Preceptes of Cato with annotacions of D. Erasmus of Roterodame vere profitable for all [...]

Preceptes of Cato with annotacions of D. Erasmus of Roterodame very profitable for all menne

To the right worshipfull , sir Thomas Cauerden knight , Robert Burrant wisheth moche prosperous healthe and wealthe .

RIght worshipfull sir , all questions set a parte , the onely fame & good reporte , whiche ye doe right worthely deserue of your so very excellent giftes and qualities , and especially your vpright iudgemente , with moste prudent and sage wisedome in Marciall affaires annexed , seme not vnworthy the patronship of the preceptes of the antique & wittie Cato Forasmoche as ye dooe not onely imitate and folowe like circumspecte grauitie and pollicie , but also dooe with your like factes and propreties reuest and newly garnishe the wisedome of Cato . I suppose that if the fates and destinies would suffre Cato to reuiue again , and were certified into whose tniciō and saufe defence he were dedicate , he would either coumpt himself the moste fortunate of all other , or els would willingly surrender his right and title , that he could claime or demaunde in this his preceptes , vnto your discrecion . Consideryng that ye were hable to purchase vnto him a more ample inheritaunce of fame immortall , whom he would finde so legitimate & naturall a soonne , and heire of his politique wisedome , who for his merueilous inuencions and wittie coneighaunce in warrefare , is not onely of auncient Capitaines to bee folowed , and of young warriers to bee practised , but also of children to bee learned . And finally , for this his excellencie deserueth not onely of the Grecians , and Latinistes to bee read and knowen , but also to bee translated into the Oulgare toungue of all nacions .

Receiue therefore here your father Catons inheritaunce .

And with your like wisedome , caufe kept his substaunce .

To the reader .

AS often as I dooe by my foolishe witte and simple brain ( moste beneuolent reader ) somewhat earnestly considre the wittie , sage , yea , rather diuine and heauenly then humain and worldely sciōces of the antique Philosophers , thei dooe cause me not a litle to meruaile at the wounderfull giftes of God . For truely if a manne should iudge them onely in their monumentes and writinges , & there were no perseuerance of their names , times , or beliefe , I knowe not who would coumpt them vnworthie the names of perfect christians . Forasmoche as their preceptes and teachynges , their iudgementes and wittes , and ( if Historiographers be to bee beleued ) their honestie , ciuilitie , and moste brotherlike conuersacion , were so passyng and excellent . what Chistian is hable in this our time to comprehende like woorkes to that very Heathen Plato or Aristotle . Would to god ( o Plato ) thy faith might haue deserued the name of a diuine philosopher , as thy writynges did . Shewe me one of vs all ( that haue rather the name then the true perfection of christians ) that is like , or in any part resembleth the humilitie and pacience that Socrates had ? Diogenes was called a dog , either for some sluttishe condicions he had , or els for his barkyng at other mennes euill liuyng . But yet where is the perfeictest liuer of vs all that can vouchesafe with as glad a wil to forsake the worlde and his delightes and felicities , as that Dogge did ? Shall we shewe our selues to bee of lesse perfeccion then this dog ? truely we lacke soche a good barkyng curre now a daies , to barke at these mischeuous theftes , coueteousnesse , Lecherie , pride , periurie , and Deuilishe Simonie . But least any soche band-dogge chaunce to open his mouth at vs now , we will bee sure to haue in our sleue either some litle corde to tie him vp in a kenell , or els we wil cast him a gobbet of meate to stoppe his throte , that he maie leaue his barkyng . But nothing , no bread or meat no cherishyng , or makyng moche of , could make this Dogge Diogenes ceasse his barkyng . Oh it was an exceadyng good Curre , and had many good propreties : to baite beares , that is , coueteous , lecherous , and proude persones , ye might vse him for a bandogge or mastife . To kepe wolues , or other rauenyng beastes from our shepe that is , extorcioners and oppressours from the simple people , he was as a good shepeherdes curre . To finde and put vp game , and to retrain thesame , that is , to seke out euil disposed persones , and openly to reprehende and rebuke them , there could be no better Spanell . To ouertake his game , that is , to peruert the naughtie purposes of euill liuers , there was no swifter Graiehounde . And for to pursue the steppes of the wicked , he was a passyng good bloudhounde , I praie to God that we bee not founde wourse , then this dogge , or at least waies hauyng that worse propretie of a dogge that is , retournyng to the flithie vomite of our sinfull life . I would to Christes passion there were no more desire of worldelie felicities in the Churche of Christ , then was in this simple Heathen dogge Diogenes . But yet Diogenes , nor any of all the philosophers , or of all the wise antique sage men , had so singuler & perfeict giftes , nor pricked nigher the streight marke and poinct of a catholike man then this seuere and moste prudente Caton . Whose lacke of faithe & christianitie , there is no man of vnderstandyng and Iudgemente , but 〈◊〉 moste pensiuely sorome and lam 〈…〉 Lette a man onely with good iudgement and sincere intelligence peruse this litle woorke of his Preceptes , he shall finde nothing to haue missed or wanted in this Cato , to the perfeccion of Christes religion , sauyng the hope and faithe that a christian man ought to haue in the bloudde of Iesu Christ . There is no degree emong men but here thei maie learne their duetie and office towardes God and man . All kindes & all ages hath here their lesson taught them , how to behaue them selues in all states and condicions . So that this litle boke dooeth worthely deserue to be had in fauour with man woman , and child . Forasinoche as in it is conteined the good instruccion & better reformacion of all their liues . He that will haue good and Godlie poses and titles , either in his armes badges , cognisaunces , or in the borders 〈◊〉 his hanginges , in this booke ma 〈…〉 haue them , whiche bee right worthie to be grauen & written with golden letters , or if there be any thing more precious . Howbeit we se many yea , to many ( if it were the will of god ) to ornate and decke their shildes armes , and houses with goodly and gorgeous letters , yet thei them selues neuer a lote the better in their liuing So that thei haue fairer armes & walles , then soulles , & mindes . I would not therefore that thou shouldest painte thy house , and florishe thy armes , and leaue thy soulle filthie . But I would thou shouldest furnishe the behauiours of thy minde with these good lessons , and there is no doubte , but thou shalt auoide the occasion of many euilles , and attain to the perfeccion of many Godlie knoweleges and diuine Preceptes , and of no aucthour Heathen , then of Caton , more sincerely and perfe●ctly written .

THE PREFACE OF Cato his Preceptes .

AFter that I perceiued not a few to erre and misse in the true trade & waie of good nurtour , I thought to putte to my help yng hande and counsail in the repairyng of the same their ruine : for this intēr specially that thei might liue i some reputacion and honestie , and mighte therby attein and come to some promocion and prefermente . Here now ( my deare beloued sonne ) I shall instruct thee how to ordre thy self , and to furnishe the behauioures and the maners of the minde . Therefore read thou my preceptes and lessons with soche diligence , that thou maiest thorowly vnderstande them . For to read any thing , and not to vnderstande what it meaneth , is none other but thes 〈…〉 to neglect and despise .

Firs 〈…〉 fore I will the God to honour

And nexte him thy parentes haue in honor .

The chifest loue , zeale , and affeccion that ought ( by teachers , fathers , and mothers , and all other bringers vp of youth ) to be grauen and liuely fourmed in childrens hartes , should and must be the perfeict and feruent pitie and dasire towardes God & godlie thinges . And vnder this precepte is commaunded all vertue , first of all to bee infused and powred into the newe and freshe vesselles of tender Babes hartes . And after this loue ones perfaictly founded and rooted , to learne them the true fauour and affeccion , with like obedience and humilitie , that ought of children to be geuen and shewed towardes their fathers and mothers . Wherein thei so brought vp , maie in more age 〈…〉〈…〉 owlege due reuerence and duetie 〈…〉 heir rulers , superiours and betters .

The nexte loue to this , for to be had in dignitie .

Is the loue of thy aliance and consanguinitie :

Here is the third loue that oughte to be kindled in childrens stomaches that is , the loue of their kindrede . Whiche loue although the Lawe of God had geuen no precept to be obserued , yet very nature and reason would this loue to be had , seing that no smal bonde of frendship is thereby knit . And without it , no litle occasion of dissencion maie be ministred For if this precepte were not obserued and kept : what tragical and mischeuous dissencion should there bee while the sonne resisteth the father ? the ne 〈…〉 ewe the vncle , the brother his a 〈◊〉 naturall brother As it appeareth in the historie of Thyestes & Atreus in Nero , and in other tragedies not vnlike these , or as bad altogether . But now it shal be necessarie to declare in what thinges these thre loues doeth , and ought to consist , and how euery one of these oughte to bee reuerenced , and had in estimacion . Then the loue of God dooeth consist in geuyng true honour , true praise , & true sacrifice to him , of whom we receiue all thinges that are good . And this sacrifice canbe no purer , no cleaner , no pleasaunter , then to yelde vnto him a spirite sory for our offences and fully with a firme purpose to retourne no more to the filthe of sinne . The father and the mother , the ruler and superiour are loued , when al thinges lawfully and godlie by them commaunded are obeied and folowed . We dooe loue our kinsfolke ( emong whom the nerest kinsman that we h●●e , our neighbour is to bee chiefly rekened ) when we dooe with mutuall benefites , offices , dueties , & honest familiaritie and conuersacion one loue the other , one helpe thother : & one instruct the other , in good example of liuyng .

Feare thy master for to displease .

And with thy negligence dooe not him disease .

This teare is harde to finde , and chaunceth but to fewe children . And the cause theróf is sometime the masters negligence . And therefore this feare ought so to bee tempred , that it bee not compelled by threatenynges and stripes , nor diminished by remission and lenitie . I tought to bee soche that the Scholer should more feare the displeasyng and vexyng of his Master , then the sharpenesse of the ●oode . In the olde time Princes and noble menne toke vnto theim informer 〈…〉 d instructours of their children● whom thei called Pedagoges , and whom wee now call Scholemasters . Soche a one was Aristotle with king Philip , teacher to Alexander . Plinie to the Emperor Traiane And soche had Marcus Aurelius for his sonne Commodus . And many of these teachers were but bondmenne , whom noble men boughte to teache their soonnes . As it is witnessed of Diogenes in the Apothegmes , who was bought in the market of Xeniades , & was in the house with him teachyng his children to his liues ende , and was of his awne scholers buried

Whatsoeuer is committed to thy fidelitie .

Kepe it priuie , and dooe it not discrie .

Herein is euery faiethfull frende taught a lesson and rule how to kepe in truste , scilence and faithfulnesse , soche secrete matiers as shal be committed and geuen to his fidelitie : how be it he maketh not his precepte , thinges to be kepte in Scilence and Huggermugger , but those thinges onelie that shal not offende either God , nor his Prince , as Heresie or treason . Yea and besides these , leat a manne haue a iuste respecte to his owne conscience , so that the hiding or the vttering of any secrete matier be to the wrongfull hurte of no manne , and speciallie of his owne soulle .

Be thou at al seasons in a redinesse .

To applie thy market and businesse .

¶ Wheras th enterpretours minde is that a manne should in those sciences moste chieflie occupie himself , whiche might helpe him to the knowelege of the lawe , forasmoche as in Catones time , and in our time also , the nexte & spediest waie to promotion , is by soche meanes : Yet I dooe rather folowe his 〈◊〉 minde and will , that is , for a man 〈◊〉 applie himselfe to thinges present , and as the time serueth , according to the Prouerbe & common saiyng : Take thy market while time is , Least of thy price thou dooe misse . And then it be saied vnto the , thou comest a daie after the Faire .

with good menne euer let thy conuersacion be .

And then shalt thou get moch honestie

¶ It is communelie seen , that he that toucheth pitche , is of the same defiled , spotted , & carieth some token of it about him , either in sauour , or one parte or other of his garmentes is therwith distained . So it fareth with them that companie with euill disposed persones , that haunt suspected places , either thei smel of the same naughtinesse , or thei get vnto them as bad a name as though thei were naughtie packes in dede : for no man can let the peoples iudgement , whiche wil iudge accordyng to the behauiours of theim that thou art in companie withal . So that by the companie of good men thou shalt euer be sure to lese nothing , but rather win somewhat , either in name or in perfeictnesse of liuyng .

Enterprise not to come in presence .

where thou seest men talke in scilence .

This lesson serueth not onely to the ignoraunt mindes of young children , but also to the rudenesse of some carterly and loutishe felowes , and to the malopert boldnes of some Iacke sauces . Whiche all for lacke of nurture , dooe sodeinly without all regarde or blushyng , thrust theimselues into the secrete counsall of wisemenne , and so disturbe them from their earnest matiers , with their vnlearned rudenesse .

In thy minde and bodily fauor .

Be thou cleane & of an honest behauor

Surely there is no better token of the disposicion of the minde inwarde , then is the fashion and behauiour of the bodie outwarde . And there is no readier meanes to furnishe the bodie , then first to decke & garnishe the mind with godlie vertues & nurtures . So that the one is in maner shapen by the other , and one the fairer for the beautie and ornament of the other . And in this the furniture of both is very expedient and for euery good Christian to be diligentlie obserued , but alwaies pride is to be abandoned , and to be ouer curious and picked .

whosoeuer thou dooest mete .

Gentlie & gladlie dooe him salute .

¶ There is no redier waie to get the loue & frendeshippe of many , then in metinges and communinges together , for a manne to behaue himselfe gentlie and lowlie in his speaking & gestures of his bodie , so moche that manne is of soche purenesse of nature that with gentlenesse he is soone pacified though he bee in neuer so greate a rage of furie . yea and by gentle intertainmente frendes are long time kept . Whom after we haue ones lost , is verie harde , yea nothing more harde to finde and get again .

when thou hast to dooe with one greater then thou art .

Yelde vnto him mekelie , for so it is thy parte .

¶ It is no smal strength and vertue that maie be ingendred in the learning , and due obseruing of this precepte . Therefore it is necessarie for al degrees and states to herken vnto it . Learne here thou subiecte to forbeare thy rulers & their Officers : thou seruaunte , thy master : thou Scholar , thy instructour : yea , & thou wife thy housbande . For by contention of inequalities , that is the lower with the higher the weaker and porer with the richer and mightier , all occasion of mischief is wrought and ministred .

In strief thou that art superiour .

Be euer fauour able to thine inferiour .

A precepte hauyng no lesse strength of loue and prefeict amitie , then the other before . And would to God euery one of power and might would with litle children learne this lesson , I would the riche cobbe to fauour the poore sely labourer in the ieoperdous & peinfull wrastelyng of the Lawe . And I would to God that there might be indifferent sticklers set betwene theim , that is vpright iudges to se the poore man take no foule plaie at the mightie mannes hande . Likewise I would haue vsed in spirituall iudgementes , whose courtes for lacke of sande bee so slipperie , that excepte a man be the connynger , he is lightely tripped and laied on the fower quarters .

whatsoeuer gooddes , God dooeth to thee sende .

Kepe it , and foolishly dooe not it spende

I am afraied least some kepe this rule to straight , and obserueth it with ouermoche diligence , for some there are that bee soche hinchers and pinchers , that thei had rather break their necke , then spende one ferthyng more then very shame driueth them to dooe and scarse then . Other there are , that nede more then one soche good lesson . And thei are those prodigall soonnes who will not sticke to spende their whole enheritaunce vpon a foule salowe queane , and to hassarde and dice out at sixe or seuen , their fathers purchase in one litle moment of an houre that he laboured for in all his whole life time , and then must thei go steale or take a staffe and a wallet , and goe begge .

whether thou be in the state of wedlocke or virginitee .

See that thou kepe thy self in chastite

¶ Great hede is to be taken , least this vice of the fleshe , that is to saie , lecherie dooe raine in the tendre age of any childe , or young manne , speciallie for that soche age is moste prone and readie to soche maner of vncleanesse , and then reason & feare lacking , the weake fleshe of young persones is sone by very litle temptacion ouer throwen : Yea leat not the elders disdaine herof to learne how to leade a life pure and immaculate , from the ●tlthie carreine and stencious rotteunes of carnal lustes .

In al thy businesse take good hede .

That thou applie the with good spede .

¶ The earnest desire and prompte wil in a seruaunt or scholar is moche regarded , for therof it cometh , that be the matier neuer so harde , yet by diligence and good wille it is easelis brought about , and with a good lucke ended : Where as by negligence there is nothing that spedeth , or is well brought to passe .

If thou wilt proue to bee a good scholer .

Be euer reading one booke or other .

¶ Longe life thou maiest haue and many thinges maiest thou by experience and practise learne , yet peraduenture in reading some frutful woorke thou shalt perceiue more wit & iudgemente , then euer could by experience be attained vnto , or by any man hereafter inuented , forasmoche as graces and giftes are nothing so plentious , as thei were in the beginning of the worlde , when God did make manifest his woundreful power and might in the wittes of the Heathen , for the better instruction , and confirmation of the faithe of the christians to come .

whatsoeuer thou haste seen beare it in minde .

An forgette not thinges that bee behinde .

Some are of that opinion that thei thinke the perfeictnesse of learnyng to consist and be in the swift and hedlong readyng ouer of many aucthours There bee also some parentes of like iudgemente , whiche thinke their sonnes to haue profited nothing , if thei bee one yere in one booke , or one daie in one lesson , but both these are farre deceiued , for thei profeict in learnyng who dooeth throughly vnderstande what thei read , and the same so vnderstande , dooe firmely and surely fasten in their perfeict memorie .

¶ Seke not in another house what there dooeth want .

But prouide , that in thine awne be nothing scant .

There is many a busis bodie that will finde faultes in another mannes dooynges , although he himself bee in his awne matiers moste negligent and ouerseen . And soche dooeth often times geue better counsaill to other men then thei can geue vnto theimselues . But surely most quietnesse shal be for euery manne , to haue to dooe in his awne causes , and to suffre other men to haue their willes and pleasures in their awne businesse . For brablets & intermedlers were euer causers of contencion and variaunce . And many there are that marke how litle meate another man hath in his dishe , but he findeth no fault with his awne cold cost at home .

¶ Behaue thy self gently to euery one .

And in felowship a good companion .

¶ The behauiour of a manne or childe is moche commended , and excepted emong men of honest reputacion . And more is he sette by that is poore & gentle in his behauiour , & can plaie the good felowe , them is the riche churle with his proude and disdeinful looke . But that is a special grace , and greatly estemed , when that the noble dooe humble theim to the felowelike companie of honest poore men : for so did King Philip exhorte his soonne Alexandre to dooe , whereby he wan the heartes of many a true subiecte .

without a cause , be not thou angrie .

Nor for a trifle driuen into a furie .

¶ There is no man , excepte he bee a very blockehead , but he hath some mocion and passion in him of anger , and displeasure , seeing that no man kepeth his nature so cleane , but it is corrupte , either with colere , fleume , or els with some other corrupte inatier . And as it is more like a stocke then a manne , not at all to be moued : So is it more nearer the propretie of cattes and dogges then men to braule and wrangle for euery wagging of a strawe , yea and some time vpon no occasion : soche is the waiewardenes of many frowarde & weiwarde weasels .

Disdeigne not the poore , no , nor yet skorne thou any bodie .

Nor for an others miserie , thinke thy selfe more woorthie .

¶ It is a wounderful thing to see some statelie merchauntes , whom God hath indewed with a speciall gift and qualite aboue many other , how thei abuse thesame grace in disdaining their euen Christians & felowes in the faieth and vocation of Iesus Christe , whiche made al of vile claie & dust , & to thesame hath promised vs that we shal returne . And then leat theim see how moche thei passe by their proude lookes , the poorest wretche that goeth by the high waies side .

when thy neighbour is fallen into miserie .

Reioise not , nor haue therin felicitie .

¶ To mocke and scorne at naughtie packes and vicious liuers , to cause them to be ashamed of their leudnes , & abominable life , is to be commended but surelie to see thy neighbour or felowe in daunger of sickenesse , pouercie , or other mischaunces of this world thou hast more cause to wepe , then laughe , seing that thou maiest and hast deserued a worse thing to chaunce vnto thy selfe . Therefore saieth Marcus Aurelius on this wise .

It is geuen to euerie man of nature .

One to augmente anothers hurte and displeasure .

Lende if thou maie any thing spare .

Yet to whom thou lendest , see thou beware .

¶ There is choise and hede to bee taken in lending and geuing . For some times a manne maie either lende , or geue to his owne hurte , & the borower maie be made his enemie , whiche pretended to be his frende . Therefore to ouerie begger thou must not geue , nor to euerie borower & crauer thou maist not lende , but vnto a faiethful asker , or where wretched pouertie is , or vnto theim that thou thinkest woorthie , vpon whom a good tourne maie wel bee bestowed , or elles towardes whom thou bearest fauour and frendelie affection , there sticke not to extende thy liberalitie and charite , least peraduenture otherwise thou maiest bee constreigned thus to saie .

When I lent , I was a frende . And when I asked , I was vnkinde . So of my frende I made my to . Therefore I wil no more do so .

when thy clientes matier is in trial of iudgemente .

Then stande faste at the barre & euer present .

¶ I would to Christes passion euery atturneie , outter harrester , councellous sergeaunt , & iudge of the lawe , would print in their vpright consciences this precepte , into whose handes is committed the right suite , and splee of many 〈◊〉 poore man , the whiche thei sometimes willinglie ( when thei are of the contrarie parte wel bribed ) and sometime neglectlie ( when of their clientes thei are not largely and plentifullie rewarded ( let the matier grow 〈…〉 to a nonesute , or driue him to sue 〈◊〉 commission into the countrie , wher 〈…〉 by frendshippe and mastershippe the poore man betwene .ii. stooles lieth flat vpon the grounde . And thus the poore man is vtterly enbarred of his right , either by the negligence of the atturney in callyng slackly vpon the counsailers , or els by the counsailers and sergeantes absentyng theimselues from the courte barre , or els the iudges themselues in deferryng iudgemente , or at least waie by the corrupt fauour of the countrey .

Feastyng and bankettyng seldome dooe thou vse .

And theim to haunte often , vtterly refuse .

Whether of these twoo thou customablie dooest vse , thou shalte bee sure to haue a ready displeasure and hurte folowyng . As if thou bee a commune feast maker , it shall weare the hangelles of thy purse , and make thy liuyng full bare . And then loke when all is spent , whiche of thy gestes wil bid the to so many feastés again ? Also if thou bee a commune smelfeast , thou shalte by and by runne in the sclaunder and infamie of a pinchefist and a commune rauenyng dogge that thrusteth his head in euery mannes pot , and licketh of the crommes from euery bodies table . But now & then to feast thy frende , and thy frende to feast thee , is the signe of frugalenes and moche humanitie .

Slepe quietly , and take thy rest .

As moche as shal bee thought for nature best .

There are some soche sluggerdes , whiche put so greate delight & pleasure in slepyng , that thei thinke the onely felicitie & happinesse of this life to be in slepe , wheras thei are in very dede dead images , and the liuely pictures of death . And their saiyng is we thinke no man hurte , as long as we slepe soundly , although when thei are wakyng , thei can speake as euill and as shreudely as the wourst .

whatsoeuer thou haste sworne with thy will .

Kepe thine othe and thy promise fulfill .

Behold christians the preceptes of an Heathen , against our customable and damnable othes and blasphemie that we vse . we maie be ashamed that very infideles shall passe vs in Godlie conuersacion of liuyng . Seeyng vnto them was geuen no rule or commaundement , but soche as reason and nature did instruct them in . But how oft haue we of god himself commaundement not to sweare either in vain , or to the mischeuous and naughtie purpose of any thing ? Yea , when we dooe , or be caused of right to sweare , how litle truth and credence is there founde in our othe ? Derely none but periurie aboundauntly . And in our promises , bee thei by neuer so greate an othe made , we are craftie & slowe performers , and subtile dealers with our neighbours .

Drinke wine with temperatnesse .

And in thy drinking vse no excesse

It is not vnknowen how many incommodities haue and dooe daiely ensue and folowe the great excessiue bibbyng and bollyng of wine . Some of these swilbolles haue their yies bleared & winkyng . Some haue rotten tethe and breath stinkyng . Some their faces empearied with rubies , & saphires of the tauerne . Some blobchekes and puffed faces . Some gore , bellies & slaggyng stomaches . There bee other that haue goutes , dropsies , their liuers consumed , yea , their brain and wit confounded and dulled And will ye haue fewe wordes ? thei shorten their life , marre their youth , hasten and bring quickly olde age , and many times sodein death . And as for youth to drinke wine , is none other , then where there is a good fire and heate sufficient , to cast in oile to make the flame bigger .

If thou wilte needes fight , fight for thy countrey .

And trie thy manhode against thine enemie .

There are many braggers and crakers , that will for euery small trifle laie their handes vpon their daggers and be ready to kill God haue in 〈…〉 vpon his soulle , while thei are emong their awne nacion , and shewe their strength like valiaunt and puissaunt champions , in defendyng their countrie from forrein enemies : But then soche braggers wil be readier to crepe in at a benche hole , then to shewe their heades , or bide one stroke in a fielde . There bee also souldiours that will proffer themselues to goe a warfare more for the lucre and vauntage of the spoiles , robberies , and praies taken of their enemies , then for the loue and affeccion that thei beare towardes the saufegarde of their countrey .

whatsoeuer thou hearest , bee it good or badde .

Dooe not hastely beleue it vntill the trueth be had .

Suche is the nature and condicion of many one , that thei thinke euery tale of Robinhode and litle Ihon , to be as true as the gospell . And of this sort are the common people , who for lacke of reason and knowelege , report those thinges that firste come to their eares as thinges of very truth when there is in deede nothing more ferther from the trueth . And herof it cometh that tales , rumours , and tidynges bee in so shorte space conueighed into so sondrie and diuerse places and farre countries . For if euery man would take deliberacion and aduisement vpon soche thinges , as are tolde them . Newes & lies would not runne abroad with soche short spede .

I thinke many matiers would come to passe well .

If first of thine awne self thou wouldest take councell .

Many a man runneth from place to place to seke helpe and remedy of his griefes and troubles , where as perchaunce if he would somwhat depely ponder the occasions of soche vnquietnesse in his awne minde & conscience , he might with light cost and lesse peines , redresse & amende soche his troubles and displeasures , & neuer set steppe out of his awne doore . It is good therefore first to counsaill with the familier spirit of a mannes awne minde , & there see whether any ferther remedy bee to bee sought for , or not , and so accordyngly to procede .

If thou muste nedes other mennes counsaill take .

Bee sure to folowe the best , and the euill forsake .

Thou muste not take euery manne to bee thy counsailer , neither euery mannes counsaill is to bee folowed , but that counsaill muste thou chiefly sticke vnto , by the whiche thou shalt get spedy and sure remedy of thy businesse . For many there are that can geue counsaill , but fewe geueth counsaill profitable for their clientes , and many tourneth their counsail to their awne commodities and profeictes . As witnesseth the tale of Esope , where the Crowe counsaileth the Egle how to breake his coccle , by fliyng vp an high , and lettyng the coccle fal doune vpon the harde stones , whose counsaill when the Egle had folowed : the Coccle letten fall and brast , was by thesame Crowe conueighed cleane out of the Egles sight .

Eschue harlottes & queanes company

And to verteous lerning thy self apply

There is no better meanes to restrain and kepe in youth from the wanton and volupteous lust of the fraile fleshe , then earnestly to occupie thesame in some verteous and Godlie exercise . And of the contrarie part the onely prouoker , tickeler , and setted forwarde of filthie delites , is sluggishenesse , and idle wanderyng of the minde , who beeyng deliuered of all good and honest occupacion , draweth brittle fleshe to his moste corrupte and stinchious lustes and desires . So that one Egistus demaundyng of the Goddes vpon what occasion he was made an adulter . Answere was made him . Marie thou warte euer slouthfull and idle .

whatsoeuer of the shal be demaunded .

By trueth alwaie , let it be answered .

In all ages , and in all degrees , liyng is a vice moste odious and detestable , and contrarie to the profession of christianitie : but yet moste especially in a noble mannes child , whiche should bee the mirroure and example to the baser sort : liyng is abandoned as a thing chiefly dishonouryng and distainyng his nobilitie . There is no man that knoweth what a thief and a lier meaneth , and what their qualities bee , but will with all his harte bee ridde of a lier to take a thief , for of the thief he maie bee ware , of the other he cannot .

To good me be thou alwaies beneficial

And vnto kinde persones bee thou euer liberall .

It would greue the to bestowe thy benefites , to haue nothing for theim again : but how moche more would it greue thee not onely to lese thy good tourne , but also for thesame , to bee requited and recompensed with a shrewed tourne , and to haue for thy kindenesse and good wille , a churlishe pranke or shrowed touche plaied the ? As thou shalt be sure to haue , if thou dooe good for a churle . Therefore , if thou looke to haue good of thy benefites bestowed , bestowe theim vpon good men , and vpon soche , whom thou knowest to haue kinde hartes , and can beare in minde who haue dooen them good in times past .

Be thou no common checker nor railer .

Nor of other mennes deedes a sauci 〈…〉 deprauer .

Good it is , yea and christenlike to monishe and warne one another , when any thing is amisse : But to raile at , skorne at , disdainfully to rebuke , or arrogauntly to checke and taunt one another , is not onely vnbesemyng , but also farre from the parte of any good menne , in whom any morsell or crumme of honestie or ciuile behauior dooeth abide . And what shall I doubt any thing at all , to exempt them out of the numbre of menne , and numbre them emong the moste sauage & brutest beastes that be , the whiche haue any soche condicion . For thei are the disturbers and breakers of al good ordre & vniformitie of al peace & trāquilliti 〈…〉

In what estimacion soeuer thou bee in

Lose it not , but studie more to win .

A good estimacion & name passeth 〈◊〉 numbre of riches , in so moche that 〈…〉 he preciousnesse of it , surmounteth 〈…〉 he value of the gooddes of the whole worlde , and no treasure is to be compared with it . What strong boltes & 〈…〉kes , what bulworkes , munimentes 〈…〉 nd defences , what vigilante & watchefull kepers ought wee then to set about this incomparable treasure ? and specially because the losse of it can ve● 〈…〉 y hardely be gotten again : & seldome 〈◊〉 is seen to be recouered , and to like ●ignitie and fauour to be restored .

Let thy Iustice bee indifferent , and ●hy Iudgement right .

Iudge wrong to no manne by power ●r might .

Oh Cato Cato : if that thou couldest 〈…〉 arke & espie this faulte in the Iudges and Iustices of thy time , when onely the lawe of nature and reason ●uled , and not the feare & knowelege of God : what wouldest thou now saie if thou shouldest beholde what false accusyng , what vniust pleadyng , and accordyng to thesame , what moste false condemnyng is of poore sely so 〈…〉 lles , and very innocent persones ?

If thy father and mother be displeased with thee .

winne them again by pacient humilitee

Although thy father and mother dooe chastice thee somewhat sharplie and extremely , yet it shall not be thy part for to behaue thy self stubburnely or frowardly against theim , or els to go about by any meanes or waies how to exasparate theim , and to minister more occasion of displeasure : but with meke , milde , and gentle wordes to molifie , pacifie , and quallifie their angre . For nature abhorreth in the very brute beastes , that the yong one should resist or hee in any thing displeasaunt vnto his damme , no not in the fierce Molues and Tigres , or in the venemous Serpentes .

If thou receiue of any man a benefite .

Remembre with like kindenesse , thesame to requite .

I dooe iudge him worthie , to whom not onely any good tourne ought to be geuen at any time after , but also to whom greate vnkindnesse ought to be shewed , the whiche will not knowelege himself to haue receiued a benefite at his frendes handes , or doth by negligence and ouersight forgette to requite and repaie , when he is hable , like kindnesse as he had in his necessitie and nede receiued . Surely many there are that remembre very well what thei dooe for other menne , but what other men do bestowe vpon them that is quickly forgotten or slowly remembred , and nothing at al requited

Stande at the barre , herken what is there saied .

That thou maiest learne other mennes matiers to plead .

A very notable science and a learnyng moche estemed was the law in the time of Cato , so that the next and the spediest waie to promocion was then to haue a perfeicte sighte in the Lawe . And euen in these our daies it hath nolesse , yea , rather more aucthoritie , and is had in farre better estimacion . Therfore this precept of Cato maie be well marked of the youth of this realme , who willeth and exhorteth them to the knowelege of the Lawes , not for to auenge his awne wronges , with extreme sute , and not for to woorke iniurie , and to woe displeasure : but to maintein righte , to help the nedy and poore sely creatures to their true possessions and enheritaunce to see iustice ministred , and true causes alwaies preferred .

Soche gifte and qualite as God hath to the lent .

See that with discretion it bee spent .

¶ If God haue indued the with manhode and corporal strengthe , this gifte is not to be tourned into the vse of auenging euerie iniurie , and displeasure , not to quareling & fighting for euerie light matier , not to bloudsheding and manslaughter , but to the defence of thy prince and countrey , to the mainteinaunce of thy wife & children , by dooyng soche labours and occupacions as thy strength maie well susteine and beare , yea in whatsoeuer gifte and qualitie thou dooest excel , it is not to be vsed for any forceable oppression by might , nor for any disceitful detrusion by gile and policie .

Tempre thine angre , and Lefraine thy displeasure .

And the same to auenge , take respecte and leasure .

¶ His councel was heretofore not to be angrie for euerie wagging of a strawe . And now his ferther and better aduise is , in no case to bee offended , or displeased ; but then to punishe and then to auenge , when anger and malice dooeth not blinde reason and expel godlie charite .

At the toppe & scourge let thy plaie be

And from the dice , see that thou flie .

¶ The toppe & scourge is a plate moste agreable and welbeseming for children , dicing was of an euil report and moche abandoned emong the very Heathen and Gentiles .

Dooe nothing according as thou art of power and might .

But lette thy dooynges be of iustice and right .

¶ What can there be more apperteining to a very tiraunte then for a man putte in aucthorite , to haue onely a respecte and regarde what he is able to dooe , and not what thing becometh him , or is lefull for him to dooe . And in soche a persone maie well be verified the saiyng of the Poete .

For reason true and iuste . Standeth his owne wil and Iuste .

Thy inferiour dooe thou not dispise .

Neither yet him refuse in any wise .

¶ To beare either hate , displeasure or disdaine to a manne , being of lesse abilite and power then thou thy lesse art of , is a verie euident signe & moste manifest token of a proude arrogant and presumpteous minde and not of a lowelie and kinde harte .

An other mannes gooddes dooe thou not craue .

And by vntrueth , desire not them to haue .

¶ There is no one thing that dooeth more manifest and declare the brickle and fraile nature of manne then that he rareth neither what , nor whose gooddes thei be , nor by what meanes he hath theim , so that he maie gette them ones to be his owne .

Loue thy wife with a true affection

For at al saies she must be thy companion .

¶ A worlde it is to see the diuerse affections of menne in chosing and hauing of wiues , but this one thing remember that thou oughtest to take thy wife of loue , and neither for gooddes nor beautie , and then louinglie to vse her , remembring that of .ii. ye are made but one bodie , least it be said emong vs

Emong the Heathen Matrimonie was wel estemed .

And emong vs Christians litle regarded .

Instructe thy children to vertue , and vnderstandyng .

And in ignoraunce and blindnes let them not be wandring .

¶ I dooe not onely marueile , but rather woundre what phantased folie reigneth in the heades of many fathers the whiche either altogether witholde their children from the education and bringing vp in honest disci● lines and knoweleges , or elles will sette theim to no other maisters , but to soche as maie and can tendrelie , yea , rather wantonlie and negligentlie instructe them and teache them .

Loke what thou dooest make vpon other .

Be not agreued in thy selfe thesame for to suffre .

Soche measure as thou makest , soche looke thou receiue again .

when thou art sitting at thy meate and table .

Of diuerse and many thinges , dooe thou not bable .

Talke litle , and let it be with aduisemente .

¶ Let euer thy studie and endeuer be . About that , that is iust & honestie

¶ Endeuour your selues with an earnest desire and diligence to folowe and doe those thinges wherof cometh no rebuke , shame , or dishonestie .

No mannes loue haue thou in disdaine .

But euerie mannes good wil , endeuer to obteine .

¶ All meanes and waies are of a quiete harte and minde to bee sought how to auoide the displeasure and hatred of the least childe that gooeth in the strete . For asmoche as there is nothing so precious as loue , and no manne dooeth possesse better riches , then he that hath the loue of many .

¶ The preceptes of Cato with annotaciones of D. Erasmus added therunto .

Cato . 1. SYTH THAT GOD IS a spirite as writinges dooe testifie Then with pure minde honour him effecteouslie .

¶ Erasmus . The commune people did recken that God was pleased with sacrifices of beastes , and with soche exteriour woorkes . But in asmoche as God him selfe is a spirite incorporal , therefore it is moste likelie that he deliteth in soche thinges as he himselfe is . And therefore ought he chieflie to bee honoured in puritie of harte .

Cato . 2. Delight not in slouth , but from slepe soone arise . For reste and idlenes is mother of all vice .

Erasmus . ¶ Seing ( as Plinie saieth ) that our life is but a waking time , them lose not that time by slepe , considering also that slouth is noifull bothe vnto the bodie and vnto the soulle .

Cato . 3. The chief of al vertues is , thy toung to represse . He is nexte vnto God , that wel can holde his peace .

Erasmus . ¶ The chiefest of al vertues is , to refreine thy tounge , and to speake nothing vnaduisedlie , for god the father of al wisedome speaketh but seldome , and that is necessarie , therefore he is accoumpted nerte vnto God , whiche can ordre his speache by soche discretion .

Cato . 4. Bee constaunt in thy saiyng , and dooe not contrarie . A foule vice it is with thy self to varie For nedes thou must another offende . when with thy selfe thou doest contend .

Erasmus . ¶ He that is repugnaunte to himselfe can neuer agree with other . And he that dooeth not ordre his life according to some rule or ordre , is not meete to kepe any mannes companie .

Cato . 5. Yf thou considre wel in thy minde . The fashion of menne , thou shalt truelie finde . How euerie manne , other dooeth defame . For there is no manne , that liueth without blame .

Erasmus . ¶ Al menne lightelie marke othee ●nennes faultes and looke not vpon ●heir owne . And yet there is no man ●ut and if he were well tried , there ●ight be spied enough in him , wherefore he might iustlie be blamed .

Cato . 6. Yf thou haue a thing though thou ●oue it neuer so well . And if the hauing therof should ●he offende . Rid thy handes of it by my councel . For , for a profeicte thou must some ●ime thy moneie spende .

Erasmus . ¶ Some time it is expedient to ●eparte from those thinges that wee ●earelie loue , if there be ieoperdie in ●he keping of theim , as to geue golde & siluer to saue thy life , & to forbeare thy pleasure to recouer thy health .

Cato . 7. Some time be thou merie and some time be thou sad . As place & time requireth to be had For in a wise manne , it is no maner of crime . His maners to chaunge according to the time .

Erasmus . ¶ A manne maie wel chaunge his maners as time and place requireth , As sometime it shal be expedient for the to be hard and stiffe in thy cause , & another time to be easie and softe .

Cato . 8 Beleue not thy wife , if thou wilt liue in reste . when on thy seruauntes that she wil complaine . For loke whom that the housbande loueth best . The wife for the moste parte hath him in disdaine .

Erasmus . ¶ It is moste the propertie of all women to sette their housbandes at debate with their seruauntes . Therefore he warneth them that thei shall not beleue to lightly soche complaintes

Cato . 9. If thou warne any man of his vice . Though with thy warning thou perceiue him grieued . If he be thy frende , yet I the aduise . Stint not , but let his vice be repreued .

Erasmus . ¶ If thy frende offende , thou oughtest not to geue him a light warning , and so let him alone , but still to laie vpon him to amende it , if it bee any soch● thing , as dooeth perteine either 〈◊〉 his honestie , or to his profeicte .

Cato 10. Striue not with woordes , but rath 〈…〉 holde thy peace . Against them that of woordes neuer wil ceasse . For to many menne is geuen th● gifte of speache . Yet discretion with them perhappe is for to seache .

Erasmus . ¶ If thou argue with wise-menne thou shalt not neede to spende manie woordes . But if thou medle with 〈◊〉 foole , thou shalt neuer haue dooen .

Cato . 11. Loue other so that vnto thy self● thou be a louing frende . Likewise be good vnto good menne , least thou come to an euil ende .

Erasmus . ¶ Dooe so to thy frendes that thou be moste frende vnto thy self , & so doe for other , that thou lacke not thy self .

Cato . 12. Bee thou no forger of tales that bee newe . From all soche thinges , looke that thou eschewe . For it neuer hurted manne to bee in peace . But it dooeth hurte ofte , to putte the tounge in prease .

Erasmus . ¶ Spreade no tidinges nor tales emong the people , for often times he that so dooeth , hath cause to repente .

Cato . 13. Make no promise vpon truste of other menne . For thereby thy credence thou maiest happe to spill . For it is the fashion of many now and then . To promise moche more then they wil fulfil .

Erasmus . ¶ That whiche thou hast thy selfe thou maiest be bolde to promise , but if thou truste to anothers mans woorde , thou maiest chaunce to bee deceiued , for it is the condicion of many men , to promise more in a daie , then thei wil fulfil in a yere .

Cato . 14. If one to thy face do the laude & praise Bee iudge vnto thy selfe of that thing that he saies . For thinke thou neuer , that another manne . Can knowe the better , then thy self can

Erasmus . Beleue not him that so will flatter thee , but searche thine awne conscience and see whether it bee so or no. And if thine awne conscience shewe the that thou art farre other then he maketh the , then beleue not him , but beleue thy self .

Cato . 15. If a good tourne , vnto the be wrought . Spare not to vtter it , bothe to least and moste . But vnto another , if thy selfe hast dooen ought . See in any wise , thereof thou make no boast .

Erasmus . If thou hast doen a good tourne vnto another man , it is not thy honestie to speke moche of it , for that in a maner is halfe a castyng in the teth vnto him , to whom thou hast doen it . But if thou haste receiued any benefite of another man , if thou speakemoche of that , it is a token of thankfulnesse .

Cato . 16. when men be olde , thei vse oft to tell . Of their deedes passed , either good or badde . Therefore in thy youthe , ordre thy self so well . That of thy deedes to speake then , thou maiest be gladde .

Erasmus . Old men that haue seen many thinges in their time , vse oft to speake of soche thinges . And therefore wee ought so to directe our youth that we maie speake therof in our age , to our worship and honestie .

Cato . 17. Though that menne dooe speake or mutter priuelie , whatsoeuer thei saie , care not thou a flie . But he that is guiltie , in any maner thyng , Thinketh that onely of him is all their whisperyng .

Erasmus . Although thou se men speake softly , or round to other , dooe not by and by imagine that thei speake of thee ; for that were a token that thou were giltie in some faulte .

Cato . 18. when thou art in welth and prosperitie . Beware of the daungers of aduersiue . Nor trust not fortune her chaunces are so slike . For the beginnyng and endyng is not alwaie like .

Erasmus . When thou art in moste prosperitie then beware of aduersitie , for fortune vseth euer to chaunge , and of a ioious beginnyng , chaunceth a lamentable endyng . Therefore , when thou art in moste wealthe , then oughtest thou moste to premeditate , how to take aduersitie , if it chaunce to come : least if it sodeinly chaunce to the , thou be therwith miserably oppressed .

Cato . 19. Sith this life is vncertein here , that we holde . And die we must nedes , we cannot other chose . To trust to anothers death , then bee not to bolde . For it is euill looking after deadde mennes shoes .

Erasmus . This lesson is good for heires and executours , for thei gape after other mennes deathes , for many times it cometh to passe , that thei that looke after other mannes deathes , bee the first that die , albeit that thei be ferre younger and stronger then the other

Cato . 20. If thy poore frende geue thee ought be it neuer so small . Receiue it gladly , and thanke him there withall .

Erasmus . A gift ought not to be estemed accordyng to the value onely , but accordyng to the minde of him that gaue it , for we read ofdiuerse princes that haue receiued sometime alitle water or an apple , or soche a small trifle , aswell and as bemngly as though it had been a greater treasure .

Cato . 21. If thou bee in pouertie , soe paciently that thou take it . And thinke how , into the worlde , thou camest all naked .

Erasmus . If we considre how nature bringeth vs al naked into the worlde , we maie thereby perceiue that richesse is not our awne , nor dooeth not of nature belong vnto vs . If thou shouldest lose a membre or a ioincte , thou haddest then a cause to be sory therefore , thou haddest then lost somewhat of thine awne : But if thou lose thy gooddes , neuer vexe thy self therefore , for as concernyng those thinges that a man maie saie are his awne , the poore man hath asmoche as a King , wilte thou knowe truely what thing thou maist cal thine awne ? Remember what thou haddest when thou waste borne , and that is thine awne and no more .

Cato . 22. Of death hardely , bee not to moche dismaied . For sure wee must all , needes folowe the trace . But he that of his death , alwaies is afraied . Loseth of his helth , in the meane space

Erasmus . He that so sore feareth his death , can therby neuer the soner escape it , but besides that he loseth his health , and the life which he hath : for to liue alwaies in soche agonie , it were as good to haue no life at all .

Cato 23. If thou haue doen good vnto one before And he haue not the gentlenesse to thanke the therefore . Blame not him for his vnfrendlinesse . But for soche menne ; hereafter dooe thou the lesse .

Erasmus . There is nothyng more greuous then an vnkinde frende , whiche if it so chaunce thee , yet that ought not to be imputed to god as though it were his fault , for some menne vse , that if thei be not rewarded for their deedes ( accordyng to their mindes by & by ) thei blame GOD as though he were vniust , and yet the faulte is in theim self , that toke no hede for whom thei did good vnto .

Cato . 24. The good that thou haste , spende it not to fast . For feare least thou chaunce to lacke at the last . Therefore to thy substaunce , loke thou take good hede . And reken euermore , that thou shalt haue nede .

Erasmus . Euer kepe somewhat in store , for feare of lackyng another daie , & trust not to moche vnto thy self , but euer reken that thou maiest well enough come to necessitie in thy age .

Cato . 25. If thou be disposed , for to geue or lende Many promises therof , loke thou doe not make . For where thou coumptest , to be taken for a frende . Thei will then saie , thou canst nought dooe but crake .

Erasmus . A man ought neuer to promise more then he can perfourme . And to make many promises of that which he wil not perfourme , is but crakyng and boastyng , and no good maner at all .

Cato . 26. He that with his flattryng wordes dooeth feigne . For to bee thy frende , and yet he is not so . with the same sauce , serue him so again . For with crafte , to beguile crafte it is but well dooe .

Erasmus . Vse gile with him that vseth gile to the , for it is better to entertein soche a feigned frende with faire wordes , then vtterly to make him thy enemie

Cato . 27. Trust not him that hath a faire toung . For lightly it is a signe of great deceipt . For the fouler with his feigned song . Deceiueth the birdes , and bringeth theim to the baite .

Erasmus . The faire speakers bee euer to bee suspected , nor yet esteme men accordyng to their faire wordes , but accordyng to their true deedes , for he that speaketh faire goeth about to deceiue the. And remembre that by soche dissimulacion are the poore birdes beguiled . And so likewise by flatterie is many a man deceiued .

Cato . 28. If thou haue many children vpon thy hande . And lackest gooddes wherewith thei maie be founde . Learne them some science whereby thei maie . Helpe theimselues therewith another daie .

Erasmus . Science serueth not onely in euery countrey , but also it helpeth in euery fortune . Therefore it is a sure conclusion , that wheresoeuer thou come , if thou haue science thou shalt therwith be hable to get thy liuyng . But now a daies many people bryng vp their children like lordes soonnes , whereby thei be brought vp in slouthe and idlenesse . Ferthermore , that whiche he here saieth to poore menne , that would I counsaill princes to dooe , to bring vp their children in some craft or science , wherby thei should attein a double profite , for first when youth is vsed to bee occupied , it hath the lesse leasure to learne vice , and another is , that if fortune should chaunge and bring theim to pouertie , as it is possible to bee seen ▪ Yet then thei should not bee compelled to begge , nor to get their liuyng vnhonestly .

Cato . 29. what other menne set moste by , let it be vile vnto thee . That other men set least by , esteme it best of all . So to thy self , thou shalt no nigard be Nor other menne shall not the coueteous call .

Erasmus . Despise thou , that other menne delight moste in . And set by that , that thei least set by , so shalt thou not bee a nigarde to thy self , for that that a manne setteth not by , he forceth not how sone he spendeth it , nor other men shall not thinke the to bee coueteous when thou dooest not couet , nor art gredie of soche thinges , that thei would so fain haue , for commonly the people set moche by riches , and care litle for vertue and learnyng , for euery thing is valued accordyng as mennes mindes list to take it , but be thou of contrary Iudgemente to the comon sort , as for example : the moste part of people esteme Phesante , and Partriche to be a very deintie dishe , but esteme thou theim but for grosse and reken thou that egges , milke , and these be the deintiest meat , that thou canst finde . And so thou shalte liue a pleasaunt life thy self , sit he thou hast that , which thou demest best , nor thou shalt neuer care to take other mennes pleasures from them , in so moche as thou accoumptest them nought worth .

Cato 30. That thing whiche in another thou art wont to blame . Bee well ware that thou offende not in the same . For it is very shame , when a manne will preache . If that his deedes , against his wordes dooe teache .

Erasmus . It is a foule faulte for a manne to blame another for soche thinges as he himself moste vseth , for the sinfulnesse of the preacher minisheth greatly the aucthoritie of his woorde .

Cato . 31. If thou require aughte , see that thy demaunde bee . according vnto right , & to good honestie For doubtlesse , he were a very foole in deede . Soche thinges to demaunde , as he ought not to spede .

Erasmus . Euery man is not to be required but he that in maner ought to graunt thy request , nor euery thing is to be craued , but soche thinges as a man maie aske with honestie .

Cato . 33. Forsake not those thinges whiche thou knowest of olde . For thinges which thou doest not knowe For of that thou knowest thou maiest be sure and bolde . But of soche as bee newe thou canst be nothing so .

Erasmus . Chaunge not th old for the new , neither thy old frend for a newe , nor thy old trade of liuyng for a new , whiche thou knowst not , for that which thou hast already tried , thou canst tel how to vse them . But as for the newe , thou wotest not how thei will proue , for often it happeneth , that those which at the beginnyng seme very good , in the ende will proue the contrarie .

Cato . 33. Seyng how fraile the life is that we haue . And through how many ieopardies daiely we runne . Euery daie that thou haste escaped well and saue . Accoumpte it firme and sure , that it is wel wonne .

Erasmus . ¶ Seing our life is so vncerteine , and subiecte to so many daungers , we maie reken euerie daie well wonne that we haue freelie escaped , for there passeth vs no day , in whiche we might not haue chaunced to die , nor we had neuer no warraunt of our life . Therefore seeing there hanges so manie ieopardies ouer vs , it is meruaille that we escape any daie .

Cato . 34. Though thou of thy power maiest haue althy wil. Folowe it not alwaies , but sometime geue place . For if thou of gentlenesse dooe other mindes fulfil . So shalt thou best stande , in thy frendes grace .

Erasmus . ¶ This saiyng is as true as can bee for if thou sometime breake thy owne wil and folowe other mennes mindes thou shalt acquire great beneuolence . But some be so stiffe minded , that thei wil contende & striue with their frendes , and that for a matier of no weight and had rather bee at vtter destaunce with his frende , then ones breake his wilful minde .

Cato . 35. As thou wouldest that other men should geue vnto the. So to geue to other thou must contented be . For soche mutual beneuolence euer . Causeth menne in frendshippe long to perseuere .

Erasmus . ¶ Frendeshippe must be vsed vpon bothe sides , for as the common Prouerbe saieth .

One good turne asketh another .

Cato . 36. Beware that thou engendre no debate . Nor kindle no malice betwixte thy frende and the. For wrath engendreth strife and hate . And concorde euer causeth loue and charite .

Erasmus . ¶ Bee well ware , thou fall not out with thy frende , for soche dissention breadeth great hatred , therefore to thy frende thou oughtest to vse all gentlenesse .

Cato . 37. ¶ when thy seruauntes offence dooeth moue the vnto ire . Loke that with discretion thou moderate the fire .

Erasmus . ¶ Beate not thy seruaunte in thy angre , for ire can dooe nothing well . Therefore first tempre thy wrathe , as a Philosopher saied ones to his seruaunte , & I were not angrie ( quod he ) I would surelie now walke thy coate . And so vpon a time Plato was angrie with his seruaunte and he tooke vp a staffe : one asked him what he would dooe : Marie , quod he , beate this intemperate persone , meaning himselfe that was so ouerseen by angre .

Cato 38. with pacience and sufferaunce dooe thou thine enemie winne . And conquere him , not by force and violence . For emonges all other vertues that here been . Pacience euermore hath the preheminence .

Erasmus . ¶ It is one of the chiefest verities to suffre thine aduersarie , when thou maiest ouercome him , for emonges al vertues , that is one of the greatest .

Cato . 39. If thou with thy labour hast gotten ought at al. In spending therof be not to prodigal . But if that thou laboure , to an euel entente . Those gooddes so euil gotten must needes be euil spent .

Erasmus . ¶ It is good to labour and gette to haue wherwith no liue honestlie , for he that truelie so getteth his liuing , 〈◊〉〈◊〉〈◊〉 into necesserie , but he that laboureth for the entent , that he would after liue the more prodigallie , maie sone be oppressed with pouertie .

Cato . 40. when thou art welthie , make good chere . But see vnto thy selfe , that thou be moste nere .

Erasmus . ¶ When thou art riche , spende some of thy riches vpon thy frendes , but yet spende so , that thou lacke nothing thy selfe another date , and be a frende to thy frende , but yet see that thou most of al be thine owne frende .

☞ The ende of the first booke .

¶ The seconde booke of Cato .

Cato . 1. IF thou wouldest learne how to til the grounde . Virgil wil the teache , the feate of housbandrie . The propretie of herbes , in Macer maie be founde . Also the Romaines warres Lucane dooeth versifie . And in declaring louc , Ouide beareth the masterie . But if thou list to learne wisedome and Sapience . How to gouerne thy life wel and vertuouslie . Drawe nere then and harken to my sentence .

Erasmus . ¶ Euerie diuerse aucthour teacheth diuerse thinges , as Virgill in his boke of Georgikes , teacheth the feacte of housbandrie . Macer the Poete writeth the propretie of al maner of herbes , Lucan writeth of the euil warres betwixte , Cesar and Pompeie . Ouide teacheth of all matiers apperteinyng vnto loue with her daliaunce . But if thou list to learne the crafte or science how to liue wel and verteouslie , then read this litle booke whiche teacheth the no trifling matiers , but the very waie and meanes of verteous liuing and high perfection .

Cato . 2. Dooe good to straungers euer , by mine aduise . For in so dooing , thy honestie shal arise . For why : it is a farre better thing . For to haue frendes , then to bee a king .

Erasmus . ¶ We ought not onelie to dooe for our frendes , but also sometime to dooe for straungers , and to endeuer our selues to gette their keneuolence , for it is better to gette the many frendes , then to winne a whole kingdome , as for a kingdome a man maie lose , but a frende wil helpe a manne in his necessite . And surelie those persones shal be more stedfast vnto the , that thou winnest with gentlenesse and beneuolence , then those whiche thou constreignest with power and might .

Cato . 3. Let God alone with his secretes all . Nor of the heauen , ensearche not the priuitie . For sithe thou arte , but a man mortal : Medle with soche thinges , as mortall be .

Erasmus . As Socrates writeth , that whiche is aboue vs , belongeth not vnto vs . Wherefore this aucthour here willeth that we should leaue the high studie of natural Philosophie , and studie those thinges , whiche belong vnto our owne life , as to vse good & verteous waies and to pourge our mindes , from all euil affectes .

Cato . 4. The feare of death , hardelie lette it passe . For he maie bee called , well a verie Asse . That of his death , is afraied so sore . That he can take no ioie , in his life therefore .

Erasmus . Thesame sentence is in the firste booke , he that is euer in sorowe for thinking of his death , dooeth foolishlie , for first by his feare he cannot amende it , beside that he looseth all the pleasure of his life in the meane while .

Cato . 5. As long as thou art in thy angrie mode . Beware thou striue not , with no maner wight . For in case thy witte bee neuer so good . In thy wrath , thou shalt not see the right .

Erasmus . Pyrrhus wonte to warne the young Souldiours , that thei be not angrie , then moche more ought thei to auoide anger , that shal dispute any cause , for he that is without anger , shal the better iudge . And on the other side , anger blindeth the right iudgemente of the minde .

Cato . 6. Laie out thy moneie gladlie , in the time of nede . For sometime thou must spende , if thou wilt spede .

Erasmus . ¶ That cost whiche must nedes be dooen , doe it with good wil , seme not for to grudge at it , for sometime a man must needes dooe some cost , as at feastes , buriynges , or weddinges , and also vpon thy frendes .

Cato . 7. Flee euer from thinges , that be to high And bee content with a meane estate . For surer are the shippes , whiche in the riuers ligh . Then thei that bee sailyng , in the Sea so greate .

Erasmus . ¶ A meane fortune is surer , then is a high estate , like as the shippes be surer , that are in the smal riuers , then thei that bee tossed vp and doune in the maigne Sea .

Cato . 8. Beware to thy felowes , how thou dooest shewe . Any of thy actes , that maie putte the to shame . For that whiche no manne , but thy selfe dooest knowe . In disclosing therof , let no man the blame .

Erasmus . ¶ If thou hast dooen amisse , make no boast of it , & if thou dooe any thing whiche thou wouldest bee ashamed to haue it knowen , let no other see it nor knowe therof . But in thy dooing any soche thing , looke that thou be prudent and secrete therin .

Cato . 9. In thy minde , neuer thinke that those . whiche be wicked shall euer scape free . For though for a time , that it bee kepte close . Yet at the last , it shall open be .

Erasmus . Thinke not that the wicked shal be vnpunished , for thei maie well for a time hide their wickednesse ; but at lengthe it wil be knowen , for time at the last openeth euerie thing .

Cato 10. Though that a manne , of stature be but smal . Yet for all that , contemne him not at all . For though a man , nature strength denighe . Yet ofte dooeth she helpe him , with witte and pollicie .

Erasmus . Despise not thine enemie , though he be but small of stature , for many a time , he that is weake of strengthe , is of great wit and sapience . And therefore we must not esteme a manne according to the robustiounes of his bodie , but according to the clearenesse of his vnderstanding .

Cato . 11. Striue not with him that is aboue thy might . But for the season , geue him the masterie . For he that sometime is ouercome infight . Another time again , getteth the victorie .

Erasmus . ¶ If thou perceiue that thou hast to dooe with him , that is stronger than thy selfe , then geue him ouer a while , & suffre him for a season , to haue the victorie , for another time maie come , when thou shalt bee euen with him again , for ofte it chaunceth that he whiche before was ouercome , maie haue aftrewarde the vpper hande , and sometime the weaker ouercometh the stronger . But some be so stiffe harted , that either thei wil winne al , or elles lose all at once .

Cato . 12. with woordes with thy frendes striue not at all . For great debate riseth , of woordes that be small .

Erasmus . He taught thee thesame lesson before , when he warned thee , that thou shouldest not striue with thy frendes for sometime for a fewe wordes , thei that were frendes fall at great discord

Cato . 13. Labour not to knowe , thy fortune or destinie : By craft , or els by some Nicromancie For looke what thing , is ordeined thee vnto . without thy counsaill , God full well can it dooe .

Erasmus . Enquire not to knowe thy destenie neither by witchecraft , nor by other vnlawfull actes , for GOD will not haue a manne , to knowe his secretes , nor yet calleth he thee to counsaill , when he ordeineth any thing to thee . And if his wil were , that thou shouldest knowe it , he would then haue called thee to counsaill therin .

Cato . 14. Be not to pompious in thine estate . To cause other to haue enuie therat For though enuie , no harme to thee can dooe . Yet thou wart as good , to haue their loue as no.

Erasmus . Go not to proudely , nor shewe not thy self to stately , to cause other to haue enuie at thee , for though their enuie cannot hurt thee , yet it is a displeasure , to haue the euill will of menne , and it is a greate coumforte to haue the good will of men , though there come no profite therof .

Cato . 15. Bee thou of minde , bothe constaunte and strong . Though in thy cause , the iudge dooe thee wrong . For surely thy aduersarie , shall not long possesse . That whiche he winneth , by soche vnrighteousnesse .

Erasmus . Be not cleane discomforted , if thy aduersarie ouercome thee in the lawe by vnrighteous iudgement , for surely , he shal not long enioie it , for god shall reforme soche wicked iudgement

Cato . 16. All displeasures , before past and gone : Out of thy minde , se that thou doo cast For it is the condicion of an euill one . Olde malice to remembre , that is dooen and past .

Erasmus . If a concorde and a louyng ende be ones made , thou oughtest to forgette all the old debate , for when the cause is ones determined , then ought also the malice to be finished , for he that dooeth otherwise , is alwaie called a man of a doggishe minde

Cato 17. Praise not thy self in any maner wise . And to dispraise thy selfe , is as foule a vice . For either of theim , from reason are farre wide . And often to vse theim , is a signe of pride .

Erasmus . Neither praise , nor dispraise thy self for in dooyng of either of theim , is a signe of him that coueteth vainglory for he that dooeth dispraise him self , doeth it because he would haue other men to praise him .

Cato . 18. Spende measurablie thy gooddes , that God hath sent : For that whiche was long in gettyng full sone wil be spent .

Erasmus . When thou hast substaunce , wast it not so sone , for a thing is euer soner spent then gotten .

Cato . 19. Set a side wisedome , when time requireth . For sometime to plaie the foole , is a poinct of wit it .

Erasmus . Sometime a manne must set a side grauitie , as in sportes and plaies , where sometime a manne muste geue ouer wisedome , and plaie the fooles parte , and specially emong fooles , a manne must plaie the foole , and yet shall not be afoole in deede , for it is an high poincte of wisedome , for a manne to applie himself , accordyng to the time .

Cato . 20. Flee coueteousnesse , and also from prodigalitie . For neither of theim , agreeth with honestie .

Erasmus . Prodigalitie and coueteousnesse be twoo vices , wherof either is repugnaunt vnto other , therefore , he that will haue a good name , must eschewe them bothe , for the coueteous menne be called nigardes , and the prodigall spenders , be called vnthriftes .

Cato . 21. Of thy credence hardely , be not to light when the toungues that moste bable , speake least of right .

Erasmus . Faithe is not by and by , to bee geuen vnto those menne , that bring alwaie some newes , and tell somewhat of other mennes deedes . Thei are scarsly to bee beleued , that bable of many thinges , for because that vanitie was wonte to bee coupled vnto this vice .

Cato . 22. Pardone not thy self , when by drinking thou art an offender . For the faulte is not in the drinke , but in the drinker .

Erasmus . The common sort of men is wont after this sorte , to excuse their faultes . The wine was th occasion or cause I saied this , when I was well whitled : But dooe thou impute it to thine awne self , and not to the wine , whiche fault was by thine awne naughtinesse , and not of it .

Cato . 23. If thou hast any secrete councell : Disclose it to thy felowe , that canne kepe it well . If thy bodie nede any remedie . Commit that to a Phisicion that is trustie .

Erasmus . In thinges secrete , and to be kepte in silence , beware thou aske not euery mannes counsaill , but his onely , whose trustinesse in secrete matiers thou hast righte well approued , least he dooe not onely helpe thee , but also hinder and slaunder thee : Nor yet shewe thou the infirmities of thy bodie to euery one , but vnto a Phisicion of an assured and knowen faiethfulnesse , whiche maie kepe thy diseases priuie and heale theim .

Cato . 24. At the good chaunces of the vnworthie , take no grief . Fortune flattreth euill persones to dooe them some mischief .

Erasmus . Lette not the prosperitie of other greue thee , whiche hath often chaunced to the vnworthie . For Fortune dooeth not fauour theim , but lieth in waite , and ticleth theim forwarde , that afterwarde , she maie dooe them more hurte and displeasure .

Cato . 25. Marke afore what chaunces fall , that must be suffred . For that hurteth least , whiche thou hast afore considered .

Erasmus . Whatsoeuer maie happen vnto man pondre thesame with thy self , before it dooeth chaunce , that it maie not be sodein , if at any time it shall happen . For those euilles dooe lesse trouble , whiche dooe not chaunce to a man vnawares .

Cato . 26. In thinges aduersant and vnluckie . Dispaire not , nor be in harte heuie . But haue a good hope , for hope onely , Doeth neuer for sake a man , vntil he die

Erasmus . When fortune wexeth cruell , strengthen thy self with a good courage , & saue thy self for thinges prosperous and luckie , & cast not awaie thy hope which forsaketh not a man euen diyng . For as long as there is life within the bodie , there is hope . And in the boxe of Pandora only hope did cleaue in the brimme . And Ouide saieth .

I did see a man liue by hope , whom death euen now was readie to grope .

Cato . 27. A thing that thou knowest mete for thy purpose . See in no case , thou dooest it lose . Occasion in the forehead hath heare And the polle , balde and bare .

Erasmus . As often as fortune doeth offer the any commoditie , whiche is meete for the , streighte waie take it : for occasion hath an hearie foreheadde , so that in that part , she maie be holden fast , but if she ones tourne her backe , behinde in the polle , she is as bare as a ●oote , that a man maie haue no hand fast in her . That is , oportunitie when it chaunceth , it maie bee holden and kepte , verely , it dooeth not retourne , when thou wouldest , if thou regardest it not .

Cato . 28. Take heede what will folowe her after : And what hangeth ouer thy head , dooe thou afore ponder . Folowe the God , as nigh as thou maiest whiche had twoo faces , looking East and west .

Erasmus . Surmise and gather of thinges presente , what are to come . Take counsaill of thinges , either good or euill , past and goen , how thou maiest with stande those that are to come . After th example of that Romishe God Ianus , whom the antiques did feigne to haue had twoo foreheaddes or faces . For asmoche as it behoueth a wise man , to haue yies in his forhead , and behinde in his polle . Thesame thing truely dooeth folowe vs , whiche is alreadie past and goen .

Caio . 29. To kepe in health that thou maiest be the more hable . Sometime to thy self , bee the more fauourable . To a mannes pleasure , fewe thinges are required . But in a mannes healthe , many thinges are desired .

Erasmus . Diete the maner of thy liuyng , rather after the meane & waie of helth and good welfare , then of pleasure . For we must not onely in disease and sickenesse , beware of intemperauncie but also when we are in good health we must vse all thinges measurably , as slepe , drinke , meate , the pleasure of the bodie , plaie , least wee fall into sickenesse . Although some thing is to be geuen to pleasure , yet moche more is to be geuen to health , whiche ones lost , all pleasure perisheth withall .

Cato . 30. The iudgemente of the people , dooe not thou despise onely . Least thou please no manne , while thou wilte reproue many .

Erasmus . The best thinges dooe neuer please the common sorte , yet it is wisedome for a man alone , not to striue against al. For he is wise to no purpose , whiche is alone , and to himself wise , where as he semeth to all others , to date and plaie the foole .

Cato . 31. Aboue all other thinges , see to thy welfare . The chiefest poinct , is for health to care Blame not the time , if thou diseased bee . where as thou thy self , art cause of thine infirmitie .

Erasmus . Before all thinges haue regarde of thy health , least that if through thine intemperauncie and euill diete , thou fallyng into any disease , afterwarde for very shame , dooest put the blame in the vnwholesomenesse of th aire or place , as the common sorte of people is wont to dooe . For the moste parte of sickenesse , dooe chaunce vnto vs , through the euill dietyng of our bodies .

Cato . 32 Of dreames and phantasies , no care take . For what mannes minde wisheth while he dooeth wake . Trustyng his purpose to obtain . Seeth the same by dreame , but in vain .

Erasmus . Some with ouermoche supersticion obserue and marke their dremes , and of them doe iudge of thinges to come Where as the dreames of theim that slepe , come of themselues , when thei are wakyng . Thei dooe not signifie what is to come , but thei dooe represōt vnto thee sleping , what thou hast before thought .

¶ Th ende of the .ii. booke .

¶ The .iij. booke of Cato .

Cato . 1. THOV reader that desirest to knowe this bookes meanyng . Here shalte thou haue lessons , to good life best pleasyng . Garnishe thy minde with theim , and to learne dooe not swage . For our life without learnyng , is but deathes awne Image . Thei shal be to thy great profite , but if thou dooe them reiecte . Not me the writer , but thy self thou shalt neglecte .

Erasmus . This is in the stede of a Proheme or Preface . Without the waie and reason how to liue well & godlie our life is no life , but the image and picture of death . These verses do teache the , verie profitable and necessarie rules , how to liue vprightelie , if thou hast any affection and wil , to learne & vnderstande . But if thou regarde them not , thou shalt contemne and despise thy selfe , and not the writer . For the matier perteineth vnto the , and not vnto him .

Cato . 2. while thou dooest liue wel , care not what euill menne saie . For to vs the tounges of all menne will not obeie .

Erasmus . If that euil disposed persones speake not well of the , when thou dooesh no hurte , holde thy selfe contente , with the vprighte conscience of thy good doinges . For in the it lieth , that thou dooe well : but in thy power it is not , how and what , this , or that , men shal talke of the.

Cato . 3. Brought foorth for a witnesse , sauing their owne honestie . As nigh as thou canst , kepe thy frendes faulte priuie .

Erasmus . If thou be called for a witnesse , in thy frendes cause , thou shalt to thy power concele and hide his euil deede , but to that thou hurte not thine owne good name . And thou shalt geue asmoche scilence vnto amitie or frendeshippe , as thy honestie , and thy othe of testimonie and witnesse , will suffre and beare with the.

Cato . 4. Remembre to beware , of woordes glosed and faced . The trueth is whole , and nothing backed .

Erasmus . The communication of trueth , is simple and plain . The faire & smoth speaker , is ful of deceipte . Therefore it ought of wise menne alwaies to be suspected .

Cato . 5. Auoide sluggishenesse , and idlenesse refraine . There is no greater enemie , then an idle braine . For the idlenesse of minde bringeth the bodie out of course . Eschewe it therefore , for there is nothing wourse .

Erasmus . A slothful and an idle life , is to be abandoned . And the imperfectnes of the minde , dooeth also bring an vnlustinesse & feblenesse vnto the bodie . Also the exercise of the minde , dooeth help moche to the health of the bodie .

Cato . 6. Itermedle thy cares now and then , with pastime and sporte . That in all thy trauailes , thy minde maie receiue coumforte .

Erasmus . The minde weried with serious and earnest businesse , is sometime to bee solaced , with honestie & moderate pleasures & pastimes , so that the spirite quickened and refreshed , it maie be able to sustein al maner of labours

For that , that lacketh now and then the quiet rest . Is not able to endure al of the best .

Cato . 7. Another mannes woorde or deede , dooe thou not checke or mocke : Least in like maner , another dooe make the his gesting stocke .

Erasmus . Whatsoeuer thou dooest to other , of other thesame shal be dooen to the again . If thou can gladlie reproue other mennes deedes or woordes , other will vse thine awne example against thy selfe .

Cato . 8. whatsoeuer is geuen the , by any bequest . Encrease it , and vse it , euer to the best .

Erasmus . Whatsoeuer dooeth happen vnto the , by the Testamente and bequest of thy frendes , that keepe , least euery mannes mouthe be ful of the. For the common people is wonte to mutter against theim that come sodeinlie by their gooddes and possessions .

Cato . 9. If thou haue riches , in thy olde age plentie . See thou liue liberallie , and to thy frendes be not scantie .

Erasmus . This fault is peculiar to olde men that the more nerer thei be to deaths dore , the more catching and hauing thei bee . Therefore dooe thou then geue vnto thy frendes , that thei maie nourishe , and helpe the with their almose deedes .

Cato . 10. Despise not ( thou master ) thy seruauntes good counsel . No , nor any others iudgemente , if thei frame wel .

Erasmus . For the basenesse and vilenesse of the aucthour and geuer , good & wholsome counsail , is not to bee despised . Nor it is not to bee regarded , who speaketh it , but what the thing is that is spoken .

Cato . 11. If thou haddest moche , and after become poore . Liue according , and be thankefull therefore .

Erasmus . Thy fortune or estate diminished & made lesse , thou maiest not vse like galauntnes as afore . But thou shalt be contente with that kinde of life , that thy presente fortune , and degree dooeth geue the. And thou shalt take that wel a woorthe , that now is presente .

Cato . 12. Beware thou marie not a wife for her dowries sake . And if she be shrewish , soone her from the shake .

Erasmus . Take hede thou wed not a wife for the sake or cause of her dowrie . And if thou dooe marrie one riche and wel dowred , reteine her not for the respecte of her dowrie , if she be a shrewe but her dowrie set a parte , thou shalt forsake her . How be it emong Christen menne this precepte is not to bee folowed , nor ought to be allowed .

Cato . 13. ¶ By the example of many learne whom to dooe after . And what thou must flie : others life is thy maister .

Erasmus . Thei that learne by their owne pecilles & losses what is mete for them : thei paie beare for their learning . A wise man doeth take counsail of anothers liuing how to liue . This deede gotte him an euil name , I shal beware least I dooe a like . This thing framed wel with him , I wil folowe and dooe after him .

Cato . 14. Assaie what thou art able , least being ouerburdened . Thou be constrained to leaue of thinges in vaine attempted .

Erasmus . First proue what thy power and strength is , before thou settest vpon any businesse , least aftrewardes being ouermastered with the difficultie and hardenes thereof , thou shalt forsake that to thy shame , whiche so vnaduisedlie thou tokest vpon the.

Cato . 15. That thou knowest to be dooen euil . To tel it dooe thou nothing ceasse . Least thou be thought , to haue a wil Naughtie compactes to folowe , by holding thy peace .

Erasmus . Dissemble thou not , if thou knowest any thing not to be wel doen , for thou shalt bee thought to allowe it , when thou kepest it priuie . For cloking and scilence keping doeth sometime seme to be consenting and agreing .

Cato . 16. Aske the iudges helpe , if thou bee wrongfullie iudged . Yea the lawes themselues desireth with right to be ministred .

Erasmus . If thou bee oppressed with a wicked lawe , that is with a streight and vngentle lawe . Fle to the iustice of the iudge . For this is not against the lawes , but is the minde and meaning of the lawes , that thei be reduced and tempered by iustice . It is an vniuste lawe ; when it is sued to the extremitie . As if a poore manne should be cast into prison because he doeth not finde his father , wheras the lawe saieth . Let the children mainteine , and kepe their fathers and mothers , or els let them be committed to warde . Some time the lawe is the streighter for to cast men into a feare . In these thinges the iudge ( that is ) the maister or chief gouernour maie helpe and be a meane .

Cato . 17. That thou dooest suffre woorthelie , remembre there with to be contente . And when thou findest thy selfe giltie , thy selfe reproue by thine owne iudgemente .

Erasmus . A displeasure that chaunceth vnto the , through thine owne faulte , thou shalt impute it to none other then thy selfe . And when thou feelest thy selfe giltie , reproue thy selfe , and bee thine owne iudge , & thinke thy selfe woorthie of that punishemente .

Cato . 18. Loke thou reade many thinges , thei readde , reade many moe . For thinges wounderous , although vntrue , Poetes dooeth showe .

Erasmus . ¶ Reade thou many and sondrie thinges , but yet with a iudgemente . For al thinges are not true , the which thou dooest reade in Poetrie .

Cato . 19. Among gestes at the table be thou of speache sobre . Least where thou wouldest be taken manerlie , thou be called a chatter .

Erasmus . In the courte of lawe is a place of eloquence , in the chambre of scilence in feast and at meate , it is comelie and meete to vse moderate communications one with the other , and thei also pleasaunte and merie . Some men while thei goe about to bee seen curious , be troublous to the other of the geas●es with their babling , to whom thei dooe leaue no space and time to commune .

Cato 20. Feare not the woordes of thy wife beyng angrie . For while she weepeth , she woorketh some subtiltie .

Erasmus . Women haue their teares in a readinesse . With theim thei ouermaster their housbandes . Therefore he geueth councel that thei be nothing moued with soche maner weping & wailing . For thei dooe often times faine theim , that thei maie deceiue their housbandes . As women dessemble them selues to bee greued with Ialousie , that thei maie cloke their owne alnoutrie : or els when thei faine theim selues to be angrie with him , whom thei entirelie loue .

Cato . 21. Vse thinges gotten , but to misuse them , be thou not demed . Thei that lacke , seke other mennes , when their owne is consumed .

Erasmus . Vse and occupie soche thinges as thou hast gotten , and dooe not abuse them , least when all thy gooddes are wasted and spent , thou be constrained either to aske other mennes shamefullie , either to liue of anothers mans in bondage , or elles to steale other mennes gooddes , not without thy great peril and daunger .

Cato . 22. Feare not death , come when it will . For death endeth al thine euil .

Erasmus . Death , and it be but for this thing onely , is not to be feared , forasmoche as she is the ende of euilles of this life .

Cato . 23. Haue pacience with thy wife if her tounge walke . Chiefelie if she be good , grudge not at her talke .

Erasmus . ¶ Litle trifling faultes , are to be borne withal in our frendes , if thei be in other poinctes good . As in the wife if she be any thing talkatiue , or of her tounge any thing saucie , it is to bee suffred , if she bee in other condicions chast and profitable ( that is ) dooing the duetie of a good houswife . Speciallie for because the disease of the tounge is propre and naturall to that kinde . He is a frowarde person , that cannot kepe scilence , speciallie seeing it is a light and easie thing for one to holde his peace , for by this meanes thy wife shall ceasse to chat and prate , if thou geuest her neuer a woorde to aunswere , as Socrates was woont to dooe .

Cato . 24. Towarde thy father and mother let not thy loue be slender . Nor offende thy mother , if to thy father thou wilt be tender .

Erasmus . Mercie , loue and reuerence is due vnto thy parentes , thy countreie , to God , & any that shal occupie the place of thy parentes . There are some that loue their parentes as though the lawe constrained them therto , but loue thou them dearelie , & not fearefullie , that is constrainedlie or for veraie shame , but chearefullie and with good harte . And if there fortune any strife betwene thy parentes , bee thou so diligent to please the one that thou offende not thothen , that thy gentlenesse maie remoue all griefes and troubles .

〈◊〉 The ende of the thirde booke .

¶ The .iiij. booke of Cato .

Cato . 1. THou whatsoeuer wilte leade a life vpright and sure : Set not thy minde on vice , the whiche hurteth good nurture . And these lessons to read bee euer diligent . That thou maiest bee a master and come to gonernement .

Erasmus . This is the Proheme or preface to the .iiii. booke . If thou wilte be free and voide from all vices , and wilt liue guiltie to thy self of no faulte , haue thou these preceptes alwaies ready and at hande . In the whiche thou shalt finde wherin thou maiest vse thy self for a master and teacher , that is , how thou thy self maiest rule and moderate thy self , beyng holpen with these preceptes .

Cato . 2. Despise richesse , if thou wilte be in minde happie . For thei that make moche of them be alwaies crauyng and nedie .

Erasmus . He biddeth vs not to cast awaie richesse , but not to make muche of them . For thei that dooe enhaunce theim , that is , highly esteme and regard them while thei dare not vse , and occupie those gooddes that thei haue : And dooe alwaies heape vp somewhat , yet dooe thei alwaies begge , that is , thei be pinchyng and crauyng .

Cato . 3. The commoditie of nature , thee neuer faileth . If thou bee contente with that that nede requireth .

Erasmus . If thou dooest measure thine expenses , accordyng to thy nede , that is , to thy necessitie , and not to thy ambicion nor yet to wanton pleasure , the commodities & pleasures of nature shall neuer faile thee , whiche nature is content with fewe thinges , wheras carnall lustes and delites desire out of measure .

Cato . 4. where thou castest no feare , neither rulest thy matier by reason . Call not fortune blinde ( as she is not ) for thine vndiscrecion .

Erasmus . If thy matiers come euill to passe by thine awne negligence , dooe not put the blame in fortune , that thou maiest call her blinde , where as thou thy self tookest but small hede .

Cato . 5. Loue money , but for the coigne dooe thou litle craue . For no verteous , nor honest manne dooeth desire that to haue .

Erasmus . To loue money for mannes vse and nede , is the poinct of a wiseman : To loue it , that the coigne therof maie fede and delite a mannes yies , is the signe of a coueteous and a mad man . All menne would haue money : euill men onely desire the coigne therof .

Cato . 6. when thou art riche , prouide for thy bodily wealth . A sicke man beyng riche , hath money , but lacketh health .

Erasmus . When thou art in ieopardie of the healthe of thy bodie , dooe not then spare thy richesse and gooddes . For he that dooeth not finde a remedy for his disease , least he should diminishe his money : Soche a one hath , but he hath not himself , wheras he is sicke and euill at ease . He had rather haue his money saued then himself , & to haue the vse and occupiyng of them , then of himself .

Cato . 7. If at Schole , stripes of thy master thou didst suffre . Moche more thou muste forbeare thy father in his angre .

Erasmus . Thou werte beaten of thy Master when thou diddest go to schole . Moche more it becometh thee to suffre , when thy father doeth chide the with wordes . Thou diddest take well a worthe the tirannie of thy Teacher , beeyng moche more cruell : Forbeáre the rule or Emperie of thy father , who although he be angrie , yet he woeth refraine from fightyng .

Cato . 8. Dooe thinges that profite , to eschewe remembre again . Frōthinges of errour , without hope of gain certain .

Erasmus . Of what thinges thou art in doubt dooe them not , dooe those thinges of whom thou dooest trust for a gain , in those thinges by whom thou maiest be deceiued , and is in doubt whether thei will dooe good or euill , with them dooe thou not medle .

Cato . 9. what thou maiest geue , geue freely to the asker . For what thou dooest to good menne is thine awne lucre .

Erasmus . Geue willingly if thou maiest geue any thing . For it is gaines , & no losse what thou dooest best owe vpon good men . And he in bestowyng taketh a good tourne , whiche geueth to one deseruyng it . For it cometh again with an ouerplus the whiche thou bestowest vpon good men .

Cato . 10. That thou dooest suspect , what it is discusse by and by . For thinges not regarded , are wonte to hurte chiefly .

Erasmus . Soche thinges as haue any suspicion of euil , those set thou not light of , but straight waie examine them , & serche theim out what maner thinges thei are . For in the beginnyng thou shalt easely finde remedie , if there bee any euill : but a thing not regarded , doeth wexe more and more , and dooeth afterward moste hurt of all . As if thou suspecte thy frend to be of a straunge minde towardes thee , sette not thou light of it , what it should meane , but trie out wherof this thing did first arise . And if there bee any soche thinges , by and by stoppe the displeasure while it is yet in growyng .

Cato . 11. when damnable lustes thy fleshe do occupie . Geue not thy self to gluttonie frende to the bellie .

Erasmus . Beware thou double not thy grief for one maie somewhat bee suffred , twoo at ones cannot be borne . To liue fleshely is a damnable thing , and damnable is gluttonie . That if at ones thou be troubled with bothe euilles , it remaineth that thou bee broughte straighte waies to pouertie . He calleth gluttonie , the study and affeccion of deintie meates , & thesame he calleth the frend of the bellie , for by her the bellie is fatted , and the substaunce and good name diminished .

Cato . 12. when naturally thou thinkest all wilde beastes to be feared . I tell thee , manne onely is moste to bee dreaded .

Erasmus . Forasmoche as thou dooest thinke in thine awne minde , all wilde beastes to bee feared , by my counsaill thou shalte chiefly feare one beaste ( that is ) a manne . For no wilde beast dooeth more hurte and displeasure , then one man another .

Cato . 13. where as thou haste in thy bodie strength mightie . wexe wise withall , and so maiest thou be coumpted manlie .

Erasmus . It that nature hath geuen the strength of bodie , thou shalt not be a strong man by and by , excepte thou ioigne therevnto witte & discrecion , that is wise dome , by the whiche thou maiest vse well the strength of thy bodie .

Cato . 14. Aske counsaill of thine acquaintaunce if any thing thee offende . For there is not a better Phisicion then a trustie frende .

Erasmus . Thou dooest open vnto the Phisicion , the diseases of the bodies , shew vnto a faiethfull frende the griefes of the minde . That man that is the Phisicion dooeth heale with medicines , and this manne ( that is thy frende ) with wordes : or els if any sicknesse happen rather call thy frend then a phisicion

Cato . 15. where thou art in thine awne conscience guiltie . why dooeth Sacrifice for thee die . It is foolishnesse by anothers slaughter . Health and forgeuenesse to hope after .

Erasmus . The people of old time did beleue a mischeuous deede , to be purged with killyng of a beast , the which had doen no faulte . And an innocent creature was ponished for anothers offence , when he rather oughte to haue been slain whiche did offende , then the beast offred vp in Sacrifice . Truely thei did foolishly hope and trust that anothers death should be their helth , wheras euery man ought to ponishe his awne misdeedes of himself .

Cato . 16. when thou dooest seke vnto thee a frende to be trusted . Not the fortune of the persone , but the good life is to be desired .

Erasmus . A frende whom thou wouldest take vnto thy familiar acquaintaunce , is not to bee estemed by his substaunce , but of his good maners . Thesame must be dooen in chosyng wiues .

Cato . 17. If thou haue gotten gooddes , beware of nigardie . For what dooe thei auaile thee , if thou liue in beggerie .

Erasmus . Thou haste gotten thy gooddes in vain and to no purpose , that darest not vse and occupie theim , and emong greate substaunce and treasure , thou liuest bare and nedie . For it auaileth the nothing to haue , if those thinges whiche thou hast , dooe profite thee neuer a deale the more , then those whiche thou hast not .

Cato . 18. If vnto honestie thy minde be bente and sette . Eschewe vain pleasure , least thei dooe thee lette .

Erasmus . If thou be willyng to saue vpright thy honest and good name , loue not thou vnhonest , and filthy desires and pleasures , as gluttonie , lecherie , and soche other like .

Cato . 19. Mocke not old age , if thou be wise . For it is propre vnto age to bee a childe twise .

Erasmus . When accordyng vnto thy age , thy witte and policie of minde is quicke and pregnant , scorne not old age , the whiche is not so ripe & ready in wit and vnderstandyng , for euery old man dooeth dote , and retourne to his childishe foolishenesse . Therefore , the fault of old age is to be borne withal and not to be mocked and skorned .

Cato . 20. Desire to bee learned whatsoeuer thee betide . For cunnyng remaineth when richesse cannot abide :

Erasmus . Some chaunce or other , doeth many times plucke awaie richesse from a man , as by fire , thefte , warre , shipwracke : but cunnyng cannot be taken awaie . Therefore , that is the surest possession , the whiche maie alwaie and euery where maintein thee .

Cato . 21. Marke priuily all thinges what euery man dooeth saie . For speache declareth mennes maners and also theim bewraie .

Erasmus . Nothing doeth more shewe and declare the life and disposicion of man then his communicacion . That is the sure and ready glasse of the minde . Therefore if thou wilt knowe a man what maner of felowe he is , ponder with thy self what his talke is . The speche doeth open the maners of the man , if he speake hartly . And thesame dooeth hide and couer them , if either he holde his peace , or speake faintly .

Cato . 22. Exercise thy studie , although thou hast learned a science . As diligence dooeth helpe thy witte so dooeth the hande experience .

Erasmus . As discipline and learnyng doeth vanishe awaie , except thou confirme them by experience , so a crafte must be stablished by practise lest it be forgotten .

Cato . 23. Regard not moche the times to come of thy destinie . He feareth not death , whiche dooeth his life defie .

Erasmus . If thou wilte be from the feare of death , learne not to make moche of thy life . And as Aristotle doeth clerkely teache , the fruicion and hauyng of nothing is not pleasaunt , excepte that after a sorte thou hast despised the same already .

Cato . 24. Bee diligent to learne of theim that haue learnyng . And be ready to teache them , that lacke teachyng . For like as learnyng is a thing moste excellent . So to teache the same is very expedient .

Erasmus . Learne not of euery bodie , but of them that can teache thee . Also what soeuer of other thou doest learne , the same to other teache thou again . The knowelege of good & profitable thinges , is not to be kept in huggermugger , but is to be deliuered .

Cato . 25. Drinke as thou maiest if thou wilte liue wel at case . Many times a mannes pleasure , is cause of an euill disease .

Erasmus . So that shorte pleasure , and felicitie of this bolling and bibbing doeth often times gette vnto a manne a greuous and a long disease .

Cato . 26. whensoeuer any thing thou dooest openlie either praise or commende . See that the same by any faulte of lightnesse , thou dooest not reprehende .

Erasmus . Thou shalt be thought light and inconstant , if that thou hast praised before many , thesame that afterwarde thou dooest reproue . Therefore if thou hast chaunged thy minde , see thou holdest thy tounge .

Cato . 27. In prosperite , beware of thinges aduersaunte . Again in aduersite truste to haue the time more pleasaunte .

Erasmus . Be thou not without al feare , and care when fortune is good and luckie but take hede of a storme to come . Again when fortune is cruel , faint not , but be of good harte , vpon hope of a better chaunce to come . In thinges prosperous and luckie , aduersitie is to be feared , least a manne should be careles . In aduersite , thinges more pleasaunte are to be trusted for .

Cato . 28. Ceasse not to learne , for by diligence , and hede wisedome dooeth augmente . By long vse and time is geuen prudence excellente .

Erasmus . According to the same minde of Solon we must were older , alwaies learning one thing , or other , for singular & excellent wisedome dooeth chaunce to a manne by longe vse , that is by longe experience of age or yeres . Howbeit it pleaseth me better , that this bee the meaning or vnderstanding . Learne alwaies , for by studie wisedome encreaseth , for there are fewe that proue wise by experience of thinges , either because it dooeth happen fewe to liue long , or elles for that , that very fewe extirpe , and putte of their foolishnesse by this waie of experience . The moste surest & readiest waie to wisedome is learning and knowelege .

Cato . 29. Seldome praise any manne , for whom thou dooest ofte commende : In a daie it wilappeare , how wel he is thy frende .

Erasmus . Praise not thy frende ouermoche of whom thou hast made no proufe , for he being often times praised of the , in one daie or other , he shall shewe himself to haue been another maner of felowe , then thou hast praised him for .

Cato . 30. Shame not to learne , and desire to be taught . But be ashamed of ignoraunce , for that is naught .

Erasmus . Some of a certain foolishe shame had rather alwaies to bee ignoraunte then ones to learne any thing . Whereas to knowe , is a faire thing , and a shame to wil to learne nothing . Therfore it is an honest poincte to desire knowelege .

Cato . 31. with lecherie and dronkenesse , strife and pleasure be tangled . what coumforteth the minde that take , let striffe be auoided .

Erasmus . Picke out what is good , flie whatsoeuer is euil therunto coupled , drinke and good chere maketh a man merie , & putteth awaie cares , vse this commoditie . But again dronkennesse prouoketh to brauling and chiding , that beware . And lecherie delighteth , but it hath with it wrangling and quareling Loue therefore without strife & debate .

Cato . 32. Beware of him that is solemne , and sitteth like a sleper . For where the floode is calmest , the water is the deper .

Erasmus . Eschewe these solemne and still felowes , for thei seeme to compasse some great thing . Like as the floud is to be auoided in that parte , where it is most calme . For that is woont to be depest . So Cesar did more feare Brute & Cassy being pale & stil , then dronken Anthony .

Cato . 33. If fortune happen , to yelde the displeasure . with anothers mannes chaunce , doe thy selfe measure .

Erasmus . As often as thou art werie of thy state and condicion , matche it with other mennes fortunes , and thou shalt perceiue thy selfe , neuer a deale the wourse , that is more vnhappie then many other .

Cato . 34. Desire rather , by the shalow shore to rowe : Then to hoise vp the saile , into the depe flowe .

Erasmus . Set vpon , and goe about sure matiers , rather then great . For it is more safegarde and suretie to rowe by the shore , & to vse oares , then with broade sailes to bee in ieoperdie in maigne seas . Nor truelie the windes of good chaunce and fortune dooeth fauour euery manne .

Cato . 35. Against a good and iuste manne , be thou no quareller . For of all soche , God is the auenger .

Erasmus . Striue not peruerslie , that is , maliciouslie and frowardlie with a iuste manne , for God doeth neuer leaue that vnauenged .

Cato . 36. wepe not , neither waile , if thou haue losse . But rather reioice , and bee contente with thy crosse .

Erasmus . If riches dooe happen vnto the , be glad therof , if thei be taken from the , be not thou vexed and troubled , but then vse wisedom & discretion . Truelie thei haue not so moche goodnesse , that thei neede greatlie to be sorowed , if thei be lost , nor again so moche euil , that thei be not to be receiued , if peraduenture , thei happen to the.

Cato . 37. That losse whiche happeneth by negligence : Is to the loser , a great offence . But some losses happen very crokedly . whiche yet with thy frende see thou beare pacientlie .

Erasmus . If a frend be displeased with speaking a woorde , it is to be suffred , but the damages & losses of thinges , fewe can suffre pacientlie . Therefore in soche a case , it is to be taken hede of , least we hurte our frende .

Cato . 38 Promise not thy selfe long time of liuing : Death foloweth at the heeles , thy bodie euer shadowing .

Erasmus . No man can promise himselfe long life , seeing that death dooeth folowe a man , whersoeuer he goeth none otherwise , then the shadowe foloweth the bodie .

Cato . 39. Please God with incense , and let the caulfe for the plough increase : And thinke not by killing of beastes Goddes wrath to ceasse .

Erasmus . God reioiseth not in the slaughtee beastes , therefore Sacrifice is to bee doen vnto him with frankencens , that is , with a thing that offendeth not , & is of litle coste . But now a daies , the moste parte of Christien men , although the maner of offring beastes be take awaie from emong them , yet thei thinke God and his sainctes , in maner to bee bounde vnto them , if their hange vp before them precious stones , golde , siluer , and silkes , either onely to shewe , or els to be tourned into the riote of a fewe , remembring not these thinges alwaies , of holie menne to haue been despised , and if peraduenture any soche thinges did chaunce , straight waie thei would bestowe theim to the vse , & behoufe of the poore and needie .

Cato . 40. If thou be afflicted , by one that is riche Either be vexed , by a manne of might To suffre it quietlie , thinke not moche . For oft by suffring , menne come to their right .

Erasmus . He that hath to dooe with greate menne , forasmoche as thei maie dooe a manne pleasure many waies , it is necessarie that sometime he hushe iniuries doen vnto him : that is , that he suffre them pacientlie , making no woorde . For some time men of aucthoritie doe displeasure , and vse to deale truelie . Heare therefore , a wise man shal geue place vnto him , that aftrewarde he maie profite him . For if by his wrasteling with them , he make them his enemies , she shal be able to doe good , neither to himself , nor to any of his .

Cato . 41. Correcte thy selfe when thou dooest offende . For sharpe correction wil thy life amende .

Erasmus . Whereas thou dooest perceiue thy selfe to haue dooen amisse , by and by punishe thy selfe , and forgeue not thy selfe . Chide thy selfe , and ioine thy self in penaunce to dooe some labour . For in curing and healing woundes , one grief is healed by another grief , so least the wooundes should ake , thou pourest in sharpe and bitter thinges whiche doe gnawe and bite . So thy reprouing and rebuking , although it bee bitter & greuous , yet it dooeth heale the vice of the minde .

Cato . 42. Thy frende that hath been of long continuance : Though he chaunge , or his maners dooe altre . Cast him not of , but haue in remembraunce : His first frendshippe , and not that chaunced after .

Erasmus . With whom thou hast had long familiar acquaintaunce , perchaunce he is wexen another maner of felowe , & hath chaunged his olde condiciones , thou shalt attribute that to the necessitie that thou hast been in , in times past least thou rebuke him , although he bee not woorthie to be beloued .

Cato . 43. That thou maiest be the better beloued : For thy benefites and good tournes bestowed . Be no chorle , but kinde and amiable : And vnto al menne gentle , and fauourable .

Erasmus . That thou maiest bee acceptable to al menne , be thou kinde and thankeful in offices , that is , in benefites & good tournes . For the name of a churle is hated with al menne . For so menne cal him , vpon whom a good tourne bestowed is lost . Surelie nothing is so euill lost , as that whiche is bestowed vpon a● vnkinde persone .

Cato . 44. Beware thou be not suspicious and euer mistrusting : Least thou be a wretche , al thy daies liuing . For to persones fearful , and alwaies suspecting : Death of al thinges is best agreing .

Erasmus . He whiche dooeth imagine & surmise , some peril towarde him , he liueth al the daies of his life a wretche . Nothing therefore is more meter for him , then death , for asmoche as he can not liue a merie daie .

Cato . 45. where thou buiest slaues to thine owne vse . Remembre thei are men , and dooe them not abuse .

Erasmus . So vse and handle thy seruauntes although thei bee bought , that thou haue in minde , that thei are menne , & no beastes . That thei bee bought , it was through chaunce & fortune , that thei be menne , in this poincte thei be thy equalles and felowes .

Cato . 46. Furthwith take the first occasion profred . Lest thou desirest again , that thou afore refused .

Erasmus . Oportunite and occasion , whom before Cato saied , to haue an hearie fore hed , is streight waie to bee snatched vp , least it withdrawe it selfe , and thou dooest aftrewarde to no purpose seeke for that , whiche before thou diddest not regarde , or passe of .

Cato . 47. In the sodein death of sinners , haue no felicitie . Happie is their death , whose life is without iniquite .

Erasmus . ¶ If euill liuers and vicious persones die sodeinlie , it is a thing rather to be lamented and forowed , then to be laughed , and reioised at . Wee ought sooner to be glad , & merie in the death of good menne , whose death is happie and fortunate .

Cato . 48. To the that art maried , this I saie . If after thou fortune , for to decaie . Bragge not of frendes great nor smal . But vtterlie forgette them , as thou haddest none at al.

Erasmus . If thou beyng a poore man , hast a wife , of whom men speake shreudely suppose the name of a riche frend , to bee auoided as enemie to thy good fame and honestie . For thou shalte seme vnder this cloke , to set out thy wife to plaie the harlot , for some lucre and gaines . And by this meanes dooe riche men allure vnto theim the wiues of poore men .

Cato . 49. If thou by studie , hast learned any thing . Learne more still , that thou lacke not vnderstandyng .

Erasmus . The more thinges thou hast learned , bee so moche the more studious , to learne and knowe mo thinges , lest thou seme vnapte to bee taughte any thing .

Cato . 50. Maruaill not , that in fewe woordes my verses I write . For in shorte sentences , my purpose was to endite .

Erasmus . A sentence or vnderstandyng of a thing , is to bee expouned with plain woordes . For we dooe better cary awaie in our remembraunce , those thinges that bee brief and shorte . Therefore it pleased the aucthour , to comprehende one precept , in euery twoo verses , in plain wordes , that it might be the more open and brief .

¶ The ende of the preceptes of Cato .

¶ To his louyng frende , Robert Burrant , William wright sendeth greting .

WHen I had read the Prudent woorke of aunciente Cato , with the annotacions of the greate Clerke Erasmus vpon thesame , ( my louyng Burrant ) whiche into our maternall and Englishe toungue , by you translated of late , you sente me , and whiche ye haue with no lesse labour , then politique profite , set forth and caused to bee diuulgate , whereby many take not onely pleasure in the readyng thereof , but also learnyng , wisedome , and ferther vnderstandyng yet thei maie not onely learne , how to teach other : but also how to frame and order themselues in euery condicion : I thought it mete or rather necessarie , to moue you to set your ferther industrie and diligence , to communicate therwithal , the sage saynges of the seuen wisemen , whiche if thei he in like sort set foorthe , in our vulgare toungue , thei shall not onely stirre men ( for the greate poinctes of wisedome therein conteined ) to like wisedome , knowelege , and good maners : but also to instructe them in diuerse feactes of worldely pollicies , whereby thei maie auoide daiely , diuerse and sondrie daungers , as these wise menne haue proued , whiche had long experience of the same .

In consideracion wherof , when I had pondered this with the commoditie of Philosophie , whiche in their saiynges , is full plentie : & perceiued how that in all troubles , it is a presente remedy : and an inwarde liuely coumfort , to haue the posies & dicties of wisedome , afore mennes yies , as that excellent Philosopher Aristotle in his pollitiques dooeth testifie , saiyng : if a man desire by himself to bee coumforted , let him seke that remedy from none other where , then of Philosophie . And how that these preceptes of wisedome and good nurture ( as Faustus and other dooe testifie ) was brought by Socrates first vnto light emong men , wherby men be brought from carnall and sensuall affeccions to a humain & honest trade of liuyng : I thought it my part to signifie vnto you , of these .vii. wisemen , their countrey , nature , and behauiour , to the intent you should bee more willyng to ioigne them with your former boke , whiche thing I dooe not so largely amplifie and set foorthe in length , as I mighte dooe , or as hereafter ( if it shal bee thought expedient ) maie bee dooen , for because that it might bee thought of some other , not so necessarie , or els to tedious .

But to speake of our .vii. wisemen , whose names after the common sorte and acceptacion bee these , Thales Milesius , Solon Salaminius , Chilon Lacedemonius , Pittacus Mitileneus , Bias Prienensis , Cleobulus Lindius , Periander corinthius . These be the .vii. wisemen , that commonly be so named , although that some writers ( as Hirnippus in his booke de Sapientibus ) dooeth adiotgne vnto these aforesaied , Epimenidem , Anacharsim , and other mo . So likewise Hippobotus in his descripcion of philosophers , dooeth numbre & accoumpt , Orpheus , Linus , Epicharmus , and Pithagoras with other mo , emong these seuen . Neuerthelesse these seuen first named haue gotten the garlande , and are as chief allowed & receiued .

Thales named Milesius , was called the first wiseman ( as Plato doeth testifie ) as afore the other , and hath his surname of Miletus , a Citie in Grece , from whence the moste precious woulles and felles doe come : beyng of a noble family and stocke , called familia Theledarū , he was after a Citezen of Miletus , a Citie in the borders of Ionia in Grece . This Thales , after long experience , had in the affaires of the citie , gaue himself to the studie and contemplacion , of naturall thinges , a man excellently learned in Philosophie and Astronomie , whiche wroughte of the progression and mocion of the sunne . &c. And the Equinoctium , the first emong them that searched out the secretes of Astrologie ( as some dooe write ) whiche was the first likewise , that comparing the Moone & her substaunce to the sunne affirmed the Moone to bee the seuen C.xx . part of the Sunne . The first also estemed of them , that discribed the triangle : the first that founde out the course and time of the yere , diuidyng it into .iii. C. lxv . daies , as some dooe affirme and saie , with other thinges mo . This Thales affirmed himself moche bound to fortune for .iii. thinges . Firste , that he was borne a man , and not a beast : the second , a man and not a woman : the thirde a Greke and a free man , and not a Barbarous or bonde man . He florished aboute the seuen . C.xl. yere afore the birthe of Christe . And in long experience of worldly wisedome , and knowelege of naturall thinges exercised , after died beyng of the age of .xc. yeres as Socrates dooeth write .

Solon called Salaminius of Salaminia an Islande in the sea called Euboice , of the whiche Virgill in the firste twoo verses of the .vi. booke of Aeneidos , maketh mencion , directly almoste against Athens . This Solon ordred moste holie and godlie lawes emong the Atheniens , & moste abhorred tirannie , & decreed that thei that did not coumforte and fede their parentes , should be takenfor castawaies likewise those that sold their landes and patrimonie : And that the children of all soche , as did die and perishe in battaill for the common wealthe , should of the communes be broughte vp and nourished : whereby men were wonderfully animated and couraged to fight for their countries . He florished aboute .vii. C. xiiii . yeres , afore Christes birthe , and was a while Prince of Athens : At whiche time he gaue and ordred certain Lawes emong them full of wisedome . He liued lxxx . yeres , and died in Cipres , an Islelande of greate fame , sette in the sea , betwene Cilicia and Siria about iiii . C. xxvii . miles in compasse , commaundyng his folkes ( as Diogenes dooeth testifie of him ) to cary his bones into Salaminia his awne countrie , there to burne theim to Ashes , and to cast them abroade therin .

Chilon called Lacedemonius , of a toune in Peloponest , made very good Preceptes , whose counsaill ye shall reade herafter . He was brief in speakyng and sentencious , and so of him came the Prouerbe , Chilonia Breuitas , he was about seuen hundred and xiiii yeres before Christ .

Pittacus called Mytileneus , of Mitilene , a citie in the Islelande of Lesbos , of which citie now the whole countries of Lesbos is called Mitilene after that citie . He was ordeined of them of Mitilene his citie , the chief gouernour thereof , whiche when he had gouerned .x. yeres , he gaue it ouer frely . When his soonne Tirrhous by chaunce , sat in a Barbours shoppe at Cumes , & by an axe cast at him was slain : the partie so taken and bounde for a murderer , was brought to this Pittacus his father for iudgemente : whiche lo 〈…〉 him and let him go , saiyng , pitie is to be preferred afore vengeaunce : shewyng in this and other like , greate clemencie and pitie , to be shewed in factes ignorauntly dooen . He was seuen . C. yeres and mo afore Christe , and liued the full age of . lxx and so died , and at Lesbos is buried .

Bias called Prienes of Priene , a water toune , sometime vpon the sea side situate . This Bias of some is preferred for wisedome afore the other . This Bias wrought for the defence of his countrie and citie this feacte . when that his countrie was besieged of one Aliaet , he caused twoo Mules to be throughly fed , and so presented them to Aliaet the king , whiche wondered that thei had yet beastes lefte emong them so fatte , wherby he was minded to leaue his besiegyng therof And sent a spie into the citie , to view their state & condicion , whiche , when Bias perceiued a spieto come emong them , he caused greate heapes of grauell , to be couered with wheate , and shewed theim to the kinges messenger . Then the king therupon entered with theim , and concluded together a peace , and so by his policie the citie was saued . He was a very earnest Orator , and medled but in good causes he died in the lappe of his nephewe , whom the Citie honourably buried : whose counsailles are many and full of witte and prudence . He was in the time of the other aforesaied .

Cleobulus an Asian , borne in the citie of Lindus in Caria , a Region of the lesser , Asia , betwixt Lisia & Ionia , beyng in the middest of the Sea . As in his awne Epistle directed to Solon ( as in Diogenes ye maie reade ) he plainly declareth . He was a cleane persone of strength and comelinesse , he wrote ( as Diogenes testifieth ) iii. C. verses and sentences of wise doine . He liued seuentie yeres , full of experience and humain wisedom , leauyng many monumentes & testimonies of his wisedome behinde .

Periander Corinthius , borne at Corinthus a citie of Achaia in the Easte . There were three of the name ( as Apollidorus doeth write ) the first in Thessalia : The seconde in Epiro now called Albania , & sometime Me lossa : the thirde in Elide , nobilitated greatly by the Epistles of S. Paule directed to the menne therof , a citie sometime of greate fame and richesse This Periander of great fame emong them , wrote two hundred verses and sentences of prudence , a man of great power . He liued ( after some writers ) fower skore yeres , and then deceassed whose diuerse sentences Diogenes dooeth ferther at large describe and gather .

Thus partly I haue opened the condicion of these seuen wisemen : to you resteth onely their prudent counsailes , to bee diuulgate , wherein if you take peines , as you haue dooen with prudent Cato , you shall not onely get your self a name immortall : But deserue of God merite , and of learned and vnlearned worthie thankes , for so commune and publique a benefite .

Thus fare you well , from Chepyng Wichambe the firste daie of Marche , by your olde louer William Wright .

¶ The sage and prudent saiynges of the seuen wisemen , and first of Periander .

Periander . 1. PRofite from honestie , dooeth neuer disseuer . These twoo from eche other , doo neuer differ .

Burrant . As who would saie , thei are to bee supposed and coumpted no true gotten gooddes , that are not gotten by honest meanes and waies . And their vse and possession to be vnprofitable for asinoche as their winnyng was vnhonest . Whereof ye maie learne , that nothing is profitable , excepte thesame also be honest .

Periander . 2. The richer a man is in substaunce . Of cares the more is his abundance .

Burrant . That is , the more richesse and substaunce , a man hath in his possession the more hede and care he taketh , how he maie bestowe them , to his best aduauntage & lucre , or els how he maie thesame saufly kepe from theues and other daungers .

Periander . 3. To wishe to die , is an euill propretie . And to feare death , is more miserie .

Burrant . I coumpt that persone a desperate wretche , who for any trouble & miserie in this world , be it neuer so great or painfull , will wishe willingly his death , as though the grace of God , were not hable to deliuer him , if it so pleased his godhed . But yet of bothe he is the more wretche , whiche is alwaies in feare of death , and doeth not willingly depart from the filthie carcasse , when his ende & destinie is come .

Periander . 4. Gladly and willingly dooe not refuse . Any thing to dooe , if thou canst none other choose .

burrant . It is a worlde to see , the frowarde condicion of some churlishe and croked persones , who although thei see none other remedie , but that thei must nedes do the thing put to their charge , yet will thei with a shreude loke & a peruerfe answere do thesame and that also to no purpose , when it should tourne more to their commendacion and profite , to do it willingly .

Periander . 5. If thou be terrible to many men . Then of many beware again .

Burrant . He that is in aucthoritie and power , and by crueltie and tirannie causeth many , whiche are his subiectes , to dread and feare him , soche a one hath good cause to feare & take hede , least some or other of these many , or els al thei together conspire his destruction

Periander . 6. If fortune helpe the , be thou not haultie . If fortune harme the be thou not heuie

Burrant . None other thing in this is ment , but that in thinges prosperous and luckie we should be neuer a deale the prouder , then if thei had not chaunced so happelie . And again when our matiers and businesses frame not as we would haue them , we ought not to bee discomfeited . But to take a good harte vnto vs , and to hope that the worlde wil amende with vs , and were better .

Bias. 1. I Praiethe , what is the chiefest of al goodnesse ? A minde that alwaies knoweledgeth vprightenes .

Burrant . This is asmoche to saie , as that if a manne would demaunde of me what thing were best and most principall to bee desired of God , whereby he might be counted happie in this life . An answere I maie well and discretly make him , an vpright and true dealing conscience .

Bias. 2. what is to manne his greatest destruction ? Onelie another manne , his daielie companion .

Burrant . A , see here how an Heathen hath lefte in writing the greatest mischiefe that reigneth emong vs Christians , that is lacke of Charitie , through whose defaulte by backbiting , slaundering , false accusacion , extorcion , and by oppressing of the poore simple people , one manne semeth to deuoure another like rauing woulues .

Bias. 3. who is riche ? He that nothing coueteth . who is poore ? He that euer desireth .

Burrant . What a poore worlde is this then that we are in now , in whom all degrees of men are wholie sette in couetuousnesse , no one holding him selfe content with his state and condicion but euer hinching and pinching , catching , and crauing of the filthie mucke of this worlde , not perceiuing that the true treasure and riches standeth in the good disposition of thesame , and not in the vnlawefull possession of it , and that he is onely riche , whiche can thankefullie walke in the vocation wherunto Christe hath called him .

Bias. 4. Of a woman what is the fairest dowrie ? To haue ledde her life in chastitie .

Burrant . ¶ If this be true ( as it is in dede ) then how shamefullie are thei deceiued , who thinke themselues to haue had a riche mariage in wedding an olde shrifolde trotte with .ii. or .iii. C. poundes , hauing manie a leude condicion & qualitie & not without many a soure looke and croked woorde . And shal I thinke any lesse of him whiche for like lucre , wil not sticke to tast of those vessels the whiche another hath broched to his hande alreadie ? But that wife semeth to me wel endowed , who is louing and obedient to her housebande , wel mannered , and in like wise chast and continent .

Bias. 5. whom shal I deme to liue in chastitie ? Of whom fame is afraied to make a lie .

Burrant . If thou wilt knowe how the markette goeth , thou must learne that of theim that bought and solde in the market . So in likemaner if thou wilt knowe the qualities and conuersacion of a woman , aske of her neighbours that dwelle about her , or of her familiars that are daielie contiersaunte with her , for that woman is shreudelie to be suspected whiche of many is euil reported .

Bias. 6. what is the woorke of a wise man ? Not ones to wil to dooc hurte when he can . what is a fooles guise and propretie ? To wishe to dooe hurte , not hable to dooe any .

Burrant . How necessarie is it then that discretion and wisedome bee in a prince and ruler hauing aucthoritie & power . For asmoche as in soche degree he is of might and habilite to auenge his owne quarel vpon whom he liste , and to hurte and displease whom he list , if reason and wisedom would not otherwise rule him . For what would a malicious and a foolish catiefe dooe if he had might and power , whiche when he hath none , wil wish al the displeasure that he can to a manne ?

Pittacus . i. HE to speake wel shal be nothing conning . That wil not knowe to leaue his babling .

Burrant . I dooe thinke it no lesse , yea rather more conning in charming of a mans toungue , in being ouermoche liberall and talkatiue , then in farmyng of thesame to speake in place and time conuenient .

Pittacus . 2. I had rather of one good manne to be praised . Then of many euill menne to bee commended .

Burrant . It pitieth me to see the vaine glorie of some foolish persons , who be readie to flie straight into heauen , because thei are of many praised and commended , when peraduenture thei are but idiotes themselues that praise theim . Therefore regarde is not to bee had how many geue praise , but what persones , whether thei be wise or foolishe , good or bad . For it is a great reproche for an honest manne to be praised of vnthriftes .

Pittacus . 3. He is a madde manne that will haue enuie . At any proude persones prosperitie .

Burrant . I counte him not onelie foolishe , but a very madde man , and a brainsicke felowe in dede , that will any thing at al bee vexed or moued with the good successe and chaunce of leude persons . For a wise man maie wel vnderstande that if there wer any goodnes in soche happinesse ( if I maie so cal it ) euil disposed persones would not so earnestlie desire it , for good thinges thei alwaies abandon and reiecte , and euill thinges as treasures thei enhaunce and magnifie .

Pittacus . 4. Madde is he that taketh any pleasure At anothers griefe or dolour .

Burrant . Should I not counte him as mad , and as foolish that reioiseth at anothers mannes misfortune , when he knoweth that it maie aswel fal to his lotte to be in the same daunger ? As if one being in the sea , sawe another in ieoperdie of drouning , Were it not a madnesse for him to laughe at the others dooinges , he being in the same sea , and nigh the same peril ? We haue more nede to lamente forasmoche as we haue deserued far greater displeasures , then thei whiche are fallen into them alreadie . And again misfortunes are not so rare now a daies , that thei should cause any laughter , for the multitude of them dooeth cause many a sore weping yie .

Pittacus . 5. To obeie that lawe , be not agreued . whiche vpon other menne , thou hast decreed .

Burrant . ¶ There is nothing that geueth as more readie occasion to breake any lawe or ordinaunce , then for the lawe maker himself the same first to violate . For if it were reasonable & iust , why should he sticke to doe it for the good ensample of other ? If it be vniuste , & unreasonable , then dooeth he not the office and duetie of a good gouernour ordeined by God , to rule in al equite his people .

Pittacus . 6. Many frendes shalt thou get in thy prosperitie . Fewe frendes shalt thou finde in thine aduersitie .

Burrant . It is a thing by daielie experience proued , than while we haue of al thinges plentie , and thinges frame well with vs , euery manne wilke readie to shewe vs pleasure , euery manne wil be our frende , and call vs cousins . But if it happen otherwise then wel with vs thei flie awaie from vs , as from their enemies , & looke straungelie on vs , as though thei neuer had been acquainted with vs . Wherefore let a man esteme him for a perfeicte and trustie frende , that will in soche case sticke by him . Ouide cōpaueth soche flattering frendes vnto Pigions , who as long as the doufehouse is freshe and newe , thei abide and haunt there , but if it beginne ones to were olde and rotten , thei witflie a waie from it to another .

Cleobulus . 1. HOW moche the more thou art of abilitie . So moche the more restrain thy libertie .

Burrart . ¶ I would that all that are sette in power and aucthoritie , would daielie haue before their yies , yea rather in their hartes and mindes , this saiyng writen , for euery litle faulte is soone spied in them , and that to the great example of other inferiour persones to dooe euil . He is woorthie to bee a gouernour , who can withdrawe his own desire , and rule his affection , when he hath moste libertie to dooe naught .

Cleobulus . 2. It is imputed to fortunes hatred . when a good manne is in trouble vndeserued .

Burrant . It is a commune thing emong men when a poore honest manne hath suffred any wrong or displeasure at the mightiers hande , to saie , soche was his fortune and chaunce . Thei might rather saie , soche was the vnmercifulnesse of the mightie .

Cleobulus . 3. He that is made happie by any crime His happines he enioieth no long time .

Burrant . Howe long dooeth the thefe enioie his robberie ? What long pleasure hath tha fornicatour and adulterar ? the periured person , doeth he long prospere ? what saie ye to the glutton and dronkarde , is not their delightes soone enbed , when thei are with some greate disease molested , or with sodein death choked ? Take what kinde of sinne ye wil , and see whether the felicitie and ioie therof is not sodeiulie , and with a trice finished .

Cleobulus . 4. Forgeue other to the ofte offending . But they selfe forgeue not in any euill dooinge .

Burrant . In dede so should wee Christians doe , but we rather dooe the contrarie , reuenging al that wee can our neighbour offending against vs , not displeased a whit with our own faultes . And wee can quickelie espie a litle offence dooen by another , but our owne trespassed , be their neuer so heinous & abominable , we wil winke at them , cloke them , & be nothing hastie to amende them .

Cleobulus . 5. whosoeuer wil good men fauour . Of euil persons , he wil be a persecutour

Burrant . Loke whatsoeuer thing a man entirelie loueth , he will thesame saflie kepe , and defende from soche thinges as maie destroie and hurte it . As if 〈◊〉 man loue gaie appearel , he wil prouide a medicine for mothes . If he sette by moueie , he will make it sure from theues , and dooe all that he can to hange them . If he loue the trueth of Goddes woorde , and the professours of Godlie doctrine , he wil be an earnest persecutour of Idolatours , Papistes , Heretikes , & schismatikes . For he truelie and vnfeinedlie fauoureth good men , who take awaie that whiche most offendeth them , that is euil disposed persons .

Cleobulus . 6. For thy fathers merites , no manne will the commende . But for thy fathers euil dedes , thei wil the reprehende .

Burrant . If thy father and mother were good and honest , & thou thy selfe art a leude persone and an vnthrifte : Here the goodnesse of thy parentes dooeth nothing commende the , and no man will set the more store by the for that cause . But if thy father were a cockolde , or thy mother a cockequeane , perchaunce some would not sticke to cal thebastard or whoresoonne , casting in thy teethe thy parēties faulte , when thou couldest dooe nothing therewithal .

Chilon 1. I wil not the lesser to feare me in any wise . Nor the greater me for to despise .

Burrant . Great hede is to be taken in whatsoeuer state & condicion a man is conuersaunt , how he maie so ordre and moderate his fashion of liuing , that he by his tirannie and cruell dealing dooe not alien from him the hartes of his subiectes . And again that he displease not the higher powres , whereby he maie bring him selfe in an hatred and disdeine , and also be had in litle reputation whiche wil cause a manne to wishe himselfe out of his life .

Chilon , . 2 Liue alwaies , death so remembring . That of thy health thou maiest not be forgetting .

Burrant . How careles are wee now a daies whom no plage , no pestilence , no mur●en , no kinde of death at al being neuer so frequent and oft before our yies , can cause vs to remembre our sinfull life ? Mee wholie forget our health , seking after our continual death & euerlasting miserie . I would euery Christian would so forsake sinne , as though he should die within an houre , and so to applie his earnest studie to earnest occupacions , as though he should alwaies liue .

Chilon . 3. Either with a mery harte ouercome all heauinesse . Or with a faithfull frende riddeal carefulnesse .

Burrant . If a greate burden were laied vpon my backe , that must nedes be caried , were it not more to praise , either to desire some other to helpe to beare with me , or els with all the might I haue strongly to go through with it , then like a wretche to lie donne vnder it ? Euen so in like case , better it were and more wisedome for a man , that is in sorow and care , either with the familiaritie and companie of his frende , through his counsaill to ease thesame , or with a cherefull harte to beare it out , and make lighte of it , then like a mecoke to shrinke , or bee in any despaire .

Chilon . 4. If thou hast dooen a benefite . To rehearse the same it is not mete .

Burrant . This lesson is good for all churles who will be sure to dooe to no man a good tourne , but either thei bee with like or better required , either els thei to whom thei haue dooen good , shal be sure to heare of it . Mee haue like almose men , whose left hand doeth not onely knowe what the righte hande dooeth , but as seldome as he doeth it , all the worlde knoweth it , or els how should thei be coumpted goddes men .

Chilon . 5. when olde age is like youthe frolike and lustie . Then is it pleasaunt and louyng . when youthe is like olde age , frowarde and crabbie . Then is it dumpishe and lowryng .

Burrant . And hereby he dooeth shewe that olde men beyng mery and cherefull , are more to be estemed , then a young man testie and frowarde . For moche bigger and longer is the harte of a young oke , then of an olde beche . And so sharper and sourer are the lokes of a young manne , then of an olde , and longer doeth the ire of th one endure , then of the other .

Solon . 1. THen I coumpt our life blessed and happie . when we haue ended our fate and destenie .

Burrant . Wonderfull it is to see with what studie and laboure many a foolishe persone goeth aboute to make himself happie in this transitorie life , & thinke to get a quiete place and time to rest . And when thei haue toiled and laboured all that thei maie , the greatest happinesse that maie possible in this life be atteined to , is very miserie , & the quietest rest moste troublesome pein and vexacion , in comparison of that thei shal haue after their deth if thei die well and like christians .

Solon . 2. Marrie a wife that is thine equall . The vnequall dooeth at variaunce fal

Burrant . If thou mariest a wife richer then thy self , remembre that she will vpbraied thee of beggerie , and auaunce her habilitie . If thou mariest a poorer , she will anone bee cockyng with thee , and be ready to bee master ouer thine awne gooddes . And will not sticke to saie that although she had no substaunce , yet her good qualities deserued a better then thou art . But one poincte for thy learnyng in this case take of the Ploughman , whiche yoketh his oxen by like couples , least one should be a let vnto the other by inequalitie . The perfeictest and the surest loue and frendship that is , cometh together by equall matches .

Solon . 3. Honors ought neuer to come by chaunce But by vertues awne procuraunce .

Burrant . Many a one cometh to promocion and dignitie , euen by very chaunce of the worlde . As some by false disyng come to riches , some by flattryng to honor and dignitie , some by mariage of an olde riche widowe , to great substaunce : But how many come to any good estimacion by good feactes and qualities , by godlie liuyng & wholesome doctrine ? For the true honour ought to be the reward of vertue and not of fortune , who oftimes extolleth , and magnifieth the moste lewdest persones .

Solon . 4. Rebuke thy neighbour priuely . And thesame dooe thou praise openly .

Burrant . Maie not we christians be ashamed to haue the writinges of Gentiles & Heathens reprouyng , and condemnyng the spitefull slaunders , and enuious backbitynges of one neighbor of another , and how seldom it is seen one to saie well by another , or one to praise another : and can bee imputed to none other cause , then the lacke and wante of Charitie , and the great abundaunce of plentifulnesse of malice and enuie .

Solon . 5. It is a Godlier thing nobilitie to winne . Then to be borne of a noble kinne .

Burrant . The vnlearned people when thei see a man of base birthe , and lowe degree to come to any promocion and dignitie . Their saiyng is , beholde , a newe founde gentleman now of late promoted & exalted , how is he come a lofte , and had in greate estimacion , and gladly enterteined bothe with lordes and ladies , whose father beeyng a poore sely soulle , full many a time hath ridde into the fielde in a doung carte , and there laboured full sore for his liuyng , carpyng and caryng night and daie to bring him vp . But if thei had any vpright or good iudgemente , thei would rather more reioice in theim , who by their manifolde and singular vertues , and honest qualities , haue so attained and come to soche promocion and high aucthoritie , from so lowe and base degree , then soche , who nature onely by succession in enheritaunce , and birtheright , hath brought foorthe a gentleman . But thei endued and garnished with like qualities , and vertues dooe double their nobilitie , for then thei are not onely gentlemen borne , but also through verteous & good behauiors , procure vnto a higher estate then their auncestours euer had .

Solon . 6. If fortune haue this or that so decreed , Then to beware , or take hede what shall it nede . But if all thinges ( as thei are ) bee vncertain . Then to feare , and dreade it is but in vain .

Burrant . If thou mightest know precisely and certainly that thou shouldest be hanged or drouned ( but let vs refer that to the secretes of God to be determinable with him onely ) it were but foly then for the to seke any waies and meanes to saue thy self from soche daunger . But forasmoche as thou art vncertain what thy destinie shal be , it were a foolishe thing to bee in feare and care of thy ende : and so by this a christian maie learne to geue himself wholy to the mercie of God , and to put a perfeicte trust and hope in him , that he will dispose the ende to his soulles best health .

Thales . 1. FEare thy self , although without witnesse . Thou art so bolde , to committe vnclennesse .

Burrant . As in the plaie of tiktacke , if the table men stand vpon a single poinct he is in daunger of lesyng : Euen so euery persone disposed and beyng not a feard to dooe sinne and naughtinesse while he is alone , the deuill will bee busie to tempt him , and putte him in daunger of lesyng of his soulle . Wher as in doublyng of his poinct , that is , in takyng some honest and godlie companion with him , he shall saue his man that is to saie , his soulle , from deadly sinne , into the whiche he had been ready to fall , if the witnesse had not been with him .

Thales . 2. The life of man dooeth sone perishe . But the glorie of his death dooeth neuer diminishe .

Burrant . Some compare the life of man to a bubble , some to the lightnesse of a fether , some other to the gliding of a shadowe . And again , other there are that feineth it to hang by a heare , or a twined threde . But let theim compare it to what brittle thing soeuer thei wil , very short it is in deede and sone gone . Therefore , if a man will by his godlie conuersacion of life , and by his good dedes procure to himself an honest fame & good name , he maie liue long by the glorie of his good dedes emong men here in yearth , and through Christes demerites reigne with God euerlastingly .

Thales . 3. If thou entendest to dooe any secrete thing . Kepe it to thy self and be not therof bablyng .

Burrant . The nature of man is now adaies so subtile , the studie of euery man is for his awne profite so great , and so rare a thing it is to finde a true and a trustie frend , that it is to harde to trust any bodie , yea , the wisest poinct of al is , for a manne entendyng any serious and secrete businesse whiche shal tourne him to any profite , to kepe it close to himself , and to make no man of his counsaill , least he bee preuented by him , to whom he trusted best , and so be beguiled of his purpose .

Thales . 4. It is a torment that thing to be dreaded whiche by no meanes can be auoided .

Burrant . A thief beyng vpon the gallowes , and perceiuyng that there is no waie but one , & that there is no other remedy , but that he must hang and swinge in an halter , if he feare in this case , he doeth none other but make to him self a newe paire of galous while he hangeth , his minde beyng in doubte and feare of that thing that cannot be remedied , and so hangeth himself twise , doublyng his sorowe & grief .

Thales . 5. when thou dooest chide earnestlie . Thou dooest litle helpe an enemie .

Burrant . As who would saie , it is better for a man , to haue a good cuffe of the eare of his foe , then the flattryng kisse of his feigned frend : for the open warre and debate , that I haue with mine enemie , is a good helpe and meanes , how to learne to beware of him , and how to kepe my self , that I come not into his reache . And so can I not of my dissemblyng frend , whiche like a venemous serpent , stingeth priuely .

Thales . 6. Any thing to litle , is not sufficient . But all is to litle , if thou be not content

Burrant . A meane in all thinges is good and commendable . For if the thing be ouermoche and superfluous , then is it not sufficiente , forasmoche as it cannot serue our tourne , and the abundaunce of it , dooeth rather hinder vs then ferther . Of the contrarie , if the thing should bee ouer scant and litle , then are wee newe to seke . So that if the thing had been meane , betwene ouermoche and to litle , it had fitted vs very well .

¶ The ende of the saiynges of the seuen wisemen of Grece .

The saiynges of Publius .

Publius . 1. THat perteineth to the nothing . whiche chaunceth by wishyng .

Erasmus . The meanyng of this saiyng is this . That whiche is gotten by oure awne labour and industrie , it is truely ours : but that is none of ours whiche chaunceth vnto vs by wishyng , forasmuche as euery mischaunce maie plucke it from vs again .

Publius . 2. Looke what thou hast dooen to other . Thesame be content , again to suffer .

Erasmus . Like as thou art vnto other , soche shall other be towarde thee .

Publius . 3. He that hath wit , a daunger to suspect Hath knowelege enough , his awne matter to correct .

Erasmus . He that vnderstandeth and perceiueth perill and daunger , he also knoweth how to beware of the same . For foolishe hardinesse , truely doeth daungerously goe aboute affaires and businesses . The cause is , she knoweth not how to cast any perill .

Publius . 4. That whiche is small and slender . By concorde is made strenger .

Erasmus . Concorde and vnitie , dooeth make thinges strong , yea , euen those thinges that bee very weake and slender : of the contrarie , discorde and debate doeth diminishe very greate richesse and substaunce .

Publius . 5. Loue by the iudgement of the minde is taken . But by the same , it is not so sone forsaken .

Erasmus . It is in our power , not to begin to loue , but when a man hath ones begonne , then he is as a bondman , vnto it , for he cannot shake it of , when he would .

Publius . 6. Extreme is the loue or hatred of a woman . A thirde thing to bee meane , to finde no man can .

Erasmus . A woman is ouer vehement of bothe partes , as a beast alwaies subiect and vnder the rule of affeccions . How be it , a manne maie finde menne of soche condicion , and of theim not a fewe , whiche are of bothe sides , out of measure extreme .

Publius . 7. Thei that be in pouertie and miserie . Be alwaies suspected of iniquitie .

Erasmus . Thei that are poore and nedie , bee in the more suspicion .

Publius . 8. Loue thy father , being gentle & kinde . If he be not so , obeie with harte and minde .

Erasmus . Loue thy father and mother , being good and louing : & suffre theim if thei are any thing harde and sharpe , yea , and it be but for this cause onely : that thei are thy parentes .

Publius . 9. Consider before , and take good hede : That thou lose by nothing , that is thy deede .

Erasmus . Loke what thou wilt not to be lost the same saue and kepe . For truelie the forecast of the , is the best sauer and keper of a thing that maie be .

Publius . 10. If thou suffrest the faultes of thy frende : Then thou thyselfe dooest offende .

Erasmus . It shal be imputed to the , whatsoeuer thy frende dooeth otherwise then wel , whereas thou geuest him no warning therof .

Publius . 11. It is death to a free nature and courage : To liue in another mannes bondage .

Erasmus . ¶ It were an harde & a straung case to him , to bee a bonde seruaunte , and gage to other , whiche is a free manne borne , and was wont to be a Maister ouer other .

Publius . 12. He dooeth a manne absent harme : That contendeth with a dronken man .

Erasmus . For the right wittes of a dronken persone are not presente ; with the whiche a manne maie comon . Therefore it fareth as though he were nor there himselfe .

Publius . 13. A louer that is moued and angrie . Dooeth with himselfe , many thinges phantasie .

Erasmus . For he dooeth purpose many thinges in his minde , whiche he doeth not afterwarde . Burrant : As that louer Phedria did , whiche spake bloudie woordes , as though he would neuer haue retourned to his louer again , saiyng : Shal I loue her ? That loueth not me ? whiche loueth soche a one ? whiche shutte me out of the doores ? whiche would not let me in ? let her goe to the Deuil , I had rather die , then loue her again : she shal perceiue what a felowe I am . And yet afterwarde , he was as farre in a fooles paradise , as euer he was before .

Publius . 14. The coueteous persone , that is alwaies nedie : Is himself cause of his owne miserie .

Erasmus . For it cometh of himselfe , and that willinglie , that he is poore and needie Burrant : Soche euer lacketh and want in greate aboundaunce , who knoweth not , how to vse wel their substaunce .

Publius . 15. A louer doeth see , what thing to couet : But that whiche is wisedome , he seeth no whit .

Erasmus . A fonde louer dooeth desire without iudgemente , neither pondreth nor cōadereth , whether it bee profitable or hurtful , whiche he coueteth to haue .

Publius . 16. A louer what he surmiseth in his braine . The same waking dreameth in vaine .

Erasmus . Thei whiche are in the traunce of loue , dooe of themselues imagine phantasies and dreames , and flattereth themselues with vaine hope . Burrant . Supposing that for their louing hartes , thei are loued again entirelie , when peraduenture thei are hated extremelie .

Publius . 17. If any thing chaunce , otherwise then wel : Euery manne is readie the same to tel .

Erasmus . Sorowefull and heauie tidinges are soone spred abroade emong thecōmon people . Those thinges whiche are good and honest , with moche a doe are beleued .

Publius . 18. Loue sodenlie cannot be put awaie : But by litle and litle it maie decaie .

Erasmus . Sodeinlie and with feare , loue can not be expulsed , but it maie by leasure slide and slippe awaie .

Publius . 19. with a fewe teares of a louer : Thou maiest sone redeme his angre .

Erasmus . A louer displeased and angrie , is soone pacified by putting thy finger in thine yie .

Publius . 20. Onelie a good woman thou maiest knowe : when she dooeth openly plaie the shrewe .

Erasmus . ¶ A woman is a wilie and a subtle beast , and for this cause she can dooe but litle harme , when she is moste shrewest and curst openlie . Herin he declareth none at all to be good .

Publius . 21. Thou maiest soone perceiue a persone auaricious : If thou thy selfe be not coueteous .

Erasmus . One coueteous persone cannot abide an other . Or elles thus : thou shalt not lightelie deceiue a coueteous persone : except thou be the same that he is , that is , a coueteous persone thy selfe .

Publius . 22. To be wise , and also to loue : Is scant geuen to God aboue .

Erasmus . It lieth not in ones power , to loue and to be wise at one time . As though a manne would be madde with reason . Burrant : For as long as a manne is in that foles paradise of loue , his wittes are wholie rauished , his reason blinded and fareth like a manne that is frantique and lunatique .

Publius . 23. A coueteous persone dooeth nothing wel . Vntil he passe , either to heauen or hel .

Erasmus . For when he dieth , then at length he suffreth other , to occupie his riches .

Publius . 24. Age , be it hidde neuer so priuie : Yet at length it dooeth it self discrie

Erasmus . Olde age cannot be hidde , for time dooeth shewe and open al thinges .

Publius . 25. A coueteous manne , if he lose any thing : Dooeth moche more stirre then one that hath vnderstanding .

Erasmus . A wise man is not disquieted with the losse of gooddes , but he whiche estemeth and setteth moche by moneie .

Publius . 26. To the coueteous manne what euill wouldest thou desire ? Onelie that he might be a long liuer .

Erasmus . Forasinoche as he liueth very wretchedlie . Therfore he wisheth to a coueteous persone , a shreude turne in dede : who would him long life . For the longer he liueth , the more are his troubles and cares .

Publius . 27. Trust not , nor haue any beliefe , In thy minde , when it is in peine and griefe .

Erasmus . ¶ As long as thou art in anguishe and sorowe , haue no confidence in thy selfe . For griefe and peine can in no thing geue vprighte , and indifferente counsail . Pause vntill the sorowe bee slaked , then purpose and decree with thy self , what thou intendest to speake or dooe .

Publius . 28. we delight best , with that that is others : And that pleaseth them , whiche is ours .

Erasmus . Euery manne is wery of his owne state and condicion . He estemeth wounderfullie that whiche belongeth to an other manne , and that in woordes onelie . But if it should come to the deede dooyng , fewe would willingly chaung with other .

Publius . 29. For a young manne to loue , it is pleasure and pastime : And for an olde man , it is a foule faulte and crime .

Erasmus . Loue in a young manne is a pleasure , so it be honest and godlie . And in an aged persone , it is an heinous vice and no pleasure at al. Burrant . For it is one of the three thinges , that the wise man hateth in his soulle : An olde manne to be lecherous .

Publius . 30. An olde woman , when she dooeth leape and daunce : Vnto death she maketh mirth and daliaunce .

Erasmus . Skipping and daunsing becometh not an olde woman , beeing at deathes doore , for she dooeth seeme that sh would geue death a fitte of mirthe .

Publius . 31. That whiche is the cause of a louers wounde : Thesame again , dooeth make it whole and sound .

Erasmus . The wounde and grief of a mannes hartes desire , the very same persone dooeth heale , that made it , if he suffre himself to bee wonne , alluding to the tale of Telephus . Burrant ; who being wounded in the thigh , with the darte of Achilles , was by a medicine made of the rustinesse of thesame darte , cured and healed again .

Publius . 32. He dooeth soone himselfe repente : whiche geueth quicke and light iudgemente .

Erasmus . Geue not sentence and iudgement streight out of hande . For a man doeth often times repente , and is sorie for his rashe and hastie iudgemente .

Publius . 33. Prosperitie dooeth gette vnto the a frende : And aduersite trieth who is vnkinde .

Erasmus . Prosperitie dooeth procure and get a man frendes , aduersitie dooeth trie and searche out , whether thei are feigned , or true harted frendes .

Publius . 34. The desire in his harte , how moche he is the cunninger : In his demeaner , so muche he is the leuder .

Erasmus . In an euill thing , how moche the more thou dooest excell and passe , so moche the more vnthrifte thou art . As a souldiour , the more feactes of warre he hath , so moche the more rediar he is to dooe mischief .

Publius . 35. A bowe is destroied with ouermoche bending : And a mannes minde with ouermoche slacking .

Erasmus . A Bowe is soone broken , if thou geue him moche bent . The spirites of the minde are quickened , by exercise of good thinges , and by idlenesse thei are confounded and dulled .

Publius . 36. That thing is twise welcome in deede : whiche is voluntarilie profered in time of neede .

Erasmus . ¶ A good turne with moche praier , and suite extorted , and hardlie obteined , hath lost a great many of thankes . That whiche is proffered willinglie , & by a mannes owne accorde , is twise welcome .

Publius . 37. He vniustlie dooeth a good turne desire : That knoweth not to dooe good for other .

Erasmus . He ought not to haue the vse of others benefites , whiche dooeth good to no man himselfe .

Publius . 38. It is good by anothers mannes miserie : To learne what is best for vs to flie .

Erasmus . Plautus in like maner saieth . He is wise happelie , whiche learneth wit by anothers mischaunce and daunger . What thou oughtest for to flie , that learne not of thine owne hurtes and harmes , but take an example of anothers displeasure .

Publius . 39. He of his owne libertie , sale dooeth make : whiche of another a good turne dooeth take .

Erasmus . It is more happines for a manne to geue , then to take . For he leeseth his libertie , whosoeuer hath the vse & occupiyng of another mans good turne .

Publius . 40. There cometh to no manne , so good an houre : But it is to one or other , cause of doloure .

Erasmus . No man hath any chaunce so luckie & fortunate , whiche dooeth not happen to some others hurte and displeasure .

Publius . 41. That kinde of death is doubled . whiche by another is adiudged .

Erasmus . Men dooe somewhat with a willyng and glad harte , suffre naturall death , but when thei are compelled to die , that death thei suffre grudgyngly and heauilie .

Publius . 42. Good tournes he taketh many me . That knoweth a good tourne to bestowe .

Erasmus . No manne dooeth any more to them , whom he hath founde to be churles . But whom wee haue tried and proued kinde and louyng , vpon them we bestowe greater benefites .

Publius . 43. Thou doest a double sinne & iniquitie when thy seruice to an offendour , thou dooest applie .

Erasmus . For thou dooest bothe helpe him , and also makest thy self guiltie of the same faulte .

Publius . 44. A good harte , if it be displeased . It is moche more greuously offended .

Erasmus . A gentle and meke stomache , when it is moued and wexeth angrie , it is more earnestly agreued ( Burrant ) then a curst harte , to whom all displeasures naturall , are as a nourishemente and a pleasure . For asmoche as soche an harte , of nature worketh and willeth all displeasure .

Publius . 45. That death is good and to be wished . By the whiche all euill is extinguished

Erasmus . Unto wretches and miserable persones , death is euen to be desired and wished for , as that whiche doth make an ende of al their miseries together

Publius . 46. He dooeth receiue a good tourne by geuyng . whiche dooeth bestowe it vpon one deseruyng .

Erasmus . Let him thinke himself well requited , whiche dooeth geue or bestowe a good tourne vpon him whiche hath deserued it . For that is neuer lost whiche is bestowed vpon an honest good felowe , in somoche as he wil requite thee with a like , or deserued a better .

Publius . 47. The loue of a woman is swete and pleasaunt . wonne with faire meanes , and not by constraint .

Erasmus . It is a gaie and pleasant thing , when a manne is loued again hartely , and not when a womannes good will is obteined , by long and hard woyng .

Publius . 48. A good disposed minde , dooeth neuer himself geue , To their seruice that in sinne doth liue .

Erasmus . He that is an vpright liuer , doeth neuer condescende , and agree to him that is an vnthrift . Burrant . And a good cause why : for their condicions and qualities are repugnaunte , and their studies are not like .

Publius . 49. To haue doen a good tourne , he that himself reporteth . Thesame to be doen again , he shamefully asketh .

Erasmus . The remembraunce and puttyng in minde of a benefite geuen , is the condicion of him that asketh or looketh for God haue mercies . Burrant . Yea , and the rehearsall of a good tourne , is an vpbraidyng of a man of his vnkindenesse , in geuyng no thankes for his good tourne receiued , and so it is worthie no God haue mercies at all .

Publius . 50. There is the nerest and greatest kinred where .ii. faithfull mindes are coupled .

Erasmus . The mutuall beneuolence and kindenesse of men , doeth oft binde their hartes nerer together , then any affinitie of bloude .

Publius 51. Often times to geue a benefite . Is to teache how thesame to requite .

Erasmus He that doeth many good tournes to many one , doeth with a continuaunce of dooyng good , prouoke thesame to kindenesse .

Publius . 52 To counterfact the wordes of goodnesse Is to bee taken of moche more leudenesse .

Erasmus . He that is euill of conuersacion , and in woordes Pope holie , he is more then a leude persone . ( Burrant . ) For he is a very hipocrite and Pharisie .

Publius . 53. A good name to a man is more sure . Then any worldly richesse or treasure .

Erasmus . It is moche more saufegard , to haue an honest good name , then worldely substaunce . Burrant . Of the whiche twoo , the one forsaketh not a manne when he is dead , the other is shaken of with euery light blast of fortune .

Publius . 54. Goodnesse although it bee for the time suppressed . Yet it is not for euer extinguished .

Erasmus . Truthe and Iustice , maie for a time , be kepte vnder , but it dooeth appere at length . Burrant . As the true preachyng of Goddes woorde , hath often times been kepte in , and the true preachers therof put to silence , yet it hath come to light again and other true Prophetes haue risen when the olde hath been by Papistes and Pharisies persecuted and slain .

Publius . 55. He hath a double victorie . who ouercometh himself & his enemie

Erasmus . He that dooeth soberly vse his victorie , is twise a conquerour : firste of his enemie , and then of himself .

Burrant . And this last victorie is the more honourable and manly , for ther is no harder thing nor better , then the subduyng of a mannes awne sensuall will .

Publius . 56. He that is free harted and liberall . Seketh an occasion to be beneficiall .

Erasmus That man that is liberall , doeth not loke to bee desired : but willingly and of his awne accorde , seketh an occasion to geue . Burrant . And bestoweth his Charitie . But soche liberalitie now a daies , is tourned into nigardie or prodigalitie .

Publius . 57. He is twise slain and murdered . whiche with his awne weapon is killed

Erasmus . That grief is moche greuous vnto vs , wherof we our selues haue ministred the occasion . As if a man should promote one to an office , or high dignitie , and might of thesame afterwarde be destroied .

Publius . 58. He slepeth quietly and at rest . who feleth not how euill is his nest .

Erasmus . Where all felyng and perseuerance of euill is awaie , nothing there is euill , or founde a misse . As if a man bee fallen into a sounde slepe , he feleth not the hardnesse , or other in 〈◊〉 commoditie of his cabon or couchet

Publius . 59. That an honest man is in wretchednesse The faulte thereof is in his awne goodnesse .

Erasmus . If he bee in wretched case and miserie , whiche liueth wel and vprightly , this thing is to bee imputed , and adiudged to his verteous liuyng , to whom ( menne saie ) that euill fortune and mischaunce , is alwaies aduersaunt and against . Or eis on this wife in these verses folowyng .

Publius . 60. It is to good men , a greate dishonestie : To see an honest man liue in miserie .

Erasmus . When an honest and vprighte man dooeth nede of thinges necessarie , to the sustentacion and maintenaunce of his life , this tourneth to the reproche and rebuke of good menne , who haue no better regarde vnto vertue and good liuyng .

Publius . 61. A good name , although it bee vnknowen and in darkenesse . Yet it kepeth still , his awne cleare light and brightnesse .

Erasmus . The praise and good report of good dedes cannot be hid . For it appereth in the harte it self , although it liketh or pleaseth no thing at all the opinion and iudgement of the common people .

Publius . 62. Good thoughtes , if thei fall out of memorie . Yet thei perishe not , nor vtterly die .

Erasmus . Whatsoeuer good thing thou hast purposed & determined in thy minde , although for the time it be forgotten , yet it dooeth not for euer perishe .

Publius . 63. He well and wisely leseth his monie when he geueth it to a Iudge , beyng guiltie .

Erasmus . He whiche corrupteth a iudge with money , where as he is guiltie of the matier , he leseth thesame , but yet to his awne auauntage . Therefore it is well lost .

Publius . 64. Good menne he dooeth bothe hurte and greue : whosoeuer dooeth euill menne pardone and forgeue .

Erasmus . Greate iniurie and wrong is doen vnto good men , when euill men art of their faultes forgeuen , and perdoned . For we shall haue fewer good , if it be lawful thus for vnthriftes and naughtipackes , to scape scotfree and vnpunished .

Publius . 65. Next to the vertue of iustice & equitie Is cruell dealyng , and seueritie .

Erasmus . For seueritie and hard dealyng , is somwhat sharper and streighter then Iustice , leanyng to inclemencie , and vnmercifulnesse .

Publius . 66. A good mannes angre and furie , A man maie sone alaie and pacifie .

Erasmus . With malicious and enuious perfones , wrathe dooeth very slowely weare awaie , but with good men , 〈◊〉 ●s sone out of minde and forgotten .

Publius . 67. That is an honest and good shame . That sheweth vs to auoide blame .

Erasmus . It is better for a man to bee ashamed to dooe a faulte , then after it is dooen to loth thesame , and to bee sorie for it . That same is profitable by the whiche wee are restrained from those thinges , whiche we haue daungerously dooen .

Publius . 68. For a man to haue mercie and pitie . Is to himself a good helpe and remedie

Erasmus . He that is mercifull towardes other dooeth deserue that other bee faudurable towardes him again , if any thing shall chaunce vnto him , other wise then well .

Publius 69. Soche thinges as men haue by them daiely . Be litle estemed , and litle set by .

Erasmus . That is of litle reputacion & naught set by , whiche beginneth to bee common . Nothing ought to be more precious and better regarded , then good thinges . And that truely is estemed , whiche is rare & scarse . Burrant And this causeth men to make so moche of good wiues , and seruauntes , thei are so seldome and hard to finde .

Publius 69. when thou art to the worthie beneficiall Bythy goodnesse , to the , thou bindest al

Erasmus . A good tourne is geuen to the vertue of the persone , and not to the persone himself . And a good man dooeth vse and occupie thy benefite , to the commoditie of all other .

Publius . 70. It is coumpted for a very crueltie . To chide a man in aduersitie .

Erasmus . Our frende fallen into any greate pouertie , or hauyng any mischaunce , is to be comforted and cherished , & not to be chidden and brauled withall .

Publius . 71. To whom thou hast euer geuen , and dooest now him deme . Thou commaundest him to take from thee violentlie .

Erasmus . He whiche was wont to take rewardes and giftes , thinketh that as due debt vnto him , whiche is geuen , in so moche that if thou denie him , he is to ready to plucke it from the by force . This perteineth proprely to catchepolles .

Publius . 72. The pacientes euill diete and intemperauncie . Maketh the Phisicion to handle him more vngentlie .

The euill rule of the pacient , dooeth cause that the Phisicion can none other chouse , but to goe vnto sharper remedies , as cuttyng , searyng , and soche like .

Publius . 73. His life to his frendes is odious . who of his death are desirous .

Erasmus . His life must nedes be hatefull & spited , whose death , his awne frendes desire and wishe after . Burrant . As many an vnnaturall sonne willeth the spedie death of his father , for because he might come by his landes . And many an vnlouyng housbande , the death of his wife which is old & crabbed , that he might haue a younger in her place

Publius 74. No manne dooeth sone come again into fauour . with his enemie , that waiteth him a displeasure .

Erasmus . An enemie is not by and by to bee trusted . The beneuolence and frendeshippe of menne is soone sette aparte , but it is not so lightelie made at one again . And anger of all other thinges dooeth most slowelis weare awaie .

Publius . 75. A manne cometh the sooner into an hasarde . when of the same he hath no regard .

Erasmus . A mischaunce dooeth rather hurts and harme them , who dooeth litle regarde it , then those who take hede , and be therof ware .

Publius . 76. Of her housbande , a chast wife and continent : Dooeth obteine her purpose , beyng obedient .

Erasmus . A chast wife doeth obteine this by hee gentlenesse , that loke whatsoeuer she wōuld her housbande to doe , he doeth it . Burrant : And she dooeth sooner obteine , when she is obedient , then when she requireth or demaundeth , being in obediente .

Publius . 78. The proude mannes pompe and glorie : Is soone tourned into shame and ignomie .

Erasmus . An euill reporte and name dooeth alwaies ensue and folowe , statelinesse and pride , and he that insolentlie and proudelie dooeth vse his renoume and praise , thesame dooeth stumble & fall into shame and rebuke .

Publius . 79. Thou shalt more winne by good counsailing : Then thou shalt by brauling and chiding .

Erasmus . Anger is euer hastie and hedlong : wisedome and good aduisemente , is peaceable and colde . By her thou shalt sooner woorke thy wil , then by rashenesse and furiousnesse .

Publius . 80. Sufferaunce and pacience : Is to euery grief a defence .

Erasmus . Euery anguishe and peine , is eased by pacience . Diseases haue some one remedie , & some another . But pacience is the common easement of al euilles .

Publius . 81. wheras vice with vngraciousnesse auaileth . There he that dooeth wel , offendeth .

Erasmus . Wheras it is necessarie for menne to plaie the knaues , there it woulde hinder them , to shewe themselues honest men . And where vnthriftines is rewarded , there goodnesse is punished .

Publius . 82. It is easier to be displeased for goodnes : Then to be beaten for foolishnesse .

Erasmus . Better it is for a manne to be displeased for vertue and honeslie , then to dooe any foolish poincte : for the one he suffreth vniustlie , and for the other he is punished woorthelie .

Publius . 83. A mery companion , that can talke and clatter : Vpon the high waie is in stede of a horselitter .

Erasmus . A iocant and a merie talker dooeth cause that a manne dooeth not fele the werinesse of the waie , euer● as though he were caried in an horseliter , or chariot .

Publius . 84. The welfare of a wicked persone : Soone cometh to confusion .

Erasmus . The felicitie and prosperous estate of euil persones dureth no long time .

Publius . 84. He to life laieth a fault and blame : whiche by death would be ridde of the same .

Erasmus . He semeth to blame his life , whiche desireth to die . Burrant . Howbeit , the fault is not to bee laied vnto life , but to our selues , whiche liue so wretchedlie , that we be wery of our life , & desire rather to bee quicke vnder the yearth , then to liue in soche miserie , whiche we haue righteouslie deserued , for our iniquitie and sinne .

Publius . 86. He that aboue the lawe hath might wil borowe a litle more then right .

Erasmus . ¶ To whom is suffred more then right and lawe , he taketh more vpon him , then either he ought or hath nede so to dooe . This maie be wel applied to tirauntes and wiues . Burrant . For the more that a Tiraunte is suffered , and not withstande , the more cruell he is . So of a shreude wife , the longer her toung is vncharmed , and her foolishe passions not suppressed , the more shre wishe and curst she is . Wherefore , happie and also wise is he , that can take her vp in her wedding shoes , least afterwarde , she taking a litle harte of grace , bee without al hope of amendemente .

Publius . 87. The daie that cometh nexte after : Is to the daie before as a scholer .

Erasmus . By daielie experience of thinges , we bee made euery daie wiser and wiser . Burrant : For loke what we did amisse this daie , wee maie learne how to amende the same the nexte daie .

Publius . 88. To chide a manne , when he is in aduersitie : Is to hurte him , when he hath nede of remedie .

Erasmus . When our frende is in trouble , and needeth helpe , then to chide and braule with him , is no helpe , but harme vnto him . First he is to bee quieted out of his trouble , and aftrewarde to be rebuked , that through his owne follie he fel into soche businesse .

Publius . 89. Battail is to be prepared leasurlie : That thou maiest the sooner ouercome thine enemie .

Erasmus . Thei , who in attempting affaires and businesse , make ouermoche haste , dooe sometime very slowite bring to passe their matiers , wheras leasure in a prouision , is no lesse , but quickelie & with spede to conclude the matier .

Publius . 90. To cal a manne a churle , who so dooeth enterprise : Dooeth cal him al the euil woordes that he can deuise .

Erasmus . Unkindnesse dooeth conteine in it self al kindes of vices . Therfore there cannot bee spoken , a more shamefull checke . Burrant : then to call a manne 〈◊〉 churle , or a snoudge .

Publius . 91. Dooe not speake euil of thine enemi 〈…〉 Howsoeuer thou thinkest of him priueli 〈…〉

Erasmus . ¶ If thou thinkest to dooe thine ennemie a pleasure , beware of euil communication , for that is the thing that he would haue . It is a very foolishnes therefore , to speake euill of any man . For if he bee thy frende , thou dooest not well , but if he bee thy fooe , thou shalt the lesse hurte him .

Publius . 92. Vpon thinges profitable , take good aduisemente : Leasure and respite , are the best assuremente .

Erasmus . The best waie is , that thy counsailles be soberlie & leasurelie taken . For rashenesse and heddines , without aduisemente , be often times vnluekie .

Publius . 93. Grief and sorowe dooeth then cease : when thou dooest nothing , theim to encrease .

Erasmus . When an euil or mischiefe cometh to the wourst , then it must needes amende . Burrant . Excepte it kepe at the poincte of extreme naughtinesse still , and yet then there is good hope of amendemente , forasmoche as there remaineth no ferther matier , or occasion to make it wourse .

Publius . 94. I had as leue thou toldest me a very leasing . As to saie that a woman shal forgette her weping .

Erasmus . And that is no more to saie , then that she shall neuer forget it . Burrant . This passion is so naturall in theim , that if thou wilt teache her to forget it , thou muste first learne to make her forgette that she is a woman , but remembre this one thing , that thou then must least beleue her , when she shereth her teares moste plentifullie . For if she should forget weping , she should forgette to cloke and hide her subtletie .

Publius . 95. By debate and striuing : Frendshippe is made more louing .

Erasmus . Thee falling out of louers , is the renuing of loue . Burrant . Yea , thei are moste commonlie the perfeictest frendes and louers , whiche before were very extreme enemies : and it is often seen .

Thei afterwarde to be manne and wife , Whiche heretofore haue been at great debate and strife .

Publius . 96. Vpon that thing take thou respite , and leasure : whiche if thou ones promise , must euer endure .

Erasmus . Of whatsoeuer thing thou canst but ones for al determine and purpose vpon , as of Matrimonie and Priestehode , of the same thou must take long deliberation , before thou set vpon it .

Publius . 97. A man ought to be harde of hearing : Onelie to anothers mannes complaining .

Erasmus . Dooe thou not by and by , geue credence to him that accuseth any man . Burrant ; For by this meanes many an innocente hath been falselie condemned . And many a true heire hath been wrongfullie disherited .

Publius . 98. when our life is moste delectable : Then the state of death is most acceptable .

Erasmus . Then is the best time of all to die when it is yet pleasaunt to liue .

Publius . 99. That is to be called hurte and displeasure : whiche with an euil name is gain and lucre .

Erasmus . Lucre and vantage , with the losse of a mannes good name , is an hinderaunce , and no gaines .

Publius . 100. The strengthe and manhode of the souldiour : Is the good counsail of his Capitain and gouernour .

Erasmus . Souldiours are mightie & stronge to no purpose , excepte thei be ruled by the wisedome , and pollicie of their Capiteine .

Publius . 101. Feare , least what to the is geuen this daie : Another daie wil come and take it awaie .

Erasmus . That whiche doeth chaunce sodeinly , fortune doeth sodeinlie take awaie again . Burrant . As this daie to atteine to great riches and promocion , and tomorowe of thesame to bee sodeinlie & with a trice , depriued and benummed .

Publius . 102. That whiche without knowlege is diminished : Is for no losse to be supposed .

Erasmus . That is no hurte or losse , whiche a man feleth not . Burrant . The knowelege and remembraunce of any losses doeth cause a mannes harte to sorowe although it bee but a trifle , whereas if it had neuer come to his knowelege , he would neuer haue missed it , or passed vpon it .

Publius . 103. A very innocent being in tormente and peine . Is constrained to lie and feine .

Erasmus . In tormente very innocentes dooe often times lie , being constrained therunto by punishement & extreme pain . Burrant . Alas who is of so bolde and hard harte , but when he is laied in the racke , and his ioinctes extracted and , stretched foorth , but wil for very pein and anguishe , saie whatsoeuer he thinketh maie please , although it were neuer dooen or thought , whiche he dooeth then speake .

Publius . 104. In very sinne and naughtinesse . It is mete to perfourme faiethfulnesse .

Erasmus . ¶ Faieth and trueth is after soche sorre to be kept , that it is in very euil thinges sometime to bee perfourmed . Burrant : Ah see an Heathen , how greatlie he estemed in euil thinges the obseruing of that , whiche we in the best thinges that be , despise to perfourme : for that dooe we soonest of al neglecte that we doe moste faithfullie promise .

Publius . 105. About that thing whiche we desire to gette . The moste spede that maie be , is a staie and lette .

Erasmus . To one that is desirous , or would fain obteine a thing , yea , all the hast possible , is tariaunce vnto him .

Publius . 106. In that man is wisedome & happinesse whiche his awne faulte by anothers can redresse .

Erasmus . A wiseman dooeth gather by anothers faultes and offences , what he himself ought to beware of .

Publius . 107. Men in miserie are of wit very scant And of the same thei are also abundant .

Erasmus . Wit is scant , forasinoche as thei see not how to remedie , & redresse their misfortunes . And wit is abundante , for thei now vnderstande & perceiue , what thei should haue been ware of .

Publius . 108. what a manne knoweth and hath in memorie : the same to forget is somtime necessarie

Erasmus . Some thinges are of soche sorte , that thei are to be forgotten , and vnlearned again .

Publius . 109. Desire of lucre and very coueteousnesse Made fortune an heauenlie goddesse .

Erasmus . The studie and desire of worldly lutre dooeth cause , that men thinke fortune to be a goddesse in deede , whiche fauoureth and helpeth them .

Publius . 110. He that doeth coueteousnesse auoide and flie . Conquereth an whole countrie .

Erasmus . To subdue coueteousnesse or angre , is more then winnyng of an whole realine and kingdome .

Publius . 111. He that hath no house wherin to put his head . Is as one without a graue when he is dead .

Erasmus . That is to saie , a banished man whiche hath no where a dwellyng place , is like one that is dead and vnburied and lieth without a cophine or graue For banishement is a ciuil death . For none of them for the moste part ( and specially in those daies ) retourned to their countrie , duryng their life .

Publius . 112. Euen thei that dooe wrong and iniurie Do hate the same in another extremely

Erasmus . No , not so moche as thei themselues that do iniurie or wrong to other men wil haue thesame to be doen vnto them

Publius . 113. To take awaie a weapon it is meter . Then to an angrie persone thesame to deliuer .

Erasmus . An occasion to hurte or displease , is not to bee geuen to an angrie persone , but it is rather to bee taken awaie and auoided .

Publius . 114. A man , his awne countrie to denie : Is asmoche , as to suffre banishement willinglie .

Erasmus . He that hideth his head in an hole , and is not occupied in the affaires of the commune wealthe , is a banished man wilfully .

Publius . 115. Euen one very small heare : His shadowe with him doeth beare

Erasmus . There is nothing so small and litle , whiche serueth not for some vse or other . Burrant . As the very litle heates of the browes and yie liddes , dooe shadowe and defende the yies from dust , and other inconuenience .

Publius . 116. Alas , it is a very wretched thing . To wexe elder by feare and trembling

Erasmus . It is a miserable case to be sore broken , and striken in age , by the feare of mischaunce , whiche hath not yet happened .

Publius . 117. He is rightfull euen vnto his enemie , whiche taketh counsaill of fidelitie .

Erasmus . He that foloweth after that thing whiche faithe , and not grief and sorowe dooeth appoinct him , he shal be vprighte and indifferente , euen vnto his very enemies .

Publius . 118. A misfortune dooeth hurte theim very lightlie . whiche be promoted to high dignitie .

Erasmus . Like to them that fall from an high place , their fal is more daungerous & the soner taken . So with more perill and ieoperdie a man himself castetly doune from an high fortune or dignitie

Publius . 119. he that hath lost his credence & fidelitie what hath he left to saue his honestie .

Erasmus . He whiche leseth his money , hath somewhat yet left to truste to , but he whiche hath broken his promise and loste his credence , hath no yearthly thing to take to .

Publius . 120. when fortune is fauorable & flattryng Then will she be pollyng and shauyng .

Erasmus . Fortune when she is pleasaunt then she worketh subtleties . So that then she is chiefly to bee mistrusted , when she is moste gaie and florishyng .

Publius . 121. Thou maiest fortune , soner to finde and obtein . Then thou maiest thesame kepe & detein .

Erasmus . It is a very difficult and hath thing to retain fortune , least she be chaunged or altred . And it is a greater vertue saufly to kepe and defende soche thinges as we haue gotten , then those same to get and winne .

Publius . 122. A faire face & beautifull phisnomie . Is a domme praise and commendacion priuie .

Erasmus . Fauour is shewed vnto them that be faire & beautifull , although thei saie nothing . Burrant . And for this gifte we dooe see a very strumpet to be commended , although in all other thinges she ought daiely to be hated .

Publius . 123. we dooe in vain aske his charitie : whiche cannot finde in his harte to haue mercie .

Erasmus . He that cannot be entreated by faire praier , what boteth it to desire his helpe . ( Burrante . ) For vncharitable persones are like vnto a blocke or a stocke , which haue the similitude and proporcion of a man , yet haue no mocion , or sensual vnderstandyng in them

Publius . 124. It is deceipt to take that awaie . whiche thou art not hable to repaie

Erasmus . It is very guile and deceipte , to take a benefite of any man , to whom thou art not hable to restore asmoche , or a like good tourne .

Publius . 125. Looke whom fortune dooeth fauour and nourishe . Thesame she dooeth make to proude and foolishe .

Erasmus . Foolishnesse & pride be the waityng seruauntes of greate riches and substaunce . Burrant . For the greate possessors of worldly gooddes are so rauished with the abundaunce of them , that euen like very fooles and idiotes thei are ready to hold their fingers in an hole , if their riches so willed them .

Publius . 126. He , the fault openly dooeth knowlege . whiche refuseth to abide a Iudge .

Erasmus He which refuseth to come to be iudeged , dooeth shewe , that he mistrusteth himself to bee guiltie . Burrant . For truth yet was neuer afraied to shewe her face , & to abide the trial of iustice .

Publius . 127. Vnthriftes and naughtie packes 〈◊〉 bee happie . Is to a good man greate calamitie .

Erasmus . As often as good lucke and fortune dooeth fauour and helpe leude persones , it is to the extreme calamitie and high displeasure of good men .

Publius . 128. That is to bee suffred and not to bee blamed . whiche can by no meanes be auoided .

Erasmus . That whiche cannot bee altred or chaunged , is priuely in a mannes minde to be paciently suffred , and not to be blamed .

Publius . 129. Euilles whiche are yet to come resist not so stifly . But that a man of them maie haue the victory .

Erasmus . Mischaunces and daungers yet to come , dooe not so importunately and busily sette vpon and inuade vs , but that thei maie by wisedome and pollicie be ouercome and auoided .

Publius . 130. very pacience that is bothe meke & soft Into a furie is tourned , beyng greued oft .

Erasmus . These soft persones when thei are many times prouoked and stirred to anger , at length beyng moued in dede are ferre angrier then other men , for asmoche as thei are very seldome , and that to earnestly vexed .

Publius . 131. Thinges counterfaicted with paintynges and coloures . Dooe sone retourne again to their awne natures .

Erasmus . Counterfaicted and feined thinges dure no long season , accordyng to the saiyng of Flaccus .

Although nature with a forke thou dooest expell . Yet will she retourne to her place where she did dwell .

Publius . 132. He that hath lost his faith & fidelitie . Hath nothing els that is in icopardie .

Erasmus . He hath lost all that he hath , whiche hath lost his credence . ( Burrant ) . As who would saie , the lesyng of a mannes credence is more then the losse of all other thinges beside , for it is the onely protectour and keper of all the treasure that manne dooeth possesse . So that when it is lost , it is euen as good to lose all that we haue .

Publius . 133. The mindes facilitie and lightenesse . Dooeth drawe towarde some parte of foolishenesse .

Erasmus . He is lightly enticed to vice and vnthriftinesse , who is of alight wit and brain . As that felowe Mitio , of whom Terence writeth , who beeyng .lx. yeres of age , was now become a newe maried man .

Publius . 134. Faith , as life , from whence it departeth thether afterward it neuer retourneth

Erasmus . As our life ones goen and loste , is neuer retourned , so likewise is oure faith , accordyng to the commune saiyng . He whiche is ones become an vnthrift , will scase at any time after proue a good housbande .

Publius . 135. No man euer looseth faith . But he whiche the same neuer hath

Erasmus . No man leseth money , but he whiche had it . But he is saied to haue loste faith , whiche neuer had it , that is to saie , he was euer an vntrue & vntrustie ka●tife . Burrant . He leseth it for lacke of grace to vse it . As he leseth his time whiche will not applie him self to occupy it while , it is yet present

Publius . 136. Fortune is not satisfied or contented . Any man but ones to haue offended

Erasmus . No euill and mischief dooeth come or chaunce to any man , but thesame hath another streighte waies folowyng by the necke .

Publius . 137. There is bothe thunder and lightnyng where angre with power is inhabityng

Erasmus . A man of power and aucthoritie whom he is moued to angre , he semeth to lighten and thunder , rather then to be angrie . Burrant . For as the lightenyng goeth before thunder . So in a manne of power , after braulyng and angrie wordes , folowe hard and vncharitable dealynges .

Publius . 138. Thei whiche are now olde men . Doo in vain desire to be young children .

Erasmus . We can by no maner of meanes possible were young again . Therfore an olde man must be content to dooe and handle soche thinges as pertein to an olde man .

Publius . 139. A checke or a rebuke geuen falsly . Is a malicious and enuious lie .

Erasmus . He whiche rebuketh or checketh , and that falsly , dooeth spitefully and maliciously feigne and lie .

Publius . 140. All men dooe vtterly despaire . To kepe a woman in rule and feare

Erasmus . There is no man but doeth despaire that he is hable to rule and gouerne the nature & disposicion of a woman . Burrant . This beast is so vnruly , that there are some whiche haue had the matier somewhat in practise that wil vndertake soner to subdue and tame the fiercenesse of a Lion , or the churlishe nature of a beare , then the shre , wishe & froward affeccion of a woman .

Publius . 141. Hard thinges dooe thou manly suffer That thou maiest beare light thinges the easier .

Erasmus . Exercise and custome thy self in thinges that are some what hard and weightie , that thou maiest bee hable to sustein other thinges that are light and easie .

Publius . 142. Fortune cannot preuaile so moche to any manne . As right and iudgemente and good counsailcan .

Erasmus . Good counsail & aduisemente doeth farre better then good lucke & fortune . Burrant . For good counsail maie make a manne alwaies happie . And so cannot prosperite , and luckie chaunce .

Publius . 143. Britle fortune when she dooeth glitter : Like a piece of glasse is soone broken a sunder .

Erasmus . Glasse when it glittereth and shineth moste gaie , then it is soonest broken in pieces . So in like maner the fairest and moste goodlie fortune is not of any continuaunce .

Publius . 144. Suffre that whiche is dammigeable : That thou maiest susteine that whiche is profitable .

Erasmus . ¶ That thou maiest obteine a profeicte suffre a despite . Burrant . And that thou maiest haue a pleasure , suffre a peine . And to gette and winne sticke not to spende , and to put thyself in hasarde and daunger .

Publius . 145. Fortune dooeth make him welbeloued to be . whom fortunate no manne dooeth beholde and see .

Erasmus . Fortune dooeth make a manne to bee enuied , excepte she kepe herselfe close . She is therfore to be dissembled with . Burrant . So that I count those not vnwise in this poincte , whiche wil goe in an olde torne cote , that wil seace harbor a louse , and feede vpon a piece of bread and chese , and a gaclike heade , and yet are not without three or fower hundreth poundes in a bagge .

Publius . 146. Although it is a good name to be called frugal . Yet there is some miserie ioigned withall .

Erasmus . To be frugal & plaie the good housbande , although it bee an honest name and a good reporte , yet it is thoughte miserable . And it is litle commended emong the people , whom prodigalitie and waste dooeth more delight and please .

Publius . 147. That foreiudgemente is sore and vehemente . whiche hath not an after iudgement .

Erasmus . Greuous and dreadful is that fore iudgemente , whom a ferther sentence dooeth not folowe , but thesame standeth for a determinate and finall iudgemente . As if a prince should beare a grudging minde towardes any one , there is no iudge that dare otherwise to pronounce and geue sentence .

Publius . 148. There cannot be a displeasure higher : Then to haue a good mannes anger .

Erasmus . A good manne , as he is not so soone angrie and offended , so he is the sorer moued , if his goodnesse be ouercome and pacience ones broken .

Publius . 149. Of the minde it is an harde punishemente : whom to haue dooen amisse it doeth repente .

Erasmus . ¶ He hath sore punished himselfe whom it repenteth of his euill deede dooen . Burrant . And this is the best token of the conuersion of a sinner to perfeicte Christianitie .

Publius . 150. A minde that is constant and stable : Hath not a iudgement variable .

Erasmus . A sadde and constant manne hath certain and sure counsailles . Burrant . And he determineth & adiudgeth nothing , but soche as is righte & equitie .

Publius . 151. Greuous is that euil to be supposed whiche vnder a good pretence is glosed .

Erasmus . That euill and mischiefe is vncurable , whiche is contrefaicted vnder the pretence of a good hope and coumforte .

Publius . 152. That hurteth more greuouslie . whiche chaunceth to a manne vnaduisedlie .

Erasmus . ¶ Newe and straunge griefes and displeasures dooe grue a manne the more . Burrant . Forasmoche as he hath not prepared the minde pacientlie to suffre theim , nor yet knoweth how to shifte them .

Publius . 153. That is the extremest enemie . whiche woorketh in the harte priuilie .

Erasmus . A naughtie and a cankarde affection or stomacke dooeth chiefelie hurte a man . But that so hid in the harte can not be tried or searched out .

Publius . 154. The greuoust rule and kingdome , Is that whiche is confirmed by custome

Erasmus . Custome dooeth plainelie obteine a certaine tyrannie in the worlde , in so moche that the moste foolishe thinges , if thei haue ones growen into a custome , thei cannot be plucked backe or called in again . Burrant . As , how great a dooe is it to withdrawe the vsurped power of the Bishop of Rome and to redresse his naughtie lawes & tradicions , whiche were onelie by custome confirmed . And the onely refuge and defence of his fautours is custome , saiyng . So haue our fathers vsed . So thei beleued . And ( excepte the more mercie of God ) so thei are damned .

Publius . 155. A greate rebuke although it bee spoken merelie . Yet many times it hurteth greuouslie .

Erasmus . As emong Englishemen , if a man cal one or other traitour but in sporte he is in daunger of a blowe , or some woorse displeasure , the trespasse is so heinous .

Publius . 156. Alas how harde is the custodie , Of renoume and glorie .

Erasmus . An honest name & fame is lightlie defiled and contaminate . And it is a more harde and busie thing to defende and kepe thesame , then to get it .

Publius . 157. A manne is beside his bodie : when he is furious and angrie .

Erasmus . He is beside himselfe , and not his owne man , whosoeuer is angrie and throughlie vexed . According to this saiyng afore . He speaketh to one that is absente , that communeth with an angrie persone .

Publius . 158. Alas how greatlie is he to be feared . To whom death is nothing dreaded .

Erasmus . ¶ He that passeth not vpon death soche a one is greatlie to bee feared . Forasmoche as he is lorde and ruler of another mannes life , whiche doeth litle set by his owne . Burrant : As who would saie , he litle passeth to kill and slea , who careth not for the lesing of his owne life .

Publius . 159. Vpon a wretched persone , he that hath pitie : Of himselfe he hath memorie .

Erasmus . For soche a one dooeth vnderstande that the same wretchednes maie chaunce vnto him , wherupon he should neede of soche helpe .

Publius . 160. That is a shame not without honestie In a rightful cause for to die .

Erasmus . ¶ That euil name and reproche is praiseful , for a manne to lese his life in the waie of right . Burrant . As to be hanged is a villanous death , yet is it glorie to him whiche is hanged giltelesse , or is taken prisoner and so putte to soche kinde of execution emong his enemies .

Publius . 161. He hath helpe in aduersitie : who lendeth his helpe in prosperitie

Erasmus . Who when he is well at ease , and welthie , dooeth helpe other , other doe helpe the same again in his aduersitie . Burrant . But forasmoche as fewe dooe obserue this lesson , therefore the lesse pitie menne haue of theim when thei are fallen in soche necessite and nede .

Publius . 162. ¶ Of him to be harmed alas what miserie is it . Of whome thou canst not complaine or requite :

Erasmus . It is an harde case for a manne to be endomaged or displeased , either of his frende or elles of a greate manne . For as of the one it is litle honestie to complaine , so of the other it is not the surest . And so he shoulde bring himself into a shreude picle , if either of theim would goe about to requite him with like displeasures .

Publius . 163. Extreme nede and wretched pouerte . Causeth a manne to auenture in great ieopardie .

Erasmus . Pouertie is wittie and full of innencion , and a finder out of crafte and subteltie , and euil and naughtie thinges dooe many times stirre and moue a mannes braine , according to the saiyng of Naso . Burrant . As in some Idolatrie , in some thefte , in some other lecherie , and so all kindes of vices , pouertie dooeth cause to bee attempted and approued .

Publius . 164. Alas how miserable is that peine : whiche in tormente maie not complaine .

Erasmus . The trueth is tried out in tormentes and punishementes . But some bee so tormented , that thei dare not tel the trueth , knowing what he would haue kepte priuie and nor to be vttred , that dooeth tormente and punishe them .

Publius . 165. Alas in long life how many dooeth chaunce . That causeth a manne to take great repentaunce .

Erasmus . Many thinges dooe happen by liuing long whiche thou wouldest not to happen by thy wil. Burrant : Forasmoche as the life of manne is neuer without miserie and wretchednesse , & euer in subiection to the hasardes and daungers of fortune .

Publius . 166. Pleasaunt and swete communication : Hath his veneme and poison .

Erasmus . Faire speache is ful of subteltie & deceipte , and a swete honied poison . Burrant : Whose tast is pleasaunte and delectable , and yet the operacion and woorking of the same is moste noisos and deadlie .

Publius . 167. So often times a manne dieth . How often as he his frendes leseth .

Erasmus . Death is a certain bunumming , or lacke of a mannes best iuelles . As his wife and children , his father and mother , or any other of his familiers , or whom he derely loueth .

Publius . 168. A man alwaies beareth one thing in himself priuilie : And thinketh towarde another cleane contrarie .

Erasmus . Euery manne is a dissembler . Burrant ; There is not the perfeictest frende and louer , but he will dissemble and glose , and wheras he doeth beare him selfe out wardelie to be a frende yet he thinketh otherwise in his harte .

Publius . 169. A good reporte of a mans honestie : Is another inheritaunce and patrimome .

Erasmus . A good name and honest reporte is almoste asmoche woorth as any gooddes or landes that a man hath by his enheritaunce . Burrant . Yea whosoeuer hath a good name , hath purchased to himselfe a more ample and sure state of enheritaunce then can by any gifte or natural dissent , or by any other earthelie thing be obteined .

Publius . 170. A manne perceiueth not any grief or peine . As long as by good fortune he doeth gaine .

Erasmus . That peine and grief is not felte nor perceiued , wherewith any commodite or profeict is gorten . Burrant . For the swetenes and pleasure of the one , dooeth alaie the bitternes and peine of the other .

Publius . 171. He with moche honestie serueth . That to time alwaies obeieth .

Erasmus . ¶ It is an honestie for a manne to serue and applie himself according to the time , and to geue place to fortune for a space . Burrant : For she is not so continuallie cruell , but that she will chaunge her selfe into a better mode .

Publius . 172. Man is lent but for a time to liue : For euer this life God did not him geue .

Erasmus . Life is geuen but for a season , in so moche that he whiche gaue it maie require it lawefully , and as his of right whensoeuer it shal please him .

Publius . 173. It is better to knowe thine owne heire . Then for thine enheritaunce to seke a straunger .

Erasmus . It is more profite for thee to haue children of thine awne , to whom thou maiest leue thy landes and gooddes , then to looke and seke for straungers children , to whom thou maiest leaue thine enheritaunce .

Publius . 174. At his fathers death , the heires wepyng . Is but a very counterfeict laughyng

Erasmus . The weping of the heire is but a feined and a dissembled laughter : for he reioiseth & his glad , although he , put his anger in the yie . ( Burrant . ) And this is the propretie of an vnnatural soonne , who loueth more the enheritaunce , then the life of his father , and a very litle time ( God wotte ) heweth enioie thesame .

Publius . 175. A woman that dooeth ofte marie , Hath for the moste part an infamie

Erasmus . The common people doeth thinke and iudge full shreudely of that woman that-dooeth mary many housebandes . ( Burrant . ) For some with Paule will thinke her incontinent , and other will iudge her coueteous , or els very foolishe .

Publius . 176. The inferiour and subiect abhorreth , In whatsoeuer the superiour offendeth .

Erasmus . Whatsoeuer thing the princes and gouernours dooe amisse , thesame falleth to the mischief and destruccion of the commons . Burrant . As if Princes fall at contencion , and so moue battaill , the commons buieth the bergain and smart therfore in the meane time and many a man leseth his life before he hath deserued to die .

Publius . 177. To auenge thine enemie after long strief Is the beginnyng of a newe life .

Erasmus . The pleasantest thing in the worlde is to be auenged of a mannes enemies and it is as a newe kinde and maner of liuyng . First , he doeth defende his awne life , and moreouer he reioiseth of his querell auenged .

Publius . 178 So vpright alwaies , let be thy dooyng . That no manne hate thee , for thy awne deseruyng .

Erasmus . We cannot auoide , but we must be hated & enuied of one or other , but wee maie take hede and beware , least any man hate vs worthelie , accordyng to our desertes .

Publius . 179. whom thou kepest in whether he wil or no. Thou prouokest the same abroade to go .

Erasmus . He whiche is not willyng to tary , the more thou dooest hold him backe , the more destrous he is to departe .

Burrant . And Terence dooeth note this propretie , to bee in a young man specially . And my opinion is , that it is geuen to women naturally , their willes and thoughtes are euer so 〈…〉 owarde , and contrarie to their housebandes commaundementes .

Publius 180. Thou dooest dishonour thy dignitie . while thou dooest aske of the vnworthie

Erasmus . It is a villanie and a very slauerie to become a suiter to an vnworthie persone . Therefore his worship is disgraced . Burrant . Whosoeuer beeyng of nobilitie , is a peticioner to a slaue or a villain .

Publius . 181. The coueteous man is towardes no man beneficiall . and towardes himself , he is worst of al

Erasmus . A coueteous persone dooeth good to no man , as long as he liueth , & moste specially himself , he doeth bothe vexe and trouble , by the carefull kepyng of gooddes .

Publius . 182. He geueth twise to the nedie . whiche geueth spedelie .

Erasmus . A good tourne is twise welcome , whiche is geuen by and by , and out of hande , to him that hath nede of it . Burrant . For it serueth his tourne , saueth his credence , and kepeth his honestie .

Publius . 183. Coueteousnesse in moche plentie . Is a well furnished pouertie .

Erasmus . To couete when thou hast plentie , is as a certain nedines and penutie , no● free and simple , but well furnished and stored , and as who would saie , a riche pouertie .

Publius . 184. who at a faulte winketh . To dooe another he prouoketh .

Erasmus . He whiche dissembleth a fault , doeth prouoke and allure to doo another offence . Burrant . As the master to suffer the scholer ones to bee negligent , he will be the more bolder to bee negligent another time . No forgeuenesse ought to bee in sinne , in whom there is no hope of grace or amendement .

Publius . 185. Gentle bloude or nobilitie . Can take no reproche or villanie .

Erasmus . Either , because it is the condicion and propretie of a gentle and noble harte to set naught by , or litle to regard a rebuke or checke . Or els forasmoche as an haughtie courage cannot abide to be checked or reproued .

Publius . 186. He that seldome is an offendour . Deserueth to haue the more fauour

Erasmus . As the more frequent and oft a fault is doen , the more streight correccion ought to be ministred and geuen . So the more seldome a man doeth offende the more fauour should be shewed .

Publius . 187. One persones churlishenesse and leude demeaner . Dooeth make many a poore wretche to fare the worser .

Erasmus . The vnkindenesse of one persone doeth cause , that thei that be louyng and kinde , bee not holpen , although thei haue neuer so greate nede .

Publius . 188. In euils to trust & hope for amendment No man is wont to dooe , but an innocent

Erasmus . A good and vpright conscience doeth cause , that in euil thinges we do hope and trust , that God will be our helpe and succour . Burrant . And a naughtie and corrupte conscience , is wonte in this case to dispaire , for that he hath no remorse of his iniquitie . And the greatnesse of his sinne , doeth so croke his vprightnesse , that it causeth him to haue mistruste of the goodnesse of God .

Publius . 188. In auenging of thine enemie . It is blamed to be to hastie .

Erasmus . Be thou not hastie and rashe , either to auenge thy querell , either els in geuyng of Iudgemente . ( Burrant . ) For bothe these twoo requireth good aduisement and leasure : for the one is not so lightly corrected , and the other is not so easely redressed .

Publius . 189. Of learnyng and witte , he that hath the grace , will feare his enemie , bee he neuer so base .

Erasmus . It is the poinct of a wiseman , not to set light of his enemie , be he neuer so vile & poore : for he maie by some occasion or other waite him a displeasure Burrant . As the Scarabie or Bitell , who beyng at contencion with the Egle , and of thesame for his litlenesse nothing dreaded . In th absence of the Egle he crepeth into her nest , and tumbleth her egges out of thesame .

Publius . 190. To a miserable & awretched creature Scoffyng is an high displeasure .

Erasmus . The sely and miserable creatures be offended & displeased , with laughyng and iestyng . And thei who are in a wretched case and miserie , do wrest wordes spoken by very chaunce and vnaduisedly , to the suspicion of some hurte or euill meant towardes theim although a man neuer so thought .

Publius . 191. The Iudge of his corrupt conscience , is condemned . when the guiltie from his faulte is pourged .

Erasmus When the guiltie is acquited , then the iudge must nedes be no innocent . ( Burrant . ) For it is a shreude token , that the iudge is corrupted or bribed when he that hath deserued the punishment of the lawe , is by the same clered and acquited .

Publius . 192. To forgeue , it is good humanitie . when the partie is ashamed of his iniquitie .

Erasmus . No forgeuenesse at all ought to be but where the partie repenteth himself of his deede doen. Burrant . For in soche a case th amendement of his life shal bee more pleasure vnto vs , then his death . By his death we shall winne nothing , & by his life he maie recompense vs for our goodnesse shewed in soche distresse and exigent .

Publius . 193. In thinges doubtful & ful of ieopardie Moche auaileth boldnes & audacitie

Erasmus . When a matier is in a hasard of winning or losyng , audacitie and the bearyng of a good face therupon , helpeth greatly . Burrant . The commune saiyng is , spare speache , and spare spede For many one , through a litle dastardnesse of harte and bloushyng , leseth many a good chaunce and fortune , whiche thei mighte haue had if thei had put themselues forwarde .

Publius . 194. A sinner the same daie himself condemneth , In the whiche , by any meanes he offendeth .

Erasmus Whosoeuer dooeth a mischeuous deede , is straight waie condemned to himself , his awne conscience beeyng iudge , although no other Iudge geue Sentence . Burrant . I would to God that euery manne would consider this iudgement , and put his naughtie life to execucion , and strangle his sinne , with a strong halter of repentance , neuer willyng to come to that iudgement again .

Publius . 195. To rebuke him that is an euill liuer It is coumpted for no slaunder .

Erasmus . It semeth no slaunder , whiche thou saiest against an euill and an vnhappie persone . Barrant . For those reportes that thou makest of him are true , and thou liest neuer a deale vpon him . And if thou shouldest saie otherwise , thou shouldest not saie truthe .

Publius . 196. Fewe thinges dooe want vnto pouertie , And all thinges do lacke vnto auarice

Erasmus . Many thinges there are , whiche a poore man dooeth nede , to the necessitie of his life , but a coueteous man dooeth nede many thinges mo , whiche hath not so moche as that , whiche he hath in his possession .

Publius . 197. Toward thy frende , behaue thy self so , that thou thinkest that he maie bè thy fo

Erasmus . So loue , as thou maiest conueniently hate . So ferre trust thy frende , that if he be made thine enemie , he maie bee hable to do thee litle harme . Burrant For there are many false flattryng frendes , who , when thei haue cropen into a mannes bosome , and knowen all his secretes , thei woorke moche villanie and mischief against him .

Publius 198. No man can better abide enuie . Then a strong man , or an happie .

Erasmus Fortunate and luckie persones dooe set naught by enuie , and a strong and hardie man doeth vtterly de●●e it . Bur. Thone is hable to withstande malice with his substaunce , hauyng good lucke on his side , and thother is hable to fight it out with cleane strength .

Publius . 199. Grief and angre , emong theim that be louyng . was euer yet founde glosyng , and dissemblyng .

Erasmus . And this is commonly seen in woyng for where the parties loue one another entierly , yet wil thei often times fall out & be at de●iaunce , wheras all the worlde is not hable to sunder them

Publius . 200. Enuie is moued priuelie : And for a thing of naught it is angrie

Erasmus . An enuious persone is not without angre , but yet dissembled & close , for a triflyng matier scarce worthe three skippes of an olde Dogge . Burrant . Soche persones that be enuious and melancholious wil be angrie & frette within theimselues , for their na 〈…〉 pared a wrie .

Publius . 201. An angrie persone thou maiest auoide lightlie . But hatred thou canst not , till thou shiftest thine enemie .

Erasmus . Angre doeth coole anone , but hatred and malice dooeth dure long , he verely dooeth hate , whosoeuer is an enemie . Take heede of him therefore a long time , yea , alwaies . The very same thing doeth the wiseman of the Hebrues put in knowelege , saiyng .

To an enemie reconciled and receiued Into fauor again , take thou great hede

Publius . 202. Of a displeasure and iniurie . Forgetfulnesse is the next remedie .

Erasmus . Auengement doeth not helpe and remedie iniuries dooen vnto thee , but forgetfulnesse and the puttyng them out of minde , can dooe it very well . Burrant . For by auengemente , wee maie worke our selues more displeasure , but when we haue putte theim quite out of our memorie , our mindes are quiete . And this shal moue our enemies hartes , to be sory for dooyng of soche iniuries .

Publius . 203. who vpon his angre , hath the victorie . He hath subdued a sturdie enemie .

Erasmus . ¶ It is an euident signe , and moste perfeicte token of a righte valiaunte champion , when a manne ouercometh his angrie passion . This could not the same victorious and moste valiaunte Alexander , the moste mightie & great conquerour of the whole worlde dooe . Burrant . And no more can any other manne now in this our time dooe , & yet thei thinke themselues mannelie and hardie capitaines , mete to be sette ouer a great numbre of men , not being able to subdue a litle sensual will in themselues .

Publius . 204. To thy frende , haue soche faieth and credite . That he maie haue no occasion to be thine enemie .

Erasmus . A like saiyng to this , is there afore rehearsed , where he geueth like counsail , for a manne so to behaue himself towardes his frende , that he take no vantage of him , to doe him a displeasure , if he chaunce at any time , to fall at debate with him .

Publius . 205. An angrie persone thinketh it an heinous thing : To haue good counsail , or a gentle warning .

Erasmus . A wrinishe & curste harted felowe thinketh himselfe to be shreudlie hurte of him , who geueth him good counsail . Burrant : And soche felowes that be so selfe willed , bee it neuer so moche for their commoditie and profeicte , that a manne counsaileth them , yet wil thei folowe their owne sensual appetites and frowarde willes .

Publius . 206. He wickedlie god blameth & accuseth who the seconde time shippewracke suffereth .

Erasmus . He that hath been ones in ieoperdie , and dooeth aduenture himselfe in like daunger again , he dooeth shamefullie blame fortune . Burrant : If any thing goe amisse with him : As thei whiche haue ones escaped drouning , will putte themselues in thesame hasarde again . It were great wickednesse for theim , to laie the faulte in GOD , who hath geuen them a faire warning before , to be ware and take hede .

Publius . 207. It is a reproche and an ignominie : For an vnwoorthie persone to bee in dignitie .

Erasmus . Honour and promocion geuen to the vnwoorthie , dooeth not make him an earnest man , but doeth moche more dishonest and shame him . Burrant . For whereas before his vnwoorthinesse was but of a fewe knowen , now it is lifte vp in the sight of the wide world to bee seen of al menne . And by this meanes he getteth to him , more shame then dignitie .

Publius . 208. where newe praise dooeth spring and growe : There the olde praise is allowed also .

Erasmus . If thou shalt happen to dooe well the seconde time , thou shalt cause that menne will the better beleue the good reporte that went of the before .

Publius . 209. He is wel eased of his owne griefe . who hath dooen his enemie like mischief .

Erasmus . He lesse feleth his owne hurte and displeasure , who is hable to requite & auenge his enemie , with a like shreude tourne . Burrant . As if one haue taken a broken headde , that the bloude runne about his eares , yet if he be hable to dooe asmoche again , he wil count him selfe cured of his woounde .

Publius . 210. Fortune is bothe light and wauering : That she hath once geuēn , quickelie again crauing .

Erasmus . Vnconstante and vnstable fortune dooeth by and by fetche again , & take awaie , if she haue geuen any thing .

Publius . 211. This lawe is to all men vniuersall . whiche biddeth vs to bee borne and die .

Erasmus . The necessitie to bee borne and to his , dooeth touche al menne in general Burrant : And where there is no lawe of necessitie , thesame must needes bee obesed , for there is no waies to auoide or correcte it .

Publius . 212. Euery mannes auauntage or further aunce : Cannot be without anothers hinderaunce .

Brasmus . The lucre and winninges of one manne , is the losse and disprofite of another . But not like in thinges of the minde . Burrant If the buier haue a greate peniewoorth in his merchaundise , the seller must nedes sustein losse . And so likewise in all other worldlie thinges . But in vertue & cunning it is not so . For in theim , that whiche one winneth & gaineth , is no hinderaunce to another , of whom he getteth soche vertues or qualities :

Publius . 213. wantonnes and commendacion : Could neuer yet agree as on .

Erasmus . Intemperauncie and vnchast liuing is alwaies subiecte to an euil manne . Burrant : For wheras other kindes of vices , although heinous , yet thei are many times borne withal , but riotous liuing and carnall delightes no good manne can allowe or commende .

Publius . 214. The giltie persone , feareth the daunger of the lawe : And the vngiltie , of fortune standeth in awe .

Erasmus . The innocente & giltles , although he stande in no droade of the lawes , as the offendour or giltie dooeth , yet he feareth fortune , whiche many times doeth oppresse and wrong the iust and vpright liuer . Burrant . For she hath no respecte of persones , but aswell the good as the euill , she dooeth honour and dishonour , and make highe and lowe at her wil.

Publius . 215. To the riotous manne many thinges dooe want : And to the niggarde , all thinges are scant .

Erasmus . The prodigal and wastful spender dooeth nede many thinges , and the coueteouse persone doeth lacke at thinges . He hath neede of many thinges , whiche spendeth moche , to the other there is nothing enough , forasmoche as he is insaciable & neuer satisfied .

Publius . 216. Churles and vnthankeful persones moste of al , Dooe teache a manne , to be harde and vnliberal .

Erasmus . Unthankeful persones dooe cause that thei whiche haue been kinde and beneficial , dooe now withdrawe their liberalitie , and to geue more seldome then thei haue dooen heretofore .

Publius . 217. He who dooeth to one manne an iniurie . Dooeth threaten to dooe the same to manie .

Erasmus . Euery manne dooeth loke to haue a shreude tourne or iniurie at his hande whiche hath dooen thesame to one alredie . Burrant . Litle is his conscience to bee trusted , but that he will in like case dooe wrong to all menne , if he maie haue like auauntage of theim , if he sticke not to dooe one man displeasure wrongfullie .

Publius . 218. Leasure in all thinges we hare and despise . But yet it is that , whiche dooeth make vs wise .

Erasmus . ¶ Troublous and greuous is tariaunce in euery matier , yet thesame dooeth make vs wise and wary , least we dooe any thing rashe and vnaduisedlie . Burrant : And here upon is a true saiyng emong the commune people . Hastie menne neuer lacke wo.

Publius . 219. That is an euil cause to be iudged . For the whiche mercie is required .

Erasmus . Innocencie and vprightnesse of lining needeth no fauour or mercie , but desireth the iudge to be indifferent and righteouse . But wheras all the truste and hope of the matier resteth in the mercie of the Iudge , the cause is verie euil .

Publius . 220. His death is to bee thought more happie : whiche dieth , before he dooeth desire to die :

Erasmus . He dieth then happelie , who dieth while his life is yet pleasaunte vnto him . And dooeth not as yet , through the werinesse of thesame , wishe to die . Burrant . Like sentence hath he before where he rekeneth no death so happie as that whiche taketh a manne in his best ruffe , and when he moste desireth and delighteth to liue .

Publius 221. To be constrained to holde thy toungue , it is miserie . when thou wouldest vtter thy minde willinglie .

Erasmus . It is an harde case , when it is not lawefull for the to speake what thou wouldest . For there thou shalt haue libertie , muche lesse to dooe what thou desirest , if it be not lawefull for the to speake thy minde freelie .

Publius . 222. The chaunce is moste miserable and vnluckic . whiche dooeth want alspite and enuie

Erasmus . Happinesse dooeth stirre and prouoke hatred and malice . Therefore , whom no manne dooeth hate , muste nedes be moste wretched of al other .

Publius . 223. Him ful euil maie I cal : who for his owne profeicte is beneficial .

Erasmus . He that dooeth a good turne for his gaines sake , he doeth euil . Burrant . As many a manne woulde bee coumpted , greate and speciall good frendes , for lending their neighbour in his necessitie a summe of moneie , when thei receiue it with an ouerplus , and to their moste auauntage . I maie rather call them Vsurers , then frendes : for if thei should haue no gaines , thei would lende no moneie , nor dooe any other dede of charitie , and after this sorte it is no charitable deede to be supposed .

Publius . 224. A leude persone , when he dooeth countrefaicte goodnes : Then he is disposed , to moste vnthriftines .

Erasmus . A dissembled and a cloked malice and mischiefe , is wourst of all other . Burrant . For soche are like vnto serpentes and Adders , that sting priuely who in their outwarde behauiours , are as meeke as lambes , and in their harres rauening Wolues and subtle Foxes , then moste purposing michiefe and naughtinesse , when thei pretende moste holinesse .

Publius . 225. When that feare vpon manne doeth come : Then shal he slepe but very seldome

Erasmus . Feare dooeth driue awaie slepe . Or elles a manne ought not to slepe , when he is in daunger . Burrant . Like reste taketh he , whiche is besieged with his enemies , or that is tossed in the middle of the Sea , emong the stormes and tempestes , where is but a thinne borde betwene him and his death .

Publius . 226. Death of necessitie , no manne can refuse : But to die when thou wouldest not thou shalt not chuse .

Erasmus . ¶ Sometime menne wishe to die , when thei cannot die , and thei would neuer so fein . And ones we bee sure to die for all together . For there is no power geuen vs , to rise from death to life at our pleasure . This is spoken against those persones , whiche as often as there chaunceth any griefe or displeasure in their life , by and by thei wishe them selues raked vnder the yearth , as though thei might relieue when thei woulde .

Publius . 227. That is euil dooen and vncertainlie : whatsoeuer is dooen vpon fortunes fidelitie .

Erasmus . Whatsoeuer dooeth hange of Fortune , that is nothing stedfast and sure . Burrant . Let not a man haue to moche confidence in fortune , for she will sodeinlie vnwares deceiue him . It is no wisedome to set all vpon sixe & seuen , and to stande at hasarde , whether to winne , or lose all . Sooner chaunceth seuen then sixe , there come more after losses , then gaines . Wherefore let thy dooing stande vpon the will of God , and good counsail , lest otherwise thou wrappe thy selfe into daungier .

Publius 228. who to the dedde dooeth any gifte geue : Geueth him nothing and himselfe dooeth bereuc .

Erasmus . In the olde time thei were wont to dooe sacrifice to the deadde . This is lost and doeth perishe from the liuing and the deadde dooeth receiue no parts therof . Burrant . The custome emong the Panimes , was to shed wine vpon the graues & burialles of their frendes beeyng dedde , whiche thing the very Heathen did abhorre and esteme for a supersticion , and a thing that profited neither the liuyng nor the dedde .

Publius . 229. That master is worse then his seruant . whom to displease he dareth scant :

Erasmus . He is subiect and inferior to his seruauntes , that feareth them , for because he knoweth himself guiltie and an offendour . Burrant . As that Master , who hath made his seruaunte priuie to his whoredome or thefte , or soche another vice , dareth not putte awaie his seruaunt , or displease him in any wise , least he bewraie his vnthriftie liuyng . In this case the master is become the seruauntes bondman or slaue and is at his seruauntes becke and commaundement .

Publius . 230. More faithfull is the heire of thy bodie begettyng . Then anystraunger , that thou shal s assigne by writyng .

Erasmus . Thy child is borne shine heire , but the straunger can be but thy bastarde heire . This maketh against them , whiche disenherite their awne children or right successours ( whom very nature hath bounde them vnto ) for any trespasse or offence doen by them & transpose and geue the same title of their gooddes & possessions to straungers .

Publius . 231. In geuyng a shreude woorde , or an euill councell . The women their housebandes , dooe ferre excell .

Erasmus . In euill thinges , the women haue ferre passyng wittes aboue men . Burrant . Yea , no mannes reason or cunnyng , is hable to mitigate or searche out the craftie inuōcions and shiftes that women haue prompt and ready , in excusyng & mainteinyng of their wickednesse . And that the deuill sone espied . For the feacte to defraude man of his blessed state of perfeicte felicitie , was wrought by a wilie and subtle beast ( a woman ) .

Publius . 232. It is an euill pleasure and felicitie . Another straunge thing to occupie .

Erasmus . Another manues meate is swete and pleasant , but that pleasure is naught for a man to frequente and accustome himself to straunge thinges whatsouer thei bee . Burrant . As for one alwaies to thruste his legges vnder another mannes table , and to bee euer beggyng and borowyng this or that and neuer to recouer himself out of anothers daunger , there can bee no more displeasure wished to him truly for it is a very bondage .

Publius . 233. That is kept with moche perill and ieopardy . whiche delighteth and pleaseth many .

Erasmus . It is hard to saue and kepe that whiche many men desire , as money and a faire wife . Burrant . For these twoo are as buttes and prickes , at whom euery mannes yie dooeth shote . And I would thei did so well prouide for the remedie of the one , as of thother . Thei locke vp their money in their chestes , so I would thei should kepe their wiues out of their Shoppes , where thei sitte as stales , and allure mennes yies passyng by . In Denice and other tounes beyonde the Sea , single women and queanes , dooe after soche sorte sitte in windowes and Shoppes , and chaste Matrones and wiues , kepe them secret in their halles and parlours .

Publius . 234. That medicine is very euill . whiche dooeth nature destroie & spill .

Erasmus . The medicine that hurteth nature is hard , as that whiche taketh awaie any membre or limme of the bodie .

Burrant . As I haue knowen a Phisicion , whiche did minister a medicine to heale a mannes yie , and vtterly perished his sight by the same . Likewise a Surgion , who tooke vpon him the cure of legges , and now the partie is not hable to set a fote vpon the grounde

Publius . 235. He that is of an euill disposicion . Nedeth no leude instruccion .

Erasmus . To naughtinesse , yea , without any teacher , we are apt and ready , but vertue muste haue a Scholemaster .

Burrant . Or els it will not at all bee learned . And when it is with moche trauaill gootten and obteined , it is with one euill vice or qualitie polluted and destled .

Publius . 236. To knowe no parte of miserie . Is to liue without all icopardie .

Erasmus . He who liueth without daunger hath an happie life . A sure life and a quiet although poore and bare , is the moste pleasaunt and happie life . Burrant . Appliyng to the tale of Esope , of the Mouse of the countrie , that was led into the citie , by the Toune Mouse , and of the same Mouse feasted , and when thei were in their chief banquetyng , one rushyng at the locke of the doore , made them bothe seke their heles Wherupon the countrie Mouse said . I had rather haue my poore chere at home , in saufegard & quietnesse , then to haue all these delicate dishes and sumpteous cates with soche feare .

Publius . 237. Thei liue full vnthriftely . who thinketh to liue continually .

Erasmus . For soche felowes prolong alwaies vntill to morowe , as long as there is any pleasure or good thing . Burrant These litle rēmēbre what night bringeth with him , whiche dare promise themselues to morowe daie . So did the foolishe richeman in the Gospell promise his Soulle many yeres of worldly felicitie , & yet the deuill fet his soulle the same night folowyng .

Publius . 238 By expounyng of a worde slaunderous . Thou shalt many times make it wours

Erasmus . Some go aboute to excuse an euill worde spoken , by qualifiyng or by interpretyng of the same , and so make more debate . Burrant . For a foolishe interpretacion bredeth a ferther matier , and cause of contencion .

Publius . 239. He is not like long time to prospere . who maketh a Phisicion his heire .

Erasmus . For he dooeth prouoke and entice him to kill him out of hande . Burrant He wer as good to deliuer his sworde into his enemies hande , and bid him stea him , and I thinke his enemies would haue more compassion vpon him : for he were like to winne nothing by his death .

Publius . 240. He is not long deceiued . who is quickely deneied .

Erasmus . He hopeth the lesse while in vain , that is quickely denighed & misseth of his purpose . Burrant There are some that will promise a man many good morowes , and that thei will dooe the best , when thei thinke ferre otherwise But I take him to be a plain dealer , who wil tel ané wherunto I shal trust

Publius . 241. A mannes goodnesse is chaunged . If with a displeasure he be greued .

Erasmus . Good men be shrewes , if thei be a litle moued . Burrant . We cal and iudge many good men , whiche bee yet vnknowen vnto vs , with whom , when we bee throughly acquainted , & then thei a litle displeased , wee shall finde as curst as the best .

Publius . 242. A woman when she sitteth alone musing . She is euer some mischief or other imaginyng .

Erasmus . A woman that sitteth musyng & studiyng by her self , casteth some vnthriftinesse or other , in her mind . Burrant For shame refraineth that kind , whiche shame , when thei are in solitarinesse , & alone by themselues , is awaie cleane and nothing at al remembred .

Publius . 243. He that is willyng to woorke mischief and confusion : Of euery trifle , he taketh an occasion .

Erasmus . To euill disposed persones , there neuer wanteth an occasion to dooe mischief . Burrant . As he who is disposed to fight , & is ready to drawe his dagger at one frowarde or croked worde , but many of them buieth often times , their hastinesse full dere .

Publius . 244. A mischeuous person & euil disposed Is alwaies with his awne nature delited .

Erasmus . Although he haue no vauntage or rewarde of his mischief , yet a wicked persone delighteth in his awne vnthriftinesse , and is euill vnto theim that are louyng and kinde .

Publius . 245. He must nedes many feare . Towardes whom , many dread do beare .

Erasmus . Whom many dooe feare and dread , him fewe dooe loue and beare fauoure to . Therfore , he again of necessitie must feare theim , of whom he is dreaded . Burrant . For the harte of man is so free , that he will seke all the meanes possible , to be ridde of feare , and beareth a priuie grudge towardes him , whom he feareth , and sercheth how to displease him .

Publius . 246. By rulyng and reignyng wickedly . Many times is lost a greate empery .

Erasmus . It is a great dominion and a mightie Empire , to rule wel : and cōtrart wise the same is lost by euil gouernaunce . Or els this . There is no kingdome so mightie and full of power , whiche is not lost , if thou reigne by tirannie .

Publius . 247. That woman whiche many doeth mary The same again pleaseth not many .

Erasmus . Thei haue an euill report emong the people , whiche chaungeth many housbandes . Either thei bee vnhappie or vnconuenient , or inconstant or very shrewes , for whatsoeuer she bee that marieth the seconde houseband , surely she did some vnhappinesse to the first , whom thei forsoke . Burrant . And this also maie be well applied to them who when thei haue buried the third the fowerth , yea , the fifth housebande wil be nothing ashamed , bethei neuer so old trottes , to take another houseband , either for incontinencie , or els for auarice .

Publius . 248. That is an euill counsaill taken . whiche cannot be changed nor forsake

Erasmus . Neuer wrappe thy self in soche a band that thou canst not wind thy self out again . Burrant . Like vnto them that vpon light counsaill , without castyng the weightinesse of the matier , dooe make theimselues to bee Priestes , or marie a wife .

Publius . 249. It is best for the vnfortunate and vnhappie , In no maner of matiers , themself to occupie .

Erasmus . Who hath no lucke in dooyng of businesse , it is best for him to be quiete and at rest . Burrant . For the more he medleth , the more mischaunces come vnto him , and into the ferther daunger he runneth : wherefore , to haue a doo in no matier , is moste ease for an infortunate persone .

Publius . 250. The yies can offende in nothing . If a good minde haue them in rulyng .

Erasmus . Me blame our yies , as though thei ministred an occasion of euill lustes & desires . But the minde is in the fault whiche beareth no rule ouer the yies .

Publius . 252. Coumpt not that vnto thee as proper . whiche fortune maie chaunge & alter

Erasmus . Suppose nothing to be truely thine and euerlastyng , whiche maie be taken awaie . Burrant . And so wee can take no yearthly thing as our awne , but heauenlie thinges we maie truste to be ours for euer . If we haue the grace of God , ones to obtein them .

Publius . 253. Thei whiche feare to take good hede Dooe not so sone fall and slide :

Erasmus . That is to saie , he is not so quickely oppressed with a misfortune whiche weth take hede & beware of the same . And he is not lightly encombred with any ieopardie , who weth obserue and marke the daunger therof .

Publius . 253. Thou knowest not what to wishe , or what to flie . The course of time dooeth so alter and dallie .

Erasmus . The time and course of fortune weth in soche sorte dalie , that often times those thinges , whiche thou thinkest best , thou shalt perceiue to hurt chiefly , and so of the contrarie .

Publius . 254. He that will a daunger flie . Must put himself in ieoperdie .

Erasmus . Thou must by some meanes or other aduenture , if thou couette to auoide daunger . For he that feareth al thinges , shall neuer rid himself out of all ieopardie .

Publius . 255. There is no fortune so good and certain Of the whiche thou canst not complain .

Erasmus . Some displeasure or other , is alwaies coupled to happinesse . Burrant As there is no man so healthfull , but he hath a disease , yea , he should not perceiue whether there wer any pleasure , without he had felte soure pein or mischaunce withall . As Philippe King of Macedonie , coumpted him self vnfortunate , because he felte no calamitie emong all his luckie successes of fortune .

Publius . 256. we men , dooe no where die better . Then wher to liue , we haue most desire

Erasmus . There is best diyng , where we liuermoste pleasauntlie . Burrant . For there shal a manne be best putte in remembraunce what his pleasures were , wherin he delighted moste , how vaine his felicities were , and how shortely thei are ended .

Publius . 257. Cause and occasion to denighe . In a coueteous persone is alwaies readie .

Erasmus . ¶ Thei , who geue not willinglie , doe alwaies finde some occasion , or other , why thei might not geue . Burrant . As if their poore neighbour come and aske their almose , thei aunswere : Wee are charged with a greate householde . The Kinges moneie must be paied . Al thinges are deare . As though thei wer well excused before God , in that thei haue not releued their poore neighbour , in soche nede and scarcitie .

Publius . 258. By oucrmoche babling and alteracion . The trueth leseth his solucion .

Erasmus . By sober disputing and reasoning the trueth is boulted out , but it is lost by immoderate faining , the whiche thing dooeth chaunce to some Sophistical and brauling disputers .

Publius . 259. He alwaies , his damnacion with him dooeth beare : who is in continual dread and feare .

Erasmus . He , who knowelegeth himselfe in his owne conscience to be an offender dooeth alwaies feare punishemente , and is alwaies as a manne damned . Burrant . As a thefe fearing the galous loketh euery houre , when he shall goe to hanging , as though he coumpteth himselfe halfe hanged alreadie .

Publius . 260. The more and greater euil alwaie . Is the lenger and later daie .

Erasmus . Our life and age weareth wourse and wourse , that is to saie , the maners and condicions of menne dooe daielie more and more degenerate , and goe from all kinde of vertues and goodnesse .

Publius . 261. It were very foolishenesse for the vngiltie . To lese and hurte his owne innocencie .

Erasmus . It is foolishnesse after soche a sorte to hate sinne , that thou thy selfe doest sinne : as if a manne for the vnchastitie of his wife doeth poison an adulterer , and so punishe adulterie , that he himselfe maie be made a poisoner .

Publius . 262. It is parte of a good turne , fetelie to denighe , That whiche is asked earnestlie .

Erasmus . Some doe so hardelie and churlishe lie geue , that thei lese the thankes of their benefeicte . Some dooe denighe so fetelie and gentlie , that thei seeme in a maner to haue geuen .

Publius . 263. It is foolishenesse that of the to bee feared . whiche by no meanes can bee auoided .

Erasmus . As death or other incommodities appoincted to a man by destinie . Burrant ; For feare in soche case dooeth nothing , but double the sorowe or griefe : whereas a good harte and coumforte taken , would cause the thing , that semeth harde to be easie .

Publius . 264. He that is fearful , saieth he dooeth beware . And the nigarde saieth he dooeth spare .

Erasmus . Euery manne flattereth his owne sinnes and offences , and dooeth extenuate and make lesse the same , by countrefeicting the names . Burrant . And this we see so putte in commune practise , that a detestable swerer & blasphemer is called a lustie bloude , and a r●oteouse persone and a whoremonger is stained a good felowe . And so vice is mainteined by very flatterie .

Publius . 265. In suffering an olde displeasure . Thou dooest a newe prouoke and allure .

Erasmus . If thou suffre a sinne vnpunished , thou seemest to allowe that it were laweful for him to offende again . Burrant . Euilles are alwaies to be remedied in the beginning , for if thei ones take rote , it is hard to remoue them .

Publius . 266. The coueteouse dooeth lacke aswell that he hath got : As that thing whiche he hath not .

Erasmus . The niggarde dooeth no more vse his owne gooddes , then a straungers . Therefore , he lacketh aswell the one as thother . Burrant . For although he hath plentie , in that he laieth it vp in , and dareth not vse it , yet he semeth verie poore and nedie .

Publius . 267. O how long is the life of him in miserie ? And how shorte is the time of the happie ?

Erasmus . ¶ Vnhappie and miserable persones , bee throughlie wery of their liues . To the fortunate and wealthie persone , death dooeth seeme to come before her daie , for because he feeleth no werinesse of life .

FINIS , ꝙ Burrant .

LONDINI , IN OFFICINA RICHARDI GRAFtoni , Typographi Regii excusum .

ANNO. M. D. LIII . Mense Iulii .

Cum Priuilegio ad Imprimendum solum .