The georgicks of Hesiod, by George Chapman; translated elaborately out of the Greek: containing doctrine of husbandrie, moralitie, and pietie; with a perpetuall calendar of good and bad daies; not superstitious, but necessarie (as farre as naturall causes compell) for all men to obserue, and difference in following their affaires

THE GEORGICKS,* 1.1 OF HESIOD. By GEORGE CHAPMAN. The First Booke. (Book 1)

MVses! That out of your Pierean state, All worth, in sacred Numbers celebrate; Vse 1 1.2 here your faculties so much renownd, To sing 2 1.3 your sire; And him in 3 1.4 hymns resoūd; By whom, All humanes, that to death are boūd, Are bound together: Both the Great in 4 1.5 fame; And Men, whose Poore Fates fitt them, with no 5 1.6 Name; 6 1.7 Noble, and 7 1.8 Base; Great Ioues will, orders All; For He with ease extolls; with ease, lets fall; Easely diminisheth the most in grace, And lifts the most obscure to loftiest place: Easely sets 8 1.9 straight the quite 9 1.10 shrunke vp together; And makes the mostelated 10 1.11 Beautie, wither: And this is Ioue, that breakes his voice so hie, In horrid sounds; nd dwels aboue the skie: Heare then, O Ioue, that dost both see and heare; And, for thy Iustice sake, Be Orderer, To these iust 11 1.12 Praecepts; that in 12 1.13 Prophecy; I vse; to teach my Brother Pietie: Not one contention, on the Earth there Raignes, To raise Mens fortunes, and peculiar gaines;

But Two. The One; the knowing Man approues: The Other, 13 1.14 Hate should force from humane loues; Since it derides our reasonable kinde; In two 14 1.15 parts, parting, Mans vnited Minde; And is so harmefull: for pernicious Warre, It feedes; and bites, at euery Ciuile Iarre: Which no 15 1.16 man loues; But strong Necessitie, Doth this Contention, as his plague implie, By Heauens hid Counsailes. Th'other strife, Black Night, Beg at before: which Ioue, that in the light Of all the starres dwels; And though Thron'd aloft; Of each Man, weighs yet, both the worke, and thought; Put in the Roots of Earth; from whose wombe, growe Mens needfull Meanes, to pay the debt they owe To Life, and liuing: And this strife is far, More fit for Men; And much the sprightlier: For He, in whose 16 1.17 hands, liues no loue of Art, Nor vertuous Industry; yet plucks vp heart, And falls to worke for liuing. Any One, Neuer so stupid, and so base a Drone; Seeing a Rich Man haste, to sowe, and plant, And guide his House well; feeles, with shame, his want, And labours like him: And this strife is good. When strife for riches, warmes, and fires the bloud; The 17 1.18 Neighbour, doth the Neighbour, aemulate: The Potter, doth the Potters profit hate; The Smith, the Smith, with spleene 18 1.19 inueterate: Begger, maligns the Begger, for good done; And the Musition, the Musition. This strife, O Perses, see remembred still: But flie Contention, that insults on 19 1.20 th'ill Of other Men; And from thy worke doth drawe, To be a well-seene Man, in works of Lawe. Nor to those Courts, afford affected eare: For he that hath not, for the entire yeare, Enough laid vp before hand; little need, Hath to take Care, those factious Courts to feed,

With what Earth beares; And Ceres doth bestowe; With which, when thou art satiate; Nor dost know, What to do with it: Then, to those wars go, For others Goods: But see no more spent so Of thine hereafter. Let our selues decide, With Doomes direct; All diff'rences implide, In our Affaires; And what is ratifide, By Ioues will, to be ours; Account our owne; For that thriues euer best. Our discord growne; For what did from our Fathers Bounty fall, We ended lately; And shar'd freely All. When Thou much more than thine hadst rauisht home; With which, 20 1.21 thou mad'st proud▪ and didst ouercome With partiall affection to thy Cause; Those gift-deuouring kings, that sway our lawes. Who would haue still retaind vs in their powers; And giuen by their Doomes; what was freely ours. O Fooles, that all things into Iudgement call; Yet know not how much 21 1.22 Halfe is more than All. Nor how the Meane life, is the firmest still. Nor of the Mallow, and the Daffodill, How great a Good the little Meales containe. But God hath hid from Men the healthfull Meane; For otherwise, A Man might heap (and play) Enough to serue the whole yeare, in a Day; And strait, his Draught-Tree hang vp in the smoke, Nor more, his labouring Mules, nor Oxen yoke. But Ioue; Mans knowledge of his Best, bereau'd; Conceiuing Anger, since he was deceau'd, By that same 22 1.23 wisdome-wresting, Iaphets sonne; For which, All ill All earth did ouer-run. For Ioue, close keeping in a hollow Cane, His holy fire: To serue the vse of Man,

Prometheus stole it, by his humane sleight From him that hath of all heauens wit, the height. For which, He angrie; Thus to him began The Cloud-Assembler: Thou most crafty Man, That ioy'st to steale my fire, deceiuing Me; Shalt feele that Ioy, the greater griefe to thee; And therein plague thy vniuersall Race: To whom, Ile giue a pleasing ill, in place Of that good fire: And all shall be so vaine, To place their pleasure in embracing paine. Thus spake, and laught, of Gods and Men the sire: And straight enioynd the famous God of Fire, To mingle instantly, with Water, Earth; The voyce, and vigor, of a 23 1.24 humane Birth, Imposing in it; And so faire a face, As matcht th'Immortall Goddesses, in grace. Her forme presenting a most louely Maid; Then on Minerua, his Command he laid, To make her worke, and wield the wittie loome: And (for her Beauty) such as might become The Golden Venus; He commanded Her, Vpon her Browes, and Countenance to conferre Her owne Bewitchings; stuffing all her Breast, With wilde 24 1.25 Desires, incapable of Rest; And Cares, that feed to all satiety, All humane Lineaments. The Crafty spy, And Messenger of Godheads, Mercury, He charg'd t' informe her, with a 25 1.26 dogged Minde, And theeuish Manners. All as he design'd, Was put in act. A Creature straight had frame, Like to a Virgine; Milde and full of shame; Which Ioues suggestion, made the both-foot lame, Forme so deceitfully; And all of Earth, To forge the liuing Matter of her Birth. Gray-eyd Minerua, Put her Girdle on; And show'd how loose parts, wel-composed, shone The deified Graces; And the 26 1.27 Dame that sets Sweet words, in chiefe forme; Golden Carquenets, Embrac't her Neck withall; The faire-haird Howers, Her gracious Temples crownd, with fresh-spring flowers;

But, of all these, imployd in seuerall place; Pallas gaue 27 1.28 Order, the impulsiue grace. Her bosome, Hermes, the great God of spies, Which subtle fashions fill'd, faire words and lies; Ioue prompting still. But all the 28 1.29 voyce she vs'd, The vocall Herald of the Gods infus'd; And call'd her Name, Pandora; since on Her, The Gods did all their seuerall gifts confer: Who made her such, in euery moouing straine, To be the Bane of curious Minded Men. Her harmefull, and ineuitable Frame, At all parts perfect; Ioue dismist the Dame To Epimetheus, In his Heralds guide; With all the Gods plagues, in a Box, beside. Nor Epimetheus, kept one word in store Of what Prometheus, had aduis'd before; Which was; That Ioue should fasten on his hand, No gift at all; But he, his wile withstand, And back returne it; Lest with instant ill, To mortall Men; He all the world did fill. But he first tooke the gift; and after 29 1.30 grieu'd. For first, the Families of Mortals, liu'd Without, and free from Ill; Harsh Labour, then, Nor sicknesse, hasting timelesse Age on Men; Their hard, and wretched Tasks impos'd on them, For many yeares; But now, a violent stream, Of all Afflictions; In an instant came, And quencht Lifes light; that shin'd before in flame. For when the 30 1.31 women; The vnwieldy lid, Had once discouerd: All the miseries hid,

In that curst Cabinet; disperst, and flew About the world; Ioyes pin'd; And Sorrowes grew. Hope onely rested, in the Boxes Brim; And tooke not wing from thence: Ioue prompted him, That ow'd the Cabinet; to clap it close, Before she parted; But vnnumbred woes, Besides, encountred Men, in all their waies. Full were all shores of them; And full all seas. Diseas••s; Day, and Night; with naturall wings, And silent Entries stole on men their stings; The great in counsailes, Ioue, Their voyces re••t; That not the truest, might auoide their Theft; Nor any scape the Ill, in any kinde, Resolu'd at first, in his almighty Minde. And, wert thou willing; I would adde to this, A second Cause of mens calamities: Sing all before; And since; Nor will be long, But short, and knowing; And t'obserue my song, By thy conceit, And Mind's retention strong. When first, Both Gods, and Men, had one Times Birth; The Gods, of diuerse languag'd Men, on Earth; A golden 31 1.32 world produc't; That did sustaine, Old Saturnes Rule; when He in heauen did raigne; And then liu'd Men, like Gods, in pleasure here; Indu'd with Mindes secure; from Toyles, Griefs, cleer; Nor noysom Age, made any crooked, There. Their feet went euer naked as their hands; Their Cates were blessed, seruing their Commands, With ceaselesse Plenties; All Daies, sacred made To Feasts, that surfets neuer could inuade. Thus liu'd they long; and died, as seisd with sleep; All Good things seru'd them; Fruits did euer keep, Their free fields crownd; That all abundance bore; All which; All, equall, shar'd; And none wisht more. And when the Earth had hid them; Ioues will was, The Good should into heauenly Natures passe; Yet still held state, on Earth; And 32 1.33 32 1.34 Guardians were, Of all best Mortals, still suruiuing there;

Obseru'd works iust, and vniust; clad in Aire; And gliding vndiscouerd, euery where; Gaue Riches where they pleas'd; And so were reft, Nothing, of All the Royall Rule they left. The second Age; That next succeeded This; Was farre the worse; which Heauen-hous'd Deities, Of Siluer, fashiond; Not like that of Gould, In disposition; Nor so wisely Soul'd. For Children then liu'd, in their mothers Cares, (All that time growing still) A Hundred yeares: And were such great fooles, at that Age; That They, Could not, themselues, dispose a Family. And when they Youths grew; hauing reacht the Date, That rear'd their forces vp, to Mans estate; They liu'd small space; And spent it all in paine; Caus'd by their follies: Not of powre t'abstaine, From doing one another Iniurie. Nor would They worship any Deity; Nor on the holy Altars of the Blest, Any appropriate sacrifice addrest, As fits the fashion of all humane Birth. For which, Ioue angry; hid them straight in Earth; Since to the blessed Deities of Heauen, They gaue not those Respects, They should haue giuen. But when the Earth had hid these, like the rest; They then were calld, the subterrestriall blest; And in Blisse second; hauing honours then; Fit, for th'Infernall spirits, of powrefull Men. 33 1.35

Then formd, our Father Ioue, a third Descent; Whose Age was brazen; clearely different From that of Siluer. All the Mortalls there, Of wilde Ashe fashiond; stubborne and austere; Whose Mindes, the harmefull facts of Mars affected; And Petulant Iniurie. All Meates reiected, Of Naturall fruits, and Hearbs. And these were They, That first began, that Table Cruelty, Of slaughtering Beasts; And therefore grew they fierce; And not to be indur'd, in their Commerce. Their ruthlesse Mindes, in Adamant were cut; Their strengths were dismall; And their shoulders put, In accessible hands out; ouer all Their brawny limbs, armd with a brazen wall. Their Houses all were brazen; All of Brasse, Their working Instruments; for blacke Iron was As yet vnknowne: And, these (their owne liues ending; The vast, and cold-sad house of hell-descending) No 34 1.36 grace had in their ends: But though they were Neuer so powrefull; and enforcing feare; Blacke Death, reduc't their Greatnes in their spight, T'a 35 1.37 little Roome; And stopt their chearefull light. When these left life; A fourth kinde, Ioue gaue birth; Vpon the many-a-creature, nourishing Earth; More iust, and better than this Race before; Diuine Her••es; That the surnames bore, Of 36 1.38 Semigods; yet These; Impetuous Fight, And bloody War, bereft of life, and light. Some, in Cadmaean Earth; contentious; To prise the infinite wealth of Oedipus; Before 37 1.39 seauen-ported Theb's; some shipt vpon, The ruthles waues; and led to Ilion,

For faire-hair'd Hellens loue; where, likewise They; In bounds of Death; confind the beames of Daie. To these yet; loue gaue second life, and seat, At ends, of all the Earth; In a Retreate, From humane feete; where soules secure they beare 38 1.40 Amids the blessed Ilands; situate nere, The gulfie-whirle-pit-eating Ocean floud. Happy Her••es liuing; For whose food, The plentie-bearing Tellus; thrice a yeare, Delicious fruits, and fragrant Hearbes doth beare. O that, I might not liue now; To partake, The Age, that must, the fift succession make; But either Dy before; Or else were borne, When all that Age, is into ashes worne. For, that which next springs, in supply of this, 39 1.41 Will all of Iron, produce his families; Whose bloods, shall be so banefully Corrupt, They shall not let them sleepe; But interrupt, With Toiles, and Miseries, All their Rests, And fares. The Gods, such graue, and soule-dissecting cares, Shall steepe their Bosomes in; And yet, some Good, Will God mixe with their bad; for when the blood, Faints in their nourishment; And leaues their haire, A little gray; Ioues hand, will stop the Aire, Twixt them, and life; And take them straight away. Twixt Men, and women, shall be such foule play, In their begetting pleasures; And their Race, Spring from such false seed; That the sonnes stolne face; Shall nought be like the sires; The sire, no more, Seene in his Issue. No friend as before Shall like his friend be: Nor no Brother, rest Kinde, like his Brother: No Guest, like a Guest Of former times; No Childe, vse like a Childe, His aged Parents; But with manners wilde, Reuile, and shame them; Their Impietie, Shall neuer feare, that Gods all-seeing eye, Is fixt vpon them; But shall quite despise, Repaiment of their educations prise; 40 1.42 Beare their law, in their hands; And when they get, Their fathers free-giuen goods; Account them debt.

Citie shall Citie ransack; Not a Grace, To any pious Man shall shew her face; Nor to a iust, or good Man. All, much more, Shall grace a Beastly, and iniurious Bore; No Right shall seise on any hand of theirs; Nor any shame make blush, their black affaires; The worse shall worse the better, with bad words; And sweare him out, of all his Right affords. Ill-lung'd; 41 1.43 Ill-liuerd, Ill-complexion'd Spight, Shall consort all the Miserable plight, Of Men then liuing. Iustice then, and Shame, Clad in pure white (as if they neuer came, In touch of those societies) shall flie, Vp to the Gods Immortall familie, From broad-way'd Earth: And leave graue griefs to Men; That (desp'rate of Amends) must beare all Then. But now to Kings, A Fable Ile obtrude, Though cleere, they sauor all it can include. The 42 1.44 Hauke once, hauing trust vp in his Seres, The sweet-tun'd Nightingale; and to the Spheres, His prey transferring: with his Tallons, she Pincht too extreamely; and incessantly, Crying, for Anguish; This imperious speech, He gaue the poore Bird; Why complainst thou wretch? One holdes thee now, that is thy Mightier far; Goe, as he guides; Though ne're so singular Thou art a Singer; It lies now in me, To make thee sup me; Or to set thee free. Foole that thou art; who euer will contend, With one, whose faculties, his owne transcend; Both failes of Conquest; And is likewise sure, Besides his wrong, He shall bad words endure. Thus spake the swift, and broad-wing'd Bird of Prey; But heare 43 1.45 thou Iustice; And hate Iniury. Wrong touches neer a miserable Man; For (though most patient) yet he hardly can

Forbeare iust words; and feele iniurious deeds; Vniust loads, vex; He hardly beares that bleeds. And yet hath Wrong, to Right; a better way: For, in the end, will Iustice winne the Day. Till which, who beares, sees then, Amends arise: The 44 1.46 foole first suffers, and is after wise. But 45 1.47 crooked Iustice; ioyntly hookes with it, Iniurious Periury; And that vnfit Outrage, brib'd Iudges vse; that makes them drawe, The way their gifts goe; euer cuts out Lawe, By crooked Measures. Equall iustice then, All clad in Aire; th'ill Mindes of bribed Men, Comes after mourning: Mourns the Cities ill; Which where she is expell'd, shee brings in still. But those that with impartiall Doomes extend, As well to strangers, as their houshould friend The Law's pure Truth; And will in no point stray, From forth the straight Tract, of the equall way: With such, the Citie; all things Noble nourish: With such, the People, in their Profits flourish. Sweet Peace, along the Land goes; Nor to them All seeing Ioue, will destinate th'extreame Of banefull Warre. No Hunger euer comes; No ill, where Iudges vse impartiall Doomes. But Goods well got maintaine still neighbour feasts; The Fields flowe there, with lawfull Interests. On Hils, the high Oke, Acorns beares; In Dales, Th'industrious Bee her Hony sweet exhales: And ful-feld Sheep, are shorne with Festiuales; There, women bring forth children like their Sire; And all, in all kindes, finde their owne entire. Nor euer plow they vp the barren Seas, Their owne fat Fields yeeld store enough to please. But whom rude Iniurie delights, and Acts That Misery, and Tyranny contracts; Sharp-sighted Ioue, for such predestines paine; And 46 1.48 oftentimes; The whole Land doth sustain

For one Mans wickednes; that thriuing in Inequall Doomes; still makes his sentence him. For where such Men beare priuileg'd office still; There Ioue poures downe whole deluges of ill. Famine and Pestilence together goe; The people perish; women baraine growe; Whole Houses vanish there, sometimes in peace; And sometimes Armies rais'd to shield th'increase, The Gods late gaue them: euen those Gods destroy Their Rampires ruine; and let Rapine ioy The Goods Iniustice gatherd: Or, elsewhere Ioue sinks their ships, and leaues their ventures there. 47 1.49 Weigh then your selues, this Iustice Oye Kings; For howsoeuer oft, vnequall things Obtatine their passe; they passe not so the eyes, Of all the all-discerning Deities; For close and conuersant their virtues be With Men; and how they grate each other, see, With wrested Iudgements; yeelding no cares due, To those sure wreakes, with which the Gods pursue Vnequall Iudges; Though on Earth there are, Innumerable Gods that minister, Beneath great Ioue; That keep Men clad in Aire; Corrupt Doomes noting, and each false affaire; And gliding through the Earth, are euery where; Iustice is seed to Ioue; in all fame deare, And reuerend to the Gods, inhabiting Heauen; And still a Virgin; whom when Men ill giuen, Hurt, and abhorring from the right, shall wrong; She for redresse; to Ioue her sire complaines, Of the vniust minde, euery man sustaines; And prayes the people may repay the paines Their Kings haue forfaited, in their offences; Deprauing Iustice, and the genuine senses, Of lawes corrupted, in their sentences. Obseruing this, ye Gift-deuouring Kings; Correct your sentences; and to their springs, Remember euer to reduce those streames, Whose crooked courses euery Man condemnes.

Whoeuer forgeth, for another, ill; With it, himselfe is ouertaken still; In ill, Men runne on that they most abhor; Ill counsell, worst is to the Councelor. For Ioues eye, all things seeing, and knowing all; Euen these things, if he will; of force must fall Within his sight, and knowledge; Nor to him: Can these brib'd Domes, in Cities shine so dim, But he discernes them; and will pay them paine: Else would not I liue iustly amongst Men; Nor to my Iustice frame my children; If to be iust, is euer to be ill; And that the vniust findes most iustice still; And Ioue gaue each Man in the end his will. But he that loues the lightning (I conceiue) To these things thus, will no conclusion giue. 48 1.50 Howeuer Perses, put these in thy heart; And to the equity of things conuert Thy Mindes whole forces; all thought striking dead; To that foule Rapine, that hath now such heade. For in our Manhoods, Ioue hath Iustice clos'd; And as a law, vpon our soules impos'd: Fish, Foule, and sauage Beasts; whose (Law is power) Ioue lets each other mutually deuoure; Because they lack the equity he giues To gouerne Men; as, farre best for their liues; And therefore Men should follow it with striues. For he that knowes the iustice of a Cause; And will in publike Ministrie of Lawes, Giue sentence to his knowledge; Be he sure, God will enrich him. But who dares abiure His conscious knowledge; and belie the lawe; Past cure, will that wound in his Conscience drawe. And for his radiance now, his Race shall be The deeper plung'd in all obscurity.

The iust mans state, shall in his seed exceed; And, after him, breed honours as they breed. But, why mens ills preuaile so much with them; I, that the Good know, will vnclowd the Beame, In whose light lies the reason; with much ease, To vice, and her loue, Men may make accesse; Such crewes in Rout, Herd to her, and her Court So passing neare lies; Their way sweet and short; 49 1.51 But before Vertue, doe the Gods raine sweat, Through which, with Toile, and halfe-dissolued feet, You must wade to her; her path long and steep; And at your entry, tis so sharp and deep. But scaling once her height, the ioy is more, Than all the paine she put you to before. The paine at first then, both to loue and knowe Iustice and Vertue; and those few that goe Their rugged way; is cause tis followed lest. 50 1.52 Of all Men therefore, he is alwaies best, That not depending on the mightiest, Nor on the most; hath of him selfe descried, All things becomming; and goes fortified, In his owne knowledge, so farre, as t' intend What now is best; and will be best at th'end. Yet hee is good too, and enough doth know, That onely followes, being admonisht how: But hee that neither of himselfe can tell, What fits a man; nor being admonisht well, Will giue his minde to learne; but flat refuse; That man, cast out from euery humane vse.

Doe thou then, euer in thy Memory place My precepts Perses, sprung of sacred Race; And worke out what thou knowst not: that with hate Famine may prosecute thy full estate; And rich-wreath'd Ceres (reuerenc't of all,) Loue thee as much; and make her festiuall, Amids thy Granaries: Famine euermore Is naturall consort of the idle Boore. Whoeuer idly liues, both Gods, and Men Pursue with hatefull and still-punishing spleene. The slothfull man is like the sting-lesse Drone, That all his powre, and disposition, Emploies to rob the labours of the Bee; And with his sloth, deuoure her Industrie. Doe thou repose thy speciall pleasure then, In still being conuersant, with temperate paine; That to thee still, the Seasons may send home Their vtmost store. With Labour Men become Herd-full, and rich; with labour thou shalt proue Great, both in humane, and the Deities loue. One, with another, all combin'd in one, Hate with infernall horror, th'idle Drone. Labour▪ and thriue; and th' idle 'twill inflame. No shame to labor; sloth is yok't with shame. Glorie and vertue into consort fall With wealth; wealth God-like winnes the grace of all. Since which, yet, springs out of the root of paine; 50 1.53 Paine hath praecedence; so thou dost maintaine The temper fitting; and that foolish vaine Of striuing for the wealth of other Men, Thou giu'st no vent; but on thine owne affaires Conuert'st thy Minde; and thereon laiest thy cares. And then put on, with all the spirit, you can. Shame is not good in any needy Man. Shame much obscures, and makes as much to fame. Wealth loues Audacity; Want fauours Shame. Riches, not rauisht, but diuinely sent For virtuous labour, are most permanent. If any stand on force, and get wealth so; Or with the tongue, spoile, as a number doe;

When Gaine, or Craft doth ouergoe the soule; And Impudence doth honest shame contoule; God easely can the so-made-great disgrace; And his House, raisd so, can as easely race. Riches beare Date, but of a little space. 52 1.54 Who wrongs an humble suppliant, doth offend▪ As much as he, that wrongs a Guest, or friend. Who, for his brothers wifes loue, doth ascend His brothers bed; and hath his vicious end; Offends no more than he, that doth deceiue An Orphane, of the goods his Parents leaue; Or he that in the wretched bounds of Age, Reuiles his Father. All these Ioue enrage; And shall receiue of Him reuenge at last, Inflicting all paines, that till then they past. From all these therefore, turne thy striuing Minde, And to thy vtmost, see the Gods assign'd Chastly, and purely; all their holy dues. Burne fattest thighes to them; and sometimes vse Off'rings of wine. Sometimes, serue their delights, With burning incense: both, when bed-time cites; And when from bed, the sacred Morning cals. That thou maist render the Celestialls, All waies propitious: And so, none else gather, Thy fortunes strow'd; but thou reape others rather. Suffer thy foe thy table; call thy friend. In chiefe, one neere; for if Occasion send Thy householde vse of Neighbours; they vndrest Will hast to thee; where thy Allies will rest, Till they be ready. An ill Neighbour is A curse: a good one is as great a blisse. He hath a treasure, by his fortune sign'd; That hath a Neighbour of an honest minde. No losse of Oxe, or Horse, a Man shall beare; Vnlesse a wicked Neighbour dwell too neare. Iust Measure take of Neighbours, iust repay; The same receiu'd and more; If more thou may. That after, needing; thou maiest after, finde Thy wants supplier, of as free a minde. 52 1.55 Take no ill gaine, ill gaine brings losse as ill.

Aid quit with aid: goodwill pay with goodwill; Giue him that hath giuen; him that hath not, giue not▪ Giuers, Men giue; Gifts to no giuers thriue not. Giuing is good: Rapine is deadly ill. Who freely giues, though much, reioyceth still; Who rauines, is so wretched, that though small His forst gift be; he grieues, as if twere all. Little to little added, it oft done, In small time makes a great possession. Who addes to what is got; needs neuer feare, 53 1.56 That swarth-che••k't Hunger will deuoure his cheare. Nor will it hurt a Man; though something more, 54 1.57 Than serues meere need; he laies at home in store. And, best at home: it may go lesse abroad. If cause call forth; at home prouide thy Rode, Enough for all needs, for free spirits dy, To want, being absent from their owne supplie. 55 1.58 Which note, I charge thee. At thy purses height, And when it fights lowe; giue thy vse his freight; When in the midst thou art, then checke the blood; Frugalitie at bottome is not good. 56 1.59 Euen with thy brother, thinke a witnesse by; When thou wouldst laugh, or conuerse liberally; Despaire hurts none, beyond Credulitie. 57 1.60 Let neuer neate-girt Dame, that all her wealth Laies on her waste; make profit of her stealth, On thy true iudgement; nor be heard to faine With her forkt tongue; so far forth as to gaine

Thy candle rent (she calls it). He that giues A woman trust, doth trust a Den of theeues. One onely son preserues a familie; As feeding it with onely fit supplie. And that house to all height his riches reares, Whose sire dies ould, and leaues a son of yeares. To many children too, God easely spares Wealth store; but still, more children the more cares. And to the house, the more accesse is made. If then, the hearty loue of wealth inuade 58 1.61 Thy thrifty Minde; performe what followes here; And, one worke done; with others serue the yeare.

The end of the First Booke.

Notes

• * 1.1

  Annotations. To approue my difference from the vulgar and verball ex∣position; and other amplifi∣cations, fitt and necessarie for the true ren∣dring, and Il∣lustration of my Author; I am enforst to annexe some words of the Originall to my other An∣notations:
• 1 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, huc agite.
• 2 1.3

  Ioue.
• 3 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hy••nu decan. tanses.
• 4 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, de quo magna famae est;
• 5 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non di••endus; incelebris.
• 6 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, honoratus, No∣bilis.
• 7 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; ignobilis; ad nullam ••unctio∣nem seu digni∣tatem essum••tus.
• 8 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, r••ctus, e∣r••ctu••; non tor••u∣osus. Metaph
• 9 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tortuosus; incuru••s.
• 10 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, superbum, seu florentem facit vt defloresc••t.
• 11 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Iudicia vel vera praecepta de moribus, seu pict••te.
• 12 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rati••inor.
• 13 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, reprehensione, et derisione dignu••,
• 14 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. in duas partes.
• 15 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He saies no man loues this war per se, but per accidens; because men cannot discerne ••••ō things truly worthy of their loues; Those that falsly pretēd worth, & retain none, which he ascribes to som secret counsaile of loue; That for plague to their impieties strikes blinde their vnderstan∣dings.
• 16 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cuius manibus nulla Ars, nulla sedulitas inest.
• 17 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He showes Ar∣tizans aemulati∣ons for riches, and approues that kinde of contention. Notwithstan∣ding Plato in Lysyas; Aristot. in the 5. of his Pol. & 2. of his Rhetor. and Ga∣len; refer this strife to the first harmefull dis∣cord. yet Plu∣tarch takes our Authors part; and ascribes it to the vertuous Contention.
• 18 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, aestu•• ira, quam diu press•• in pectore.
• 19 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, alieni•• insultans calamitatibus, Contentio. which hee calles their going to lawe.
• 20 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, valde gloriosos reddens. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Reges doniuoros.
• 21 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dimidium plus Toto. He com∣mēds the Mean And reprooues those kings, or Iudges, That are too indul∣gent, to their couetous, and glorious appe∣tites; from the frugall, & com∣petent life de∣clining; ad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. ad plus haben∣di auiditatem inexhaustam▪ Shewing how ignorant they are; that the virtue of Iustice and Medioc••i∣ty; is to be pre∣ferred, to in∣iustice, and in∣satiate Auarice. By 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he vnderstands Medium inter Lucrū et Dānū; which Meane is more profi∣table, and No∣ble, than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. Toto. quo et sua pars retinetur, et alterius ad se pertrahitur.
• 22 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he calles Prome∣theus; i. qui obliqua agitat consilia; who wrests that wisdome which God hath giuen him to vse to his glorie; To his owne ends: which is cause to all the miseries Men suffer, and of all their im∣pious actions that deserue them. Ioues fire, signifies truth; which Prometheus stealing; figures learned Mens ouer-subtile abuse of diuine knowledge; wresting it in false expositions to their own obiects. Thereby to inspire, and puffe vp their owne prophane earth. Intending, their corpo∣reall Parts; And the Irreligious delights of them. But for the Muthologie of this; reade my Lord Chauncelours Booke de sapientia veterum Cap. 26. being infinitly better.
• 23 1.24

  Ioues crea∣tion of a wo∣man.
• 24 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 An vnwearied, and wanton de∣sire to exceed others; or an in∣satiate longing to be lou'd of all.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 membra ad sati••tatem vsque depascens. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cares, or medi∣tations of vo∣luptuous satisfactions.
• 25 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ••an••nam ment••, vel impudentem. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, furaces m••res.
• 26 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 o•• Sua∣da, Goddesse of perswasion, or eloquence.
• 27 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, impetu inspira∣bat; gaue speciall force, to al her attractions, which he saies Pallas did. To, show that to all Beauty; wise∣dome, and discreet behaui∣our, giues the chief excite∣ment.
• 28 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Her voyce. The vocall, or high-spoken Herald of the Gods imposde; All faire wo∣men, affecting, to be fur∣thest heard, as well as most seen.
• 29 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when he had receiu'd & tried the ills he knew twas ill, & grieu'd: But then was so infected with affection to it, that He could not reforme, nor refine it. For Mans corporeall part; which i•• figur'd in Epimetheus; signifying the inconside∣rate and headlong force of affection; not obeying his reasonable part, or soule; nor vsing foresight fit for the preuention of ills which is figur'd in Pro∣metheus; He is deceiued with a false shadow of pleasure; for the substan∣tiall, and true delight, he to be embrac't. Which found by Euent (the Schoolemaster of fooles.) He repents too late. And therefore, Horace true∣ly; nocet empta dolore voluptas.
• 30 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of this came the prouerbe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The plague of women. And by the woman is vnderstood, Appetite, or effeminate affection; and custo∣marie, or fashionable Indulgence to the blood; not onely in womanish ••ffectations; but in the generall fashions of Mens Iudgements and action••; Both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, popularitor; or gratia & authoritate, quo quisvalet apud populom. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, viducendi & floctendi animum. Intending illusiuely; by this same docta ignorantia; of which, many learned leaders of the Minde, are guilty: And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉•• id est, The common source or sinke of the vulgar; preuailing past the Nobility, and pietie, of humanity and Religion. By which, All sincere disci∣pline, is dissolu'd, or corrupted; And so, that Discipline taken away (tanquam operculo Pandor••) both the humane bodies, and Mindes dissolution; instantly, (as out of the Caue of A••olu••) ••et the windes or forces of corruption, violently breake: qua data porta, t••unt, & terra•• turbine po••∣stant. All which notwithstan∣ding; no course or custome is so desperate in infection; but some hope is left to scape their punish∣ment in euery Man; accor∣ding to Ouid; viuere spe vi∣di, qui moritu∣rus erat.
• 31 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Not onely this description of Ages (as the Critiques ob∣serue) is imita∣ted by all the Latine Poets, but all the rest of this Author; And chiefly by Virgil himselfe. His sentence & inuention; made so com∣mon; that their Communitie will darken the raritie of them in their Origi∣nall. And this was called the golden Age; (according to Plato) for the vertuous excel∣lency, of Mens naturall dispo∣sitions, and manners.
• 32 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sed vt dij vtue∣bant homines. The Poet (sales Melancthon) could not, but haue some light of our Parents liues in Paradise.
• 32 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cusiodes hominum: from hence the opinion springeth, that euery man hath his good An∣gel; which sort of spirits (how∣euer discredited now to attend, & direct men) Flutat•• in his Commentaries de oraculorum defectu, de∣fends to retaine assured Being. In this sort: As if a Man should take a∣way the inter∣iected Aire; betwixt the Earth and the Moone: That Man must like∣wise dissolue, all the coherence and actuall vni∣tie of the vni∣uerse; leauing vacuum in Me∣dio; and ne∣cessary Bond of it all; so they that admit no Genij; leaue be∣twixt God, and Men, no reaso∣nable Meane for Commerce; The Interpretatiue, and Administring facultie; (as Plato cals it) betwixt them; vtterly destroying; And withdrawing consequently; All their reciprocall, and necessarie vses. As the witches of Thessalie; are said to pluck the Moone out of her Spheare. But these men be∣ing Good; turn'd onely Good Genij; The next Age (Men being bad) turn'd in their next Be∣ing; bad Genij. Of which, after was held; A mans good, and bad Genius.
• 33 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Subterranei beati, mortales vocantur. Out of their long liues and little knowledges; These Men are supposed by our Poet; to suruiue dull and earthly spirits; For their impieties, in neglect of Religion, subiect to painefull, and bitter Death; where the former good Men, sweetly slept him out. But for the the Powers of their bodies; being fashioned of the worlds yet fresh, and vigorous matter; Their spirits that informed their bodies; are supposed secondly powerfull. And that is intended; in their recourse to earthly men; such as themselues were; furthering their affecti∣ons and ambitions to ill; for which they had honour of those Men: And, of them, were ac∣counted blest; As the former Good Genij, wereso, indeed; for Exciting Men to goodnes.
• 34 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, These he ••o∣tendes were such rude, and powrefull men, as not onely re∣fused, (like the second sort) to do honour to the Deities; But directly re∣beld against them: And af∣fected here in Earth, celestiall Emperit. For which the Ce∣lestials let them see, that they needed none but them selues to take downe their affectati∣ons; And for their so huge conceipt of themselues▪ had neuer any least honor of others, which many great men of this I∣ron Age, need not be ignorant therefore; is the euent of such great ones. And how∣soeuer they laugh in their sleeues, at any other Being than this; they may take notice by their wisers: That e∣uen according to reason, both, there are other Beings; And differences of those Beings; Both in honours, and Miseries.
• 35 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in arctumcogo: s••u in a••gustum redig••.
• 36 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ semidei, In∣tending Hercules, lason and others of the Argonants; whose ship was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 naula omnibus cura▪ because it held the care of all men, in those that were in her. Intending of all the ver∣tuous Men, that were then of Name, who were called semigods, for their god-like vertues▪
• 37 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He cals this seauen-ported Thebes; to distinguish it from that of Aegypt, that had a 100 Ports; besides that Hyppoplace in Cilicia.
• 38 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In beatrum Insulis. Of which fortu∣nate Ilands, Vide Hom: Odys: 8.
• 39 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  Cuius Genus est ferraum. This fift Age he onely pro∣phecied of: almost three thousand years since; which falling out in this age especial∣ly true, showes how diuine a Truth inspired him: And whe∣ther it be lawful or not, with Plato and all the formerly learned; to giue these worthiest Poets the com∣mendation of diuine.
• 40 1.42

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quibus ius est in manibus. All this Ouid translates; Nec hospes ••b hospite tutus, Non socer à genero; fratrū quoque gratia ••ara est.
• 41 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, malè seu graui∣ter so••ans; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ma•••• gaudens; vel quo mali gaudent, & de∣lectantur. Vel alienis in∣sultans calami∣tatibus.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inuiso aspectu; & t••ruis oculis cernens: All Epithets of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 42 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Accipiter, The manners of the Mighty towards the Meane, are fi∣gured in this fiction.

  By the Nigh∣tingale; vnder∣standing, lear∣ned, and vertu∣ous Men.

  The following verse; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, imprudens &c. followes the most sacred let∣ter, no••esse re∣luctandum po∣tentioribus.
• 43 1.45

  O 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He speakes to his brother, and returnes to his first Proposition; of the fit contention, to which hee perswaded him before. And though shame and iustice are fled in others; yet he wisheth him to loue and embrace them. The elegant description immediately before; being truely Philosophicall, and is handled at large, by Plato, in Protagoras.
• 44 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Passus vero stultus sapit, which was since vsurpt prouerbially: signifying that wisdome to be follie, that we learne but of our owne first suffered afflicti∣ons: which yet, I think farre exceeds any wisdom that was neuer taught, nor con∣firmed by first feeling infor∣tunes, and calamities.
• 45 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, properly signifies Curuis, v••l tortuosis indicijs; which (he saies) rauish together with them, Preiurie;

  Alluding to croo∣ked things; or things wrapt together like bram∣bles; that catch and keep with them whatsoeuer touches them. Our pro∣uerbe; to ouertake with a crooked Measure; not ridiculously applied to this graue Metaphor; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not signifying, in this place, what our Criticks teach; vid. lites iniquas; but Iudicia iniqua seutortuosa.
• 46 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, oftentimes, for one ill Man a whole Citie suffers; which sentence, in neare the same words, is vsed in Ecclesiastes. Saepe vni∣uersa Ciuitas, mali viri pae∣nam luit. And as before he recounts the blessings that accompany good Kings or Iudges; ••o here he remembers the plagues, that pursue the bad; enforcing in both (as I may say) the ebbing, or flowing of euery Common-wealth by them. For Law being soule to euery such politicke Bodie; And Iudges; as if Essence to that soule, in giuing it forme and Beeing, according to their sentences & expositions of it; The bodie politick, of force must fare well or ill, as it is gouerned, well or ill. No otherwise then, as the body of •• Man, suffers good or ill; by his soules good or bad information, and discipline. These threats vsed here (saith Melancthon) as in diuerse other places of this diuine Poet; He questionless gathered out of the doctrine of Moses and the Prophets, with whom the like comminations are euery where frequent.
• 47 1.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He would haue Iudges enter into considera∣tion thēselues, of the dangers in iniustice; which presently after, he redu∣ces into three arguments. The first, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sibi ipsi, which sentence, to admiration agrees to that of the Script. Incidit in fo••••ā quante fecit. The second for feire of further pu∣nishment from God. The third, he makes out of the naturall indignity, and absurdity of the thing.
• 48 1.50

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He perswades his brother to the loue of Iustice, by ar∣gument taken from the true nature of Man. That by vertue of his diuine soule, naturally loues it. Be∣cause God in∣fused into that diuine Beam of his, being im∣mortall; a loue to that, that preseru'd im∣mortalities; without that immortall de∣struction af∣fected in ini••∣stice. Fishes, Beasts, and Foules, indued naturally with no such loue to Iustice; but allowed by God, to doe like themselues and deuo••re one ano∣ther, which that men should doe, as well as they; is most inhumane, and full of confusion; as well in their deformed mixture, as in the Ruine that inseparably followes it. But his confidence here, that whosoeuer will doe Iustice freely, and without respect of riches; God will enrich him; And that the worse enclined, will feele it in the Hell of his conscience; The others ••eed prospe∣ring beyond himselfe; Is truly, religious and right Christian,
• 49 1.51

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ante virtutem. His argument to perswade to vertue, here is taken both from her owne naturall Fate; and the diuine disposition of God. For as she hath a body (being sup∣posed the ver∣tue of Man) and through the worthily exercised and instructed or∣ganes of that bodie; Her soule receiues her excitation to all her ex∣pressible know∣ledge; (for dati sunt sensus, ad excitandum intellectum) so to the loue and habite of knowledge, and vertue, there is first necessarily required, a laborious and painefull conflict; fought through the know∣ledge, and ha••e of the miseries and beastlinesse of vice. And this paineful passage to Vertue Vir∣gil imitated in his translation of the Pythagorean letter, Y. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or sud••r, is to be vnderstood of sweat, ex labore & fatigatione ••rt••.
• 50 1.52

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hee tels he••e. who is at all parts the best and happiest Man; which Virgil. euen to a word almost recites; and therefore more than imitates, in this; Felix qui potuit verum cognoscere cansas &c. wherein our diuine and all-teaching Poet, since, describes three sorts of Men; One that loues vertue out of knowledge acquired and elaborate; which the Philosopher calls scientiam acquisitam; The second, th•••• loues her out of ad∣monition; which he calls infu••am scientiam; The third, is hee, that hath neither of those two knowledges; no•• is capable of either; hauing both these ignorances in him; viz. Ignorantiam pranae disposition••, and purae negationis. Li••ie, as well as Virgil, recites this place almost ad verbum, in Fabio & Minuti••; In these words, Saepe ego audini, milites, eum primum ess•• virum, qui ipse consulat, quid in remsit: secundum eum, qui bene mone••••i obediat: Qui nec ipse consolere, nec alt ri¦parere scit, eum extromi ingenij esse.
• 50 1.53

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, laborare aut••m melius.

  Notwithstan∣ding he hath no other way to perswade his vnwise brother to follow his busines, and leaue his strife in law for other Mens goods▪ but to propose wealth, and ho∣nour for the fruits of it: yet he prefers labor alone, ioind with loue of vertue and Iu∣stice, and the good expence of a mans time; before wealth, and honour with Couetous∣nes and Conten∣tion.
• 52 1.54

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Par est delictū. He ia••e•• it is as great a sinne; to wrong a poor suppliant, as to wrong a man: best friend or Guest. Which was then held one of the greatest impieties. And to deceiue an Orphane of his dead parents gift, he affirmes to be nothing lesse an offence than to ascend to the bed of his brother. Not that hee makes all sins alike; but shews how horrible those sins are, with which wee are most fami∣liar.
• 52 1.55

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mala lucra ae∣qualiai•• damnis. According to this of the Scripture; Male portum male disperit; Et, de male que∣sitis non gaudit tertius haeres.
• 53 1.56

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••tram famem. Black or swar••h he cals Famine, or Hung••r; ab effectu, quod nigrum, aut lu∣cidum colorem inducat.
• 54 1.57

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hee la••••s it will not hurt a man, to haue a little more than needs meerely, laid vp at home; A•• we say; it will eat a man no mea••. And prefers keeping a mans store at home; to put∣ting it forth; for it may go lesse so, as often it doth.
• 55 1.58

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 incipiente dolio. At the beginning, or height of a mans store, hee aduiseth liberality; And at the bottome. In the midst frugality. Admonishing therein not to be prodigall nor sordid; or wretched: But as at the top of the Cask, wi••e is the weakest, and thinnest; because it is most neer the aire; and therefore may there be best spent; at the bottome full of lees; and so may there be best spared; In the midst nearest and briskest, and should bee then most made of, or busb••nded; so in the midst of a Mans purse, he aduiseth parsimo••y.
• 56 1.59

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 testem adhil••to. The Criticks expound it; as if a man talking priuatly and liberally with his brother, should confesse so securely; that he must euer bring a witnesse with him, of what words past him, and the Criticks intend it personally; where the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies heere onely, sup••uta, cogita, hypothetically, or by way of supposition; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 comming of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, faci••, esto vt ita sit, suppose there were a witnesse by; and be as circumspect in speeches with your brother, euen in your most priuate and free discourse, as if you supposed a third Man heard you. The other exposition is to be exploded.
• 57 1.60

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, qui vel quae 〈◊〉〈◊〉 ex••rnat.
• 58 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vnigenitus. He saies one onely Son, pre∣serues his Fa∣thers house; & addes most in∣geniously, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. pascendo, se•• nutriendo. Intending, that he addes onely necessarie vitall fewell (as 'twere) to his fathers decaying fire. Where many sons oftentimes, rather famish, or extinguish a familie, than nourish, or fewell it. And yet hee addes most grauely and pi∣ously, that God can easiely giue store of Goods, fit for the greatest store of children; but yet, the more children the more care; and speaking to the happiest state of a familie; he prefers one sup∣plier to many. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sic facito. A generall Conclusion, and Transition to his doctrine of the next booke.