest.  
Or thus,  
28 To change for Pleasure Health, is no good Boot:  
Pleasure is but a Leaf; Health is the Root.  
Or thus:  
28 Let Health be steward of thy meat, not pleasure;  
Health's a good Husband: Pleasure hath no measure.  
Or thus,  
28 Pleasure and Health, i'th' Bodies Common wealth,  
Are several Factions; Facting Holds with Health.  
Or thus,  
28 Fasting sometimes saves a Physician's Fee:  
Yet Physic ministers as good as Herald  
Or thus.  
28 Some physic is to cure: some to prevent:  
But Fasting serves, both this and that intent.  
Or thus,  
28 Hard Commons make sound sheep; your fattest pasture  
May sooner feed them; but they Rot the faster.  
Or thus,  
28 A temperate Diet, is Healths chief preserving:  
Luxuriant Feeding, is as Bad as starving.  
Or thus,  
28 Rich men of poor, this one advantage get:  
That they may kill themselves, with better meat.  
Or thus,  
28 To fill thy stomach always, is not best:  
To fast sometimes, is to make Health a feast.  
29 judicium Populi, nunquam contemp●eris unu●:  
Ne nulli placeas, dum vis contemnere mult●s. 
Ecclus. 7. 7.   
29 'Slight not a multitude, thyself alone:  
Lest, while thou sleightest many, thou please none.  
Or thus,  
29 If thou alone, the people dost Oppose;  
A thousand 'tis to One, that thou wilt lose.  
30 Sat tibi praecipue, quod primum est, Cura salutis:  
Tempora ●e Culpes, quum sis tibi Causa deloris.  
30 Of Health, the chiefest thing, take chiefest thought:  
Charge not the times, with what is thy own fault.  
Or thus,  
30 Look chiefly to thy health: if sick thou be;  
Lay not the blame, on spring and Fall, but Thee.  
31 Somnia necures ●nam Me●s humana quod ●ptat:  
Dum vigilans sperat; per somnum Ceruit id ipsum.  
31 Regard not Dreams; for what men wish should be,  
And waking, hope; the same in sleep they see.  
Or thus,  
31 Care not for Dreams; for, what men think of deep,  
And wish awake; that follows them in Sleep.  
Or thus,  
31 Care not for Dreams; they are but steps that stay  
Upon the mind: which Thoughts trod in the day.   

Liber Tertius.  
1 INstrue Praeceptis ani ●●●●; Nec discere cesses:  
Nam sine Doctrina, Vit rest quasi Marti● Image.  
1 Furnish thy mind with Arts: Cease not to learn:  
Without which 〈◊〉 can life from death discerne●  
Or thus,  
1 To fill thy mind with Precepts, labour most;  
For without learning, life i● but death's Ghost.  
Or thus,  
1 Learning, above all other treas ●●es set:  
Without which, life is but Death's counterfeit.  
Or thus,  
1 Learn still, and with it let thy mind be fed,  
For without learning life itself is dead.  
Or thus,  
1 What good do eyes, if it be always Night?  
No more doth life, if learning give not light.  
Or thus,  
1 Let Learning be thy light: Knowledge thy mark:  
Or else the mind but wanders in the dark.  
Or thus,  
1 Body by Soul; and Soul by Learning lives:  
That Life without this life, small comfort gives.  
Or thus,  
1 Learning is Life's Perfume, and ornament:  
without which, Life hath but a dismal sent.  
Or thus,  
1 Learn still● for without learning no man can  
Be more, than the Anatomy of a man.  
Or thus,  
1 Learn still: and thou shalt come to plain discerning:  
That Life is but Death's Image, without learning.  
2 Fortunae Donis semper parere memento:  
Non opibus bona Fama ditur, sed moribus ipsis.  
2 As Fortune shows her gifts, so show thou thine:  
Not wealth, but virtuous Life makes men to shine.  
Or thus,  
2 Be Fortune what she will: Be thou the same:  
men's Carriage; not their wealth carries the Name.  
Or thus.  
2 When Fortune, does her worst; thou best mayst be;  
And mayst shame Fortune, more than Fortune thee.  
Or thus.  
2 Fortune with all her Gifts, and gaudy ●elfe:  
Can give no better Name, then sh'hath herself.  
3 Quum recte Vivas, ne cures verba malorum:  
Arbitrit non est nostri, quid quisque loquatur.  
3 When thou liust well; care not for lewd men's chat:  
'tis more than we can do, to hinder that.  
Or thus.  
3 Live well; and never care, what men be talking:  
'tis not in us, to keep men's Tongues from walking.  
Or thus,  
3 Look to thy Life; and care not for men's talk:  
For, do the best thou canst, lewd Tongues will walk.  
Or thus,  
3 Care what thou dost; care not, what's said of thee:  
Virtue itself, is not from slander free.  
Or thus,  
3 Balance thyself; weigh not men's wrongful nips:  
No worth of ours, can solder up lewd lips.  
Or thus,  
3 When thou liv'st well; care not though men speak ill;  
Our lives we can, we cannot Rule their will.  
Or thus,  
3 Some men speak ill; not to give men their Deuce:  
But they speak ill, because they cannot choose.  
Or thus,  
3 When thou liv'st well; of men's words make no matter:  
Do not Dogs bark at Moonshine in the water?  
Or Thus,  
Be ne'er so mild, yet some will call thee cruel,  
Lewd Tongues are Fires that burn, and have no Fuel.  
Or thus,  
3 No worth of thine, can set Tongues such a stint:  
But some will speak, as some men look a squint.  
4 Productus tostis, salvo tamen ente pudore:  
Quantum●● cunque p●ies, ●elato crimen amici.  
4 Brought for a witness (what with Conscience  
Thou safely canst) conceal thy friend's offence.  
Or thus.  
4 Brought for a witness; if thou canst, so do:  
That thou mayst clear thy friend, and Conscience too:  
5 Sermons blandos, blasosque cavere memento:  
Simplicitas, veri fama est; frans ficta loquendi.  
5 Suspect words spoken smooth; and yet in pain;  
Truth's voice is simple: Fraud is fain to Feign.  
6 Segnitiem fugito, qua vitae Ignavia fertur:  
Nam cum animus languet, consumit inertia corpus.  
6 Fly sloth, the moth of life: for when the mind  
Wants its due nourishment, the body's pined.  
Or thus,  
6 Fly slothfulness; which we may justly call  
A Megrim, not of Head, but Heart and all.  
Or thus.  
6 Fly Sloth; which is a seeming loath to live;  
Body and Mind, no mutual comfort give.  
Or thus,  
6 Fly Sloth, which is a Calm worse than a storm;  
And doth our leaking ship of life more harm.  
Or thus,  
6 Fly sloth; which is to life an irksome Guest,  
it take so much Rest, that it takes no rest.  
Or thus,  
6 Fly Sloth; which Body pines; and Mind be ●●●mes:  
It is a taste of Death, before Death comes.  
Or thus.  
6 In drowsy men, what differs life from Death,  
More than for (salt to keep them sweet) their Breath?  
7 Interpone tuis, interdum gaudia curis;  
Vt possis anim● quemvis sufferre lab●rem.  
7 Mix with thy Studies sometimes Recreation:  
That so the spirits may have relaxation.  
Or thus,  
7 Thou must not always work; nor always Play:  
This, That a breathing gives; That, this a stay.  
Or thus,  
7 Care spends the spirits: if it always spend,  
And no supply by mirth; 'twill soon have end.  
Or thus,  
7 Mirth after Care, is the Minds Holiday:  
It in●ermi●eth Care, that care it may.  
Or thus,  
7 The Mind is as a Bow; if This still bend:  
If That still Caring; both grow impotent.  
Or thus,  
7 Not Mirth, nor Care alone; but enter wreathed:  
Care gets Mirth; stomach: Mirth makes Care long breathed  
Or thus.  
7 Not Care, nor Mirth alone, but both by turns:  
The mind, without Care rusts; without Mirth, mourns.  
8 Alterius Dictum, aut Factum, ne carpseris unquam:  
Exemplo simili ne te deriderat altar.  
8 At others Deeds or Words, no Carper be:  
Lest, as thou Carp'st at them, they Carp at thee.  
Or thus,  
8 Scoff not at that, which others do or say:  
Lest others thee, in thy own money pay.  
9 Quod tibi sors dederit, tabulis suprema notato:  
Augendo serva; ne sis quem Famalequatur.  
9 The stock, and state, thy friends have left to thee:  
Keep and Increase, lest thou a By word be.  
10 Quum tihi Divitiae, superant in fine senecta: 
Ecclus. 14. 13. 17. &. 33 27.   
Munificus facito vivas, nonparcus amicis:  
10 When life near spent, thou still hast riches store;  
See thou be liberal; and give alms the more.  
Or thus.  
10 When thou hast more, than thy old life can spend:  
Be frank, 'tis fit, thy Goods end, with thy end.  
Or thus,  
10 When extreme old, thou art extremely rich:  
Let bounty make it known, that thou art such.  
Or thus,  
10 When Death now threats, to take thy Goods from thee?  
Do thou take them from Death: and Bounteous be.  
Or thus,  
10 Since wealth scorns not, thy Age to wait upon:  
Place it, where it may live, when thou art gone.  
Or thus,  
10 Since Fortune hath thee, all thy life attended:  
Cast her not off, but to some friends Commended.  
Or thus.  
13 Though Fortune stay, to bring thee to Death's door:  
Yet manners learn; and take thy leave before.  
Or thus,  
10 When thou art come, with riches near the Grave:  
Lose not the benefit, thy Alms Deeds may have.  
Or thus,  
10 When life near spent, thou hast still store of wealth:  
Let charity, make way, for thy soul's health.  
Or thus,  
10 When Goods in Alms, are well distributed:  
One seems to hold them still, when he is Dead.  
Or thus,  
10 What I gave, that I have: One writ on's Grave:  
Then old and Rich; Give, that thou still mayst have.  
11 Vtile Consilium Dominus ne despice servi:  
Nullius sensum, si prodest, tempseris unquam: 
Ecclus. 10. 25.   
11 Good counsel, from a servant never slight:  
What matter, who: so what is said, be right.  
Or thus,  
11 Scorn not a servant to be thinet Adviseer:  
A Fool sometimes, see● more than one thats wiser.  
12 Rebus & in censu, sin●n est, quod fuit ante: 
Ecclus. 2. 4. & ●9. 23.   
Fac vivas Contentus eo, quod tempora pr●bent.  
12 If Fortune have thy Goods thrown over board:  
Yet live content, with what the times afford.  
Or thus,  
12 If thy Estate be not as it hath been:  
Yet be Content, and try, what time will win.  
Or thus,  
12 In fall of Goods; to fall in Heart, Disdain:  
But be content; woods cut, may grow again.  
Or thus,  
12 If Fields and Fermes, thou hast less than have been:  
Then Patience hath a Field more, to walk in.  
Or thus.  
12 If Fortune be grown pinching in her wrath:  
Then cut thy co●, according to thy cloth.  
Or thus,  
12 If Fortuen give thee less, than she hath done:  
Then make less fire; and walk more in the Sun.  
Or thus,  
12 Never make wonder, at Moon Fortune's change:  
if change she should not; That would be more strange.  
Or thus,  
12 What's Fortune but a Moon? sometimes i'th' wain:  
Sometimes at Full: ne'er constant in one vein.  
Or thus,  
12 If Fortune power upon thee all her Gall:  
Yet patience hath a spleen, will hold it all.  
Or thus,  
12 If all the weights of Fortune, on thee fall:  
Yet patience hath a back will bear them all.  
Or thus,  
12 The Burden of Misfortune, never fear:  
No Burden's great, that patience helps to bear.  
Or thus.  
12 At loss of worldly Goods, never look pale:  
It is but a high wind, turned to a Gale.  
Or thus.  
12 Why should the change of Fortune, make thee pale:  
Thou dost but leave the Hill, to walk i'th' Vale.  
Or thus,  
12 If Fortune, of her Ankers, have thee rid,  
Patience can make an Anchor of a third.  
Or thus,  
12 When thou hast less than that thou hadst before:  
If thou canst'o●e content: thou hast the more.  
Or thus,  
12 Content is all, we aim at, with our store.  
If that be had with little, what needs more?  
Or thus.  
12 Content is great; though little be the meat:  
The Great in Little, makes the Little, Great.  
13 Vxorem f●ge, ut ducus sub nomine Dotis, 
〈…〉   
Nec retinere v●lis, si coeperit esse molesta.  
13 Take heed thou marry not a wife for Portion:  
Nor keep her longer than she keeps proportion.  
Or thus.  
13 Take not a wife for wealth: or if thou do,  
If once she grow insulting; let her go.  
14 Multorum disce exempl●, qu● Facta sequaris, 
Tit. 2. 7. Pro. 21. 11.   
Quae fugias; ●ita est ●●bis alien●, Magistra.  
14 By others learn, what to Embrane, or shun:  
Their lives may be our guides, what course to run.  
Or thus.  
14 by others, take example, what is Error,  
And what is right; their lives may be our Mirror.  
Or thus.  
14 No school can better teach us what t'embrace,  
And what to 〈◊〉, than others shame or Grace.  
Or thus,  
14 Make other men thy patterns; what to follow,  
And what to Flie● their lives are out Apollo.  
15 Quod potes id tentato, ●p●ris in pondere pressus  
Succ●●bat labour, & frustra tent at a relinquas.  
15 Take no more on thee, than thou canst perform:  
Lest fainting under it, thou leave with Scorn.  
Or thus,  
15 Attempt but what thou canst; lest in the race  
Thou faint and tyre; and leave it with disgrace.  
Or thus,  
15 Attempt but what thou canst; lest thou be fain  
To turn in at the Sign of Labour in vain.  
Or thus,  
15 Undertake not too much: lest without thank,  
Thou prove thyself a bragging Mountebank.  
Or thus,  
15 Strive not above thy strength: lest thou be glad  
To take such Pay as Babell's Workmen had.  
16 Quod nosti hand recte factum, 
Leu. 5. 1.  nolite ●ilere:  
Ne videare malos imit●rt velle tacendo.  
16 Conceal no Deed thou knowest to be naught:  
Lest, for concealing, thou as bade be thought.  
Or thus,  
16 Conceal not what thou justly dost mislike:  
Lest thou be thought, as like to do the like.  
Or thus,  
16 Silence consents: 'tis therefore necessity  
To tell men's faults, lest thou be Accessary.  
Or thus,  
16 Conceal not what thou know'st ill done: Concealing  
In Acts Felonious, is as bad as stealing.  
Or thus,  
16 Conceal not men's ill doings: lest men Read  
Thy Will as wicked as the others Deed.  
Or thus,  
16 Silence may make an Innocent be guilty;  
If it conceal men's doings, that are filthy,  
Or thus.  
16 Conceal not men's ill Deeds; lest thy Concealing  
Make thee be thought as bad, as them their Dealing.  
Or thus.  
16 If thou a Theft know; let it be revealed:  
A Thiefs Concealour, is a Thief concealed.  
17 judicis auxilium, sub iniqua lege rogato:  
Ipsae etiam leges cupiunt ut iure regantur.  
17 From wrong of Law; seek to the judge, for Right:  
For even the Laws require an oversight.  
Or thus,  
17 Wronged by the Law, Implore the judges might:  
It is the Laws own suit, to be set right.  
Or thus,  
17 Appeal thou to the judge: from the Law's spite:  
For even the laws themselves appeal to right.  
Or thus,  
17 Fly to the judge, when thou art wronged by law:  
For even Law must itself, be kept in awe.  
Or thus,  
17 When Law would strike, the judge may be a shield:  
The Dumb Law, to the speaking Law tnust yield.  
Or thus,  
17 When Laws do freeze, the judge's Hearts may thaw:  
And judges are a Law, even to the Law.  
Or thus.  
17 When Laws are harsh; the judges must be mild:  
Else, all Humanity will be Exiled.  
Or thus,  
17 No Law can be a Rule, so straight and just:  
But it may Rule awry; If judges list.  
18 Quod merito pateris, patienter perfer id ipsum:  
Quum que reus tibi sis, ipsum te judice Damna.  
18 What thou deservest to bear; bear without grudge:  
And Guilty to thyself, Be also judge.  
19 Multa legas facit●: Perlectis, perlege multa:  
Nam Miranda canunt, sed non Cr●denda Poetae.  
19 Read much, and much read; Read much more; In brief:  
Poets are all for wonder, not belief.  
Or thus,  
19 Read much; and much read; Read it again: Indeed  
Poets speak strange things, but not always Creed.  
Or thus,  
19 Read more and more: and still Read more: and know,  
Poets tell wonders, but not Gospel though.  
Or thus,  
19 Never give over Reading by thy will:  
Poets sing sweet; but above Ela still.  
Or thus,  
19 Never give over Reading, nor forbear it.  
Though Poets tell thee wonders, Do not swear it.  
Or thus,  
19 Be Reading still; and never shut thine Eyes:  
Poets tell Tales, are neither Truths nor lies.  
Or thus,  
19 Be Reading still: Poets can give a pass,  
To that shall never be, nor ever was.  
Or thus,  
19 Thy Books and thee, let nothing part asunder:  
In Poet's mouths, A miracle is no wonder.  
20 Inter Convivas, 
Ec●lu● 31. 7, 8, 9  fac sis sermone modestus:  
Ne dicare lrquax, dum vis ●rbanus haberi,  
20 Amongst Guests at a Feast, be no Debater:  
Lest seeking praise of wit, thou prove a prater.  
Or thus:  
20 When thou art at a Feast, much talk refrain:  
Left thou be thought, to have more Tongue, than brain  
Or thus,  
20 When thou art at a Feast; forbear much talk:  
Men come not thither, to hear thy Tongue walk.  
21 Coniugis Iratae noli tu verba timere:  
Nam struit infidias lachrymis, quum faemina plorat.  
21 Let not the Angry words of thy wife fray thee;  
'tis when a woman weeps, she means to pay thee.  
Or thus,  
21 Fear not thy wife's hot words: 'tis woman's guise:  
Plain, when she plaigues; deceitful, when she cries.  
22 Vtere quaesitis, sed ne vide aris abuti:  
Qui sua consu●unt, quum D●st, aliena sequuntur.  
22 Abuse not thy Estate, with riotous dealing:  
For, Riot wounds with want; want cures with stealing.  
Or thus,  
22 Use thy Estate; but Fool it not away:  
Turned out of all; Men turn to Birds of prey.  
Or thus,  
22 Use; but with temper: that which thou hast got:  
No Leech like One, that had; and hath it not.  
Or thus,  
22 Use that thou hast; but Use it with discretion:  
Evacuation's mad, for new Repletion.  
Or thus,  
22 Use thy Estate; but give it not the slip:  
Want makes the Old wife tro●t, the Young wife trip.  
Or thus,  
22 Be not profuse in spending: when all fails,  
Men live not by their hands, but by their Nails.  
Or thus,  
22 Use that thou hast, but make no wilful waste:  
All gone; men turn to Cannyballs at last.  
23 Fac tibi propanas, M●rtem non esse timendam:  
Quae bona si non est Finis tamen illa malorum.  
23 Resolve; of Death, no fear is to be had:  
Which, though not good; yet Ends all that is bad.  
Or thus,  
23 Where Death is feared; it seems not understood:  
Is not the End of Evils, a joyful Good?  
Or thus,  
23 Be not afraid of Dying: hast not thou  
Good Cause to welcome that, brings th'Olive bough?  
Or thus,  
23 Who would fear Death? which though an End it be:  
Yet not of Us, but of our Misery.  
Or thus,  
23 Soul brought a Bed of Body, and Delivered,  
Is Death: Is not he, that fears this, white livered?  
Or thus,  
23 Death is an End, 
These following follow Cato, but go a Christian step beyond him.  and a Beginning too:  
As that; not ill: as this; a thing we woe.  
Or thus,  
23 This one thing were enough to raise death's price:  
That, there's no way but it, to Paradise.  
Or thus,  
23 These Goods are only in Death's cabin kept;  
All weeping, left: all weeping past, unwept.  
Or thus,  
23 With this account, all fear of Death is fled;  
To live as long as live; and longer, Dead.  
Or thus,  
23 Be this thy minds, both quietness and strife:  
To make thy life a Grave; thy Grave a life.  
Or thus,  
23 Make life a Grave; by being dead to sin;  
The Grave, a life, by Hope to Rise again.  
Or thus,  
23 This I resolve; and let the hours fly;  
To live upright; and if I die, I die.  
24 Vxoris linguam, si frugi est ● far memento:  
Nomque malum est, te nolle puti; hanc non posse tacere.  
24 Bear with thy wife's Tongue, if her truth thou see;  
Why should she, silent; Thou not patient be?  
Or thus,  
24 If thy Wife's Tongue be all, as well she may  
Thy Patience ask; as Thou, her silence pray.  
25 Aequa diligito caros pietate parents:  
Nec matrem offendas, dum vis banus esse parenti.  
25 Love both thy Parents, 
Ecclus. 3. 8. & 7. 27.  in an equal measure:  
Displease not one, to do the other, pleasure.  
Or thus,  
25 Love equally thy Father, and thy Mother:  
And do not scratch the one; to claw the other.   

Liber Quartus.  
DEspice Diunias, 
Eccle. 5. 10 11. 1●. lamb. 5. 1. 2. Pro. 23. 4. 5. 1 Tim 6. 9 Ecclus. 31. 1. 5. & 40. 18.  si vis anime esse beatus:  
Quas qui suspicion, 〈◊〉 semper a●ari.  
1 Scorn Riches, if to happiness thou aspire:  
Who Riches love, are Beggars in Desire.  
Or thus.  
1 Scorn Riches; if a fair life thou desire;  
Monies admirers, live but in the mire.  
Or thus,  
1 This were enough, to prove Riches accursed;  
If nothing else: They make men still athirst;  
Or thus,  
1 Happy, who riches from his Heart removes;  
And wanting, needs them not; nor Having, loves.  
Or thus.  
1 Who would Imagine, rich men Beggars were?  
Yet so they are, still craving; still in fear.  
Or thus.  
1 It need no riddle be, whereat to stagger:  
A man may be a Richman; Yet a beggar.  
Or thus,  
1 Riches consist not, in the having store:  
But in the having no desire to more.  
Or thus,  
1 Beggary consists not, in an empty chest;  
But in an empty mind, that cannot rest.  
Or thus,  
1 To be an Actual Beggar, is a curse:  
Yet the Habitual beggar, is the worse.  
Or thus,  
1 The Actual beggar, may be helped by having:  
Th'habitual cannot: still more had, more craving.  
Or thus,  
1 The Actual beggar, doth but want at worst:  
Th'habitual wants it more; because more thirst;  
Or thus,  
1 A beggar wants but that, which he hath not;  
But rich men want, even that which they have got.  
Or thus,  
1 A beggar hath much pain, a rich man more:  
He, but of want: They, both of want, and store.  
Or thus,  
1 If happiness thou love, then love not Riches,  
For such men's minds, are never without stitches.  
Or thus,  
1 Our bodies turn to earth, if Death arrive:  
Because we turn our minds, to earth; alive.  
2 Comm●da Natura, 
Ecclus. 31. 19 20. & 40. 18.  nullo tibi tempore deer unt:  
Si few 'tis contentus eo, quod postulat usus.  
2 Nature's supplies, shall never fail to thee:  
If with things needful, thou contented be:  
Or thus.  
2 Enough for Nature, thou shalt always find:  
If thou to nature 〈◊〉 conform thy mind.  
Or thus.  
2 Your store will always Natures want exceed:  
If you can think, you want but what you need.  
Or thus,  
2 If thou art not content, unless have store;  
Thou wouldst not be content; If thou hadst more:  
Or thus,  
2 Little is store to one content: and store,  
Is little to him, that still longs for more.  
Or thus,  
2 Nature gives all men, a sufficient lot:  
But they run after Toys, and so it not.  
Or thus,  
2 If Natures treasures, thou desire to find:  
Search not the Mines of India, but the mind.  
3 Dilige Denari, sed parce Dilige formam:  
Que●● Nemosanctus, nec hon●stus captat ab are.  
3 Love Monies form, but love it not too much:  
Which no good man, loved ever for the touch.  
Or thus.  
3 The form of money Love; but not the stuff:  
Much is too much; a little is enough.  
4 Quum sistincuatus, nec Remratione gubernes:  
Noli Fortunam quae non est, dicerec aecam.  
4 When thy affairs succeed not to thy mind:  
Say not, that Fortune, which is not, is blind.  
Or thus,  
4 When thou by thy improvidence art o'erthrown:  
Accuse not Fortune's blindness, but thine own.  
Or thus,  
4 Accuse not Fortune, if thy state decline:  
Fortune is not too blame, the fault is thine.  
Or thus,  
4 'Tis blindness, to think Fortune blind, and not  
That we are blind, when we have blind men's lot.  
Or thus,  
4 What we call Fortune, is not hap, or chance:  
But good our care: Bad, our misgovernance.  
Or thus,  
4 Fortune's no word of Cause, but of Event:  
The cause ourselves; then let ourselves be shent.  
Or thus,  
4 Fortune, Adverse or prosperous, never call;  
Upon our own legs, we must Rise or Fall.  
Or thus,  
4 Fortune, thy state can neither make, nor mar:  
Ourselves the Forgers of our Fortunes are.  
Or thus,  
4 Events successful, or Adverse betid us:  
As we have clear, or dimmer Eyes to guide us.  
Or thus,  
4 Fortune is never blind, if thou have Eyes:  
Nor ever sees, but when thyself art wise.  
5 Quum fu●ris faelix, 
Ecclus. 30. 14. 15. 16.  Corpus curare memento:  
Aeger Dives habet ●●m●es; se non habet ipsum.  
5 Regard thy Body, more than worldly pelser  
A sick rich man hath money; not himself.  
Or thus,  
5 Breferre thy body, before worldly wealth;  
Riches are of a lower form, than Health.  
Or thus,  
5 To gather Riches, Do not hazard Health:  
For truth to say; Health is the wealth of wealth.  
6 Verbera quum t●leris, Discens aliquando magistri:  
Fer Patris ingenium, quum verbes exit in Iram.  
6 Since thou at Schools, wert by thy Master beaten:  
Thy Father bear, when Anger makes him threaten.  
Or thus,  
6 If of a Master, thou hast blows abidden:  
Then of a Father grudge not to be chidden.  
7 Res age quae prosunt, Rurs●s 〈◊〉 memento,  
In queis Error inest; nec spes est certa laboris.  
7 Seek ways of profit: but tread not amiss:  
In wand'ring Byways; where no profit is.  
Or thus,  
7 Look after things of profit; but take heed:  
Of Idle courses that no profit breed.  
Or thus.  
7 Intent to things of value: but refrain  
All fond Designs; where nothing's got but pain.  
Or thus.  
7 Bestow thy time, in that may quit thy cost:  
But labour not in things, where labours lost.  
Or thus,  
7 Set not thy rest up; on things base and mean:  
Who ever knew a Sexton, made a Deane?  
Or thus,  
7 Who aims not high; shall never shoot but low:  
And then aswell, may cast away his bow.  
Or thus,  
7 Who the Philosopher's stone, to make, assay:  
Though miss the End: mere secrets, by the way.  
Or thus,  
7 If things of worth and value be alcaide  
Though miss Penelope; you may get her maid.  
Or thus.  
7 Sow in good ground: what is in barren sowd;  
Is seed; and Time; and labour; ill bestowed.  
8 Quod donare potes gratis, Ne ve●de roganti:  
Nam recte fecisse, bonis in parte lucrorum est.  
8 To sell what thou canst freely give, refrain:  
Good men account good deeds the greatest gain.  
Or thus,  
8 Give freely what thou canst, rather than sell:  
Who gives to good men; hath not he sold well?  
9 Quod tibi suspectum est; confestim Discute quid set.  
Namque solent, primo quae sunt neglecta, nocere.  
9 What you suspect; search instantly to know:  
For, things at first neglected, worse grow.  
Or thus,  
9 Upon the first suspicion of a thing:  
Look to it, lest it get a stronger sting.  
Or thus.  
9 What thou suspectest, search without delay:  
Evils neglected do not use to play.  
Or thus.  
9 Suspicions search, if safety thou desire:  
A spark not looked to, may set House a fire.  
Or thus,  
9 In all things be suspicious; then Advise:  
Then do according; and then thou art wise.  
10 Quum ●e detineat Veneris damnosa volupt as  
Indulgere Gulae noli, qua ventris amicaest.  
10 When thou to Venus' baneful play dost bend:  
Fly Gluttony, which is the Bellies friend.  
Or thus,  
10 When thou art taken, with lusts baneful pleasure,  
Pamper not up thy Flesh; which knows no measure.  
Or thus,  
10 The acts of Venery, and Gluttonizing:  
Are acts that have a certain sympathising.  
Or in a contrary sense:  
10 When thou intendest Venus wanton play:  
Fly Gluttony, which looks another way.  
Or thus.  
10 The Acts of Venus, Lust and Gluttony:  
Are acts that have a plain Antipathy.  
11 Quum tibi proponas animalia cuncta timere:  
Vnum praecipi● tibi plus homine●● esse timendum.  
11 Find cause to fear all Beasts you easily can:  
But I advise you more, to fear one Man.  
Or thus,  
11 Our fear of hurt, from Beasts, may be the least:  
Man is to man, a more Beast than a Beast.  
12 Quum tibi praevalidae fuerint in corpore vires,  
Fac sapias; sic tu p●teris vir fortis haberi.  
When Nature makes thee strong, make thyself wise:  
Both joined, will make thee valiant in men's Eyes.  
Or thus,  
12 When thou art strong, be wise too, if you can:  
These two, make up true valour in a man.  
Or thus,  
12 Strength's Valours hand; Wisdom his Eye; 'twere shame  
That Valour should be either Blind or lame.  
Or thus,  
12 Bodily Strength, and wisdom of the Mind:  
Where both these meet, there valour is in Kind.  
13 Auxilium a nobis petito, 
Pro. 27. 9 & 17. 17. Ecclus. 6. 14, 16.  si forte laboras:  
Nec quisqam milior Medieus, quam fidus amicus.  
13 In thy Distresses, seek thy Friend's relief:  
A faithful Friend is Physic for all grief.  
Or thus,  
13 If thou be sick, or sore; or ill at ease:  
A faithful Friend, is th'only Hypocrates.  
Or thus,  
13 Seek to a Friend, where thy own eyes be dim:  
Blind in thyself, thou mayst have Eyes from him,  
Or thus.  
13 In thy Disaste●s, get friends to appear:  
No Constellation hurts, if Friends be near.  
Or thus,  
13 A Friend is all in All; in Beggary, wealth:  
In Danger, safety; and in sickness, Health.  
Or thus,  
13 Who ever saw a Phoenixe? only He:  
That hath a true Friend, doth the Phoenix see.  
14 Quum fis ipse Nocens, 
Ecclus. 34. 19  m●ritur cur victima prote:  
Stultitia est, morte alterius sperare salutem.  
14 Why dies a Beast, when thou committest the fault?  
Can a Beasts Offering, be thy Ransom thought?  
15 Quum tibi vel fecium, vel fidum quaeris amicur●:  
Nontibi Fortuna ist hominis, 
Ecclus. 6. 7. & 37. 1. 6.  sed vita petenda.  
15 To take thy mark; a faithful friend to find.  
Aim not at wealth; but at the life and mind.  
Or thus,  
15 In choosing of a Friend, observe but this:  
Regard not what he hath, but what he is.  
Or thus,  
15 Choose Friends, as if a choosing sheep you were:  
Look to their soundness, not what wool they bear.  
Or thus,  
15 Thou must to goodness, not to Goods attend:  
Or else thou mayst have friends, but not a Friend.  
Or thus,  
15 A faithful friend is best known by this mark:  
He's less discerned i'th' light than in the dark.  
Or thus,  
15 When thou wouldst find a Friend to stick unto:  
Not Manors make the man, but manners do.  
Or thus,  
15 Never make doubt, what Friendship should be got:  
Wealth makes a Bowt; but Virtue ties the Knot.  
Or thus,  
15 A faithful Friend is hard to light upon:  
All the rich men that are, can scarce make One.  
Or thus,  
15 Where may we go, to find a faithful Friend?  
Whither? but to Utopia, or worlds End.  
Or thus,  
15 If thou wouldst find a Friend sincere and Simple:  
Look him not at th' Exchange, but at the Temple.  
Or thus,  
15 If thou wouldst find a Friend without disguise:  
Look not amongst the Wealthy, but the wise.  
Or thus,  
15 To know a Friend, that's more in Heart, than Lips:  
Mark him not in the Sun, but in th' Eclipse.  
Or thus,  
15 Friendship and Wealth, have several works to do.  
Friendship makes two, One; and Wealth makes One, two.  
Or thus,  
15 Friendship and Wealth, stay never long together:  
Wealth only fair: Friendship likes any weather.  
Or thus,  
15 What Friendship joys in, that makes wealth to groan:  
Friendship will have a partner, wealth will none.  
Or thus,  
15 A Real friend a Cannon cannot batter:  
With Nom'nall friends; a squib's a perilous matter.  
Or thus,  
15 This one mishap, all other far exceeds:  
That we still trust to friends, Egyptian Reeds.  
16 Vtere quaesitis opibus; Fuge nomen Avari:  
Quo tibi Divitias, 
Eccles. 2. 24. & 3. 13. & 5. 18. & 9 7, 8. Ecclus. 10. 29. & 14. 3. 7. & 20. 17.  si pa●per semper Abundas.  
16 Use thy Estate, bid Niggard's name avaunt:  
What good doth wealth, if wealthy, still thou want?  
Or thus,  
16 Use that thou hast; be not thy moneys slave:  
What use to have; if not use what you have?  
Or thus.  
16 Use that thou hast, and long not after more:  
What good doth store, if only kept in store?  
Or thus:  
16 Use thy Estate, what art thou else the better?  
What good do Feet, if always in a setter?  
Or thuss  
16 Use that thou hast, and be no Miser thought:  
To have and want, is greater curse than fault.  
Or thus,  
16 A Miser's Tenure hath a double curse:  
Active, it hath much ill; Passive much worse.  
Or thus,  
16 A Misers reckoning hath a double score:  
He doth much ill, and yet he suffers more  
Or thus,  
16 To have, and use it, are two several Dowres:  
Either we must have both: or neither's ours.  
Or thus,  
16 To want, and not to have it, is a curse:  
But yet to have it, and not use it, worse.  
Or thus.  
16 Not having, but the using makes men wiser:  
Not wanting; but not using, makes a Miser.  
Or thus.  
16 Use that thou hast, 'tis great skill to be able:  
To read how Miser, may spell miserable.  
17 Si Famaus servare cupis, dum vivis, honestam:  
Fac fugias animo, 
Ecclus. 15. 6. & 41, 12.  qua sunt mala gaudia vitae.  
17 If thou desire the Fame of a good Name:  
Then shun those toys of joys, which soil the same.  
Or thus,  
17 If in the world thou wouldst have good Report:  
Then Fly the world; and all the world's vain Sport.  
Or thus,  
17 If in true Honour thou desire to Shine:  
Then all false Joys of life, thou must Decline.  
Or thus,  
17 If in the course of Honour thou wouldst Run:  
Thou must vain sports, and all false pleasures Shun.  
Or thus,  
17 A good Name, is a sad and solid Treasure:  
And Runs from all them, that run after Pleasure.  
Or thus,  
17 A good Name is the Prize of Earthly Races:  
But is not got with running Wild-goose Chases.  
Or thus,  
17 Look not to have Fame's Trumpet sound thy Name:  
And yet to have a Strumpet blow the same.  
18 Quum sapias animo, 
Eccles. 8. 6.  Noli videre senectum:  
Nam quicunque senet, puerilis sensus in illo est.  
18 Scoff not at Age: nor let it be revil'de:  
To mock an Old man, is to mock a Child.  
Or thus,  
18 Laugh not at those defects which Old age sends:  
In Childhood, life began; in Childhood ends.  
Or thus,  
18 When thou art young, mock not Old folks decay:  
They were as Thou; and Thou shalt be as They.  
Or thus,  
18 Who would mock Children? and Old folks are more:  
Twice Children, They; Once now; and once before.  
Or Thus,  
18 Nature by Age, seems to raise childhoods price:  
Which, other Ages once, makes Childhood twice.  
Or thus,  
18 Childhood so harmless is: Middle Age so vain:  
That Nature makes Old age turn Child again.  
Or thus,  
18 Who scoff at Age, scoff at their own Desire:  
For who that lives, but doth to Age aspire.  
Or thus,  
18 Let him that mocks Old age, this Doom sustain:  
Either die Young; or Old, be cracked in's brain.  
19 Disce aliquid; nam qum subito Fortuna recessit:  
Ars remanet; 
Prov. 4. 18. Eccles. 7. 12 Ecclus. 21. 21, & 51. 28.  Vitamque hominis non deserit unquam.  
19 Get Knowledge: for when Fortune slips away:  
Yet Art stays with thee, and will ever stay.  
Or thus,  
19 Learn something: for when Fortunes trust deceives thee:  
Yet Art is as thy Heart that never leaves thee.  
Or thus,  
19 Get Learning, for when outward things decay:  
Yet Art is neither Times nor Fortune's prey.  
Or thus,  
19 All other things, like Flowers, are fading seen:  
Learning is like the Laurel, always green.  
Or thus,  
19 Get Knowledge: Fortune takes what Fortune gives:  
Knowledge alone, in spite of Fortune lives.  
Or thus,  
19 Get Knowledge, other things a man may lose:  
Knowledge is that, which once come, never goes.  
Or thus,  
19 Get Learning; other things are seized on daily:  
Art only's privileged; and fears no Bailie.  
Or thus,  
19 Get Knowledge, other things are but as Leases:  
Art only is in Fee, and never ceases.  
Or thus,  
19 Learn something: Wealth is of a casual quality:  
Art only hath a certain Immortality.  
20 Perspicito tecum tacitus quid quisque 
Ecclus. 7. 5. 7. & 4. 27. & 27. 7.  loquatur.  
Sermo etenim mores & celat, & indicat idem.  
20 Be silent, and observe what each man sales:  
For, speech men's manners, both hides and bewrays.  
Or thus,  
20 If men's Conditions thou desire to know:  
Their Speeches mark: These them both hide and show.  
Or thus,  
20 To mark carefully mens speech: Speech is a star:  
Both hides and shows, what men's Conditions are.  
21 Exerce studium, quamvis perceperis Artem:  
Vt cura, Ingenium; Sic & manus adiuvat usum.  
21 Practise thy Art, though thouart thou have already:  
As study makes thee know; Use makes thee ready.  
Or thus,  
21 Practice thy Art still, though the Art thou knows,  
By study it was got, by use it grows.  
Or thus,  
21 Practice thy art, though it thou understand:  
Care bred in it the brain; use in the hand.  
22 Multum venturine c●res tempera Fati, 
james 4. 14. Ecclus. 40. 2.   
Non meivit M●rtem, qui scit contemnere vitam.  
22 Much care not, to what destiny thou art borne:  
He fears not death, that can hold life in scorn.  
Or thus,  
22 Be not much troubled, what Fates thee attend:  
He that can skorny: life needs not fear his end.  
Or thus,  
22 Care not, what time, Death shall dissolve this slime,  
He that scorns life, can die at any time.  
Or thus,  
22 Care not what time, thy time of dying is,  
To one prepared, no time can come amiss.  
Or thus,  
22 What matter is it, when or bow thou diest?  
Life's not so goodly, when it is at highest.  
Or thus.  
22 What's life, that in it, we should place our joys?  
We eat, drink, talk, walk, laugh, and all but toys.  
Or thus,  
22 Life is to men, as it doth seem unto them,  
They that are fond on't; much good may it do them.  
23 Disce, 
Ecclus. 8, 9  sed a Doctis. Indochos ips● Doceto:  
Propaganda etenim rerum doctrina b●●arum.  
23 Learn thou of Learned men: th'unlearned of thee:  
So learning's Race, must propagated be.  
Or thus,  
23 Let learned men teach thee: Teach thou, th'unlearned:  
In this sort, must the ship of Ar●● be sterned.  
24 Ho● bibe quod possis, 
Pro. 23. 2●. 30. Ecclus. 31 29, 25. 31.  si tu vis vivere sanus:  
Morbi ca●sae moli, Nimiae est qu●●nque vol●p●●.  
24 Drink not too much; if thou thy health intend:  
Every Excess, hath some Defect in th'End.  
Or thus,  
24 Drink not extremely if thou love thine ease:  
Every Extreme breeds some extreme Disease.  
Or thus,  
24 Drink what thou canst well bear: surfeits to some,  
As well by drinking, as by eating come.  
Or thus,  
24 Drink moderately; if health thou wilt maintain:  
Excess of pleasure breeds excess of pain.  
Or thus,  
24 Think not, to break thy head, with Drink is good:  
For, though it bleeds not, yet it teints the blood.  
Or thus,  
24 Drink serves the Body's moisture to maintain:  
When that turn's se●v'd; the rest but drowns the brain.  
Or thus,  
24 Thy brains would shine, if washing every day,  
Did wash them clean; not wash them clean away.  
Or thus.  
24 Drink, but in temper: Pleasure without measure,  
Brings thee at last, to measure without pleasure?  
Or thuss  
24 Drink not too much: what man that were not vain  
Would broach his mouth, to set a tilt his brain?  
Or thus,  
24 Drink what thou c●●st well bear: for more than that  
Brings present madness; future, God knows what.  
Or thus,  
24 Drink not too much: such Drinking will in Fine,  
Have a worse score, then paying for the wine.  
25 La●d iris quodcunque palam; quodcunque probaris:  
Hoc vide, 
Ecclus. 5. 10.  ne rursum 〈◊〉 crimine damns.  
25 Dispraise not that, which thou hadst praised before:  
Lest thou for lightness, be dispraised more.  
Or thus.  
25 Seem not to have two Tongues within your Head:  
By Contradicting, what before you said.  
Or thus,  
25 Be not a weather cock, to change thy mind,  
In praising, and Dispraising with the wind.  
Or thus,  
25 To praise a thing at one ti●●e, and another  
To vilify the same; is lightness Feather.  
Or thus,  
25 To Praise a thing; and dispraise it again:  
Is, with the Tongue, to play legerdemain.  
Or thus,  
25 First to extol; then vilify again  
Shows both a gadding tongue; and giddy Brain.  
26 Tranquillis rebus, 
job. 24. 24.  semper quae adversa cavate:  
Rursim in adversis, ●elius sperare memento.  
26 In calmy times, take heed of storms may rise:  
In stormy times, hope well, for calmer skies.  
Or thus.  
26 Since Fortune of her wheel, is still a turning,  
Grief, well may hope for joy, and joy fear mourning.  
Or thus,  
26 On Fortune's lightness, set thou up thy rest,  
In wealth, to fear: in want, to hope the best.  
Or thus,  
26 Nature, for two estates, hath given two passions,  
Hope, for dejectings; fear for exaltations.  
Or thus,  
26 Wealths Arms is fear: Wants, Hope: so want is best,  
In better Arms; though wealth, in better Crest.  
Or thus,  
26 When Fortune smiles, doubt it to be but hollow,  
And when she frowns, doubt not but smiles will follow.  
Or thus,  
26 Thou mayst give Fortune leave, to frown a while,  
For having ●rown'd; she'll turn about, and smile.  
27 Discere necesses, 
job 32. 9  cuta sapie●●i● crescit,  
Ra●● d●tur longo Prudentia temporis usu.  
27 Cease not to learn from this doth wise ●ome rise,  
Time without learning, seldo ne makes men wise.  
Or thus,  
27 Cease not to learn: wisdom by care doth climb,  
He knows not much, that's taught by only time,  
Or in a contrary sense:  
27 Cease not to learn: wisdom by care doth climb,  
And then grows rare, when it is taught by time.  
Or thus,  
27 Cease not to learn: that's wisdom's first degree:  
Add time to it, and then, 'twill perfect be.  
28 Parce laudato; 
Ecclus. 6. 7. 8, 9  nam quem tu sape probaris,  
una dies, qualis fuerit, oftendet amicus.  
28 Praise not too fast; for, whom thou oft hast praised,  
One hour will show, on what weak ground 'twas raised.  
Or thus,  
28 Be spare in setting a Friends praises forth,  
For, till the try all day, all's nothing worth,  
Or thus,  
28 Praise not a friend too much: only one day,  
Will tell more of him, than all you can say.  
Or thus,  
28 Praise not too fast, thy praise may chance to run,  
Where thy friends worth, will scarce come creeping o●.  
Or thus,  
28 Praise not a friend too much: lest if you pay●  
His wages before hand; he run away.  
Or thus,  
28 Praise not a friend too fast; it is not tho●,  
But time and proof, that must his praise allow.  
Or thus.  
28 Praise not a friend too much: a sadder wound  
May come by praises lost, than friend not found.  
Or thus,  
28 Praise not too much; left thou be forced in th'end:  
To eat thy words, and vomit up thy friend.  
Or thus,  
28 Praise not a friend, upon bare intimation:  
There's more belongs to proof, than protestation.  
Or thus,  
28 Make no post haste, to put friends in thy Creed.  
Many are friends in show, but Few in Deed.  
Or thus,  
28 You cannot count one happy, till he die:  
You must not count a Fri●●nd until you try.  
29 Ne pudeat quae nescieris, 
Ecclus. 21 12.  te velle d●c●ri:  
Scire aliquid, laus est; culpa est, Nil discere velle.  
29 What thou know'st not, think no shame to be taught:  
To know, is praise: no will to learn, the Fault.  
Or thus,  
29 What thou know'st not, be willing to be taught:  
The will to learn, makes Ignorance 〈◊〉 fault.  
30 Come Venere & Baccho lis est, 
Ecclus. 19 12. & 31. 27. 28  sed juncta voluptas:  
Quod blandum est animo complectere: sed fuge ●ites.  
30 Venus and Bacchus, have both strife and joy:  
Avoid the strife: The joy thou mayst enjoy.  
Or thus,  
30 In love and wine, there is both strife and rest:  
Thy part's to part them: and then take the best.  
31 Demisso tacitos animo vita●e ●●●●ento: 
Ecclus. 19 26, 27, 28. & 27. 22. 23   
Qua flu●non platidum est, for san latet ●ltius ●nda.  
31 Offilent, solemn, sullen men beware:  
The stream runs smooth, where deepest waters are.  
Or thus;  
31 When you see men, that words and looks can keep,  
The stream tells what they are; more smooth, more deep.  
Or thus,  
31 The stream runs smooth where deep; and such is one,  
That says not much, and looks like Friar john.  
Or thus;  
31 Look to such men, as look deject and still:  
The still Sow always eats up all the ●will.  
32 Quum tibi displiceat rerum Fortuna tuarum:  
Alterius specta, quo sis discrimine prior.  
32 When thy own Fortune, seems to thee a curse,  
Mark others; see, what numbers there are worse.  
Or Thus,  
32 Why shouldst thou grieve, or think thy own case strange,  
When most are such, with whom thou wouldst not chang●?  
Or thus,  
32 If Fortune now give thee not thy content,  
Wert thou, as some are; how should she be shent?  
Or thus,  
32 When thou conceivest, Fortune doth beshrew thee:  
Think, in what case are others, far below thee.  
Or thus,  
32 Think when thou envy'st others, thy superiors:  
How many envy thee, that are inferiors.  
Or thus  
32 What needs the Moon with envy look so pale?  
she's great to stars, though to the sun be small.  
Or thus,  
32 If nothing else content thee, yet this may:  
The Best, have better; the worst, worse than they.  
Or thus,  
32 All Fortune's Odds, is by comparisons Eye,  
Look up, or down; and thou art low, or high.  
33 Quod potes, id tenta: nam littus carpereremis:  
Tutius est multo, quam velum tendere in Altum.  
33 Strive not above thy strength: the shore to keep:  
Is safer far, then launch into the Deep.  
Or thus.  
33 To deal in things above thy reach, Refrain:  
The shore is always safer, than the Main.  
Or thus,  
33 Climb not too high; lest thou endangered be:  
Low bows are strong; but weak, at top o'th' Tree.  
Or thus,  
33 Think not thy forces, greater than they are:  
Conceit is able, Able-parts to mar.  
Or thus.  
33 Let not presumption, work thy own deceit:  
No greater Mountebank, than self-conceit.  
34 Contra hominem iustum, 
Pro. 3. 30. & 22. 22. 23 Esay 19 21 Ecclus. 35. 18.  brave contendere Noli;  
Semper enim Deus iniustas ulciscitur iras.  
34 Seek not to justle just men from their right,  
God never fails revenge, to unjust spite.  
Or thus,  
34 Strive not unjustly, against one that's just,  
God takes his part; and Answer it thou must.  
Or thus,  
34 Let not just men, unjustly feel thee strong:  
God is himself, Revenger of all wrong.  
Or thus.  
34 Wronging just men, you wrong not them alone,  
God makes account, of their cause, as his own.  
Or thus.  
34 Be not unjustly, with just men at odds,  
The cause is theirs, but the Revenge is Gods.  
Or thus,  
34 Offer no wrong to just men, though you might:  
God is a god of Vengeance, in their Right.  
Or thus,  
34 By just men's wrong, do not God's wrath procure,  
He strikes not always soon, but always sure.  
35 Ereptis opibus, nolitu flere querendo:  
Sedg●ud● potius, tibi quum conting it habere.  
35 Losing thy riches, do not fall a weeping:  
But rather joy thou hadst them once in keeping.  
Or thus,  
35 If thy goods be flown from thee: do not cry,  
But rather joy, thou hadst them to let fly.  
36 Est jactura gravis, 
Ecclus. 19 10.  quae sunt amittere damnis:  
Su● quaedam quae ferre decet patienter amice.  
36 'Tis great disaster, to lose all by losses:  
Yet for some friends, we suffer must some crosses.  
Or thus,  
36 The loss is great, when all away is swept:  
Yet there are some things better lost then kept.  
Or thus,  
36 It needs must grieve, to be with losses ●rost:  
Yet, what is lost for friends, is never lost.  
37 Tempera longa tibi, noli promittere vitae:  
Quocunque ingrederis, sequitur Mors, 
job. 14. 14. & 21. 23. Ecclus. 14. 12.  corporis Umber.  
37 Make to thyself, no Promise to live long:  
Death as thy shadow, follows thee all along.  
Or thus,  
37 How canst thou Promise to thyself long life;  
Which but a thread holds; and Death holds the knife?  
Or thus.  
37 All Promises of Life, deceitful are,  
Death's nearer to us, than we are aware.  
Or thus,  
37 While men their days of life, are multiplying:  
They live not longer; but are longer Dying.  
Or thus.  
37 How can we reckon upon life's Extent.  
That know not, what we have, till all be spent?  
Or thus.  
37 Why shouldst thou count thy life to be an Ell;  
When if it reach to be a span, 'tis well.  
Or thus,  
37 Death searcheth all our ports; and when we think  
Our ship most sale; we spring a leak, and sink.  
Or thus,  
37 This partial Error, on men's minds is grown:  
They think Death, others case, but not their own.  
Or thus,  
37 We must Examples to ourselves apply;  
Such men died young, or sudden: why not I?  
38 Thure Deum placa: Vitulum sine erescat ●●tr●:  
No credas placare Deum, quum cade litatur.  
38 Incense for Sacrifice: Leave calves for ploughs;  
Think not, thou canst please God, with bloody Vows.  
39 Cede locum lasus Fortuna; Cede Potenti:  
Ladere qui potu●t, prodesse aliquando valebit.  
39 Give Fortune place: Give place to men in place:  
Who hurts thee now, may one day show thee grace.  
Or thus,  
39 Veil to ill Fortune Veil to men of might:  
Who wrong thee now, may after, do thee Right.  
40 Quum quid peccaris, Cas●●igata te ipse subinde:  
Vulnera dum sa●as, Dolour est medicina doloris.  
49 For every fault, 
〈…〉  some chastisement sustain:  
In healing wounds, Pain is the Cure of pain.  
Or thus,  
40 When faults are done; let chastisement begin:  
The Pain of penance, cures the pain of sin.  
Or thus,  
40 Punish thyself, for every idle vain:  
'twill ask some rubbing, to get out a stain.  
Or thus,  
40 Pen●ance for sin, must not be counted v●yne;  
No wound is cured but with some sense of pain.  
Or thus,  
40 To every sin, some chastisement impart:  
Men will be loath to sin; if sure to smart.  
41 Damnaris nunquam post longum tempus amicum:  
Mutavit mores: sed pignor a prima memento.  
41 Condemn not friends, whom long Experience proves.  
What if they Change? Think thou of their first loves.  
Or thus,  
41 Condemn no friend, that of Times sealing is;  
Say he be changed; yet thou hast Pawns of his.  
Or thus,  
41 Condemn no friend, whom often tried thou hast.  
Suppose he change: Think thou, of that is past.  
Or thus,  
41 Condemneno friend, where Time gives Evidence:  
Say he be changed; Think 'tis thine own offence.  
42 Suspectus cave sis, 
Ecclus. p. 1.  Ne sis miser omnibus horis:  
Na●● timidis & suspectis, aptissima mors est.  
42 Be not suspicious, lest thou always cry:  
Suspicious men, and cowards, were best Dye●  
Or thus,  
42 For men suspicious, there is no relief:  
Nothing but Death, can remedy their grief.  
43 Quum fam●los fueris proprios mercatus in usus, 
Ecclus. 7, 20,   
Vt serv●s dicas, homines tamen esse memento.  
43 When for thy use, thou buyest servants: the●  
Though slaves, thou call them; yet know they are Men.  
44 Quam primam capi●ndatibi est Occasi● prima, 
Ecclus. 4, 20,   
Nerursus quaer as quae iam neglexer is ante.  
44 Neglect not the first opportunity:  
Lest it neglected, after neglect thee.  
Or thus,  
44 Take hold of opportunity, before:  
Lest offered and refused; it come no more.  
45 Morte repentina, 
Prov. 4. 17.  noli gaeudere malorum:  
Felice's obeunt, 
Ecclus. 8. 7  quorum sine crimine Vita est.  
45 At bad men's sudden dying, be not glad:  
Where life was good; no kind of death is bad.  
Or thus.  
45 At bad men's sudden Ends, do not rejoice.  
The best men, cannot of their deaths make choice.  
Or thus,  
45 Never rejoice, at bad men's sudden death,  
What matter, in what for me, death stops our breath?  
46 Quum tibi sit eoniux, Ne Res & Fama laboret:  
Vitandum ducas Inimicum Nomen amici.  
46 Having a Wife: Take heed of such a friend:  
That may thy Fame detract, and Fortunes spend.  
47 Quum tibi contigeris, study cogn●scere multa:  
Fac discas multa, et vita nil vell● doceri.  
47 Having learned much; learn more; and shun as naught:  
47 The Will of being unwilling to be taught.  
FINIS.   

Faults escaped in Printing, correct thus.  
IN the Epistle page 2. line 4. for next proceeding, read next preceding. fol. 4. li. 19 Prayers read Pairs. p. 18. l. 7. for word, r. world p. 49. l. 20. to the Physician r. to a Physicians f. 50 l. 6. Faults r. Falls. fol. 51. li. 13. 'twill be sore crossing out: re. 'twill be some crossing out. fo. 75. li. 11. a rich man more: r. yet rich men more. fo. 88 li. 17. To mark: blot out, Te: fol. 89. l. 4. bred in it, r. bred it, in.  
In the quotations also there are Errors crept in, which if they be not blotted out to his hand; I desire the Reader to blot out, as namely.  
The quotation out of Ecclus. upon the 26 Distich, Lib. 1. The quotation out of Ecclus. upon the 2 Distich, Lib. 2. The quotation out of Ecclus. upon the 13. Distich, Lib. 3.