❧CATONIS DISTICHA MORAlia ex castigatione D. Erasmi Roterodami vna cum annotationibus et scholijs Rechardi Tauerneri Anglico idiomata conscriptis in vsum Anglicae iuuenvis.
Aliquot sentenciae in signes ex variis collectae scriptoribus per eundem Erasmum.
Mimi publiani, cū Anglicis eiusdem Rechardi scholiis, recogniti.
LONDINI exedibus Nicolai Montani. Anno salutis.
1553.
¶ Rycharde Tauerner to the tender youth of Englande, gretynge.
THe cause, gentle Chyldren, that hathe impelled me to take these paynes in thys booke, is your [...] weale and commoditie. I perreyued, that thys boke which is intitled and whiche commonlye we call Cato, as it is in dede very apte and accommodate for youre education in vertue and learnynge: so it is also verye muche frequented and borne in youre handes. But agayne I perreyued, that of the most part it is rather borne in the handes, then imprynted and fired in the memorie. The cause hereof, I coulde conierture to be nothynge els, but that the moste parte of thys boke is composed not in solute oration, but in metre, which to y• rude chyld must nedes be obscure and full of difficultie, and consequentlye vnpleasaunt and vnsauerye. For the redresse therfore of thys inconuenience, I beynge moued, good chyldren, with the loue that I beare vnto you, haue not disdayned to playe as it were the chylde agayne, attempering my selfe to youre tender wyttes and [Page] capacities. I haue not translated the boke worde for worde, for then I shuld haue taken awaye the office of youre schole maister, and also occasion you to be more negligent and slacke in youre studie vpon truste of the translation therof. But I haue with brief scholies onely illustrated and opened the sense of the verses, in whiche thynge I haue chiefelye folowed the great Clerke of mooste happye memorye Ersamus of Roterodamme, whiche before me hath done the same in the Latine tongue. Nowe it shalbe your partes (swete children) so to embrace thys booke, and to beare it hence forth, not onely in hande, but also in mynde, as I maye thyncke my laboure well imployed vppon you. Fare you well.
LIBELLVS ELEGANtissimus qui inscribitur Cato de preceptis vitae communis.
The fyrst reuerence is to God, the nextGradus p [...] [...]tatis. to the father and mother, the thyrde to the rest of thy kynsfolke. We make supplication vnto God with our prayers and sacrifices. We loue oure Parentes whyle we obserue and obey them. We embrace oure kynsfolke with offices of humanitie and with vsynge their companye. [Page] And after all these, the chylde muste feare and stande in awe of hys mayster vnto whose correction he is committed.
The thynge that thou art put in truste with, kepe it faythfullye.
That is to saye, exercise thy selfe in such knowledge, as thou mayest be conuersaunte in the courte of pledynge. For in olde tyme thys was the fyrste degree to high promotion, Erasmus sayeth that in mooste auncient bokes he fyndeth it written thus (foro pare) that is to saye, obey and applie thy selfe to the market, that is to saye, to the state present, lyke to the common prouerbe (vtere foro).
Kepe company with men of honest haueour. For first they wol iudge the such one as they be with whom they see thee conuersaunte. And secondelye by hauntynge and kepynge companye with the good, thou shalt become better.
Thruste not thy selfe into other mens counsayles and affayres, but when thou [Page] art called, then come.
That is, neyther fylthye nor ryottouse, but nette and pure.
Fayre speaking gendreth and also nourisheth the frendshyp of manye.
That is, stryue not with theym that be myghtyer then thy selfe.
Rage not agaynste those that be thy inferiours, but beare somewhat wyth them.
Wast not rashely thy goodes, le [...]t either foulye thou be dryuen to beggerye, or more foulye forced for to robbe & steale, or els (whiche is nexte [...]osyn to it) to extorte and poole.
Kepe thy selfe vndefyled▪ and pure frō the spottes of foule lecherye.
As diligence in all thynges preuayleth and beareth the chiefe stroke: So hath negligence alwaye infelicitie wyth it accompanyed.
[Page]Oute of bookes is learned anone that whiche by longe experience and vse of lyfe a man can skase atteyne. But here☞ ye muste take hede that ye ouercharge not youre selfe with readynge, heaping one thynge vpon another, and imprintynge nothynge in the memorie.
Thyne owne domistical affaires are to be cared for, and none other.
That is, be courteouse in companye.
Be not waywarde and harde to please,Ab r [...]. i. temere, sine causa. for at al not to be moued pertayneth rather to a stocke then to a man.
Skornyng of other is a token of an arrogante folye. But Erasmus saieth in som [...] bokes it is written thus.wretches are rather to be pitied thē skorned.
As who shoulde saye, the vices of the minde do merite to be mocked and scorned, but miserye deserueth rather pitie then mockerye.
Otherwhyles a man oughte to lende hys money, yet not to all sortes of men without choyse, but to such as wyll well [Page] and truely yelde it agayne, and to suche as be worthye to haue suche office of frendshyp bestowed vpon them, and finally to suche as thou couldest fynde in thy hearte euen to geue it.
In olde tyme it was the chiefe office of frendshyp, in thy frendes cause, where iudgement was to be geuen, to be with him and to assist hym with thy counsell and helpe.
Ouer ofte to call other to feastes wasteth a mans substaunce, and ouer oft to goe to feastes is not commendable. But more rarely to doe eyther of them is good humanitie.
Slepe not for pleasure, but for the necessitie of nature.
Thou oughtest not rashelye to sweare, and the thynge that thou sweare [...]e, tho [...] must perfourme, oneles it be a thynge vnlawefull.
Be moderate in wyne, or abstayne frō wyne. For verelye to geue wyne to a yonge man, is to put oyle to fyre.
We muste fyghte not for euery try [...]e, but for defense of oure countrey.
Be not lyght to beleue all thynges that be spoken.
Aske counsayle of thy selfe, for thou best knowest thy selfe and thy thinges. It is also read thus.
Take hede of ieoperdouse counsayles, folowe surs counsayles.
Youth is best kepte frome harlottes by the study of good sciences.
A lye is a foule vyce and namelye in a gentle man.
Benefites ought not to be bestowed but vpon good persons, for otherwise they be loste.
Tempre thy selfe frome tauntynge of other men.
Mayntayne thy good name, that thou lose it not, for it is soone loste, but it is [Page] not soone recouered.
Iudge not for mede or fauoure, but accordynge to the rule of equitie.
Thoughe thy parentes handle thee not indifferentlye, yet thou muste forbeare them.
It is a greate comblynes to be myndefull of that thou takest, and forgetfull of that thou geuest.
In the Mayres court or kynges courte where causes be pleaded are manye thynges learned.
Haue knowledge of the lawe, to the intentConsultus is he y• mē aske coū saile of in the law, & Consultor is the client that asketh counsaile thou mayest helpe thy frende.
Vse vertue.
Before, he admonished we shoulde not be angrye without cause. Now he warneth that also a iuste angre▪ shoulde [...] moderated.
The toppe is conuenient for chyldren. The dyse be infamouse euen amonges [Page] the Heathen people.
It is tyrannicall, to haue eye to what thou cannest doe by myght, and not to what thou canst doe by ryght.
It is the proude mans property & not y• wyse mans, to abhorre hys inferiour.
Be content with thyne owne.
Thou muste loue thy wyfe, for she is thy partener both of weale and wo.
Chastice and brynge vp thy chyldren.
What ordre thou prescribest to other, vse the same towardes them.
Haue not thou all the wordes at the bourde, that other men also maye haue place to speake.
Be not effectionate to the thynge, that shoulde be a reproche for thee to doe.
Hatred is by all meanes to be fled, and loue desyred. And though the person be scase worthye to be loued agayne, yet suffer thy selfe to be loued.
DISTICA DICTA CATONIS.
The people thought God to be appeased wyth sacrifices of beastes and of thynges corporall. But where as God hym selfe is a mynde & no body, doubtles he ought chiefely to be honoured wt the puretie of mynde. Yea, and at thys day also the common sorte of Christians worshyppe God wyth certayne corporall ceremonies onelye, where as the moste thanckefull and acceptable worshyp is the godlynes of the mynde, for suche worshyppers doeth the father of heauen seke, whiche wyll worshyppe hym in spirite, hym selfe beynge a spirite.
For asmuche as lyfe is a watchynge,Plinius. accordynge to the mynde of Plinie, we [Page] ought to take hede, that we loose not the greatest part of our lyfe with slepe, namelye syth of the same manye vic [...]s be gendred, as well of the bodye as of the mynde.
The fyrste, that is to saye, the chiefe and greatest vertue is to refrayne thy tongue, that thou speakest nothynge rashelye. For God whyche is wisest,☞ speaketh seldome and not but thynges necessarye, where as there is nothyng, but he seeth, nothynge, but he vnderstandeth. Wherfore he is nert to God, whyche wyselye and with iudgements of mynde can kepe sylence.
He that stryueth wyth hym selfe shall full euyll agre with other men, that is to saye, he that hath no certayne forme and institute of lyfe but is with euery puffe of wynde caried nowe hyther nowe thyther, is not mete for the companye [Page] of honest menne.
Worldelye people doe marcke other mennes faultes, no mā seeth his owne, where as in verye dede no personne at all is voyde of vices, yf he wyll narowlye examine hys lyfe and maners.
Other whyles it is expedient to throw awaye thynges mo [...]ste deare vnto vs, yf they shoulde brynge anye ieoperdye vpon vs, as to cast away [...] precious stones and golde, that oure lyfe myghte be in more saufte, or pleasures, that weErasmus thinketh it better thus. Cō st [...]ns et leuis ut res cumque expostulatesto. myghte recouer oure health. For the pleasures ought not to be consydered, but the vtilitie.
As time requireth, so take vpō the, now these, nowe those maners, Be somtime [Page] graue and sadde, and somtyme agayne amiable and mylde accordynge to the seasone and place. Or yf ye read (leuis) after Erasmus mynde. Be somtyme constant, and somtyme agayne lyghte and chaungeable, as the tyme shall require.
It is commonlye the proper and peculiare faulte of wyues, to moue and styrre their husbandes agaynst theyr seruauntes, wherfore he aduiseth them that they geue not lyghtelye credence to suche complayntes.
It is not ynoughe lightely to monishe thy frende, whē he doeth amisse. Thou muste styl call vpon hym, thou mayest not leaue hym, that euen with importunitie thou myghtest ouercome hym, yf the matter be suche that it toucheth his good name, or hys health.
Yf thou medlest with wyse men, thou nedest not manye wordes. If with fooles, thou stryue [...]t in vayne.
So vse thy frendes, as thou mayest be dearest to thy selfe. So doe good to other, that thou hurte not thy selfe.
Spreade no newe tales amonge the people, for a rumoure commonly lighteth vpon hys head, frome whence it came. Yf there be no ieoperdye in the reportynge, yet it hurteth thee not, to holde thy tongue, yf there be ieoperdie, it hurteth to vtter it.
Ma [...]o certayne promysse to no mā [Page] vpon truste of another mannes promisse. That which lyeth in thy power, thou maye [...]t pertourme, but another mans credite thou cannest not warrant. And the common sorte of men beynge most ready to promyse, do often tymes deceyue in persourmynge of the same.
Esteme not thy selfe by the praysynge of other men, but by thyne owne conscience. Aske thy selfe in what case thou standest, and yf thy mynde answereth the, that thou arte a farre other person, then thys man or that man maketh thee, thou owest rather to geue credēce to thy [...]e owne selfe, to whome thou art better knowen, then to other.
A good turne or benefite, whiche we receyue at other mens handes, oughte to be hadde in mynde of vs, but a benefite done to other must be forgotten.
Aged folke which haue sene and heard many thynges, be wont to tell the sayinges and dedes of manye. But we oughte to endeuoure oure selues, that we so behaue vs in youthe, that in age we maye remembre, not onelye what other menne haue wel sayde and done, but also what we oure selues.
When thou seest certayne men whysper and speake secretlye together, thou mayst not forthwith suspecte that they speake euyll of thee. For that were a sygne of one that were gyltye in hys owne conscience.
In prosperite feare aduersitie, for fortune is full of mutabilitie, and oftentymes of merye begynnynges folowe [Page] sadde endynges.
It is often sene that he that gapeth for another mans death is fyrste strycken with deathes dart him selfe, yea though he be the younger or stronger of bodye. For certaynelye the verye lyfe of man is brykell, and breaketh with euery casualtie.
Gyftes are to be estimed not by thePlacide. i. alacri uultu. pryce, but by the mynde of hym that geueth.
Syth nature hathe broughte vs forthPouerty is no euyl thynge. naked, we maye easelye perceyue, that ryches partayne not to mans nature, but is straunge from it. If thou loose a membre of thy bodye, it maye perchaunce greue thee, for somewhat of [Page] thee is peryshed. But yf ryches be eyther taken awaye, or do not chaunce vnto thee, be not muche agreued. For in these thynges, whyche be verelye mans owne, kynges haue not one iote moore, then thou that arte poore. Wilt thou knowe what is in dede thyne? Thyncke what thou haddest when thou were borne.
Who so feareth death, doeth not onely not escape death, but moreouer looseth the verye selfe lyfe that is geuen hym. For a carefull lyfe is no lyfe.
There is no greater corsey to a mans hearte, then an vnthanckefull frende. Whiche thynge yf it happen, wyte it not vpon God as that it came by hys faulte. Nape, rather take vp thy selfe, that thou shelwe no moore suche frendshyppe to vnthanckefull bodyes
Spende, but spende in measure the thynges that thou haste gotten together. And to the intent thou mayst kepe that thou haste, alwayes ymagine thou wantest somewhat, lest all be gone ere thou be ware. For in the purse bottom (sayeth Hesiode) it is to late sparynge.Sera in fū do parsimonia. Ven tosus 1. [...]dus iactabundus.
That whyche thou cannest not perfourme, to promyse thoughe it be but ones, were a token of muche rashnes. But the thynge that thou cannest perfourme, to promyse it to a manne fyrst ones and then agayne is token of beastynge and no poynte of humanitie.
Agaynste hym that vseth a coloure of frendshyppe towardes thee and is not in dede thy heartye frende: Vse thou the same also, and accordynge to the [Page] prouerbe. CRETIZA CVMCRE TENSI. For better it is otherwhyles to kepe a fayned frende, then to make hym thyne open enemye, whiche thou shouldest doe, yf thou shewe thy selfe that thou perceyuest hys clokyng.
Fayre woordes make fooles fayne. Esteme not menne by their good sayinges but by their well doinges. He lyeth in wayte of thee that speaketh to thee most fayre. Remembre that byrdes also be mocked and caughte in the snare.
Cunnynge (saye they) is no burden, but whether so euer a man become, it mayntayneth hym, yea, muche moore certaynlye then moneye or ly [...]elode, for that maye be taken frome hym by an hundreth misfortunes, where as a science or occupacion abydeth.
That the people maketh muche of, that despyse thou. And that they despice make thou much of. Thus shal it come to passe, that neyther thou shalt be a nigaroe to thy selfe. For thou shalte dare vse the thynges that thou settest not muche by. Neyther shalte thou seme couetouse to anye manne, sytth thou shalte not couet gredelye, nor yet kepe buselye the thynges that they mooste couet. The people moste regardeth ryches, but learnynge and vertue they sette lest by. Tourne thou the opinion. For suche be the thynges to euery mā, as is hys opinion of theym. The people iudgeth, Fesauntes, Partrigies, Quayles, deyntye dyshes. Thyncke thou contrarye, y• they be vyle meates, and thyncke the deyntiest meate of all is a newe layed egge, Lettesse, a Chicken. Thus neyther shalte thou seme a snouge to thy selfe, syth thou haste that whiche is in thy iudgement deyntye, neither shalt thou couet the deynties of other men, whyche he to thee vyl [...].
It is a foule rebuke for thee to doe that thynge thy selfe, whiche thou blamest in other. A vicious lyfe deminisheth a teachers authoritie and estimation.
The thynge whiche semeth not ryghtfull or vnhoneste, is to be desyred of noAmicus sed vsqu [...] ad aras. man. For no manne oweth in thynges vnlawful to satisfie his frendes desyre.
Exchaunge not easelye the knowen with the vnknowen. For thou shalte moore comodiouslye vse the thynges thou knowest whyche thou canst iudge of, then that whereof thou haste hadde no experience. And suche thynges as thou arte acquaynted wyth, yf they be good, y• shalt vse thē more rightly, if thei be euyll▪ thou shalte beare thē the morePlautus. easelye. For as the Poete Plautus [Page] sayeth: Euyls knowen be no euyls. Thynges vnknowen howe they shall proue it is vncertayne.
The sense and ordre is thys. Where as the doubtfull lyfe of mankynde is turned and tossed wyth vncertayne perylles, that is to saye, wyth a thousande casualties and hasardes, thou manne what so euer thou arte which doest laboure, that is to saye: whyche arte vered and troubled with the euyls of thys lyfe, counte euerye daye of thy lyfe as it were wonne and gayned, moore then thou lokedest for. For euerye daye that thou haste passed, myghte haue bene thy laste daye, as it was vncertayne whether it shoulde haue chaunced vnto thee, or no.
Other whyles thou muste geue place and be obsequious to thy fr [...]de though thou mayest ouercome hym; and patte [Page] hym to silence. For surelye suche obsequie and gentle fashions doe retayne frendes in amitie.
Stycke not to bestowe a lytle for the obteynynge of muche. For Grace, that is to saye, the Goddesse of b [...]neuolence or fauoure coupleth together louynge and deare frendes wyth these lynkes and chaynes of geuing one to another.
Take hede thou makest no stryfe nor contencion wyth thy frende. For stryuynge and pleadynge wyth thy frende breadeth oft tymes hatred, where as on the contrarye parte concorde norysheth loue.
Punyshe not thy seruaunte or scholer so longe as thou fele thy selfe chafed [Page] wyth ire, but fyrste tempre thy selfe, that when thy angre is layed, thou mayest eyther forgeue, or punyshe moore gently.
It is a ryght soueraygne vertue: yea, when thou maiest haue the vpper hand, yet somtyme to su [...]ter thy selfe to be v [...] quyshed, and to neglecte thyne aduersarye.
It is muche more sure and also moore easye to kepe that thou haste gotten with thy laboure, then to botche vp agayne that thou hast wasted by ryotte. [...]epe together then the thynges alredye gotten. For when thy trauell and laboure is spente in botchynge vp and in recouerynge the dammage and losse that thou haste by thy folye sustayned, there groweth worldlye beggerye.dapsilis. 1. [...]iberalis.
When [...]hou arte happye and in wealth be otherwhyle liberall to thy neyghbours, frendes, and louers, but be alwayes nerest to thy selfe.
LIBER SECVNDVS.
Other matters ye maye learne of other Poetes. Vergile in hys bookes of Georgikes teacheth husbandrye. Macer setteth out the vertue of herbes. [...]urane wryteth of the ciuile warres of the Romaynes. Ouide sheweth the arte of louynge, and in hys [...]legies teacheth loues. But yf thou couetest the arte and waye howe to lyue well and ryghtlye, reade thys booke. Thys shall teache thee no vulgare actes and tri [...]es, but after what sort thou mayest leade a lyfe secluded and seuered frome vyces.
Not onelye vppon oure frendes we oughte to be beneficial, but straungers also muste be wonne wyth some benefite wherin we maye doe theym good. For it is muche moore profitable for a manne to gette hym frendes with his demerites and good dedes then to haue a kyngdome. A kyngdome maye be taken awaye, frendes wyll succour hym [Page] that is deposed or putte out, for they be farre surer whome thou wynnest with benefite, then whome thou press [...]i [...] with power.
Accordynge to the sentence of Socrates, those thynges that be aboue vs longe nothynge to vs. He admonisheth vs therfore that omittyng the studye of naturall Philosophie, we wyl regarde the thynges that pertayne to humane lyfe, that is to wete, to the framynge of maners and pourgynge the mynde of euyl effectes.
Relinquishe the feare of deathe, for there is greate folye wynned therwith all at all tymes. For fyrste the personne so fearynge deathe, canne by no meanes shonne the thynge he feareth. Seconde, yf thys lyfe hathe anye sweatnes in it, all that [...] looseth throughe hys owne folye.
Of a matter vncertayne or of a doubtfull question, see thou neuer do contende or dispute when thou arte angry. For angre is a greate obstacle and let to the mynde, that it, can not discerne ne espie the trueth.
Doe coste, when the matter requireth, quickelye and redelye lest eyther thou some to doe it wyth an euyll wyll, or doest it when the tyme is paste.
The lowe state and condicion of liuing is surer then the hyghe, lyke as a shyp is in moore sauftye whiche is in a lytle stoude then that whiche swymmeth in the waues of manye seas.
Yf thou be wyse, remembre thou do not d [...]c [...]ose to anye yf thou ha [...]e done oughte that thou mayest be ashamed of, leste many men nowe do blame thee for that whych afore thou bewrayedest thy selfe▪ discontented but thee alone.
I wyll not thou shouldest thyncke (sayeth thys authour) that euyll disposed and wycked men doe wynne their misdemeanours and offices, that is to say, that they shall escape so withoute punyshement, for that were a wynnynge vnto thē and a gaynes of their naughtynes. Naye, they shall not escape so. For as tyme couereth, so tyme also bewrayeth all thynges.
Despice not the powers of a lytle body. For often tymes that whiche lacketh in the bodelye strength is recompensed [Page] in the strength of the mynde.
If thou perceyuest that thou haste to doe wyth one that is myghtyer then thou, and y• thou art ouermasched geue place for a tyme and suffer hym to haue the victorye. For in processe of tyme it often happeneth that by the alteration of humane thynges he that before was the better manne, is nowe become the inferior.
With thyne olde knowen and familier acquayntaunce stryue not to soore. For of very small and lyghte wordes otherwhyles groweth greate and greuouse debate.
Searche not by lottes, sorcerye, witchecraft or other wycked craftes, what [Page] shall become of thee, for asmuche as God wyll not thou shoulde knowe it. For he calleth thee not to counsayle, when he goeth aboute to determine anye thynge of thee. That yf he woulde haue thee knowe it, doubtles he woulde call thee to counsayle.
Enuye throughe ouermuche gorgiousnes and furnyshynge of thy selfe see thou shonne, that is to saye, take hede that thy porte be not so greate and stately that other men haue enuye at thee. For albeit the enuye of others hurte thee not, yet it is a paynefull thynge to suffre it.
Take a good hearte to thee thoughe thy aduersarye agaynste ryghte and equitie hath by the inequitie of the iudge ouercome thee. For surelye he shall not ioye longe that so worketh, but y• thing that the iudge hathe wyckedlye iudged [Page] God wyl reiudge.
After attonement made betwene partye and partye, the euyl tales of the contencion passed, oughte nomore to be rehersed, but al the former iniuries ought to be clene forgotten.
Neyther prayse nor disprayse thy selfe. For who soeuer doeth eyther of theym, semeth to seeke vayne glorie. For euen he that disprayseth hym selfe semeth for this entent to doe it, that he maye be contraryed of suche as heare hym and so be praysed of them.
Vse measurablye and sparynglye the thynges that thou hast gotten together. For when a mans expenses be greate and vnreasonable then doeth hys substaunce [Page] and goodes consume and wast awaye in a lytle tyme, whiche was gotten in longe tyme.
Doe not alwaye pretende grauitie and wysedome, but otherwhyles take the personne of a foole vpon thee, namelye when the tyme or matter so requireth. For when occasion serueth, to counterfeyte folye, is mooste hyghe wysdome.
Flye excesse and ryot in al thynges, and agayne on the other parte, remembre to eschewe the crime and blame of couetousnes, for they be bothe of theym contrarye to a good name and fame.
Se thou beleue not hym yt is alway tellynge and reportynge of tales. For surelye small credence ought to be geuen [Page] to suche as be great talkers.
That thou offendest and doest amysse through bronckenshyppe, forgyue not thy selfe, but rather blame and accuse thy selfe: yea, and take punishement of thy selfe. For verely, it is not the wyne, ale, or beere, that oughte to be blamed whē a faulte is cōmitted of a dronkerd, but it is the selfe drinckers faulte.
Committe thy priuye and secrete counsayle not to euerye personne but to thy styll and secrete frende. And the helpe and cure of thy bodye, committe to a faythfull Phisition.Successus, luckes or prosperities.
Take it not greuously, whē eyther thy matters prospere not accordynge as thou arte worthy, or when other mens [Page] matters prosper better, then they be worthye. For fortune fauoureth manye tymes and cheriseth euyll personnes, to the intent she maye hurte them and doe them displeasure at length.
Forsee and caste before with thy selfe the chaunces that come, to the entente thou mayest the better beare them. For it is a muche easyer and lighter gryef [...], when the thynge is sene before.
In aduersitie submit [...]e not thy hearte and courage, but kepe styll a good hope of a better daye. For onelye hope forsaketh not man no not in death.
When thou s [...]est a thynge meete for thee, let it not slyppe but take the occasion when it serueth. For Occasion is [Page] thus paynted. She is before in the front of her heade all full of heere, so that a man maye easelye catche holde of her, but behynde she is balde.
Beholde the thing that already is come and whyche nowe foloweth thee, and forses the thynge also that is comming, and whiche hangeth ouer thy heade. As who shoulde saye: Of thynges passed done well or otherwyse, take counsayle howe thou mayest vse thynges to come. Wherin thou shalt folowe the example of Ianus the auncient god of the Romaynes, which was paynted with two faces in whome was figured a prudent and wyse man, whiche oughte to looke bothe behynde hym and before hym.
Thinges behynde thee be thynges passed, and thynges before thee be thyngeshowe (sequitur) is taken. to come. For so muste thou take thys worde (sequitur) here.
[Page]To the entente thou mayest be stronger and haue thy health the better, be otherwhyles more sparinge, sobre, scant, and moderate in thy diet. Somwhat ought to be geuen to pleasure, but more to health.
Thou beynge but one man neuer despyse the iudgement of the people, least whyle thou wylte despyse manye, thou please none.
Afoore all other thynges take hede of thy healthe, for that is the chiefe and principall thynge to be regarded, least, yf thou fall into diseases through thyne owne intemperancye and by misgouernaunce of thy selfe, thou blamest the tyme or the vnwholsomnes of the aire or place (as commonlye men do) where thou arte cause thy selfe of thy trouble and sorowe.
Obserue not superst clouslye neyther yet regarde thou thy dreames. For the thynge commonlye that mans mynde wysheth for, by hopynge, whyle it waketh, seeth the same by representacion in slepe.
LIBER TERTIVS.
Thou what so euer thou arte (good reader) whiche doest couet to knowe thys boke of verses: shalte carye away moste [Page] wholsome and commendable preceptes of lyuyng. Furnyshe therfore thy minde wyth morall lessons, and cease not to learne. For withoute learnynge surelye thys lyfe is as who shoulde saye, an ymage or representacion of death. Thou shalte, I saye, beare awaye manye commodities by readynge and reuoiuynge thys booke. Contrarye, yf thou settest noughte by it, thou shalt not despyse me that am the wryter, but thy selfe.
When thou lyuest well: regarde not the wordes of euyl persons that can speake good by no menne of honestye. Neyther doeth it lye in oure power and arbitriment what euerye manne speaketh. Wherefore syth we can lette no man to speake, it is not oure faulte, but theirs.
When thou arte broughte forthe for a wytnesse in thy frendes matter: Doe as much as thou canst, thy honestye saued, [Page] to hyde thy frendes blame.
Trouthes tale is playne and symple without anye flatrynge, where as fayre starerynge speache lyeth commonlye in a wayte to deceyue thee. Take hede therfore of fayre and lispynge woordes that thou be not defrauded.
A slouthfull and ydle lyfe is to be fledde. For when the mynde is vnlustye, then doeth ydlenes consume the bodye.
The minde that is werie [...] with serious assayres muste otherwhyles be refreshed wyth honest and moderate pleasures that it maye be the better able to endure labours. For as the Poete Onide wryteth. Quod caret alterna requie Ouidi. durabile non est▪ Nothynge wythoute [Page] interchaungeable reste can endure.
Checke thou not at anye tyme another mannes woorde or dede, least with lyke exemple another man srorne thee.
Suche thynges as heritage or executorshyppe (whiche here is called sors suprema) hath broughte vnto thee beingeSors suprema. notes and written in the table testamentarie or [...]aste wyll of thy auncester or frende, kepe theym well with augmentynge the same rather then dimithynge, leaste thou be suche one as the same shal speake on.
When in thy very last age thou hast foyson and aboundaunce of rythes, lyue after a free and liberall sorte, and no nygarde to thy frendes.
Thou that ar [...]e a masster despyse not the profytable councel of thy seruaunte. No, despyse no mannes aduise and concepte yf it be auaylable and good.
Yf in goodes and coyne it be not with thee as it hathe bene in tymes past, doe so then that thou mayest lyue contentes with that that the tyme geueth and ministreth vnto thee.
Beware and f [...]e thys thynge, that thou marye not a wyfe for the goodes sake that she bringeth with her. No, kepe her not, yf she begynne to be greuouse and comberouse vnto thee, but lette her goe with that she brought a gods name rather then thou shouldest be disquieted al thy life long with her. Here shal ye note [Page] that by the lawes of the Romaynes before the religion of Christ came amonges them, they mighte at their pleasure shyft awaye their wyues, yf they lyked them not and take newe. But Christen mē can not do so. Wherfore they ought to be the more diligent & circumspert to chuse suche as they maye lyue in quiet wyth.
Learne by the exēple of many what dedes thou mayest folowe and what thou mayest flee. For the lyfe of other menne ought to be vnto vs euē a scole maister and teacher what we ought to doe.
Attempte the thynges that thou art [...]able to doe, lest yf thou be pressed and ouercharged wyth the wayghte of the worcke, thy labour quayle, and so thou be compelled to leaue all thynges that thou hast vaynelye attempted.
Kepe not close the thyng that thou thinkest not ryghtlye done, lest thou seme to be desyrous to folowe the euyll persons by concelynge their trechery.
Extremitie of lawe is extreme iniurye,Terence. as the Poete Terence sayeth. Wherfore yf contrarye to equitie thou be pressed with the rigoure and extremitie, desyre the helpe of the iudge that hathe authoritie to tempre the rygoure as the case requireth. For the verye lawes themselues demaunde the same, that they shoulde be moderated and expounded accordyng to equitie and conscience.
The incommoditie that thou suffrest throughe thyne owne faulte and deseruynge suffre pacientlye, and when thou arte gyltye in thyne owne conscience [Page] priuely to thy selfe, be iudge of thy selfe and condempne thy selfe.
Reade muche, and out of thynges that thou haste throughlye reade chuse and pycke oute muche, and not all. For the Poetes recorde thinges wonderful but not alwayes credible.
Be sobre of wordes at a table amonges gestes, leaste whyle thou desyrest to be counted a manerlye man, thou be called contrarye to thy expectacion, a pratteler.
Be thou not moued with the wepynge woordes of thy wyfe when she is angrye. For a woman when she wepeth goeth about with her teares to worcke deceyte.
Vse but abuse not thy goodes that thou haste gotten. For they that consume theyr owne, when they lacke, ensue other mennes.
Death euen for thys verye cause is not to be feared for it is yt ende of all worldlye trouble and displeasure.
Be content to suffre thy wyues tongue, vf she be thryftye and a good houswyfe besydes forthe. For thys rather is an euyll propertye that one wyll suffre nothynge, and yet canne not tempre hys owne tongue.
[Page]Loue thy deare parentes with a volun ta [...]ye kyndnes and not as it were by co [...]p [...]l [...]o [...] of the lawes. And agayne doe not so clea [...]e to thy father that thou shalte displease thy mother, but beare thy selfe euenly to bothe.
LIBER QVARTVS.
Who soeuer coueteth to leade a quiet lyfe and laboureth that hys mynde be not intangled with vices, whiche be very hurtful to vertuouse and honest maners, lette hym alwayes reuolue these lessons. I trowe he shall fynde somewhat wherin he maye vse hym selfe as a maister and gouernour of hys lyfe, beynge holpen with these preceptes.
Regarde not worldelye ryches, yf thou desyrest to be happye and blessed in thy mynde. For surelye they that be in loue and admiration wyth ryches, what he they? They be couetouse and alwayes beggers. For a beggers bagge is neuer fylled. They haue neuer ynough. They be styll nedye.
The necessary commodities of nature thou shalt neuer fayle of, yf thou wylte be contented with that that the present vse asketh.
Where as thou arte an euyll husbande thy selfe, and doest not ordre thy thynges with wysdome and reason call notParce, aduerbe. ꝓ parum. fortune blynde, for there is no suche thynge.
As it is a wyse mans propertie to loue money for the vse of it. So it is a fooles parte to loue to see it, to handle it, and to fede his eyes with it. For no honest or holye man seketh that.Se, nō sed legendum putat Era.
Yf thou be ryche, looke to thy bodelye health. The sycke rich mā hath money, but hym selfe he hath not.verbera i. verberationes.
Where as thou suffrest otherwhyle euen the beatynge of thy maister in the scole when thou learnest, be not agreued to beare thy fathers regiment and authoritie when with woordes he fall out with thee in hys mode and passion.
[Page]Exercise thy selfe in thynges profitable, and agayne eschue suche thynges as be doubtfull and wherin thou mayst be deceyued. See thou hast a lure hope of thy laboure, and accordynge to the common sayinge. Quae dubitas, ne feceris. ☞ Doe not the thynges thou doubtest in.
Geue frelye and franckelye that thou mayest cōuenētly forbeare. For a good tourne done to good men is to be numbred in the parte of gaynes, accordynge to the Mime Publian. Beneficium dando accepit qui digno dedit. He hath receyued a good tourne by geuynge,Mimus Publia. whiche hathe geuen or done a good tourne to the worthye.
The thyng that is suspected vnto thee, forthwith boult it oute. For thynges whiche at the begynnynge be not loked [...]pon, doe commonlye muche harme to [Page] a man ere he beware.
When the chargeable and losfull pleasure of the bodye doeth occupye and imbrace thee, which doubtles is a great spender and waster of thy goodes, take hede thou geue not thy selfe to deyntye and delicious fare, for the pleasaunte contentacion and satisfiynge of thy mouthe and palate (whiche luste and desyre to fare deyntelye is here called Gula, and is the bealyes frende) lest thou ouercharge thy selfe wyth expenpensesMarke what is (Gula.) and so be broughte to extreme beggerye. The sense then of the verses is thys. Beware thou double not thy sore, one euyll maye so be borne, two at ones can not. To loue women is chargeable. To fede of deyntye and fyne meates is also chargeable. If thou wylte nedes ensue the one, [...]ee the other.
[Page]Where as in thyne owne conceyte thou doest taste thee to feare all beastes, namelye suche as be wylde and perylous: by myne aduyse and commaundement thou shalte feare one lyuynge thynge, that is to wete, man aboue them al. For no beaste is moore hurteful to manne, then man is to man.
Yf thou be of most puissant strength in thy bodye, thou arte not forthwith to be called a stronge or valiant manne, onles thou couple it with the power of the wytte, that is to saye: wysedome, wherwith thou mayest ryghtelye vse thy bodelye strength.
Thou openest the diseases of thy bodye to a Phisicion. Open the diseases of thy mynde to a faythfull frende. The one healeth with medicines, the other with good counsayle.
Sythe thou arte the offender thy selfe, why doeth y• gyltles beaste which thou o [...]rest vp in sacrifice for thy synne dye for thee, O thou Romayne (for to the foolysh Romaynes then Panims this was wrytten of a wise Panim.) It is, sayeth he: a greate folye to haue hoope of health in the death of another thing.
Yf thou seke a frende, or a felow eyther in wedlocke or in other affayres: esteme not hym or her by the goodes and prosperous fortune, but by the good properties and maners of lyfe.
Thou haste in vayne gotten ryches, yf thou dare not vse them, but in the myddest of all thy ryches lyuest nedely. For yf they doe thee no good it is all one as yf thou had them not at all.
Yf thou wylte kepe vp thy good name and honest estimacion whyle thou lyuest: See thou flee in thy mynde the euyll and hurtefull pleasures of lyfe, as Glotonye, Lecherye and suche lyke.
When thou arte in thy lustye and bestSensus puerilis, a childyshe witte. age and doest floryshe in wytte and wisdome, see thou skorne not age, that is to saye: the aged menne, whose wyttes beinge nowe not so quicke and freshe as they were, be euerye daye moore feble and moore, and growe chyldishe againe accordynge to the Prouerbe. BISPVERI, SENES. Olde menne beprouerbe twyse chyldren.
Fortune often tymes doeth sodenlye plucke from a man hys goodes, as by [Page] fyre, by theues, by warres, by shyppewrake, and by a thousande casualit [...]s, but cunnynge or science can not be taken from thee. Thys therfore, is the surest possession, whiche alwayes and euerye where shall mayntayne thee.
Marke secretlye with thy selfe and espye ou [...]e all persons what euery mans talke is For their talke doeth hide their maners and condicions for a tyme yf they be dissemblers, and agayne theyr talke at another time be wrey and shew what they be▪
As learnynge wyll vanishe awaye yf thou retayne it not with dayly exercise: So an handye occupacion or crafte muste be holpen and increased wyth laboure.f [...]ti. i mortis.
If thou wylt be free from the feare of death, learne not to set muche by lyfe. For as Aristotle full featly teacheth, the vse or fruition of nothyng is pleasaūtAristotle. onles after a maner thou hast despysed the same alredy.
Learne not of euerye man, but of suche as can teache thee agayne, the thynge that thou haste learned of other, the same se thou teache to other. For the knowledge of thynges profitable is not to be [...]uppressed and hyd, but to be reached as it were by handes from one man to another.
Dryncke not more then thou arte able☞ to beare, and moore then shall suffyce thy nature. For that shorte pleasure of drynckynge oftentymes breadeth to aLaudaris prolaudaueris. man a longe and paynful sycknes.
What so euer thynge thou shalt prayse, and what so euer thou shalt allowe, see thou doe not agayne damne and disalowe the same throughe the vyce of lyghtnes.
Be not careles when fortune is quiet and caulme, but feare a tempest, againe when fortune rageth, hoope for a better wether. In prosperitie we ought to feare aduersitie, that we be not thought les, and in aduersitie we ought to loke for prosperitie, that we be not hartles.
Let vs neuer cease learninge, for by study and reuoluing of the mynde doth wysdome encrease. Yea by longe experience and vse of time is gyuen a rare,Rara. that is to say, a singular and seldō sen [...] wysdom▪ This take I to be the better [Page] sense.
Be s [...]ant of thy prayse. Extolle not thy frend to the hygh comendacions whom thou hast not yet throughlye tryed, lest one daye come that shall vtter hym to be a farre other manne then thou takest hym for.
Some men are strycken with suche folyshe shame that they had rather to be ignorante, then ones to learne, whereas yet they knowe it is an hyghe commedation to haue knowledge & a foule reproche to be ignorāt like a brut beast.
There is ioyned wyth Venus & Bacchus bothe pleasure and stryfe, pleasure yf ye vse theyr commodities measurably and wel, stryfe and displeasure, [Page] yf ye vse them (otherwyse. Wyne the making wherof was inuented by Bacchus) moderatlye taken maketh y• heart cherefull, immoderatly, setteth men together by the eares. Lykewyse it is of loue, lawfully taken and honestly it delyteth, otherwise it breadeth discorde and variaunce.
[...]heue sad and styll persons. For they seme to go aboute some mischiefe. Euē as a floude or water is to be most feared where it is moste caulme, for there it is wonte to be depest. So Cesar euer feared more Brutus and Cassius, whyche were pale and styll men, then he feared Antonius the dronckerd.
As often as [...]he fortune of thyne owne thynges displease the, considre the fortune of another man in what diuersitie thy fortune is worse then hys.
Sure thynges oughte rather to be attempted then great thynges. For surer it is to rowe by the shoore and to vse oores then wt ful sayle to cut the waues in the mayne Seas, in great paryll and daunger.
Stryue not crokedlye and frowardlye agaynste a iuste manne. For God euer reuengeth wrongful vexacions,
If ryches chaunce vnto thee, be glad. If they be by some misfortunes taken awaye: Doe not mourne and tormente thy selfe, with complaynynge.
It is a soore losse to loose the thynges [Page] a man hath by the damage and fault of hys frende, as yf hys beastes shoulde eate vp my corne or suche lyke thynge, I woulde not be contented therwyth, but require amendes. Yet againe some thynge [...] there be whiche it becommeth a frende pacientlye to suffre of hys frende namely lyght and smal offences.
No man can promysse long lyfe to him selfe, syth death, whyther so euer a man goeth, doeth folowe hym, none otherwyse, then the shadowe foloweth the bodye.
Appeace gods indignation and wrathe with frankencen [...]e and suffre the [...]alfe that it maye growe to be apte and mete for the ploughe. For thy [...]cke not that thou doest [...]a [...]ifye god when thou makest sacrifice vnto him with the slaughter of calues and other beastes.
Geue place to fortune, that is to saye [...] to menne that be fortunate and ryche thoughe thou be sometyme hurted and wronged of them, yet I say, geue place also to men of power and myghte. For he that was of power to hurt thee shalbe able to doe thee good somtyme.
When thou shalt doe any thynge amis: doe not wyn [...]ke at thyne owne faulte, as other men do, but chastice and chide thy selfe forthwyth. For sorowe is medicine of sorowe whyle a man suffre his woundes to be cured. A smartynge wounde canne not be healed wythoute a bytynge plaster or medicine. So lyke wyse it is of the diseases of the minde.
Neuer condempne nor vtterlye caste awaye [Page] thy frende after a longe tyme of frendshyp vsed and continued betwene you. He hath chaunged perchaunce his maners, he is not the mā he was wont to be. Well, what then? Yet remembrepignora. the fyrste and olde bandes and tookens of loue betwene you, and shewe hym somwhat the moore fouour for that.
To the entent th [...]n maiest be the better beloued of menne see thou be rather the moore thanckefull and kynde towardes men wynnynge their heartes with workes and offyces of humanitie, least thou doe els runne into the name whiche of the Latine people was called, officiperda, that is to saye, as some men interprete it one vppon whome a good tourne bestowed is loste, or as other thincke a destroyer and loser of al good humanitie.
Thou beinge a man suspicious, suspectynge [Page] and fearynge the waggynge of a strawe, take hede, that thou lyue not a miser all the dayes of thy lyfe, as who shoulde saye: he that suspecteth euerye trifle, muste nedes lyue a wretched life. For vnto feareful aud suspectynge persons is deathe moste mere and conuenient, for asmuche as lyue they can not swetelye and pleasauntlye.
If thou shalte bye bonde men for thyne owne proper vses (for amonges the heathen people it was a common thing to bye villaynes or bonde men) and callest them thy seruauntes: yet remembre that they be menne and no beastes. In that they be boughte it commeth by the iniquitie of fortune, but in that they be menne they be thy felowes, for thou arte but a man.
Euen the very fyrste occasion of a good thynge is forthwith to be caughte and [Page] taken vp, lest yf the occasion wythdraw it selfe, thou shalte be fayne to seke it agayne, perchaunce neuer fynde it more, forasmuche as alredye thou haste neglected it.
If euyll menne doe sodenlye dye, we oughte rather to be sorye, then ioyfull. Let vs rather ioye in the death of good menne, whose death is happye.
If thou haste a wyfe and neyther thy goodes nor thy estimacion and fame is in anye euyll case or daunger, doe not then brynge thy selfe into the frendship and familiaritie of greate men, and namelye of suche as haue no good but rather an odious name amonges the people, least thou get by suche frendshyppe bothe to thy selfe and to thy wyfe some blemyshe or euyll name. Thys take I to the best sense.
The more thou learnest, the more lok [...] thou studye to knowe. Seme not vnable to apprehende or conceyue any maner of knowledge.
A sentence oughte to be comprised in fewe wordes. For shorte thinges be best remembred and sonest borne awaye. And for thys cause the author of thys pretye boke thoughte it good by naked woordes to include in euerye seuerall distich a seuerall lesson or morall precepte, to make it playner and shorter.
MIMI PVBLIANI. That is to saye, quycke and senten [...]is [...]use Verses or Meters of PVBLIVS. VVith the interpretacion and briefe scbolies of Rycharde Tauerner.
All that happeneth by wyshynge, is none of thyne. As who shuld say: What so euer commeth vnto thee by thyne owne trauayle and industrye that onely counte thyne owne.
Loke to haue the same at an other mās hande that thou thy selfe haste done to other. With what measure (sayeth Christe) ye measure, with the same that [Page] other men measure vnto you agayne.
A mynde that knoweth to feare, the same knoweth also safely to enterprise: He that vnderstandeth the daunger and peryll of thynges, can skyll also to escheu the peryll. On the contrary syde, the harebrayne setteth vppon thynges daungerouslye, bycause he hath not the wytte to feare.Humilia. i. tenunia.
Consente maketh small succours sure. Though in warres a manne hathe but simple helpes, yet yf they agre together they shall be stronge ynoughe, and hable to beate a greater companye amonges whome is no ordre nor concorde. Discorde surelye enfebleth the greatest powers.
Loue is taken with choyse of mynde, but is not so layde downe. It is in oure power not to begynne loue. But when thou arte ones in, thou arte nowe become seruaunte vnto it, and canst not plucke out thy heade when thou wilt [...] ▪
A woman eyther loueth or hateth, there is no thyrde. Woman kynde for the moste parte is in extremes and to soore vpon eyther parte. She hath no meane. For (as Erasmus sayeth) she is animal affectibus obnoxium, that is to wete, withoute moderation or stey of her appetite, all full of affections, and in maner voyde of reason.
Suspicion is vehement and stronge to the vnfortunate or heauye parte. They that ones be fallen into heauy fortune, be mooste suspected in theyr doynges, and moreouer be commonly most readye to suspecte the worst in all thynges.
Yf thy parente be gentle and indifferent vnto thee, loue hym, yf he be not suche, but vnegal and iniurious, yet because he is thy parente, beare hym.
Thou muste loke vpon the thynge that thou mayest loos [...]. The best keper of a [Page] thynge is the owners eye, that is saye, hys presence.
Yf thou suffre thy frendes faultes thou makest them thine, as who shoulde say: it shall be imputed vnto thee what soeuer thy frende offendeth in, when thon doest not chalenge hym therof.
Bytter bondage is to a gentle manne straunge. Nothynge is dearer to a gen [...]le hearte then is lybertye.
Who brauleth with a dronckerde, hurteth him that is absent. The mynde of a dronckerd is away, wherwith he should speake. And therefore it is all one as yf he were not there hym selfe.
A louer when he is angrye maketh manye lyes to him selfe. The angry louer purposeth muche in hys mynde, whiche he perfourmeth not afterwarde.
The couetouse persone is cause of hys owne wretchednes. For willyngly and [Page] wittynglye he is euermoore nedye and fylthye, afrayed to spende one ha [...]peny [...] vpon hym selfe.
The louer knoweth what to couet, but seeth not what to be wyse in. He coueteth without iudgement, not weyenge whether the thynge be profitable or hurtefull whyche he so coueteth.
The louer dreameth the thinge that he suspecteth wakynge. Louers commonlye fayne to theym selues dreames and with vayne hope flatter them selues.
Euerye rumour serueth for wretchednes, that is, sadde and heauye tidynges be easlye blowen abroade be they neuer so vayne and false and they be also sone beleued. But suche thynges as be good, ryght, and honest, are hardlye beleued.
Loue can not be wronge out, but fall awaye it maye. Such a vehement thyng is loue, that sodenlye and perforce thou [Page] canst not thruste it out, but by lytle and lytle it maye slyde awaye.
With teares mayest thou quenche the louers angre. Yf thy louer be neuer so angrye with thee, wepe, and all is well agayne. Thys arte is not vnknowen to women.
When a woman is openlye euyll then is she best. As who shoulde saye, yf there be any goodnes in a woman, it is then, when she openlye vttereth her malice. Counterfeyted holynes (they saye) is double wickednes. A woman for moste parte (sayeth myne authour Erasmus) is a croked and disceytful pere, and therfore she is least hurtfull when she is openly noughte. Thys is not spoken of women, but it agreeth vpon some men also.
Thou mayest easelye take a couetouse man, yf thou be not the same thy selfe. One couetouse persone can not beare another.
To be in loue and to be wyse is scar [...] graunted to God. It is not one mans propertie bothe to loue and also to be of a sounde mynde.
The couetouse person but when he dieth doeth nothynge well. For when he departeth the world, then at last he suffereth other men to spende and vse hys goodes whyche he had hurded vp.
Age bewrayeth it selfe, be it neuer so traftely hydde and kepte in.
The couetouse person soroweth for losse of goodes rather then the wyse manne. A wyse manne vereth not hym selfe with losynge of worldely thynges. But he mourneth that lacketh money hys God.
What euyll canst thou wishe to the couetouse manne, but longe to lyue, forasmuche as he lyueth most wretchedlye.
To a sorowfull mynde men oughte to geue no credence, So longe as thou art greued, truste nothynge thy selfe. For greuaunce of mynde entiseth nothyng a ryghte.
Other mens fortune pleaseth vs, and ours pleaseth other men more. Noman is contented with hys owne allotment and thynges.
Loue to a younge person is a fruite or pleasure, but to an old person it is a blame.
An olde woman vsynge daliaunte, doeth nothynge els in effecte but delyteth deathe.
The selfe person maketh the wounde of loue, which healeth ye woūde, that is, yf yt person loued assenteth to the louer.
[Page]He hasteneth to repent him selfe which iudgeth lyghtly. Be not to rashe in iudgement. Of headye sentence geuynge, often tymes foloweth repentaunce.
Wealth getteth frendes, but aduersitie trieth them.
A dyser the more cunnynge and better he is in hys feate, so muche he is the worse. The more a persone excelleth in a thynge that is discommendable, the worse he is.
Bendynge breaketh the bowe, but sla [...] kynge breaketh the mynde, that is to wete, a bowe yf it be bente to muche, breaketh. But the powers of the minde be increased by bendynge and continuall exercise, wheras with slackenes and ydlenes they be broken.
Yf thou offre thy frende the thinge that he nedeth, vnasked, it is worthe double [Page] thankes. A benefite extorted by crauing hathe loste a great parte of the thancke.
He that can no skyl to do a good turne, vnryghtlye clameth a good turne. He oughte not to enioye anye benefite of other menne, that doeth good hym selfe to none.
It is good espiyng in another mannes wo what thinges are to be fled. Learne what is to be eschued not wyth thyne owne harme, but take exemple at other mennes euylles.
To take a benefite is to sell thy libertye. He is not his owne man, that vseth another mans benefite.
There is a good houre to man but that the same to another is euyl.
To dye at anothers mannes wyll is a double deathe. Naturall deathe is nothing [Page] so paynful, as is violent death.
He receyueth more benefites that knoweth to requite vnthanckefull persons ones knowen, haue nomore anye benefites geuen to them.
Thou doest twise nought, when to him that doeth nought, thou appliest thy seruice and obeysaunce.
A good and gentle hearte ones agreued is muche soorer displeased and angrye.
Death is good to manne, whiche quentheth the euyls and greuaunces of lyfe.
He by geuynge receyueth a benefite, whiche geueth one to hym that is worthyeVenus, i. wedlocke or womans cō panye. of it.
By fayre and amiable meanes is Venus that is to saye loue aswel in matrimonye [Page] as other waies made pleasaūt, & not by force, by cōpulsiō & cōmaūdemēt
A good minde is neuer agreable to him that erreth frō y• path of good maners.
He that telleth he hathe done a good turne asketh a good tourne. The rehersal of a benefite bestowed, is a demaūde of another in recompense.
The knittynge together of mynde is the chiefest aliaūce or kyndred that can be. Erasmus readeth it also thys wise.
A frendfull mynde is the chiefest aliaunce. Doubtles, mutuall beneuolence byndeth strayter then anye knotte of bloude can bynde.
Often to geue a benefite, is to teache a man to rendre agayne.
To coūterfeyte y• wordes of goodnes is [Page] the greater wyckednesse. He that is noughte and speaketh well, is moors then noughte, sayeth Erasmus the flower of eloquence.
A good opinion is surer to a man thenOpinio. i. fama, existunatio money. It is better to haue a good fame then anye ryches.
The thynge that is good, (as trueth and iustice) though it be suppressed and kept vnder for a tyme, yet it is not vtterlye quenched, but at length wyll breake out agayne.
He that can ouercome hym selfe in victorye, that is to saye vse moderatlye the victorye, ouercommeth twyse, fyrst his enemye, seconde hys owne mynde.
He that is liberall and free hearted lokethBenignus. i. liberalis. not to be desyred, but of him selfe seketh occasion and cause, to geue and bestowe his benefites.
[Page]He is twyse slayne, that perysheth with hys owne weapons.
He sleapeth well that fealeth not howe euyll he slepeth. When y• fealynge of worldelye euyll is awaye, there is no euyll.
A vertuonse personne in misery is the blame of good thynges, as who should saye, vertue is blamed when vertuous mē be afflicted and troubled. Yf he that lyueth well fall into miserye, ah wyll they saye, ye maye see howe these geare speade.
A good fame euen in darckenes loseth not her due bewtye and renoume.
Good deuises or thynges wel deuysed thoughe for a tyme they be forgotten and fall out of memorie, yet they passe not cleane awaye for euer.
[Page]He loseth well money whyche beynge taken in a trippe geueth to the iudge or ruler some rewarde for his sauegarde.
He hurdeth the good, whosoeuer spareth the baode.
To the good thynge of iustice rigour is next, that is to saye, the rigour of the lawe, whiche is an euyll thynge is so nere vnto iustice, which is a good thing, that often tymes the one is taken for the other.
Wyth a good man angre soone dieth.
It is a good dishonesty that be wreyeth daunger.
Merrye getteth good defences or garrisons. Who so hathe a petyfull eye can not but prosper.
[Page]Accustomablenes of pleasaunte thynges is worste of all. Nothynge is swete but waxeth lothsome yf it be continuallye vsed.
When thou doest good to the worthye thou byndest all. For it is not bestowed vppon▪ the person, but vppon vertue.
In aduersitie it is crueltye to chyde thy frende, when he shoulde be comforted.
No occasion of takynge is to be lette passe.
Ones denye one to whome thou haste alwayes geuen, and thou inforcest that person to plucke from thee.
The sycke person throughe hys euyll rule maketh the Phisicion to exercyse cruell medicines.
Whose death a mans frendes dot lokeoderant ꝓ odio habet for, hys lyfe they hate. Wherefore commit not thy selfe to suche frendes.
With hys enemye noman that is wise returneth lyghtelye without good deliberation into frendshyppe and familiaritie agayne.
Daunger commeth the soner, when it is not paste on.
A chaste woman with her husbande, by obeyinge, ruleth.
The glorye of the proude person anone becometh hys reproche. Infamye alwayes ensueth arrogancie.
Thou shalt better ouercome by wysedome then by furye.
[Page]To all maner sorowe patience is a remedye.
It is lesse hurte to be despysed for vertue, then to be stryken with folye.
When vices be vnpunished, yea: and also rewarded then he that doeth well is taken for an offendour.
A pleasaunte companion to talke wyth by the waye is a good chariot.
The myrthes of wycked persons doe soone turne vnto destruction.
He that coueteth deathe, accuseth lyfe, and so leaueth a blame vnto it, which is not to be blamed.
The person that hath more authoritie then he ought to haue, wyl also do more then he hath authoritie to do. Thys sentence [Page] is verye pretye, and it agreeth (sayeth Erasmus) vpon tyrauntes and women.
He that no where hath abydynge place (as a banished man or such other) is as a deade manne withoute a graue. Banyshment is in effecte a eiuile death.
Counterfeyted thynges wyll soone reagayne turne to their kynde.
The daye folowynge is the scholer of the daye that goeth before. By daylye experience of thynges we muste growe wiser and wiser.
When thy frende nedeth helpe, then to chyde hym is to hurte him. Fyrst therefore helpe hym out of his miserye.
Warre is longe to be prepared that thou mayest ouercome the soner. Such [Page] as be ouer hastye in settynge on, come the sloulier to the ende.
Thou shalte haue spoken al reproches, when thou callest a mā a chorle. Surelye choorlyshenes contayneth in it all vyces.
Of thy enemye speake no euyll yf thou thynckest it. If thou caste to doe him a displeasure speake it not.
To take deliberation and aduisement vpon thynges profitable, is a most sure delaye.
Sorowe abateth when it can no longer increase. When the euyll is the highest, then muste it nedes growe easyer.
A woman to vnlearne or to forgette to wepe is a leasynge or a thynge feyned, that is saye impossible.
[Page]By discorde is concorde made dearerAmantium irae, amoris redinte gratio est. and surer. For as Terence sayeth. The fallynge out of louers is the renuynge of loue.
The thynge whereof thou muste but ones determine, as of maryage or anye other earnest and weyghtye matter, thou oughtest to take a good and longe deliberation, eare thou aduenture vpon it.
Thou oughtest to haue no readye eare to accusations or appeachementes. Beleue not euerye man that hathe accused another.
Whyle lyfe is pleasante, the state, condicion or bargayne of death is best, that is to saye, it is then best medlinge with deathe.
Gaynes with an euell name is dammage and losse.
In the wysedome of the captayne resteth the strength of the souldiours.
The thyng that a day geueth (beware) a daye commeth anone to plucke it awaye agayne. A man maye sometyme haue a daye to be auaunced in, but agayne it is good to feare lest a daye comme and swepe al away agayne.
A thynge loste that is not missed is not lost. It is no losse that thou fealest not.
Payne compelleth euen the gyltles to lye.
Euen vnto sinne fidelitie and trouth is wel perfourmed. Fayth is so highly to be kepte that euen in euyll thynges otherwhyles yea, with Turkes it ought to be obserued.
[Page]In desyre, that is to saye, in a thynge that a man coueteth, verye spede is coū ted a tariaunce.
By the faulte of another man the wise man mendeth his.
To the miserable & wretched persons consideration bothe lacketh (because they espye no remedye) and also aboundeth, because they perceyue what they shoulde haue done, but it is to late.
Euen to forgette the thynge thou knowest, otherwhyles is expedient.
Out of mennes gaynes rose Fortune to be a Goddesse. The inordinate desire of lucre caused that Fortune amonges the Panims was thought to haue bene a Goddesse in that she fauoured theyr desyres.
To escape and tame thyne owne luste [Page] is to conquere and wynne a kyngdom.
Euen the verye wronge doers, hate wronge.
It becommeth to plucke awaye, and not to geue weapon to the angrye body. Angre (sayth Horace) is a short frensy.Horac.
Euen one heere of the head hath a shadowe, that is, there is nothynge so simple, but can doe somewhat.
Alacke howe wretched a thynge is it with fearynge to waxe aged.
He is indifferent to hys verye foe, that in his counsaile and aduise takyng hath faith and trouth in his heart and before hys eyen.
It is an honest shame to dye for a good quarell.
Vnto them that be alofte and in highe place doeth a fal hurte much soner.
He that loseth his credite, wherby shall he afterwarde helpe him selfe?
When fortune flattereth, she commeth to catche thee. Fortune is then chiefelye to be suspected whē she most laugheth.
Thou mayest soner finde Fortune then retayne her. It is a greater maistrye to kepe that thou haste gotten then to get.
A beutyfull face is a dome or speachles settynge oute. Fayre persons be fauoured wythoute speakynge.
He is besoughte in vayne, whiche can haue no pitie. What nedeth to be suter to hym, that wyth no prayer canne be bowed.
It is deceite to take that thou canst not requite, namelye one wayes or other, as by seruyce, by geuynge of a good thynge, by counsayle and so forth.
Whome Fortune ouermuch cockereth, she maketh a foole. With great felicitie is for the moste part coupled folye and pryde.
Who fleeth iudgemente tonfesseth hys wyckednesse.
Happye leudnes is the wr [...]tthednes of good menne, that is to saye: whensoeuer Fortune fauoureth leude persons, then be the mooste vertuouse and best men in euyll case.
Suffre, blame not, that canne not be eschued.
[Page]The euyls to come do stryue to the intent they mought suffre them selues to be ouercome. As who shoulde saye, the euyls to come do so hange ouer oure head, that yet they may with wysedom be vainquyshed and eschued.
Pacience often hurte becommeth a fury, pacyent bodies, yf they be often stirred, at last rage muche sorer, because it is longe ere they be moued.
Who so looseth hys credence, can lose naught beyonde it.
Easynes of mynde plucketh a man to the part of a foly. Gentle and plyable myndes be sone entysed to foly.
Credite, euen as a mans lyfe, doth neuer returne thyther agayne frō whens it departed. As lyfe ones loste neuer returnesh, so if a mā ones lose hys fidelite▪ or credence he shal neuer get it agayne
[Page]Faith no man euer loseth, but he which in dede neuer had it, though outwardly he appeared neuer so faythfull.
Fortune is not contented to hurt a man ones. When fortune begynneth ones to loure vpon one, she is not satisfyed to do him one displeasure but heapeth displeasure vpon displeasure.
Angre where it lodgeth wyth power, is euē a lightning & thundring, as who sayeth, when the myghtye man is angry, he playeth the deuyll.
When thou cōmest ones to age, y• shalt clayme againe youth in vaine. Let therfore age medle with matters mete for age.
A false reproche and vpbraidynge, is a maliciouse leasynge.
To rule a womās nature is y• dyspaire [Page] of all men, that is to wete, euerye man dispayre to doe it, it is a thynge so hard.
Beare harde thynges that thou mayest beare easye thynges the lyghter.
Fortune is to man moore of strength then is counsayle, that is to saye. Wisedome is more then ryches.
Fortune is brickle as glasse, when she glistereth she breaketh.
Beare incōmoditie, to the intent thou mayest carye awaye commoditie.
Fortune (that is to saye wealth, riches, prosperite) whiche no manne seeth maketh the owner acceptable and beloued. As who shoulde saye: yf thy wealth be espyed, thou shalt be enuyed. Dissemble therfore thy felicitie.
[Page]Frugalitie that is to wete, homly and temporate liuinge is a misery of a good rumour, as who should say, thoughe it be (namely to the worlde) a misery, yet is the name good and honest.
That is a greuose preiudice or foreiudgement,praeiudicium. which hath no iudgement. He calleth here a fore iudgement, when a man of power suppresseth and dampneth a mā before he be iudged of ye law.
The wrathe of a good manne is moste heauye.
The punyshment and payne of the mynde is great of that person whyche repenteth hym after he hathe done amysse.
A graue and sadde mynde hath no wauerynge sentence.
[Page]Euerye euyll is greuouse whyche lyeth hydde vnder a visour, that is to say, whiche is cloked vnder the outward appearaunce of goodnes.
What soeuer happeneth vnassaied greueth soorer.
More greuouse is the enemye that lurketh vnder the breast, whiche is, thy viciouse affection and luste or elles he to whome thou openest the secretes of thy heart and takest him for thy best frend, and he is in dede thyne enemye.
Moste greuouse is the impire or rule of custome. Custome practiseth euen a certayne tyrannye amonges vs, in so much that the most folyshe thynges of all, yf they ones growe into an vse, can not be plucked awaye.
A greuouse and heynouse [...]ryme (as for exemple to be [...]alled a traytour or here [...]ique) thoughe it be but lyghtlye spoken, [Page] yet hurteth and is daungerouse to hym that is so called, euen because of the odiousnes of the cryme.
Ah, howe harde a thynge is the defense of a mans glorye or fame?
A man is out of his ow bodye, when he is angry.
Oh, howe much is he to be feared that counteth it a sauftye to dye? He yt dispiseth death is muche to be feared, forasmuche as, who so euer is a despyser of hys owne lyfe, is it as were Lord of an other mans.
The man▪ that is petiful vpon a myserable person, remembreth hym selfe. For he vnderstandeth that hym selfe maye haue nede of helpe.
He hath helpes in aduersytie, whyche [Page] lendeth in prosperite.
Oh how miserable a thynge is it, to be hurt of hym, vpon whome thou canste not complayne.
Pouertie dryueth a man to assay many thynges.
Oh howe miserable is that mans sorowe whiche in torment, dare not vtter his voyce. Men, whiche, whyle they are racked, beaten, and tormēted, da [...]e not. or can not be suffered to speake ye trouth, are in most myserable state.
Oh into howe miserable thynges and full of repentaunce do menne runne by lyuynge longe? In a longe life, do many thynges happen, that a man woulde not haue.
A fayre speache hath hys venyme. Eloquence lieth in awaite of men and is as [Page] it were a sugred poyson.
A man so often dyeth, as he loseth hys children. Orbitie, that is to say the losse of a mans chyldren is euen a spyce of deathe vnto hym.
A man euer beareth one thynge towardes him selfe, and thynketh an other towarde an otherman. There is no man but dissembleth otherwhyles.
An honest fame to a man, is as good as patrimony or inherytaunce.
A man knoweth not yf he fyndeth fortune that is to saye the goodes of the worlde with sorow and payne.
He honestly serueth that stoupeth to the tyme, that is to saye, it is honestye for a man to fashyon hym selfe to the tyme and to geue place vnto fortune for a season.
Man is lent vnto lyfe and not gyuen. As who shuld say, lyfe is graunted but for a time, and in suche wyse, as he that lent it, may lawfully requyre it againe when hym lusteth.
Better it is for a manne to knowe hys heyre, thē to seke his heyre. He knoweth his heyre, that getteth hym chyldren of his owne, to inherite after hym. But he seketh hym an heyre, that despyseth to be maryed, or whiche regardeth not his owne chyldren, but preferreth straungers.
The heires mournynge is vnder a visour a laughynge. He bewayleth the death of his testatour or auncestoure in outwarde semblaunce but inwardlye he laugheth. Euen as game players inpersona quid. a playe or disguysynge playe the partes and take vpon them the persons of kinges of quenes and of other states, but inwardly they be not so in dede. So heires and executours make as thoughe [Page] they wepte, but in dede they laughe.
Often mariages be not commended.
What so euer the ruler doth amysse, the subiecte shrinketh for it and feleth the smarte.
A man to reuenge hym of hys enemye is euen lyfe vnto hym and meate and dryncke.
Do so, that no mā hate the rightly and for thyne owne deseruynge.
When thou receyuest an euyl willyng body, thou allurest hym to departe.
Thou hurtest generositie, when thou prayest or intreatest the vnworthy.
[Page]The couetouse body is good to none and worste to hym selfe.
To the nedy he geueth a double benenefyte, that geueth it quickely.
Couetousnes in ryches and aboundaunce of goodes, is as who shuld say, a furnyshed or well stored pouertye.
He prouoketh synne, that wynketh at synne. He that passeth ouer synne and wyll not punyshe it, allureth men to naughtynes.
Nothynge is swete, onles it be interlased wyth varietie and sundrines. Shift of thynges refresheth wonderfully the lothsome appeaty of man.
A gentle nature can abyde no reproche.
When a man offendeth but verye seldome, [Page] he escapeth punyshemente.
One chourle or vnkynde person maketh all other sely soules to fare the worsse.
In the lyfe of a wretche is no sclaunder. Wretches and euyll personnes be not sclaundered.
Pouertie lacketh small thynges but couetyse lacketh all thinges. The poore man is holpen with a lytie, but nothing wyll satysfye the couetouse body.
So take thy frende that thou thynke he maye be made thyne enemye. Loue as thou shouldest in tyme comminge hate. So truste in thy frende, that yf he become thyne enemy, he shalbe able to do thee no great dyspleasure.
Eyther the wealthye, or the hardye is hable to susteyne enuy. The wealthye, [Page] and fortunate persons regarde not the dysdayne of other, and the hardye and couragiouse mynde dyspyse it.
In loue angre is a liar. The angry louer perfourmeth nothynge y• he threaneth. For one false teare of hys ladye wyll quenche all his proude wordes.
Enuy, that is to saye, the enuyouse person chafeth and is angry closely wythout vtterynge his mynde, warelye, and stylly, but yet lyghtly that is to saye for lyght and tryflynge matters.
Shun the angry person a lytle, but shun thyne enemy longe.
The remedy of wronges is forgetfulnes.
He that vanquysheth angre vanquysheth a passynge great enemy.
In trouble to hope well, noman vseth but the vngylty person.
In reuēging, quicknes is ful of blame. Some rede it iudicando in iudgynge. Douteles to be heady eyther in iudging or in reuengynge is not commendable.
It is the propertye of a wyse and well taughte man to feare his enemy though he be but of lowe degre and estate.
In a miserable and infortunate person euen laughynge is an iniury, that is to say, he thynketh hym selfe touched and mocked, yf he seeth one but laughe.
The iudge is condempned, when the gyltye is acquit. The iudge that acquiteth the offendour, damneth hym selfe of iniquitie.
It is a poynte of humanitie to forgiue, [Page] where the partye that is forgyuen, repenteth, and is a shamed of hys faulte.
In thynges doutful, holdnes is verye muche worthe.
The same day that the gylty offendeth, he damneth him selfe. There is no sorer iudge then a mans owne conscience.
So trust thy frende that thou be not in daunger of hym yf he turne to be thyne enemy.
The angry man coūteth mischief counsayle. When a body is angry he iudgeth a leude dede to be well and wysely done. Or ye maye interprete it also this wayes. The angry man counteth counsayle myschief, that is to say, when he is well counsayled of hys frende he thynketh hym selfe harmed.Trochaicus tetrameter.
He that the seconde tyme s [...]ffreth shypwrake, [Page] wickedly blameth God. Neptune was of the panyms supposed to be the God of the sea.
Worthynes in an vnworthye person is in place of a reproche. Worshyp or honour committed to him that is not worthy to haue it, doth not commende hym, but rather doth dysworshyp hym.
Where new praise springeth, there also the olde is alowed. When a man doth againe the seconde time wel, he maketh that men beleue his formare name and prayse the better.
To a parson greued, the grefe of hys enemy is a remedy of hys greuaunce. He that can bewreake hym selfe of hys enemye, fealeth hys owne harme the lesse.
Lyght and inconstante is fortune, she anons claymeth agayne that she gaue.
The lawe is generall that commaundeth to be borne and to dye.
Gaynes wythout the losse another cannot be had.
Ryotteouse lyuynge and prayse, cannot be coupled together.
The gyltye feareth the lawe, the vngyltye fortune. The innocent and harmeles person, althoughe he feareth not the lawes, as the euyll doer and gyltie doth, yet he feareth fortune which other whyles oppresseth the gyltles.
Riottouse lyuynge or prodigalitie wanteth much, but the couetouse minde lacketh all thynges.
Vnthankeful persons teache men most of all to be vnkynde harde & vnlyberal. [Page] Churlyshe natures and ingrate, make lyberal & kynde persons to be y• harder.
He threteneth many that doth wronge to one▪ All loke for iniury at hys hande, that doth iniury to one.
Euery tariaunce is hatefull, but yet it maketh wysedome. Leyser and tracte of tyme gendereth prudence. Leyser maketh that we do nothynge rashly.
It is an euyl cause that asketh pytie. Innocency nedeth not mercy.
It is an happy mās lot, to dye afore he desyre death. They that wyshe them selues deade be in misery.
It is a paine to be cōpelled not to speake the thing that y• wouldest couet to vtter.
Most miserable is that state which lacketh [Page] an enemye. Wealthe and felicity [...] sturreth vp hatred and enuy. Wherfore whome no man enuieth, he must nedes be most myserable.
He is worthy to be called an euyll person, that is good for his owne cause and auauntage onely.
The naughtye bodye, when he maketh him selfe good, is then worste.
When feare commeth, sleape hathe seldome place.
Thou muste dye, but not when soeuer thou wylte.
It is euyll done▪ what so euer is done through truste of fortune.
He that sendeth a gyfte to the deade giueth nothynge to hym, but taketh from [Page] hym selfe▪ Amonges the Panym [...]the [...] made sacrifyces for the deade.
The maister that feareth his seruauntes is not so good as a seruaunt.
A trustye executoure or heyre is rather borne than wrytten. There is more fydelyte in a mans owne bloude, than in a straunger vnto hym. The straunger that is not of thy bloude flattereth thee, that thou mayest make hym thyne heire after thee of that thou hast. This is mēt agaynste them which defraudinge their owne naturall kynsfolke for euery try [...]ynge dyspleasure, gyue awaye theyr goodes vnto straungers.
In a shrewde counsayle women passe men.
It is an euyll pleasure a manne to accustome him selfe wt other mens th [...]ges
[Page]With great peryll is that kept, whiche pleaseth many.
It a shreuoe medecine, where any thing of nature perysheth.
Euil natures nede neuer any teaching. Naughtines is learned alone wythout a scholemayster.
To lyue wythout daunger is to knowe no misery. Who so lyueth without peril lyueth happelye. A sure and saufe lyfe, thoughe it be but lowe and base is most happye.
They lyue naught, that thynke to lyue euer.
By qualyfyenge an euil tale or sclaunder, thou shalt make it worse.
That syckebody doth starke naught for [Page] him selfe, that maketh hys phisician his executoure. For he prouoketh hym to kyll hym.
He is les deceyued, that is quickely denyed. When a man is redely denyed of hys sute, he loseth lesse laboure.
Goodnes chaungeth it selfe when thouirites, pen. product. ad iram ꝓuoces. sturrest it with iniury. As who shoulde say, good men be made [...]uyl and vngentle when they be chafed.
The woman, when she thynketh and studyeth alone, thinketh euyll. Women for most parte study shreudenesse when they be alone.
He that wyll do myschief, fyndeth euery where occasyon therunto. Euyll disposed persons can sone deuyse mater to worke vpon, and to vtter theyr malyer.
The euyll wylled and mischeuous person feadeth vpon his owne nature, that is to were, thoughe he be not hyred of other to do myschief, yet loueth he to do [Page] it for the satysfyinge and fedynge of his owne nature. So that he delyteth and feadeth hys own nature whē he is occupyed about vnhappynes.
He ought to feare many, whome many do feare.
By euyll rulynge a ryghte greate rule or empyre is loste.
The woman that weddeth her selfe to many, can not please many.
It is an euyll counsayle that can not be chaunged.
It is euer best for any vnlucky person, to do nothynge.
The eyen shoulde nothynge offende, yf the mynde woulde rule the eyen. We plaine our eyen, as thoughe they minystred [Page] the occasion of euil lustes. But the mynde is in blame, whiche ruleth not the eyes.
Counte nothinge thine owne, that may be chaunged.
He perisheth not sone by fal, that before feareth a fall.
Thou knowest not what to desyre or what to flye, tyme so mocketh vs. Suche is the chaunge and rechaunge of the worlde, y• oftētymes that a mā thought beste, he shall fynde most worst for him, contrarywyse the worst, best.
Peryll is neuer ouercome wythoute peryll.
There is no fortune so good, wherof a man can not complayne.
[Page]We neuer dye better, then when we haue lyued gladly.
The couetouse wretche neuer is to seke of some pretence or other to denye a man. He that geueth not gladly, euer fyndeth some cause why he shoulde not gyue.
With ouermuch striuynge the trouthe is loste. By moderate disputacions the trouth is boulted oute, but by immoderate braulynges it is loste.
O lyfe, longe to the miserable person but shorte to the fortunate. The vnhappy persons are wery of theyr lyfe, but they that be well at ease, thynke theyr tyme shorte.
It is a pece of a good turne, when a mā pretyly denyeth the thinge that is asked. Some gyue with suche an euyl wil that they lose theyr thanke. Againe some can so properly denye a man, that they deserue as muche thanke as the other.
He is daylye condempned, whiche alwayes feareth. There is no sorer damnacion, then the dome of a mans owne conscience.
Euermore is the day folowinge worse. The world is dayly worse and worse.
It is great folye for the hatred of the gyltye to lose thyne owne vngyltynes. He that wyll lose hys owne innocentye by committynge any cryme, for hate he beareth vnto some naughty bodye, is worse then mad.
It is folyshnes to feare that can not be eschued.
To deny thy selfe vnto thine owne coū trey is to suffre banyshmente. He that wyll not be conuersant in the common weale is wyllynglye a banyshed man.sordidus i. au [...]. rus.
[Page]The towarde calleth hym selfe a ware felowe, and the nyggarde a sparer.
The couetouse man as well wanteth that he hath, as that he hath not. He vseth nomore his owne then he doth other mennes goodes. So he lacketh them both a lyke.
By sufferynge olde wronge, thou pronokest newe.
Imprynted at London by Nycholas Hyll, for Robert Toye, dwellynge in Paules church yarde at the sygne of the Bell.