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.

Burrant. That is, the more richesse and sub­staunce, [Page] 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.

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, whē his ende & destinie is come.

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 commē ­dacion and profite, to do it willingly.

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 [Page] al thei together conspire his destructiō

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.

Burrant. [Page] 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.

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.

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 thā ­kefullie walke in the vocation wher­unto Christe hath called him.

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 hāde 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.

Burrant. [Page] 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 conuersaciō 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.

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 [Page] 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?

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.

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 commē ­ded, 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.

Burrant. [Page] I counte him not onelie foolishe, but a very madde mā, 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.

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 [Page] 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.

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 [Page] office and duetie of a good gouernour ordeined by God, to rule in al equite his people.

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 wilbe 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 [Page] 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.

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.

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.

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 [Page] choked? Take what kinde of sinne ye wil, and see whether the felicitie and ioie therof is not sodeiulie, and with a trice finished.

Burrant. In dede so should wee Christians doe, but we rather dooe the contrarie, reuenging al that wee can our neigh­bour offēding 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 thē, & be nothing hastie to amende thē.

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.

Burrant. [Page] 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.

Burrant. Great hede is to be taken in what­soeuer state & condicion a man is con­uersaūt, how he maie so ordre and mo­derate his fashion of liuing, that he by his tirannie and cruell dealing dooe [Page] 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.

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, asthough he should die within an houre, and so to applie his earnest studie to earnest occupacions, as though he should al­waies [Page] liue.

Burrant. If a greate burden were laied vpō 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.

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, shalbe 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 coūpted goddes men.

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 thone endure, then of the other.

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 [Page] to rest. And whē 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 cōparison of that thei shal haue after their deth if thei die well and like christians.

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 [Page] 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.

Burrant. Many a one cometh to promocion and dignitie, euē 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.

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.

Burrant. The vnlearned people when thei see a man of base birthe, and lowe de­gree to come to any promocion and [Page] 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 [Page] also through verteous & good behauiors, procure vnto a higher estate then their auncestours euer had.

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 shalbe, it were a foolishe thing to bee in feare [Page] 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.

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 daūger of lesyng of his soulle. Wher as in doublyng of his poinct, that is, in takyng some honest and godlie cō ­paniō with him, he shall saue his mā [Page] 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.

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 cōuersacion 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 [Page] with God euerlastingly.

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.

Burrant. A thief beyng vpon the gallowes, and perceiuyng that there is no waie but one, & that there is no other reme dy, 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.

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 [Page] how to kepe my self, that I come not into his reache. And so cā I not of my dissemblyng frend, whiche like a ve­nemous serpent, stingeth priuely.

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.

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 mischaūce maie plucke it from vs again.

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

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

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.

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.

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.

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

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.

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.

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

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.

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.

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 [Page] 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.

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

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

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

Erasmus. Sorowefull and heauie tidinges are soone spred abroade emong thecō ­mon people. Those thinges whiche are good and honest, with moche a doe [Page] are beleued.

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

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

Erasmus. [Page] ¶ 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 opēlie. Herin he de­clareth none at all to be good.

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.

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. [Page] 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.

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

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

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

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.

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.

Erasmus. Euery manne is wery of his owne state and condicion. He estemeth woū ­derfullie 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.

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.

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

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.

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

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

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 [Page] he hath, so moche the more rediar he is to dooe mischief.

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.

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, [Page] & by a mannes owne accorde, is twise welcome.

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

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 [Page] and harmes, but take an example of anothers displeasure.

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.

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

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.

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.

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

Erasmus. A gentle and meke stomache, when it is moued and wexeth angrie, it is more earnestly agreued (Burrāt) 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.

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

Erasmus. Let him thinke himself well requi­ted, whiche dooeth geue or bestowe a good tourne vpō 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.

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

Erasmus. He that is an vpright liuer, doeth ne­uer condescēde, 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.

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, [Page] 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.

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

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

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.

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.

Erasmus. [Page] 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 hugger mugger, and the true preachers therof put to silēce, 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.

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.

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

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.

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

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 aduer­saūt and against. Or eis on this wife in these verses folowyng.

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

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 opiniō and iudgement of the cōmon people.

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

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.

Erasmus. Greate iniurie and wrong is doen [Page] 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.

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

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

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.

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.

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.

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.

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.

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.

[Page] 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.

Erasmus. His life must nedes be hatefull & spi­ted, whose death, his awne frendes de­sire and wishe after. Burrāt. 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

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.

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

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 whē she requireth or demaundeth, being in obediente.

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.

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.

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

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

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.

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

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

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.

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.

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.

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.

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.

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.

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.

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

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.

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 [Page] this one thing, that thou then must least beleue her, when she shereth her teares moste plētifullie. For if she should forget weping, she should for­gette to cloke and hide her subtletie.

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

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.

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.

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

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

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

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.

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 [Page] 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.

Erasmus. In tormente very innocentes dooe often times lie, being cōstrained 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.

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 Heathē, 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.

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

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

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.

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

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.

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

Erasmus. That is to saie, a banished mā 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.

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

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

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.

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.

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

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

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

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.

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.

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 gottē, then those same to get and winne.

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 cō ­mended, although in all other thin­ges she ought daiely to be hated.

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 thē

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.

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 euē like very fooles and idiotes thei are ready to hold their fingers in an hole, if their riches so willed thē.

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.

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.

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

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.

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.

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

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.

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

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.

Erasmus. No man leseth money, but he whiche [Page] 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 presēt

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

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

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.

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

Erasmus. There is no man but doeth despaire that he is hable to rule and gouerne the nature & disposicion of a woman. Burrāt. 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 affecciō of a womā.

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.

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.

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.

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.

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 [Page] piece of bread and chese, and a gaclike heade, and yet are not without three or fower hundreth poūdes in a bagge.

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.

Erasmus. [Page] 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.

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.

Erasmus. [Page] ¶ 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.

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

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

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.

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.

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.

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

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.

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.

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.

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

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.

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.

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.

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 [Page] 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.

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.

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.

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.

Erasmus. Death is a certain bunumming, or [Page] 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.

Erasmus. Euery manne is a dissembler. Bur­rant; There is not the perfeictest frēde 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.

Erasmus. A good name and honest reporte is [Page] 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.

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.

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.

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.

Erasmus. [Page] It is more profite for thee to haue children of thine awne, to whō thou maiest leue thy landes and gooddes, then to looke and seke for straungers children, to whom thou maiest leaue thine enheritaunce.

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 enheri­taūce, then the life of his father, and a very litle time (God wotte) he weth enioie thesame.

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.

Erasmus. Whatsoeuer thing the princes and gouernours dooe amisse, thesame fal­leth to the mischief and destruccion of the commons. Burrāt. As if Princes fall at contencion, and so moue bat­taill, the commōs buieth the bergain and smart therfore in the meane time and many a man leseth his life be­fore he hath deserued to die.

Erasmus. The pleasantest thing in the worlde is to be auenged of a mānes 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.

Erasmus. We cānot 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.

Erasmus. He whiche is not willyng to tary, [Page] 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.

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.

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.

Erasmus. A good tourne is twise welcome, whiche is geuē by and by, and out of hāde, to him that hath nede of it. Bur­rāt. For it serueth his tourne, saueth his credence, and kepeth his honestie.

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 [Page] riche pouertie.

Erasmus. He whiche dissembleth a fault, doeth prouoke and allure to doo another of­fence. Burrāt. 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.

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 cānot abide to be checked or reproued.

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.

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.

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. Burrāt. 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.

Erasmus. Be thou not hastie and rashe, either to auēge 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.

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 oc­casiō or other waite him a displeasure Burrant. As the Scarabie or Bitell, who beyng at cōtencion with the E­gle, and of thesame for his litlenesse nothing dreaded. In thabsence of the Egle he crepeth into her nest, and tū ­bleth her egges out of thesame.

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 [Page] wordes spoken by very chaunce and vnaduisedly, to the suspicion of some hurte or euill meant towardes theim although a man neuer so thought.

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.

Erasmus. No forgeuenesse at all ought to be but where the partie repenteth him­self [Page] of his deede doen. Burrant. For in soche a case thamendement 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.

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.

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.

Erasmus. It semeth no slaunder, whiche thou saiest against an euill and an vnhap­pie persone. Barrāt. For those repor­tes that thou makest of him are true, and thou liest neuer a deale vpon him. [Page] And if thou shouldest saie otherwise, thou shouldest not saie truthe.

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.

Erasmus. So loue, as thou maiest cōueniently 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 [Page] all his secretes, thei woorke moche villanie and mischief against him.

Erasmus Fortunate and luckie persones dooe set naught by enuie, and a strong and hardie mā 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.

Erasmus. And this is commōly seen in woyng for where the parties loue one ano­ther entierly, yet wil thei oftē times fall out & be at de [...]iaunce, wheras all the worlde is not hable to sunder thē

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.

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 [Page] a long time, yea, alwaies. The very same thing doeth the wiseman of the Hebrues put in knowelege, saiyng.

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.

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.

Erasmus. A like saiyng to this, is there afore rehearsed, where he geueth like coun­sail, [Page] 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.

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.

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.

Erasmus. Honour and promocion geuen to the vnwoorthie, dooeth not make him an earnest man, but doeth moche more [Page] 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.

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.

Erasmus. He lesse feleth his owne hurte and [Page] 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.

Erasmus. Vnconstante and vnstable fortune dooeth by and by fetche again, & take awaie, if she haue geuen any thing.

Erasmus. The necessitie to bee borne and to his, dooeth touche al menne in general [Page] Burrant: And where there is no lawe of necessitie, thesame must needes bee obesed, for there is no waies to auoide or correcte it.

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 win neth & gaineth, is no hinderaunce to another, of whom he getteth soche vertues or qualities:

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.

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 [Page] respecte of persones, but aswell the good as the euill, she dooeth honour and dishonour, and make highe and lowe at her wil.

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.

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.

Erasmus. Euery manne dooeth loke to haue a shreude tourne or iniurie at his hāde 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.

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 upō is a true saiyng emong the commune people. Hastie menne neuer lacke wo.

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 [Page] euil.

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.

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.

Erasmus. Happinesse dooeth stirre and pro­uoke hatred and malice. Therefore, whom no manne dooeth hate, muste nedes be moste wretched of al other.

Erasmus. He that dooeth a good turne for his [Page] 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, whē 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 lēde no moneie, nor dooe any other dede of charitie, and after this sorte it is no charitable deede to be supposed.

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, [Page] 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.

Erasmus. Feare dooeth driue awaie slepe. Or elles a manne ought not to slepe, whē 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 tē ­pestes, where is but a thinne borde be­twene him and his death.

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.

Erasmus. Whatsoeuer dooeth hange of For­tune, that is nothing stedfast and sure. Burrant. Let not a man haue to moche [Page] 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.

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 [Page] 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.

Erasmus. He is subiect and inferior to his ser­uauntes, that feareth thē, 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 seruaūtes bondman or slaue and is at his seruauntes becke and commaundement.

Erasmus. Thy child is borne shine heire, but the straunger can be but thy bastarde heire. This maketh against thē, whi­che disenherite their awne childrē or right successours (whom very nature hath bounde them vnto) for any tres­passe or offence doen by thē & trans­pose and geue the same title of their gooddes & possessions to straungers.

Erasmus. In euill thinges, the women haue ferre passyng wittes aboue mē. Bur­rant. Yea, no mannes reason or cun­nyng, [Page] 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).

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 [Page] for it is a very bondage.

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.

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 mānes 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 vpō the groūde

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 [Page] trauaill gootten and obteined, it is with one euill vice or qualitie pollu­ted and destled.

Erasmus. He who liueth without daūger 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 whē thei were in their chief banque­tyng, one rushyng at the locke of the doore, made thē 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.

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.

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.

Erasmus. For he dooeth prouoke and entice him to kill him out of hāde. 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.

Erasmus. He hopeth the lesse while in vain, that is quickely denighed & misseth of his purpose. Burrāt There are some that will promise a man many good morowes, and that thei will dooe the best, whē thei thinke ferre otherwise But I take him to be a plain dealer, [Page] who wil tel ané wherunto I shal trust

Erasmus. Good men be shrewes, if thei be a li­tle moued. Burrāt. 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.

Erasmus. A womā that sitteth musyng & studi­yng by her self, casteth some vnthrif­tinesse or other, in her mind. Burrāt For shame refraineth that kind, whi­che shame, when thei are in solitari­nesse, & alone by themselues, is awaie [Page] cleane and nothing at al remembred.

Erasmus. To euill disposed persones, there ne­uer wanteth an occasion to dooe mis­chief. Burrāt. As he who is disposed to fight, & is ready to drawe his dag­ger at one frowarde or croked worde, but many of thē buieth often times, their hastinesse full dere.

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 [Page] that are louyng and kinde.

Erasmus. Whō 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.

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 [Page] mightie and full of power, whiche is not lost, if thou reigne by tirannie.

Erasmus. Thei haue an euill report emong the people, whiche chaūgeth 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, whō thei forsoke. Burrant. And this also maie be well applied to thē who when thei haue buried the third the fowerth, yea, the fifth housebande wilbe nothing ashamed, bethei neuer so old trottes, to take another house­band, either for incontinencie, or els for auarice.

Erasmus. Neuer wrappe thy self in soche a bād that thou canst not wind thy self out again. Burrant. Like vnto them that vpon light coūsaill, without castyng the weightinesse of the matier, dooe make theimselues to bee Priestes, or marie a wife.

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.

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.

Erasmus. Suppose nothing to be truely thine and euerlastyng, whiche maie be takē 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.

Erasmus. [Page] 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 encōbred with any ieopardie, who weth obserue and marke the daunger therof.

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.

Erasmus. Thou must by some meanes or other [Page] aduenture, if thou couette to auoide daunger. For he that feareth al thin­ges, shall neuer rid himself out of all ieopardie.

Erasmus. Some displeasure or other, is al­waies coupled to happinesse. Burrāt 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 emōg all his luckie succes­ses of fortune.

Erasmus. There is best diyng, where we liuer­moste [Page] 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.

Erasmus. ¶ Thei, who geue not willinglie, doe alwaies finde some occasion, or o­ther, why thei might not geue. Burrāt. 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.

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.

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.

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.

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.

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.

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 [Page] harde to be easie.

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.

Erasmus. [Page] 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.

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 hugger mugger, and dareth not vse it, yet he semeth verie poore and nedie.

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.