minister more occasiō of displeasure but with meke milde and gentle wordes to molifie pacifie and quallifie their angre For nature abhorreth in the very brute beastes that the yong one should resist or hee in any thing displeasaunt vnto his damme no not in the fierce Molues and Tigres or in the venemous Serpentes If thou receiue of any man a benefite Remembre with like kindenesse thesame to requite I dooe iudge him worthie to whom not onely any good tourne ought to be geuē at any time after but also to whō greate vnkindnesse ought to be shewed the whiche will not knowelege himself to haue receiued a benefite at his frendes handes or doth by negligence and ouersight forgette to requite and repaie when he is hable like kindnesse as he had in his necessitie and nede receiued Surely many there are that remembre very well what thei dooe for other menne but what other men do bestowe vpon thē that is quickly forgottē or slowly remembred and nothing at al requited Stande at the barre herken what is there saied That thou maiest learne other mennes matiers to plead A very notable science and a learnyng moche estemed was the law in the time of Cato so that the next and the spediest waie to promocion was then to haue a perfeicte sighte in the Lawe And euen in these our daies it hath nolesse yea rather more aucthoritie and is had in farre better estimaciō Therfore this precept of Cato maie be well marked of the youth of this realme who willeth and exhorteth thē to the knowelege of the Lawes not for to auenge his awne wronges with extreme sute and not for to woorke iniurie and to woe displeasure but to maintein righte to help the nedy and poore sely creatures to their true possessions and enheritaunce to see iustice ministred and true causes alwaies preferred Soche gifte and qualite as God hath to the lent See that with discretion it bee spent ¶ If God haue indued the with manhode and corporal strengthe this gifte is not to be tourned into the vse of auenging euerie iniurie and displeasure not to quareling fighting for euerie light matier not to bloudsheding and manslaughter but to the defence of thy prince and countrey to the mainteinaunce of thy wife children by dooyng soche labours and occupacions as thy strength maie well susteine and beare yea in whatsoeuer gifte and qualitie thou dooest excel it is not to be vsed for any forceable oppression by might nor for any disceitful detrusion by gile and policie Tempre thine angre and Lefraine thy displeasure And the same to auenge take respecte and leasure ¶ His councel was heretofore not to be angrie for euerie wagging of a strawe And now his ferther and better aduise is in no case to bee offended or displeased but then to punishe and then to auenge when anger and malice dooeth not blinde reason and expel godlie charite At the toppe scourge let thy plaie be And from the dice see that thou flie ¶ The toppe scourge is a plate moste agreable and welbeseming for children dicing was of an euil report and moche abandoned emong the very Heathen and Gentiles Dooe nothing according as thou art of power and might But lette thy dooynges be of iustice and right ¶ What can there be more apperteining to a very tiraunte then for a man putte in aucthorite to haue onely a respecte and regarde what he is able to dooe and not what thing becometh him or is lefull for him to dooe And in soche a persone maie well be verified the saiyng of the Poete For reason true and iuste Standeth his owne wil and Iuste Thy inferiour dooe thou not dispise Neither yet him refuse in any wise ¶ To beare either hate displeasure or disdaine to a manne being of lesse abilite and power then thou thy lesse art of is a verie euident signe moste manifest token of a proude arrogant and presumpteous minde and not of a lowelie and kinde harte An other mannes gooddes dooe thou not craue And by vntrueth desire not them to haue ¶ There is no one thing that dooeth more manifest and declare the brickle and fraile nature of manne then that he rareth neither what nor whose gooddes thei be nor by what meanes he hath theim so that he maie gette them ones to be his owne Loue thy wife with a true affection For at al saies she must be thy companion ¶ A worlde it is to see the diuerse affections of menne in chosing and hauing of wiues but this one thing remēbre that thou oughtest to take thy wife of loue and neither for gooddes nor beautie and then louinglie to vse her remēbring that of .ii. ye are made but one bodie least it be said emōg vs Emong the Heathen Matrimonie was wel estemed And emong vs Christians litle regarded Instructe thy children to vertue and vnderstandyng And in ignoraunce and blindnes let them not be wandring ¶ I dooe not onely marueile but rather woundre what phantased folie reigneth in the heades of many fathers the whiche either altogether witholde their children from the education and bringing vp in honest disci◠lines and knoweleges or elles will sette theim to no other maisters but to soche as maie and can tendrelie yea rather wantonlie and negligentlie instructe them and teache them Loke what thou dooest make vpon other Be not agreued in thy selfe thesame for to suffre Soche measure as thou makest soche looke thou receiue again when thou art sitting at thy meate and table Of diuerse and many thinges dooe thou not bable Talke litle and let it be with aduisemente ¶ Let euer thy studie and endeuer be About that that is iust honestie ¶ Endeuour your selues with an earnest desire and diligence to folowe and doe those thinges wherof cometh no rebuke shame or dishonestie No mannes loue haue thou in disdaine But euerie mannes good wil endeuer to obteine ¶ All meanes and waies are of a quiete harte and minde to bee sought how to auoide the displeasure and hatred of the least childe that gooeth in the strete For asmoche as there is nothing so precious as loue and no manne dooeth possesse better riches then he that hath the loue of many ¶ The preceptes of Cato with annotaciones of D. Erasmus added therunto Cato 1. SYTH THAT GOD IS a spirite as writinges dooe testifie Then with pure minde honour him effecteouslie ¶ Erasmus The commune people did reckē that God was pleased with sacrifices of beastes and with soche exteriour woorkes But in asmoche as God him selfe is a spirite incorporal therefore it is moste likelie that he deliteth in soche thinges as he himselfe is And therefore ought he chieflie to bee honoured in puritie of harte Cato 2. Delight not in slouth but from slepe soone arise For reste and idlenes is mother of all vice Erasmus ¶ Seing as Plinie saieth that our life is but a waking time thē lose not that time by slepe considering also that slouth
good nurtour I thought to putte to my help yng hande and counsail in the repairyng of the same their ruine for this inteÌ„r specially that thei might liue i some reputacion and honestie and mighte therby attein and come to some promocion and prefermente Here now my deare beloued sonne I shall instruct thee how to ordre thy self and to furnishe the behauioures and the maners of the minde Therefore read thou my preceptes and lessons with soche diligence that thou maiest thorowly vnderstande them For to read any thing and not to vnderstande what it meaneth is none other but thes 〈…〉 to neglect and despise Firs 〈…〉 fore I will the God to honour And nexte him thy parentes haue in honor The chifest loue zeale and affeccion that ought by teachers fathers and mothers and all other bringers vp of youth to be grauen and liuely fourmed in childrens hartes should and must be the perfeict and feruent pitie and dasire towardes God godlie thinges And vnder this precepte is commaunded all vertue first of all to bee infused and powred into the newe and freshe vesselles of tender Babes hartes And after this loue ones perfaictly founded and rooted to learne theÌ„ the true fauour and affeccion with like obedience and humilitie that ought of children to be geuen and shewed towardes their fathers and mothers Wherein thei so brought vp maie in more age 〈…〉 〈…〉 owlege due reuereÌ„ce and duetie 〈…〉 heir rulers superiours and betters The nexte loue to this for to be had in dignitie Is the loue of thy aliance and consanguinitie Here is the third loue that oughte to be kindled in childrens stomaches that is the loue of their kindrede Whiche loue although the Lawe of God had geuen no precept to be obserued yet very nature and reason would this loue to be had seing that no smal bonde of frendship is thereby knit And without it no litle occasion of dissencioÌ„ maie be ministred For if this precepte were not obserued and kept what tragical and mischeuous dissencion should there bee while the sonne resisteth the father the ne 〈…〉 ewe the vncle the brother his a 〈◊〉 naturall brother As it appeareth in the historie of Thyestes Atreus in Nero and in other tragedies not vnlike these or as bad altogether But now it shal be necessarie to declare in what thinges these thre loues doeth and ought to consist and how euery one of these oughte to bee reuerenced and had in estimacion Then the loue of God dooeth consist in geuyng true honour true praise true sacrifice to him of whom we receiue all thinges that are good And this sacrifice canbe no purer no cleaner no pleasaunter then to yelde vnto him a spirite sory for our offences and fully with a firme purpose to retourne no more to the filthe of sinne The father and the mother the ruler and superiour are loued wheÌ„ al thinges lawfully and godlie by them coÌ„mauÌ„ded are obeied and folowed We dooe loue our kinsfolke emong whoÌ„ the nerest kinsman that we hâ—â—e our neighbour is to bee chiefly rekened when we dooe with mutuall benefites offices dueties honest familiaritie and coÌ„uersacion one loue the other one helpe thother one instruct the other in good example of liuyng Feare thy master for to displease And with thy negligence dooe not him disease This teare is harde to finde and chaunceth but to fewe children And the cause theróf is sometime the masters negligence And therefore this feare ought so to bee tempred that it bee not compelled by threatenynges and stripes nor diminished by remission and lenitie I tought to bee soche that the Scholer should more feare the displeasyng and vexyng of his Master then the sharpenesse of the â—oode In the olde time Princes and noble menne toke vnto theim informer 〈…〉 d instructours of their childrenâ— whom thei called Pedagoges and whom wee now call Scholemasters Soche a one was Aristotle with king Philip teacher to AlexaÌ„der Plinie to the Emperor Traiane And soche had Marcus Aurelius for his sonne Commodus And many of these teachers were but bondmenne whom noble men boughte to teache their soonnes As it is witnessed of Diogenes in the Apothegmes who was bought in the market of Xeniades was in the house with him teachyng his children to his liues ende and was of his awne scholers buried Whatsoeuer is committed to thy fidelitie Kepe it priuie and dooe it not discrie Herein is euery faiethfull frende taught a lesson and rule how to kepe in truste scilence and faithfulnesse soche secrete matiers as shal be committed and geueÌ„ to his fidelitie how be it he maketh not his precepte thinges to be kepte in Scilence and Huggermugger but those thinges onelie that shal not offende either God nor his Prince as Heresie or treason Yea and besides these leat a manne haue a iuste respecte to his owne conscience so that the hiding or the vttering of any secrete matier be to the wrongfull hurte of no manne and speciallie of his owne soulle Be thou at al seasons in a redinesse To applie thy market and businesse ¶ Wheras thenterpretours minde is that a manne should in those sciences moste chieflie occupie himself whiche might helpe him to the knowelege of the lawe forasmoche as in Catones time and in our time also the nexte spediest waie to promotioÌ„ is by soche meanes Yet I dooe rather folowe his 〈◊〉 minde and will that is for a man 〈◊〉 applie himselfe to thinges present and as the time serueth according to the Prouerbe common saiyng Take thy market while time is Least of thy price thou dooe misse And then it be saied vnto the thou comest a daie after the Faire with good menne euer let thy conuersacion be And then shalt thou get moch honestie ¶ It is communelie seen that he that toucheth pitche is of the same defiled spotted carieth some token of it about him either in sauour or one parte or other of his garmentes is therwith distained So it fareth with them that companie with euill disposed persones that hauÌ„t suspected places either thei smel of the same naughtinesse or thei get vnto them as bad a name as though thei were naughtie packes in dede for no man can let the peoples iudgement whiche wil iudge accordyng to the behauiours of theim that thou art in companie withal So that by the companie of good meÌ„ thou shalt euer be sure to lese nothing but rather win somewhat either in name or in perfeictnesse of liuyng Enterprise not to come in presence where thou seest men talke in scilence This lessoÌ„ serueth not onely to the ignoraunt mindes of young children but also to the rudenesse of some carterly and loutishe felowes and to the malopert boldnes of some Iacke sauces Whiche all for lacke of nurture dooe sodeinly without all regarde or blushyng thrust theimselues into the secrete counsall of wisemenne and so disturbe them from their earnest matiers with their vnlearned rudenesse In thy minde and bodily
substaunce Publius 15. A louer doeth see what thing to couet But that whiche is wisedome he seeth no whit Erasmus A fonde louer dooeth desire without iudgemente neither pondreth nor cōadereth whether it bee profitable or hurtful whiche he coueteth to haue Publius 16. A louer what he surmiseth in his braine The same waking dreameth in vaine Erasmus Thei whiche are in the traunce of loue dooe of thēselues imagine phantasies and dreames and flattereth thēselues with vaine hope Burrant Supposing that for their louing hartes thei are loued again entirelie when peraduēture thei are hated extremelie Publius 17. If any thing chaunce otherwise then wel Euery manne is readie the same to tel Erasmus Sorowefull and heauie tidinges are soone spred abroade emong thecōmon people Those thinges whiche are good and honest with moche a doe are beleued Publius 18. Loue sodenlie cannot be put awaie But by litle and litle it maie decaie Erasmus Sodeinlie and with feare loue can not be expulsed but it maie by leasure slide and slippe awaie Publius 19. with a fewe teares of a louer Thou maiest sone redeme his angre Erasmus A louer displeased and angrie is soone pacified by putting thy finger in thine yie Publius 20. Onelie a good woman thou maiest knowe when she dooeth openly plaie the shrewe Erasmus ¶ A woman is a wilie and a subtle beast and for this cause she can dooe but litle harme when she is moste shrewest and curst opēlie Herin he declareth none at all to be good Publius 21. Thou maiest soone perceiue a persone auaricious If thou thy selfe be not coueteous Erasmus One coueteous persone cannot abide an other Or elles thus thou shalt not lightelie deceiue a coueteous persone except thou be the same that he is that is a coueteous persone thy selfe Publius 22. To be wise and also to loue Is scant geuen to God aboue Erasmus It lieth not in ones power to loue and to be wise at one time As though a manne would be madde with reason Burrant For as long as a manne is in that foles paradise of loue his wittes are wholie rauished his reason blinded and fareth like a manne that is frantique and lunatique Publius 23. A coueteous persone dooeth nothing wel Vntil he passe either to heauen or hel Erasmus For when he dieth then at length he suffreth other to occupie his riches Publius 24. Age be it hidde neuer so priuie Yet at length it dooeth it self discrie Erasmus Olde age cannot be hidde for time dooeth shewe and open al thinges Publius 25. A coueteous manne if he lose any thing Dooeth moche more stirre then one that hath vnderstanding Erasmus A wise man is not disquieted with the losse of gooddes but he whiche estemeth and setteth moche by moneie Publius 26. To the coueteous manne what euill wouldest thou desire Onelie that he might be a long liuer Erasmus Forasinoche as he liueth very wretchedlie Therfore he wisheth to a coueteous persone a shreude turne in dede who would him long life For the longer he liueth the more are his troubles and cares Publius 27. Trust not nor haue any beliefe In thy minde when it is in peine and griefe Erasmus ¶ As long as thou art in anguishe and sorowe haue no confidence in thy selfe For griefe and peine can in no thing geue vprighte and indifferente counsail Pause vntill the sorowe bee slaked then purpose and decree with thy self what thou intendest to speake or dooe Publius 28. we delight best with that that is others And that pleaseth them whiche is ours Erasmus Euery manne is wery of his owne state and condicion He estemeth woūderfullie that whiche belongeth to an other manne and that in woordes onelie But if it should come to the deede dooyng fewe would willingly chaung with other Publius 29. For a young manne to loue it is pleasure and pastime And for an olde man it is a foule faulte and crime Erasmus Loue in a young manne is a pleasure so it be honest and godlie And in an aged persone it is an heinous vice and no pleasure at al. Burrant For it is one of the three thinges that the wise man hateth in his soulle An olde manne to be lecherous Publius 30. An olde woman when she dooeth leape and daunce Vnto death she maketh mirth and daliaunce Erasmus Skipping and daunsing becometh not an olde woman beeing at deathes doore for she dooeth seeme that sh would geue death a fitte of mirthe Publius 31. That whiche is the cause of a louers wounde Thesame again dooeth make it whole and sound Erasmus The wounde and grief of a mannes hartes desire the very same persone dooeth heale that made it if he suffre himself to bee wonne alluding to the tale of Telephus Burrant who being wounded in the thigh with the darte of Achilles was by a medicine made of the rustinesse of thesame darte cured and healed again Publius 32. He dooeth soone himselfe repente whiche geueth quicke and light iudgemente Erasmus Geue not sentence and iudgement streight out of hande For a man doeth often times repente and is sorie for his rashe and hastie iudgemente Publius 33. Prosperitie dooeth gette vnto the a frende And aduersite trieth who is vnkinde Erasmus Prosperitie dooeth procure and get a man frendes aduersitie dooeth trie and searche out whether thei are feigned or true harted frendes Publius 34. The desire in his harte how moche he is the cunninger In his demeaner so muche he is the leuder Erasmus In an euill thing how moche the more thou dooest excell and passe so moche the more vnthrifte thou art As a souldiour the more feactes of warre he hath so moche the more rediar he is to dooe mischief Publius 35. A bowe is destroied with ouermoche bending And a mannes minde with ouermoche slacking Erasmus A Bowe is soone broken if thou geue him moche bent The spirites of the minde are quickened by exercise of good thinges and by idlenesse thei are confounded and dulled Publius 36. That thing is twise welcome in deede whiche is voluntarilie profered in time of neede Erasmus ¶ A good turne with moche praier and suite extorted and hardlie obteined hath lost a great many of thankes That whiche is proffered willinglie by a mannes owne accorde is twise welcome Publius 37. He vniustlie dooeth a good turne desire That knoweth not to dooe good for other Erasmus He ought not to haue the vse of others benefites whiche dooeth good to no man himselfe Publius 38. It is good by anothers mannes miserie To learne what is best for vs to flie Erasmus Plautus in like maner saieth He is wise happelie whiche learneth wit by anothers mischaunce and daunger What thou oughtest for to flie that learne not of thine owne hurtes and harmes but take an example of anothers displeasure Publius 39. He of his owne libertie sale dooeth make whiche of another a good turne dooeth take Erasmus It is more happines for a manne to geue then to take For he leeseth his libertie whosoeuer hath the vse
moe For thinges wounderous although vntrue Poetes dooeth showe Erasmus ¶ Reade thou many and sondrie thinges but yet with a iudgemente For al thinges are not true the which thou dooest reade in Poetrie Cato 19. Among gestes at the table be thou of speache sobre Least where thou wouldest be taken manerlie thou be called a chatter Erasmus In the courte of lawe is a place of eloquence in the chambre of scileÌ„ce in feast and at meate it is comelie and meete to vse moderate communications one with the other and thei also pleasaunte and merie Some meÌ„ while thei goe about to bee seen curious be troublous to the other of the geasâ—es with their babling to whom thei dooe leaue no space and time to commune Cato 20. Feare not the woordes of thy wife beyng angrie For while she weepeth she woorketh some subtiltie Erasmus Women haue their teares in a readinesse With theim thei ouermaster their housbandes Therefore he geueth councel that thei be nothing moued with soche maner weping wailing For thei dooe often times faine theim that thei maie deceiue their housbandes As women dessemble theÌ„ selues to bee greued with Ialousie that thei maie cloke their owne alnoutrie or els when thei faine theim selues to be angrie with him whom thei entirelie loue Cato 21. Vse thinges gotten but to misuse them be thou not demed Thei that lacke seke other mennes when their owne is consumed Erasmus Vse and occupie soche thinges as thou hast gotten and dooe not abuse them least when all thy gooddes are wasted and spent thou be constrained either to aske other mennes shamefullie either to liue of anothers mans in bondage or elles to steale other mennes gooddes not without thy great peril and daunger Cato 22. Feare not death come when it will For death endeth al thine euil Erasmus Death and it be but for this thing onely is not to be feared forasmoche as she is the ende of euilles of this life Cato 23. Haue pacience with thy wife if her tounge walke Chiefelie if she be good grudge not at her talke Erasmus ¶ Litle trifling faultes are to be borne withal in our frendes if thei be in other poinctes good As in the wife if she be any thing talkatiue or of her tounge any thing saucie it is to bee suffred if she bee in other condicions chast and profitable that is dooing the duetie of a good houswife Speciallie for because the disease of the tounge is propre and naturall to that kinde He is a frowarde person that cannot kepe scilence speciallie seeing it is a light and easie thing for one to holde his peace for by this meanes thy wife shall ceasse to chat and prate if thou geuest her neuer a woorde to aunswere as Socrates was woont to dooe Cato 24. Towarde thy father and mother let not thy loue be slender Nor offende thy mother if to thy father thou wilt be tender Erasmus Mercie loue and reuerence is due vnto thy parentes thy countreie to God any that shal occupie the place of thy parentes There are some that loue their pareÌ„tes as though the lawe constrained them therto but loue thou them dearelie not fearefullie that is constrainedlie or for veraie shame but chearefullie and with good harte And if there fortune any strife betwene thy parentes bee thou so diligent to please the one that thou offende not thothen that thy gentlenesse maie remoue all griefes and troubles 〈◊〉 The ende of the thirde booke ¶ The .iiij. booke of Cato Cato 1. THou whatsoeuer wilte leade a life vpright and sure Set not thy minde on vice the whiche hurteth good nurture And these lessons to read bee euer diligent That thou maiest bee a master and come to gonernement Erasmus This is the Proheme or preface to the .iiii. booke If thou wilte be free and voide froÌ„ all vices and wilt liue guiltie to thy self of no faulte haue thou these preceptes alwaies ready and at haÌ„de In the whiche thou shalt finde wherin thou maiest vse thy self for a master and teacher that is how thou thy self maiest rule and moderate thy self beyng holpeÌ„ with these preceptes Cato 2. Despise richesse if thou wilte be in minde happie For thei that make moche of them be alwaies crauyng and nedie Erasmus He biddeth vs not to cast awaie richesse but not to make muche of theÌ„ For thei that dooe enhaunce theim that is highly esteme and regard theÌ„ while thei dare not vse and occupie those gooddes that thei haue And dooe alwaies heape vp somewhat yet dooe thei alwaies begge that is thei be pinchyng and crauyng Cato 3. The commoditie of nature thee neuer faileth If thou bee contente with that that nede requireth Erasmus If thou dooest measure thine expeÌ„ses accordyng to thy nede that is to thy necessitie and not to thy ambicioÌ„ nor yet to wanton pleasure the commodities pleasures of nature shall neuer faile thee whiche nature is coÌ„tent with fewe thinges wheras carnall lustes and delites desire out of measure Cato 4. where thou castest no feare neither rulest thy matier by reason Call not fortune blinde as she is not for thine vndiscrecion Erasmus If thy matiers come euill to passe by thine awne negligence dooe not put the blame in fortune that thou maiest call her blinde where as thou thy self tookest but small hede Cato 5. Loue money but for the coigne dooe thou litle craue For no verteous nor honest manne dooeth desire that to haue Erasmus To loue money for mannes vse and nede is the poinct of a wiseman To loue it that the coigne therof maie fede and delite a mannes yies is the signe of a coueteous and a mad man All menne would haue money euill men onely desire the coigne therof Cato 6. when thou art riche prouide for thy bodily wealth A sicke man beyng riche hath money but lacketh health Erasmus When thou art in ieopardie of the healthe of thy bodie dooe not then spare thy richesse and gooddes For he that dooeth not finde a remedy for his disease least he should diminishe his money Soche a one hath but he hath not himself wheras he is sicke and euill at ease He had rather haue his money saued then himself to haue the vse and occupiyng of them then of himself Cato 7. If at Schole stripes of thy master thou didst suffre Moche more thou muste forbeare thy father in his angre Erasmus Thou werte beaten of thy Master wheÌ„ thou diddest go to schole Moche more it becometh thee to suffre wheÌ„ thy father doeth chide the with wordes Thou diddest take well a worthe the tirannie of thy Teacher beeyng moche more cruell Forbeáre the rule or Emperie of thy father who although he be angrie yet he woeth refraine from fightyng Cato 8. Dooe thinges that profite to eschewe remembre again FroÌ„thinges of errour without hope of gain certain Erasmus Of what thinges thou art in doubt dooe them not dooe those thinges of whom thou dooest trust for a gain in those thinges by whom
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