occupiyng of another mans good turne Publius 40. There cometh to no manne so good an houre But it is to one or other cause of doloure Erasmus No man hath any chaunce so luckie fortunate whiche dooeth not happen to some others hurte and displeasure Publius 41. That kinde of death is doubled whiche by another is adiudged Erasmus Men dooe somewhat with a willyng and glad harte suffre naturall death but when thei are compelled to die that death thei suffre grudgyngly and heauilie Publius 42. Good tournes he taketh many me That knoweth a good tourne to bestowe Erasmus No manne dooeth any more to them whom he hath founde to be churles But whom wee haue tried and proued kinde and louyng vpon them we bestowe greater benefites Publius 43. Thou doest a double sinne iniquitie when thy seruice to an offendour thou dooest applie Erasmus For thou dooest bothe helpe him and also makest thy self guiltie of the same faulte Publius 44. A good harte if it be displeased It is moche more greuously offended Erasmus A gentle and meke stomache when it is moued and wexeth angrie it is more earnestly agreued 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 Publius 45. That death is good and to be wished By the whiche all euill is extinguished Erasmus Unto wretches and miserable persones death is euen to be desired and wished for as that whiche doth make an ende of al their miseries together Publius 46. He dooeth receiue a good tourne by geuyng whiche dooeth bestowe it vpon one deseruyng Erasmus Let him thinke himself well requited whiche dooeth geue or bestowe a good tourne 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 Publius 47. The loue of a woman is swete and pleasaunt wonne with faire meanes and not by constraint Erasmus It is a gaie and pleasant thing whē a manne is loued again hartely and not when a womannes good will is obteined by long and hard woyng Publius 48. A good disposed minde dooeth neuer himself geue To their seruice that in sinne doth liue Erasmus He that is an vpright liuer doeth neuer 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 Publius 49. To haue doen a good tourne he that himself reporteth Thesame to be doen again he shamefully asketh Erasmus The remembraunce and puttyng in minde of a benefite geuen is the condicion of him that asketh or looketh for God haue mercies Burrant Yea and the rehearsall of a good tourne is an vpbraidyng of a man of his vnkindenesse in geuyng no thankes for his good tourne receiued and so it is worthie no God haue mercies at all Publius 50. There is the nerest and greatest kinred where .ii. faithfull mindes are coupled Erasmus The mutuall beneuolence and kindenesse of men doeth oft binde their hartes nerer together then any affinitie of bloude Publius 51. Often times to geue a benefite Is to teache how thesame to requite Erasmus He that doeth many good tournes to many one doeth with a continuaunce of dooyng good prouoke thesame to kindenesse Publius 52 To counterfact the wordes of goodnesse Is to bee taken of moche more leudenesse Erasmus He that is euill of conuersacion and in woordes Pope holie he is more then a leude persone Burrant For he is a very hipocrite and Pharisie Publius 53. A good name to a man is more sure Then any worldly richesse or treasure Erasmus It is moche more saufegard to haue an honest good name then worldely substaunce Burrant Of the whiche twoo the one forsaketh not a manne when he is dead the other is shaken of with euery light blast of fortune Publius 54. Goodnesse although it bee for the time suppressed Yet it is not for euer extinguished Erasmus Truthe and Iustice maie for a time be kepte vnder but it dooeth appere at length Burrant As the true preachyng of Goddes woorde hath often times been kepte in 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 Publius 55. He hath a double victorie who ouercometh himself his enemie Erasmus He that dooeth soberly vse his victorie is twise a conquerour firste of his enemie and then of himself Burrant And this last victorie is the more honourable and manly for ther is no harder thing nor better then the subduyng of a mannes awne sensuall will Publius 56. He that is free harted and liberall Seketh an occasion to be beneficiall Erasmus That man that is liberall doeth not loke to bee desired but willingly and of his awne accorde seketh an occasiō to geue Burrant And bestoweth his Charitie But soche liberalitie now a daies is tourned into nigardie or prodigalitie Publius 57. He is twise slain and murdered whiche with his awne weapon is killed Erasmus That grief is moche greuous vnto vs wherof we our selues haue ministred the occasion As if a man should promote one to an office or high dignitie and might of thesame afterwarde be destroied Publius 58. He slepeth quietly and at rest who feleth not how euill is his nest Erasmus Where all felyng and perseuerance of euill is awaie nothing there is euill or founde a misse As if a man bee fallen into a sounde slepe he feleth not the hardnesse or other in 〈◊〉 commoditie of his cabon or couchet Publius 59. That an honest mā is in wretchednesse The faulte thereof is in his awne goodnesse Erasmus If he bee in wretched case and miserie whiche liueth wel and vprightly this thing is to bee imputed and adiudged to his verteous liuyng to whom menne saie that euill fortune and mischaunce is alwaies aduersaūt and against Or eis on this wife in these verses folowyng Publius 60. It is to good men a greate dishonestie To see an honest man liue in miserie Erasmus When an honest and vprighte man dooeth nede of thinges necessarie to the sustentacion and maintenaūce of his life this tourneth to the reproche and rebuke of good menne who haue no better regarde vnto vertue and good liuyng Publius 61. A good name although it bee vnknowen and in darkenesse Yet it kepeth still his awne cleare light and brightnesse Erasmus The praise and good report of good dedes cannot be hid For it appereth in the harte it self although it liketh or pleaseth no thing at all the opiniō and iudgement of the cōmon people Publius 62. Good thoughtes if thei fall out of memorie Yet thei perishe not nor vtterly die Erasmus Whatsoeuer good thing thou hast purposed determined in thy minde although for the time it be forgottē yet it dooeth not for
doe displeasure and vse to deale truelie Heare therefore a wise man shal geue place vnto him that aftrewarde he maie profite him For if by his wrasteling with them he make them his enemies she shal be able to doe good neither to himself nor to any of his Cato 41. Correcte thy selfe when thou dooest offende For sharpe correction wil thy life amende Erasmus Whereas thou dooest perceiue thy selfe to haue dooen amisse by and by punishe thy selfe and forgeue not thy selfe Chide thy selfe and ioine thy self in penaunce to dooe some labour For in curing and healing woundes one grief is healed by another grief so least the wooundes should ake thou pourest in sharpe and bitter thinges whiche doe gnawe and bite So thy reprouing and rebuking although it bee bitter greuous yet it dooeth heale the vice of the minde Cato 42. Thy frende that hath been of long continuance Though he chaunge or his maners dooe altre Cast him not of but haue in remēbraunce His first frendshippe and not that chaunced after Erasmus With whom thou hast had long familiar acquaintaunce perchaunce he is wexen another maner of felowe hath chaunged his olde condiciones thou shalt attribute that to the necessitie that thou hast been in in times past least thou rebuke him although he bee not woorthie to be beloued Cato 43. That thou maiest be the better beloued For thy benefites and good tournes bestowed Be no chorle but kinde and amiable And vnto al menne gentle and fauourable Erasmus That thou maiest bee acceptable to al menne be thou kinde and thankeful in offices that is in benefites good tournes For the name of a churle is hated with al menne For so menne cal him vpō whō a good tourne bestowed is lost Surelie nothing is so euill lost as that whiche is bestowed vpon a◠vnkinde persone Cato 44. Beware thou be not suspicious and euer mistrusting Least thou be a wretche al thy daies liuing For to persones fearful and alwaies suspecting Death of al thinges is best agreing Erasmus He whiche dooeth imagine surmise some peril towarde him he liueth al the daies of his life a wretche Nothing therefore is more meter for him then death for asmoche as he can not liue a merie daie Cato 45. where thou buiest slaues to thine owne vse Remembre thei are men and dooe them not abuse Erasmus So vse and handle thy seruauntes although thei bee bought that thou haue in minde that thei are menne no beastes That thei bee bought it was through chaunce fortune that thei be menne in this poincte thei be thy equalles and felowes Cato 46. Furthwith take the first occasion profred Lest thou desirest again that thou afore refused Erasmus Oportunite and occasion whom before Cato saied to haue an hearie fore hed is streight waie to bee snatched vp least it withdrawe it selfe and thou dooest aftrewarde to no purpose seeke for that whiche before thou diddest not regarde or passe of Cato 47. In the sodein death of sinners haue no felicitie Happie is their death whose life is without iniquite Erasmus ¶ If euill liuers and vicious persones die sodeinlie it is a thing rather to be lamented and forowed then to be laughed and reioised at Wee ought sooner to be glad merie in the death of good menne whose death is happie and fortunate Cato 48. To the that art maried this I saie If after thou fortune for to decaie Bragge not of frendes great nor smal But vtterlie forgette them as thou haddest none at al. Erasmus If thou beyng a poore man hast a wife of whom men speake shreudely suppose the name of a riche frend to bee auoided as enemie to thy good fame and honestie For thou shalte seme vnder this cloke to set out thy wife to plaie the harlot for some lucre and gaines And by this meanes dooe riche men allure vnto theim the wiues of poore men Cato 49. If thou by studie hast learned any thing Learne more still that thou lacke not vnderstandyng Erasmus The more thinges thou hast learned bee so moche the more studious to learne and knowe mo thinges lest thou seme vnapte to bee taughte any thing Cato 50. Maruaill not that in fewe woordes my verses I write For in shorte sentences my purpose was to endite Erasmus A sentence or vnderstandyng of a thing is to bee expouned with plain woordes For we dooe better cary awaie in our remembraunce those thinges that bee brief and shorte Therefore it pleased the aucthour to comprehende one precept in euery twoo verses in plain wordes that it might be the more open and brief ¶ The ende of the preceptes of Cato ¶ To his louyng frende Robert Burrant William wright sendeth greting WHen I had read the Prudent woorke of aunciente Cato with the annotacions of the greate Clerke Erasmus vpon thesame my louyng Burrāt whiche into our maternall and Englishe toungue by you translated of late you sente me and whiche ye haue with no lesse labour then politique profite set forth and caused to bee diuulgate whereby many take not onely pleasure in the readyng thereof but also learnyng wisedome and ferther vnderstandyng yet thei maie not onely learne how to teach other but also how to frame and order themselues in euery condicion I thought it mete or rather necessarie to moue you to set your ferther industrie and diligence to communicate therwithal the sage saynges of the seuen wisemen whiche if thei he in like sort set foorthe in our vulgare toungue thei shall not onely stirre men for the greate poinctes of wisedome therein conteined to like wisedome knowelege and good maners but also to instructe them in diuerse feactes of worldely pollicies whereby thei maie auoide daiely diuerse and sondrie daungers as these wise menne haue proued whiche had long experience of the same In consideracion wherof when I had pondered this with the commoditie of Philosophie whiche in their saiynges is full plentie perceiued how that in all troubles it is a presente remedy and an inwarde liuely coumfort to haue the posies dicties of wisedome afore mennes yies as that excellent Philosopher Aristotle in his pollitiques dooeth testifie saiyng if a man desire by himself to bee coumforted let him seke that remedy from none other where then of Philosophie And how that these preceptes of wisedome and good nurture as Faustus and other dooe testifie was brought by Socrates first vnto light emong men wherby men be brought from carnall and sensuall affeccions to a humain honest trade of liuyng I thought it my part to signifie vnto you of these .vii. wisemen their coūtrey nature and behauiour to the intent you should bee more willyng to ioigne them with your former boke whiche thing I dooe not so largely amplifie and set foorthe in length as I mighte dooe or as hereafter if it shal bee thought expedient maie bee dooen for because that it might bee thought of some other not so necessarie or els to tedious But to speake of our .vii.
is noifull bothe vnto the bodie and vnto the soulle Cato 3. The chief of al vertues is thy toung to represse He is nexte vnto God that wel can holde his peace Erasmus ¶ The chiefest of al vertues is to refreine thy tounge and to speake nothing vnaduisedlie for god the father of al wisedome speaketh but seldome and that is necessarie therefore he is accoumpted nerte vnto God whiche can ordre his speache by soche discretion Cato 4. Bee constaunt in thy saiyng and dooe not contrarie A foule vice it is with thy self to varie For nedes thou must another offende when with thy selfe thou doest contend Erasmus ¶ He that is repugnaunte to himselfe can neuer agree with other And he that dooeth not ordre his life according to some rule or ordre is not meete to kepe any mannes companie Cato 5. Yf thou considre wel in thy minde The fashion of menne thou shalt truelie finde How euerie manne other dooeth defame For there is no manne that liueth without blame Erasmus ¶ Al menne lightelie marke othee â—nennes faultes and looke not vpon â—heir owne And yet there is no man â—ut and if he were well tried there â—ight be spied enough in him wherefore he might iustlie be blamed Cato 6. Yf thou haue a thing though thou â—oue it neuer so well And if the hauing therof should â—he offende Rid thy handes of it by my councel For for a profeicte thou must some â—ime thy moneie spende Erasmus ¶ Some time it is expedient to â—eparte from those thinges that wee â—earelie loue if there be ieoperdie in â—he keping of theim as to geue golde siluer to saue thy life to forbeare thy pleasure to recouer thy health Cato 7. Some time be thou merie and some time be thou sad As place time requireth to be had For in a wise manne it is no maner of crime His maners to chaunge according to the time Erasmus ¶ A manne maie wel chaunge his maners as time and place requireth As sometime it shal be expedient for the to be hard and stiffe in thy cause another time to be easie and softe Cato 8 Beleue not thy wife if thou wilt liue in reste when on thy seruauntes that she wil complaine For loke whom that the housbande loueth best The wife for the moste parte hath him in disdaine Erasmus ¶ It is moste the propertie of all women to sette their housbandes at debate with their seruauntes Therefore he warneth them that thei shall not beleue to lightly soche coÌ„plaintes Cato 9. If thou warne any man of his vice Though with thy warning thou perceiue him grieued If he be thy frende yet I the aduise Stint not but let his vice be repreued Erasmus ¶ If thy frende offende thou oughtest not to geue him a light warning and so let him alone but still to laie vpon him to amende it if it bee any sochâ— thing as dooeth perteine either 〈◊〉 his honestie or to his profeicte Cato 10. Striue not with woordes but rath 〈…〉 holde thy peace Against them that of woordes neuer wil ceasse For to many menne is geuen thâ— gifte of speache Yet discretion with them perhappe is for to seache Erasmus ¶ If thou argue with wise-menne thou shalt not neede to spende manie woordes But if thou medle with 〈◊〉 foole thou shalt neuer haue dooen Cato 11. Loue other so that vnto thy selfâ— thou be a louing frende Likewise be good vnto good menne least thou come to an euil ende Erasmus ¶ Dooe so to thy frendes that thou be moste frende vnto thy self so doe for other that thou lacke not thy self Cato 12. Bee thou no forger of tales that bee newe From all soche thinges looke that thou eschewe For it neuer hurted manne to bee in peace But it dooeth hurte ofte to putte the tounge in prease Erasmus ¶ Spreade no tidinges nor tales emong the people for often times he that so dooeth hath cause to repente Cato 13. Make no promise vpon truste of other menne For thereby thy credeÌ„ce thou maiest happe to spill For it is the fashion of many now and then To promise moche more then they wil fulfil Erasmus ¶ That whiche thou hast thy selfe thou maiest be bolde to promise but if thou truste to anothers mans woorde thou maiest chaunce to bee deceiued for it is the condicion of many men to promise more in a daie then thei wil fulfil in a yere Cato 14. If one to thy face do the laude praise Bee iudge vnto thy selfe of that thing that he saies For thinke thou neuer that another manne Can knowe the better then thy self can Erasmus Beleue not him that so will flatter thee but searche thine awne conscience and see whether it bee so or no. And if thine awne conscience shewe the that thou art farre other then he maketh the then beleue not him but beleue thy self Cato 15. If a good tourne vnto the be wrought Spare not to vtter it bothe to least and moste But vnto another if thy selfe hast dooen ought See in any wise thereof thou make no boast Erasmus If thou hast doen a good tourne vnto another man it is not thy honestie to speke moche of it for that in a maner is halfe a castyng in the teth vnto him to whoÌ„ thou hast doen it But if thou haste receiued any benefite of another man if thou speakemoche of that it is a token of thankfulnesse Cato 16. when men be olde thei vse oft to tell Of their deedes passed either good or badde Therefore in thy youthe ordre thy self so well That of thy deedes to speake then thou maiest be gladde Erasmus Old men that haue seen many thinges in their time vse oft to speake of soche thinges And therefore wee ought so to directe our youth that we maie speake therof in our age to our worship and honestie Cato 17. Though that menne dooe speake or mutter priuelie whatsoeuer thei saie care not thou a flie But he that is guiltie in any maner thyng Thinketh that onely of him is all their whisperyng Erasmus Although thou se men speake softly or round to other dooe not by and by imagine that thei speake of thee for that were a token that thou were giltie in some faulte Cato 18. wheÌ„ thou art in welth and prosperitie Beware of the daungers of aduersiue Nor trust not fortune her chaunces are so slike For the beginnyng and endyng is not alwaie like Erasmus When thou art in moste prosperitie then beware of aduersitie for fortune vseth euer to chaunge and of a ioious beginnyng chaunceth a lameÌ„ table endyng Therefore when thou art in moste wealthe then oughtest thou moste to premeditate how to take aduersitie if it chauÌ„ce to come least if it sodeinly chauÌ„ce to the thou be therwith miserably oppressed Cato 19. Sith this life is vncertein here that we holde And die we must nedes we cannot other chose To trust to anothers death then bee not to bolde For it is euill looking
after deadde mennes shoes Erasmus This lesson is good for heires and executours for thei gape after other mennes deathes for many times it cometh to passe that thei that looke after other mannes deathes bee the first that die albeit that thei be ferre younger and stronger then the other Cato 20. If thy poore frende geue thee ought be it neuer so small Receiue it gladly and thanke him there withall Erasmus A gift ought not to be estemed accordyng to the value onely but accordyng to the minde of him that gaue it for we read ofdiuerse princes that haue receiued sometime alitle water or an apple or soche a small trifle aswell and as bemngly as though it had been a greater treasure Cato 21. If thou bee in pouertie soe paciently that thou take it And thinke how into the worlde thou camest all naked Erasmus If we cōsidre how nature bringeth vs al naked into the worlde we maie thereby perceiue that richesse is not our awne nor dooeth not of nature belōg vnto vs. If thou shouldest lose a membre or a ioincte thou haddest then a cause to be sory therefore thou haddest then lost somewhat of thine awne But if thou lose thy gooddes neuer vexe thy self therefore for as concernyng those thinges that a mā maie saie are his awne the poore mā hath asmoche as a King wilte thou knowe truely what thing thou maist cal thine awne Remēbre what thou haddest when thou waste borne and that is thine awne and no more Cato 22. Of death hardely bee not to moche dismaied For sure wee must all needes folowe the trace But he that of his death alwaies is afraied Loseth of his helth in the meane space Erasmus He that so sore feareth his death can therby neuer the soner escape it but besides that he loseth his health and the life which he hath for to liue alwaies in soche agonie it were as good to haue no life at all Cato 23. If thou haue doen good vnto one before And he haue not the gentlenesse to thanke the therefore Blame not him for his vnfrendlinesse But for soche menne hereafter dooe thou the lesse Erasmus There is nothyng more greuous then ān vnkinde frende whiche if it so chaunce thee yet that ought not to be imputed to god as though it were his fault for some menne vse that if thei be not rewarded for their deedes accordyng to their mindes by by thei blame GOD as though he were vniust and yet the faulte is in theim self that toke no hede for whom thei did good vnto Cato 24. The good that thou haste spende it not to fast For feare least thou chaūce to lacke at the last Therefore to thy substaūce loke thou take good hede And reken euermore that thou shalt haue nede Erasmus Euer kepe somewhat in store for feare of lackyng another daie trust not to moche vnto thy self but euer reken that thou maiest well enough come to necessitie in thy age Cato 25. If thou be disposed for to geue or lende Many promises therof loke thou doe not make For where thou coumptest to be taken for a frende Thei will then saie thou canst nought dooe but crake Erasmus A mā ought neuer to promise more then he can perfourme And to make many promises of that which he wil not perfourme is but crakyng and boastyng and no good maner at all Cato 26. He that with his flattryng wordes dooeth feigne For to bee thy frende and yet he is not so with the same sauce serue him so again For with crafte to beguile crafte it is but well dooe Erasmus Vse gile with him that vseth gile to the for it is better to entertein soche a feigned frende with faire wordes then vtterly to make him thy enemie Cato 27. Trust not him that hath a faire toung For lightly it is a signe of great deceipt For the fouler with his feigned song Deceiueth the birdes and bringeth theim to the baite Erasmus The faire speakers bee euer to bee suspected nor yet esteme men accordyng to their faire wordes but accordyng to their true deedes for he that speaketh faire goeth about to deceiue the. And remembre that by soche dissimulacion are the poore birdes beguiled And so likewise by flatterie is many a man deceiued Cato 28. If thou haue many children vpon thy hande And lackest gooddes wherewith thei maie be founde Learne them some science whereby thei maie Helpe theimselues therewith another daie Erasmus Science serueth not onely in euery countrey but also it helpeth in euery fortune Therefore it is a sure cōclusion that wheresoeuer thou come if thou haue sciēce thou shalt therwith be hable to get thy liuyng But now a daies many people bryng vp their children like lordes soonnes whereby thei be brought vp in slouthe and idlenesse Ferthermore that whiche he here saieth to poore menne that would I counsaill princes to dooe to bring vp their children in some craft or science wherby thei should attein a double profite for first when youth is vsed to bee occupied it hath the lesse leasure to learne vice and another is that if fortune should chaūge and bring theim to pouertie as it is possible to bee seen ▪ Yet then thei should not bee compelled to begge nor to get their liuyng vnhonestly Cato 29. what other menne set moste by let it be vile vnto thee That other men set least by esteme it best of all So to thy self thou shalt no nigard be Nor other menne shall not the coueteous call Erasmus Despise thou that other menne delight moste in And set by that that thei least set by so shalt thou not bee a nigarde to thy self for that that a manne setteth not by he forceth not how sone he spendeth it nor other mē shall not thinke the to bee coueteous when thou dooest not couet nor art gredie of soche thinges that thei would so fain haue for cōmonly the people set moche by riches and care litle for vertue and learnyng for euery thing is valued accordyng as mennes mindes list to take it but be thou of contrary Iudgemente to the comon sort as for example the moste part of people esteme Phesante and Partriche to be a very deintie dishe but esteme thou theim but for grosse and reken thou that egges milke and these be the deintiest meat that thou canst finde And so thou shalte liue a pleasaunt life thy self sit he thou hast that which thou demest best nor thou shalt neuer care to take other mēnes pleasures from them in so moche as thou accoumptest thē nought worth Cato 30. That thing whiche in another thou art wont to blame Bee well ware that thou offende not in the same For it is very shame when a manne will preache If that his deedes against his wordes dooe teache Erasmus It is a foule faulte for a manne to blame another for soche thinges as he himself moste vseth for the sinfulnesse of the preacher minisheth greatly the aucthoritie of his woorde Cato
31. If thou require aughte see that thy demaunde bee accordīg vnto right to good honestie For doubtlesse he were a very foole in deede Soche thinges to demaūde as he ought not to spede Erasmus Euery man is not to be required but he that in maner ought to graunt thy request nor euery thing is to be craued but soche thinges as a man maie aske with honestie Cato 33. Forsake not those thinges whiche thou knowest of olde For thinges which thou doest not knowe For of that thou knowest thou maiest be sure and bolde But of soche as bee newe thou canst be nothing so Erasmus Chaunge not thold for the new neither thy old frend for a newe nor thy old trade of liuyng for a new whiche thou knowst not for that which thou hast already tried thou canst tel how to vse thē But as for the newe thou wotest not how thei will proue for often it happeneth that those which at the beginnyng seme very good in the ende will proue the contrarie Cato 33. Seyng how fraile the life is that we haue And through how many ieopardies daiely we runne Euery daie that thou haste escaped well and saue Accoumpte it firme and sure that it is wel wonne Erasmus ¶ Seing our life is so vncerteine and subiecte to so many daungers we maie reken euerie daie well wonne that we haue freelie escaped for there passeth vs no day in whiche we might not haue chaunced to die nor we had neuer no warraunt of our life Therefore feeing there hāges so manie ieopardies ouer vs it is meruaille that we escape any daie Cato 34. Though thou of thy power maiest haue althy wil. Folowe it not alwaies but sometime geue place For if thou of gētlenesse dooe other mindes fulfil So shalt thou best stande in thy frendes grace Erasmus ¶ This saiyng is as true as can bee for if thou sometime breake thy owne wil and folowe other mennes mindes thou shalt acquire great beneuolence But some be so stiffe minded that thei wil contende striue with their frendes and that for a matier of no weight and had rather bee at vtter destaunce with his frende then ones breake his wilful minde Cato 35. As thou wouldest that other men should geue vnto the. So to geue to other thou must contented be For soche mutual beneuolence euer Causeth menne in frendshippe long to perseuere Erasmus ¶ Frendeshippe must be vsed vpon bothe sides for as the common Prouerbe saieth One good turne asketh another Cato 36. Beware that thou engendre no debate Nor kindle no malice betwixte thy frende and the. For wrath engendreth strife and hate And concorde euer causeth loue and charite Erasmus ¶ Bee well ware thou fall not out with thy frende for soche dissention breadeth great hatred therefore to thy frende thou oughtest to vse all gentlenesse Cato 37. ¶ when thy seruauntes offence dooeth moue the vnto ire Loke that with discretion thou moderate the fire Erasmus ¶ Beate not thy seruaunte in thy angre for ire can dooe nothing well Therefore first tempre thy wrathe as a Philosopher saied ones to his seruaunte I were not angrie quod he I would surelie now walke thy coate And so vpō a time Plato was angrie with his seruaunte and he tooke vp a staffe one asked him what he would dooe Marie quod he beate this intemperate persone meaning himselfe that was so ouerseen by angre Cato 38. with pacience and sufferaunce dooe thou thine enemie winne And conquere him not by force and violence For emonges all other vertues that here been Pacience euermore hath the preheminence Erasmus ¶ It is one of the chiefest verities to suffre thine aduersarie when thou maiest ouercome him for emonges al vertues that is one of the greatest Cato 39. If thou with thy labour hast gotten ought at al. In spending therof be not to prodigal But if that thou laboure to an euel entente Those gooddes so euil gotten must needes be euil spent Erasmus ¶ It is good to labour and gette to haue wherwith no liue honestlie for he that truelie so getteth his liuing 〈◊〉 〈◊〉 〈◊〉 into necesserie but he that laboureth for the entent that he would after liue the more prodigallie maie sone be oppressed with pouertie Cato 40. when thou art welthie make good chere But see vnto thy selfe that thou be moste nere Erasmus ¶ When thou art riche spende some of thy riches vpon thy frendes but yet spende so that thou lacke nothing thy selfe another date and be a frende to thy frende but yet see that thou most of al be thine owne frende ☞ The ende of the first booke ¶ The seconde booke of Cato Cato 1. IF thou wouldest learne how to til the grounde Virgil wil the teache the feate of housbandrie The propretie of herbes in Macer maie be founde Also the Romaines warres Lucane dooeth versifie And in declaring louc Ouide beareth the masterie But if thou list to learne wisedome and Sapience How to gouerne thy life wel and vertuouslie Drawe nere then and harken to my sentence Erasmus ¶ Euerie diuerse aucthour teacheth diuerse thinges as Virgill in his boke of Georgikes teacheth the feacte of housbandrie Macer the Poete writeth the propretie of al maner of herbes Lucan writeth of the euil warres betwixte Cesar and Pompeie Ouide teacheth of all matiers apperteinyng vnto loue with her daliaunce But if thou list to learne the crafte or science how to liue wel and verteouslie then read this litle booke whiche teacheth the no trifling matiers but the very waie and meanes of verteous liuing and high perfection Cato 2. Dooe good to straungers euer by mine aduise For in so dooing thy honestie shal arise For why it is a farre better thing For to haue frendes then to bee a king Erasmus ¶ We ought not onelie to dooe for our frēdes but also sometime to dooe for straungers and to endeuer our selues to gette their keneuolence for it is better to gette the many frendes then to winne a whole kingdome as for a kingdome a man maie lose but a frende wil helpe a manne in his necessite And surelie those persones shal be more stedfast vnto the that thou winnest with gentlenesse and beneuolēce then those whiche thou constreignest with power and might Cato 3. Let God alone with his secretes all Nor of the heauen ensearche not the priuitie For sithe thou arte but a man mortal Medle with soche thinges as mortall be Erasmus As Socrates writeth that whiche is aboue vs belongeth not vnto vs. Wherefore this aucthour here willeth that we should leaue the high studie of natural Philosophie and studie those thinges whiche belōg vnto our owne life as to vse good verteous waies and to pourge our mindes from all euil affectes Cato 4. The feare of death hardelie lette it passe For he maie bee called well a verie Asse That of his death is afraied so sore That he can take no ioie in his life therefore Erasmus Thesame sentence is in the firste
same to other teache thou again The knowelege of good profitable thinges is not to be kept in huggermugger but is to be deliuered Cato 25. Drinke as thou maiest if thou wilte liue wel at case Many times a mannes pleasure is cause of an euill disease Erasmus So that shorte pleasure and felicitie of this bolling and bibbing doeth often times gette vnto a manne a greuous and a long disease Cato 26. whensoeuer any thing thou dooest openlie either praise or commende See that the same by any faulte of lightnesse thou dooest not reprehende Erasmus Thou shalt be thought light and inconstant if that thou hast praised before many thesame that afterwarde thou dooest reproue Therefore if thou hast chaunged thy minde see thou holdest thy tounge Cato 27. In prosperite beware of thinges aduersaunte Again in aduersite truste to haue the time more pleasaunte Erasmus Be thou not without al feare and care when fortune is good and luckie but take hede of a storme to come Again when fortune is cruel faint not but be of good harte vpon hope of a better chaūce to come In thinges prosperous and luckie aduersitie is to be feared least a manne should be careles In aduersite thinges more pleasaunte are to be trusted for Cato 28. Ceasse not to learne for by diligence and hede wisedome dooeth augmente By long vse and time is geuen prudence excellente Erasmus According to the same minde of Solon we must were older alwaies learning one thing or other for singular excellent wisedome dooeth chaunce to a manne by longe vse that is by longe experience of age or yeres Howbeit it pleaseth me better that this bee the meaning or vnderstanding Learne alwaies for by studie wisedome encreaseth for there are fewe that proue wise by experiēce of thinges either because it dooeth happen fewe to liue long or elles for that that very fewe extirpe and putte of their foolishnesse by this waie of experience The moste surest readiest waie to wisedome is learning and knowelege Cato 29. Seldome praise any manne for whō thou dooest ofte commende In a daie it wilappeare how wel he is thy frende Erasmus Praise not thy frende ouermoche of whom thou hast made no proufe for he being often times praised of the in one daie or other he shall shewe himself to haue been another maner of felowe then thou hast praised him for Cato 30. Shame not to learne and desire to be taught But be ashamed of ignoraunce for that is naught Erasmus Some of a certain foolishe shame had rather alwaies to bee ignoraunte then ones to learne any thing Whereas to knowe is a faire thing and a shame to wil to learne nothing Therfore it is an honest poincte to desire knowelege Cato 31. with lecherie and dronkenesse strife and pleasure be tangled what coumforteth the minde that take let striffe be auoided Erasmus Picke out what is good flie whatsoeuer is euil therunto coupled drinke and good chere maketh a man merie putteth awaie cares vse this commoditie But again dronkennesse prouoketh to brauling and chiding that beware And lecherie delighteth but it hath with it wrangling and quareling Loue therefore without strife debate Cato 32. Beware of him that is solemne and sitteth like a sleper For where the floode is calmest the water is the deper Erasmus Eschewe these solemne and still felowes for thei seeme to cōpasse some great thing Like as the floud is to be auoided in that parte where it is most calme For that is woont to be depest So Cesar did more feare Brute Cassy being pale stil then dronkē Anthony Cato 33. If fortune happen to yelde the displeasure with anothers mannes chaunce doe thy selfe measure Erasmus As often as thou art werie of thy state and condicion matche it with other mennes fortunes and thou shalt perceiue thy selfe neuer a deale the wourse that is more vnhappie then many other Cato 34. Desire rather by the shalow shore to rowe Then to hoise vp the saile into the depe flowe Erasmus Set vpon and goe about sure matiers rather then great For it is more safegarde and suretie to rowe by the shore to vse oares then with broade sailes to bee in ieoperdie in maigne seas Nor truelie the windes of good chaunce and fortune dooeth fauour euery manne Cato 35. Against a good and iuste manne be thou no quareller For of all soche God is the auenger Erasmus Striue not peruerslie that is maliciouslie and frowardlie with a iuste manne for God doeth neuer leaue that vnauenged Cato 36. wepe not neither waile if thou haue losse But rather reioice and bee contente with thy crosse Erasmus If riches dooe happen vnto the be glad therof if thei be taken from the be not thou vexed and troubled but then vse wisedom discretion Truelie thei haue not so moche goodnesse that thei neede greatlie to be sorowed if thei be lost nor again so moche euil that thei be not to be receiued if peraduenture thei happen to the. Cato 37. That losse whiche happeneth by negligence Is to the loser a great offence But some losses happen very crokedly whiche yet with thy frende see thou beare pacientlie Erasmus If a frend be displeased with speaking a woorde it is to be suffred but the damages losses of thinges fewe can suffre paciētlie Therefore in soche a case it is to be taken hede of least we hurte our frende Cato 38 Promise not thy selfe long time of liuing Death foloweth at the heeles thy bodie euer shadowing Erasmus No man can promise himselfe long life seeing that death dooeth folowe a man whersoeuer he goeth none otherwise then the shadowe foloweth the bodie Cato 39. Please God with incense and let the caulfe for the plough increase And thinke not by killing of beastes Goddes wrath to ceasse Erasmus God reioiseth not in the slaughtee beastes therefore Sacrifice is to bee doen vnto him with frankencens that is with a thing that offendeth not is of litle coste But now a daies the moste parte of Christien men although the maner of offring beastes be take awaie from emōg them yet thei thinke God and his sainctes in maner to bee bounde vnto them if their hange vp before them precious stones golde siluer and silkes either onely to shewe or els to be tourned into the riote of a fewe remembring not these thinges alwaies of holie menne to haue been despised and if peraduenture any soche thinges did chaunce straight waie thei would bestowe theim to the vse behoufe of the poore and needie Cato 40. If thou be afflicted by one that is riche Either be vexed by a manne of might To suffre it quietlie thinke not moche For oft by suffring menne come to their right Erasmus He that hath to dooe with greate menne forasmoche as thei maie dooe a manne pleasure many waies it is necessarie that sometime he hushe iniuries doen vnto him that is that he suffre thē pacientlie making no woorde For some time men of aucthoritie
Marche by your olde louer William Wright ¶ The sage and prudent saiynges of the seuen wisemen and first of Periander Periander 1. PRofite from honestie dooeth neuer disseuer These twoo from eche other doo neuer differ Burrant As who would saie thei are to bee supposed and coumpted no true gotten gooddes that are not gotten by honest meanes and waies And their vse and possession to be vnprofitable for asinoche as their winnyng was vnhonest Whereof ye maie learne that nothing is profitable excepte thesame also be honest Periander 2. The richer a man is in substaunce Of cares the more is his abundance Burrant That is the more richesse and substaunce a man hath in his possession the more hede and care he taketh how he maie bestowe them to his best aduauntage lucre or els how he maie thesame saufly kepe from theues and other daungers Periander 3. To wishe to die is an euill propretie And to feare death is more miserie Burrant I coumpt that persone a desperate wretche who for any trouble miserie in this world be it neuer so great or painfull will wishe willingly his death as though the grace of God were not hable to deliuer him if it so pleased his godhed But yet of bothe he is the more wretche whiche is alwaies in feare of death and doeth not willingly depart from the filthie carcasse whē his ende destinie is come Periander 4. Gladly and willingly dooe not refuse Any thing to dooe if thou canst none other choose burrant It is a worlde to see the frowarde condicion of some churlishe and croked persones who although thei see none other remedie but that thei must nedes do the thing put to their charge yet will thei with a shreude loke a peruerfe answere do thesame and that also to no purpose when it should tourne more to their commēdacion and profite to do it willingly Periander 5. If thou be terrible to many men Then of many beware again Burrant He that is in aucthoritie and power and by crueltie and tirannie causeth many whiche are his subiectes to dread and feare him soche a one hath good cause to feare take hede least some or other of these many or els al thei together conspire his destructiō Periander 6. If fortune helpe the be thou not haultie If fortune harme the be thou not heuie Burrant None other thing in this is ment but that in thinges prosperous and luckie we should be neuer a deale the prouder then if thei had not chaunced so happelie And again when our matiers and businesses frame not as we would haue them we ought not to bee discomfeited But to take a good harte vnto vs and to hope that the worlde wil amende with vs and were better Bias. 1. I Praiethe what is the chiefest of al goodnesse A minde that alwaies knoweledgeth vprightenes Burrant This is asmoche to saie as that if a manne would demaunde of me what thing were best and most principall to bee desired of God whereby he might be counted happie in this life An answere I maie well and discretly make him an vpright and true dealing conscience Bias. 2. what is to manne his greatest destruction Onelie another manne his daielie companion Burrant A see here how an Heathen hath lefte in writing the greatest mischiefe that reigneth emong vs Christians that is lacke of Charitie through whose defaulte by backbiting slaundering false accusacion extorcion and by oppressing of the poore simple people one manne semeth to deuoure another like rauing woulues Bias. 3. who is riche He that nothing coueteth who is poore He that euer desireth Burrant What a poore worlde is this then that we are in now in whom all degrees of men are wholie sette in couetuousnesse no one holding him selfe content with his state and condicion but euer hinching and pinching catching and crauing of the filthie mucke of this worlde not perceiuing that the true treasure and riches standeth in the good disposition of thesame and not in the vnlawefull possession of it and that he is onely riche whiche can thākefullie walke in the vocation wherunto Christe hath called him Bias. 4. Of a woman what is the fairest dowrie To haue ledde her life in chastitie Burrant ¶ If this be true as it is in dede then how shamefullie are thei deceiued who thinke themselues to haue had a riche mariage in wedding an olde shrifolde trotte with .ii. or .iii. C. poundes hauing manie a leude condicion qualitie not without many a soure looke and croked woorde And shal I thinke any lesse of him whiche for like lucre wil not sticke to tast of those vessels the whiche another hath broched to his 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 Bias. 5. whom shal I deme to liue in chastitie Of whom fame is afraied to make a lie Burrant If thou wilt knowe how the markette goeth thou must learne that of theim that bought and solde in the market So in likemaner if thou wilt knowe the qualities and 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 Bias. 6. what is the woorke of a wise man Not ones to wil to dooc hurte when he can what is a fooles guise and propretie To wishe to dooe hurte not hable to dooe any Burrant How necessarie is it then that discretion and wisedome bee in a prince and ruler hauing aucthoritie power For asmoche as in soche degree he is of might and habilite to auenge his owne quarel vpon whom he liste and to hurte and displease whom he list if reason and wisedom would not otherwise rule him For what would a malicious and a foolish catiefe dooe if he had might and power whiche when he hath none wil wish al the displeasure that he can to a manne Pittacus i. HE to speake wel shal be nothing conning That wil not knowe to leaue his babling Burrant I dooe thinke it no lesse yea rather more conning in charming of a mans toungue in being ouermoche liberall and talkatiue then in farmyng of thesame to speake in place and time conuenient Pittacus 2. I had rather of one good manne to be praised Then of many euill menne to bee commended Burrant It pitieth me to see the vaine glorie of some foolish persons who be readie to flie straight into heauen because thei are of many praised and commēded when peraduenture thei are but idiotes themselues that praise theim Therefore regarde is not to bee had how many geue praise but what persones whether thei be wise or foolishe good or bad For it is a great reproche for an honest manne to be praised of vnthriftes Pittacus 3. He is a madde manne that will haue enuie At any proude persones prosperitie Burrant I counte him not
and to redresse his naughtie lawes tradicions whiche were onelie by custome confirmed And the onely refuge and defence of his fautours is custome saiyng So haue our fathers vsed So thei beleued And excepte the more mercie of God so thei are damned Publius 155. A greate rebuke although it bee spoken merelie Yet many times it hurteth greuouslie Erasmus As emong Englishemen if a man cal one or other traitour but in sporte he is in daunger of a blowe or some woorse displeasure the trespasse is so heinous Publius 156. Alas how harde is the custodie Of renoume and glorie Erasmus An honest name fame is lightlie defiled and contaminate And it is a more harde and busie thing to defende and kepe thesame then to get it Publius 157. A manne is beside his bodie when he is furious and angrie Erasmus He is beside himselfe and not his owne man whosoeuer is angrie and throughlie vexed According to this saiyng afore He speaketh to one that is absente that communeth with an angrie persone Publius 158. Alas how greatlie is he to be feared To whom death is nothing dreaded Erasmus ¶ He that passeth not vpon death soche a one is greatlie to bee feared Forasmoche as he is lorde and ruler of another mannes life whiche doeth litle set by his owne Burrant As who would saie he litle passeth to kill and slea who careth not for the lesing of his owne life Publius 159. Vpon a wretched persone he that hath pitie Of himselfe he hath memorie Erasmus For soche a one dooeth vnderstande that the same wretchednes maie chaūce vnto him wherupon he should neede of soche helpe Publius 160. That is a shame not without honestie In a rightful cause for to die Erasmus ¶ That euil name and reproche is praiseful for a manne to lese his life in the waie of right Burrant As to be hanged is a villanous death yet is it glorie to him whiche is hanged giltelesse or is taken prisoner and so putte to soche kinde of execution emong his enemies Publius 161. He hath helpe in aduersitie who lendeth his helpe in prosperitie Erasmus Who when he is well at ease and welthie dooeth helpe other other doe helpe the same again in his aduersitie Burrant But forasmoche as fewe dooe obserue this lesson therefore the lesse pitie menne haue of theim when thei are fallen in soche necessite and nede Publius 162. ¶ Of him to be harmed alas what miserie is it Of whome thou canst not complaine or requite Erasmus It is an harde case for a manne to be endomaged or displeased either of his frende or elles of a greate manne For as of the one it is litle honestie to complaine so of the other it is not the surest And so he shoulde bring himself into a shreude picle if either of theim would goe about to requite him with like displeasures Publius 163. Extreme nede and wretched pouerte Causeth a manne to auenture in great ieopardie Erasmus Pouertie is wittie and full of innencion and a finder out of crafte and subteltie and euil and naughtie thinges dooe many times stirre and moue a mannes braine according to the saiyng of Naso Burrant As in some Idolatrie in some thefte in some other lecherie and so all kindes of vices pouertie dooeth cause to bee attempted and approued Publius 164. Alas how miserable is that peine whiche in tormente maie not complaine Erasmus The trueth is tried out in tormentes and punishementes But some bee so tormented that thei dare not tel the trueth knowing what he would haue kepte priuie and nor to be vttred that dooeth tormente and punishe them Publius 165. Alas in long life how many dooeth chaunce That causeth a manne to take great repentaunce Erasmus Many thinges dooe happen by liuing long whiche thou wouldest not to happen by thy wil. Burrant Forasmoche as the life of manne is neuer without miserie and wretchednesse euer in subiection to the hasardes and daungers of fortune Publius 166. Pleasaunt and swete communication Hath his veneme and poison Erasmus Faire speache is ful of subteltie deceipte and a swete honied poison Burrant Whose tast is pleasaunte and delectable and yet the operacion and woorking of the same is moste noisos and deadlie Publius 167. So often times a manne dieth How often as he his frendes leseth Erasmus Death is a certain bunumming or lacke of a mannes best iuelles As his wife and children his father and mother or any other of his familiers or whom he derely loueth Publius 168. A man alwaies beareth one thing in himself priuilie And thinketh towarde another cleane contrarie Erasmus Euery manne is a dissembler Burrant There is not the perfeictest 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 Publius 169. A good reporte of a mans honestie Is another inheritaunce and patrimome Erasmus A good name and honest reporte is almoste asmoche woorth as any gooddes or landes that a man hath by his enheritaunce Burrant Yea whosoeuer hath a good name hath purchased to himselfe a more ample and sure state of enheritaunce then can by any gifte or natural dissent or by any other earthelie thing be obteined Publius 170. A manne perceiueth not any grief or peine As long as by good fortune he doeth gaine Erasmus That peine and grief is not felte nor perceiued wherewith any commodite or profeict is gorten Burrant For the swetenes and pleasure of the one dooeth alaie the bitternes and peine of the other Publius 171. He with moche honestie serueth That to time alwaies obeieth Erasmus ¶ It is an honestie for a manne to serue and applie himself according to the time and to geue place to fortune for a space Burrant For she is not so continuallie cruell but that she will chaunge her selfe into a better mode Publius 172. Man is lent but for a time to liue For euer this life God did not him geue Erasmus Life is geuen but for a season in so moche that he whiche gaue it maie require it lawefully and as his of right whensoeuer it shal please him Publius 173. It is better to knowe thine owne heire Then for thine enheritaunce to seke a straunger Erasmus It is more profite for thee to haue children of thine awne to whō thou maiest leue thy landes and gooddes then to looke and seke for straungers children to whom thou maiest leaue thine enheritaunce Publius 174. At his fathers death the heires wepyng Is but a very counterfeict laughyng Erasmus The weping of the heire is but a feined and a dissembled laughter for he reioiseth his glad although he put his anger in the yie Burrant And this is the propretie of an vnnatural soonne who loueth more the enheritaūce then the life of his father and a very litle time God wotte he weth enioie thesame Publius 175. A woman that dooeth ofte marie Hath for the moste part an infamie Erasmus The
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 Publius 213. wantonnes and commendacion Could neuer yet agree as on Erasmus Intemperauncie and vnchast liuing is alwaies subiecte to an euil manne Burrant For wheras other kindes of vices although heinous yet thei are many times borne withal but riotous liuing and carnall delightes no good manne can allowe or commende Publius 214. The giltie persone feareth the daunger of the lawe And the vngiltie of fortune standeth in awe Erasmus The innocente giltles although he stande in no droade of the lawes as the offendour or giltie dooeth yet he feareth fortune whiche many times doeth oppresse and wrong the iust and vpright liuer Burrant For she hath no respecte of persones but aswell the good as the euill she dooeth honour and dishonour and make highe and lowe at her wil. Publius 215. To the riotous manne many thinges dooe want And to the niggarde all thinges are scant Erasmus The prodigal and wastful spender dooeth nede many thinges and the coueteouse persone doeth lacke at thinges He hath neede of many thinges whiche spendeth moche to the other there is nothing enough forasmoche as he is insaciable neuer satisfied Publius 216. Churles and vnthankeful persones moste of al Dooe teache a manne to be harde and vnliberal Erasmus Unthankeful persones dooe cause that thei whiche haue been kinde and beneficial dooe now withdrawe their liberalitie and to geue more seldome then thei haue dooen heretofore Publius 217. He who dooeth to one manne an iniurie Dooeth threaten to dooe the same to manie Erasmus Euery manne dooeth loke to haue a shreude tourne or iniurie at his 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 Publius 218. Leasure in all thinges we hare and despise But yet it is that whiche dooeth make vs wise Erasmus ¶ Troublous and greuous is tariaunce in euery matier yet thesame dooeth make vs wise and wary least we dooe any thing rashe and vnaduisedlie Burrant And here upō is a true saiyng emong the commune people Hastie menne neuer lacke wo. Publius 219. That is an euil cause to be iudged For the whiche mercie is required Erasmus Innocencie and vprightnesse of lining needeth no fauour or mercie but desireth the iudge to be indifferent and righteouse But wheras all the truste and hope of the matier resteth in the mercie of the Iudge the cause is verie euil Publius 220. His death is to bee thought more happie whiche dieth before he dooeth desire to die Erasmus He dieth then happelie who dieth while his life is yet pleasaunte vnto him And dooeth not as yet through the werinesse of thesame wishe to die Burrant Like sentence hath he before where he rekeneth no death so happie as that whiche taketh a manne in his best ruffe and when he moste desireth and delighteth to liue Publius 221. To be constrained to holde thy toūgue it is miserie when thou wouldest vtter thy minde willinglie Erasmus It is an harde case when it is not lawefull for the to speake what thou wouldest For there thou shalt haue libertie muche lesse to dooe what thou desirest if it be not lawefull for the to speake thy minde freelie Publius 222. The chaunce is moste miserable and vnluckic whiche dooeth want alspite and enuie Erasmus Happinesse dooeth stirre and prouoke hatred and malice Therefore whom no manne dooeth hate muste nedes be moste wretched of al other Publius 223. Him ful euil maie I cal who for his owne profeicte is beneficial Erasmus He that dooeth a good turne for his gaines sake he doeth euil Burrant As many a manne woulde bee coumpted greate and speciall good frendes for lending their neighbour in his necessitie a summe of moneie 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 Publius 224. A leude persone when he dooeth countrefaicte goodnes Then he is disposed to moste vnthriftines Erasmus A dissembled and a cloked malice and mischiefe is wourst of all other Burrant For soche are like vnto serpentes and Adders that sting priuely who in their outwarde behauiours are as meeke as lambes and in their harres rauening Wolues and subtle Foxes then moste purposing michiefe and naughtinesse when thei pretende moste holinesse Publius 225. When that feare vpon manne doeth come Then shal he slepe but very seldome Erasmus Feare dooeth driue awaie slepe Or elles a manne ought not to slepe 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 tēpestes where is but a thinne borde betwene him and his death Publius 226. Death of necessitie no manne can refuse But to die when thou wouldest not thou shalt not chuse Erasmus ¶ Sometime menne wishe to die when thei cannot die and thei would neuer so fein And ones we bee sure to die for all together For there is no power geuen vs to rise from death to life at our pleasure This is spoken against those persones whiche as often as there chaunceth any griefe or displeasure in their life by and by thei wishe them selues raked vnder the yearth as though thei might relieue when thei woulde Publius 227. That is euil dooen and vncertainlie whatsoeuer is dooen vpon fortunes fidelitie Erasmus Whatsoeuer dooeth hange of Fortune that is nothing stedfast and sure Burrant Let not a man haue to moche confidence in fortune for she will sodeinlie vnwares deceiue him It is no wisedome to set all vpon sixe seuen and to stande at hasarde whether to winne or lose all Sooner chaunceth seuen then sixe there come more after losses then gaines Wherefore let thy dooing stande vpon the will of God and good counsail lest otherwise thou wrappe thy selfe into daungier Publius 228. who to the dedde dooeth any gifte geue Geueth him nothing and himselfe dooeth bereuc Erasmus In the olde time thei were wont to dooe sacrifice to the deadde This is lost and doeth perishe from the liuing and the deadde dooeth receiue no parts therof Burrant The custome emong the Panimes was to shed wine vpon the graues burialles of their frendes beeyng dedde whiche thing the very Heathen did abhorre and esteme for a supersticion and a thing that profited neither
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 Chilon 4. If thou hast dooen a benefite To rehearse the same it is not mete Burrant This lesson is good for all churles who will be sure to dooe to no man a good tourne but either thei bee with like or better required either els thei to whom thei haue dooen good shal be sure to heare of it Mee haue like almose men whose left hand doeth not onely knowe what the righte hande dooeth but as seldome as he doeth it all the worlde knoweth it or els how should thei be coūpted goddes men Chilon 5. when olde age is like youthe frolike and lustie Then is it pleasaunt and louyng when youthe is like olde age frowarde and crabbie Then is it dumpishe and lowryng Burrant And hereby he dooeth shewe that olde men beyng mery and cherefull are more to be estemed then a young man testie and frowarde For moche bigger and longer is the harte of a young oke then of an olde beche And so sharper and sourer are the lokes of a young manne then of an olde and longer doeth the ire of th one endure then of the other Solon 1. THen I coumpt our life blessed and happie when we haue ended our fate and destenie Burrant Wonderfull it is to see with what studie and laboure many a foolishe persone goeth aboute to make himself happie in this transitorie life thinke to get a quiete place and time to rest And 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 Solon 2. Marrie a wife that is thine equall The vnequall dooeth at variaunce fal Burrant If thou mariest a wife richer then thy self remembre that she will vpbraied thee of beggerie and auaunce her habilitie If thou mariest a poorer she will anone bee cockyng with thee and be ready to bee master ouer thine awne gooddes And will not sticke to saie that although she had no substaunce yet her good qualities deserued a better then thou art But one poincte for thy learnyng in this case take of the Ploughman whiche yoketh his oxen by like couples least one should be a let vnto the other by inequalitie The perfeictest and the surest loue and frendship that is cometh together by equall matches Solon 3. Honors ought neuer to come by chaūce But by vertues awne procuraunce 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 Solon 4. Rebuke thy neighbour priuely And thesame dooe thou praise openly Burrant Maie not we christians be ashamed to haue the writinges of Gentiles Heathens reprouyng and condemnyng the spitefull slaunders and enuious backbitynges of one neighbor of another and how seldom it is seen one to saie well by another or one to praise another and can bee imputed to none other cause then the lacke and wante of Charitie and the great abundaunce of plentifulnesse of malice and enuie Solon 5. It is a Godlier thing nobilitie to winne Then to be borne of a noble kinne Burrant The vnlearned people when thei see a man of base birthe and lowe degree to come to any promocion and dignitie Their saiyng is beholde a newe founde gentleman now of late promoted exalted how is he come a lofte and had in greate estimacion and gladly enterteined bothe with lordes and ladies whose father beeyng a poore sely soulle full many a time hath ridde into the fielde in a doung carte and there laboured full sore for his liuyng carpyng and caryng night and daie to bring him vp But if thei had any vpright or good iudgemente thei would rather more reioice in theim who by their manifolde and singular vertues and honest qualities haue so attained and come to soche promocion and high aucthoritie from so lowe and base degree then soche who nature onely by succession in enheritaunce and birtheright hath brought foorthe a gentleman But thei endued and garnished with like qualities and vertues dooe double their nobilitie for then thei are not onely gentlemen borne but also through verteous good behauiors procure vnto a higher estate then their auncestours euer had Solon 6. If fortune haue this or that so decreed Then to beware or take hede what shall it nede But if all thinges as thei are bee vncertain Then to feare and dreade it is but in vain Burrant If thou mightest know precisely and certainly that thou shouldest be hanged or drouned but let vs refer that to the secretes of God to be determinable with him onely it were but foly then for the to seke any waies and meanes to saue thy self from soche daunger But forasmoche as thou art vncertain what thy destinie shal be it were a foolishe thing to bee in feare and care of thy ende and so by this a christian maie learne to geue himself wholy to the mercie of God and to put a perfeicte trust and hope in him that he will dispose the ende to his soulles best health Thales 1. FEare thy self although without witnesse Thou art so bolde to committe vnclennesse Burrant As in the plaie of tiktacke if the table men stand vpon a single poinct he is in daunger of lesyng Euen so euery persone disposed and beyng not a feard to dooe sinne and naughtinesse while he is alone the deuill will bee busie to tempt him and putte him in daūger of lesyng of his soulle Wher as in doublyng of his poinct that is in takyng some honest and godlie cōpaniō with him he shall saue his mā that is to saie his soulle from deadly sinne into the whiche he had been ready to fall if the witnesse had not been with him Thales 2. The life of man dooeth sone perishe But the glorie of his death dooeth neuer diminishe Burrant Some compare the life of man to a bubble some to the lightnesse of a fether some other
to the gliding of a shadowe And again other there are that feineth it to hang by a heare or a twined threde But let theim compare it to what brittle thing soeuer thei wil very short it is in deede and sone gone Therefore if a man will by his godlie 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 with God euerlastingly Thales 3. If thou entendest to dooe any secrete thing Kepe it to thy self and be not therof bablyng Burrant The nature of man is now adaies so subtile the studie of euery man is for his awne profite so great and so rare a thing it is to finde a true and a trustie frend that it is to harde to trust any bodie yea the wisest poinct of al is for a manne entendyng any serious and secrete businesse whiche shal tourne him to any profite to kepe it close to himself and to make no man of his counsaill least he bee preuented by him to whom he trusted best and so be beguiled of his purpose Thales 4. It is a tormēt that thing to be dreaded whiche by no meanes can be auoided Burrant A thief beyng vpon the gallowes and perceiuyng that there is no waie but one that there is no other 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 Thales 5. when thou dooest chide earnestlie Thou dooest litle helpe an enemie Burrant As who would saie it is better for a man to haue a good cuffe of the eare of his foe then the flattryng kisse of his feigned frend for the open warre and debate that I haue with mine enemie is a good helpe and meanes how to learne to beware of him and how to kepe my self that I come not into his reache And so cā I not of my dissemblyng frend whiche like a venemous serpent stingeth priuely Thales 6. Any thing to litle is not sufficient But all is to litle if thou be not content Burrant A meane in all thinges is good and commendable For if the thing be ouermoche and superfluous then is it not sufficiente forasmoche as it cannot serue our tourne and the abundaunce of it dooeth rather hinder vs then ferther Of the contrarie if the thing should bee ouer scant and litle then are wee newe to seke So that if the thing had been meane betwene ouermoche and to litle it had fitted vs very well ¶ The ende of the saiynges of the seuen wisemen of Grece The saiynges of Publius Publius 1. THat perteineth to the nothing whiche chaūceth by wishyng Erasmus The meanyng of this saiyng is this That whiche is gotten by oure awne labour and industrie it is truely ours but that is none of ours whiche chaunceth vnto vs by wishyng forasmuche as euery mischaūce maie plucke it from vs again Publius 2. Looke what thou hast dooen to other Thesame be content again to suffer Erasmus Like as thou art vnto other soche shall other be towarde thee Publius 3. He that hath wit a daunger to suspect Hath knowelege enough his awne matter to correct Erasmus He that vnderstandeth and perceiueth perill and daunger he also knoweth how to beware of the same For foolishe hardinesse truely doeth daūgerously goe aboute affaires and businesses The cause is she knoweth not how to cast any perill Publius 4. That whiche is small and slender By concorde is made strenger Erasmus Concorde and vnitie dooeth make thinges strong yea euen those thinges that bee very weake and slender of the contrarie discorde and debate doeth diminishe very greate richesse and substaunce Publius 5. Loue by the iudgement of the minde is taken But by the same it is not so sone forsaken Erasmus It is in our power not to begin to loue but when a man hath ones begonne then he is as a bondman vnto it for he cannot shake it of when he would Publius 6. Extreme is the loue or hatred of a woman A thirde thing to bee meane to finde no man can Erasmus A woman is ouer vehement of bothe partes as a beast alwaies subiect and vnder the rule of affeccions How be it a manne maie finde menne of soche condicion and of theim not a fewe whiche are of bothe sides out of measure extreme Publius 7. Thei that be in pouertie and miserie Be alwaies suspected of iniquitie Erasmus Thei that are poore and nedie bee in the more suspicion Publius 8. Loue thy father being gentle kinde If he be not so obeie with harte and minde Erasmus Loue thy father and mother being good and louing suffre theim if thei are any thing harde and sharpe yea and it be but for this cause onely that thei are thy parentes Publius 9. Consider before and take good hede That thou lose by nothing that is thy deede Erasmus Loke what thou wilt not to be lost the same saue and kepe For truelie the forecast of the is the best sauer and keper of a thing that maie be Publius 10. If thou suffrest the faultes of thy frende Then thou thyselfe dooest offende Erasmus It shal be imputed to the whatsoeuer thy frende dooeth otherwise then wel whereas thou geuest him no warning therof Publius 11. It is death to a free nature and courage To liue in another mannes bondage Erasmus ¶ It were an harde a straung case to him to bee a bonde seruaunte and gage to other whiche is a free manne borne and was wont to be a Maister ouer other Publius 12. He dooeth a manne absent harme That contendeth with a dronken man Erasmus For the right wittes of a dronken persone are not presente with the whiche a manne maie comon Therefore it fareth as though he were nor there himselfe Publius 13. A louer that is moued and angrie Dooeth with himselfe many thinges phantasie Erasmus For he dooeth purpose many thinges in his minde whiche he doeth not afterwarde Burrant As that louer Phedria did whiche spake bloudie woordes as though he would neuer haue retourned to his louer again saiyng Shal I loue her That loueth not me whiche loueth soche a one whiche shutte me out of the doores whiche would not let me in let her goe to the Deuil I had rather die then loue her again she shal perceiue what a felowe I am And yet afterwarde he was as farre in a fooles paradise as euer he was before Publius 14. The coueteous persone that is alwaies nedie Is himself cause of his owne miserie Erasmus For it cometh of himselfe and that willinglie that he is poore and needie Burrant Soche euer lacketh and wāt in greate aboundaunce who knoweth not how to vse wel their