Precepts of Cato with annotations of D. Erasmus of Roterodame very profitable for all men    

To the right worshipful, sir Thomas Caverden knight, Robert Burrant wisheth much prosperous health and wealth.  
RIght worshipful sir, all questions set a part, the only fame & good report, which ye do right worthily deserve of your so very excellent gifts and qualities, and especially your upright judgement, with most prudent and sage wisdom in Martial affairs annexed, seem not unworthy the patronship of the precepts of the antic & witty Cato Forasmoche as ye do not only imitate and follow like circumspect gravity and policy, but also do with your like facts and properties revest and newly garnish the wisdom of Cato. I suppose that if the fates and destinies would suffer Cato to revive again, and were certified into whose tnition and safe defence he were dedicated, he would either count himself the most fortunate of all other, or else would willingly surrender his right and title, that he could claim or demand in this his precepts, unto your discretion. Considering that ye were able to purchase unto him a more ample inheritance of fame immortal, whom he would find so legitimate & natural a son, and heir of his politic wisdom, who for his marvelous inventions and witty coneighaunce in warfare, is not only of ancient Captains to be followed, and of young warriors to be practised, but also of children to be learned. And finally, for this his excellency deserveth not only of the Grecians, and Latinistes to be read and known, but also to be translated into the Oulgare tongue of all nations. 
Receive therefore here your father caton's inheritance.  
And with your like wisdom, caufe kept his substance.    

To the reader.  
AS often as I do by my foolish wit and simple brain (most benevolent reader) somewhat earnestly consider the witty, sage, yea, rather divine and heavenly then human and worldly scionces of the antic Philosophers, they do cause me not a little to marvel at the wonderful gifts of God. For truly if a man should judge them only in their monuments and writings, & there were no perseverance of their names, times, or belief, I know not who would count them unworthy the names of perfect christians. forasmuch as their precepts and teachings, their judgements and wits, and (if Historiographers be to be believed) their honesty, civility, and most brotherlike conversation, were so passing and excellent. what Chistian is able in this our time to comprehend like works to that very Heathen Plato or Aristotle. Would to god (o Plato) thy faith might have deserved the name of a divine philosopher, as thy writings did. Show me one of us all (that have rather the name then the true perfection of christians) that is like, or in any part resembleth the humility and patience that Socrates had? Diogenes was called a dog, either for some sluttish conditions he had, or else for his barking at other men's evil living. But yet where is the perfeictest liver of us all that can vouchsafe with as glad a will to forsake the world and his delights and felicities, as that Dog did? Shall we show ourselves to be of less perfection than this dog? truly we lack such a good barking cur now a days, to bark at these mischievous thefts, covetousness, Lechery, pride, perjury, and devilish Simony. But least any such band-dogge chance to open his mouth at us now, we will be sure to have in our sleeve either some little cord to tie him up in a kennel, or else we will cast him a gobbet of meat to stop his throat, that he may leave his barking. But nothing, no bread or meat no cherishing, or making moche of, could make this Dog Diogenes cease his barking. Oh it was an exceeding good Cur, and had many good properties: to bait bears, that is, covetous, lecherous, and proud persons, ye might use him for a bandog or mastiff. To keep wolves, or other ravening beasts from our sheep that is, extortioners and oppressors from the simple people, he was as a good shepherds cur. To find and put up game, and to retrain thesame, that is, to seek out evil disposed persons, and openly to reprehend and rebuke them, there could be no better Spanell. To overtake his game, that is, to pervert the naughty purposes of evil livers, there was no swifter Graiehounde. And for to pursue the steps of the wicked, he was a passing good bloudhounde, I pray to God that we be not found worse, than this dog, or at least ways having that worse property of a dog that is, returning to the flithie vomit of our sinful life. I would to Christ's passion there were no more desire of worldly felicities in the Church of Christ, then was in this simple Heathen dog Diogenes. But yet Diogenes, nor any of all the philosophers, or of all the wise antic sage men, had so singular & perfect gifts, nor pricked nigher the straight mark and point of a catholic man then this severe and most prudent Caton. Whose lack of faith & christianity, there is no man of understanding and judgement, but 〈◊〉 most pensively sorome and lamb 〈…〉 Let a man only with good judgement and sincere intelligence peruse this little work of his Precepts, he shall find nothing to have miss or wanted in this Cato, to the perfection of Christ's religion, saving the hope and faith that a christian man ought to have in the blood of jesus Christ. There is no degree among men but here they may learn their duty and office towards God and man. All kinds & all ages hath here their lesson taught them, how to behave themselves in all states and conditions. So that this little book doth worthily deserve to be had in favour with man woman, and child. Forasinoche as in it is contained the good instruction & better reformation of all their lives. He that will have good and Godly poses and titles, either in his arms badges, cognisances, or in the borders 〈◊〉 his hangings, in this book ma 〈…〉 have them, which be right worthy to be graven & written with golden letters, or if there be any thing more precious. Howbeit we see many yea, to many (if it were the will of god) to ornate and deck their shields arms, and houses with goodly and gorgeous letters, yet they themselves never a lote the better in their living So that they have fairer arms & walls, than souls, & minds. I would not therefore that thou shouldest paint thy house, and flourish thy arms, and leave thy soul filthy. But I would thou shouldest furnish the behaviours of thy mind with these good lessons, and there is no doubt, but thou shalt avoid the occasion of many evils, and attain to the perfection of many Godly knoweleges and divine Precepts, and of no author Heathen, then of Caton, more sincerely and perfe●ctly written.   

THE PREFACE OF Cato his Precepts.  
AFter that I perceived not a few to err and miss in the true trade & way of good nurture, I thought to put to my help ing hand and counsel in the repairing of the same their ruin: for this intemr specially that they might live i some reputation and honesty, and might thereby attain and come to some promotion and prefermente. Here now (my dear beloved son) I shall instruct thee how to ordre thyself, and to furnish the behavioures and the manners of the mind. Therefore read thou my precepts and lessons with such diligence, that thou mayest thoroughly understand them. For to read any thing, and not to understand what it meaneth, is none other but thes 〈…〉 to neglect and despise. 
Firs 〈…〉 fore I will the God to honour  
And next him thy parents have in honour.   
The chiefest love, zeal, and affection that ought (by teachers, fathers, and mothers, and all other bringers up of youth) to be graven and lively formed in children's hearts, should and must be the perfect and fervent pity and dasire towards God & godly things. And under this precept is commanded all virtue, first of all to be infused and powered into the new and fresh vessels of tender Babes hearts. And after this love once perfaictly founded and rooted, to learn them the true favour and affection, with like obedience and humility, that aught of children to be given and showed towards their fathers and mothers. Wherein they so brought up, may in more age 〈…〉 〈…〉 owlege due reverence and duty 〈…〉 heir rulers, superiors and betters. 
The next love to this, for to be had in dignity.  
Is the love of thy alliance and consanguinity:   
Here is the third love that ought to be kindled in children's stomachs that is, the love of their kindrede. Which love although the Law of God had given no precept to be observed, yet very nature and reason would this love to be had, seeing that no small bond of friendship is thereby knit. And without it, no little occasion of dissension may be ministered For if this precept were not observed and kept: what tragical and mischievous dissension should there be while the son resisteth the father? the ne 〈…〉 ewe the uncle, the brother his a 〈◊〉 natural brother As it appeareth in the history of Thyestes & Atreus in Nero, and in other tragedies not unlike these, or as bad altogether. But now it shallbe necessary to declare in what things these three loves doth, and aught to consist, and how every one of these ought to be reverenced, and had in estimation. Then the love of God doth consist in giving true honour, true praise, & true sacrifice to him, of whom we receive all things that are good. And this sacrifice canbe no purer, no cleaner, no pleasant, then to yield unto him a spirit sorry for our offences and fully with a firm purpose to return no more to the filth of sin. The father and the mother, the ruler and superior are loved, when all things lawfully and godly by them commanded are obeyed and followed. We do love our kinsfolk (among whom the nearest kinsman that we h●●e, our neighbour is to be chief reckoned) when we do with mutual benefits, offices, duties, & honest familiarity and conversation one love the other, one help tother: & one instruct the other, in good example of living. 
Fear thy master for to displease.  
And with thy negligence do not him disease.   
This tear is hard to find, and chanceth but to few children. And the cause theróf is sometime the master's negligence. And therefore this fear ought so to be tempered, that it be not compelled by threatenings and stripes, nor diminished by remission and lenity. I taught to be such that the Scholar should more fear the displeasing and vexing of his Master, than the sharpness of the ●oode. In the old time Princes and noble men took unto them informer 〈…〉 d instructors of their children's whom they called Pedagoges, and whom we now call Schoolmasters. such a one was Aristotle with king Philip, teacher to Alexander. Pliny to the Emperor Trajan And such had Marcus Aurelius for his son Commodus. And many of these teachers were but bondmennes, whom noble men bought to teach their sons. As it is witnessed of Diogenes in the Apothegms, who was bought in the market of Xeniades, & was in the house with him teaching his children to his lives end, and was of his awne scholars buried 
Whatsoever is committed to thy fidelity.  
Keep it privy, and do it not descry.   
Herein is every faithful friend taught a lesson and rule how to keep in trust, silence and faithfulness, such secret matters as shallbe committed and given to his fidelity: how be it he maketh not his precept, things to be kept in Silence and Huggermugger, but those things only that shall not offend either God, nor his Prince, as Heresy or treason. Yea and besides these, let a man have a just respect to his own conscience, so that the hiding or the uttering of any secret matter be to the wrongful hurt of no man, and specially of his own soul. 
Be thou at all seasons in a readiness.  
To apply thy market and business.   
¶ Whereas thinterpreters mind is that a man should in those sciences most chiefly occupy himself, which might help him to the knowledge of the law, forasmuch as in Catones' time, and in our time also, the next & spediest way to promotion, is by such means: Yet I do rather follow his 〈◊〉 mind and will, that is, for a man 〈◊〉 apply himself to things present, and as the time serveth, according to the Proverb & common saying: Take thy market while time is, Lest of thy price thou do miss. And then it be said unto thee, thou comest a day after the Fair. 
with good men ever let thy conversation be.  
And then shalt thou get much honesty   
¶ It is communelie seen, that he that toucheth pitch, is of the same defiled, spotted, & carrieth some token of it about him, either in savour, or one part or other of his garments is therewith distained. So it fareth with them that company with evil disposed persons, that haunt suspected places, either they smell of the same naughtiness, or they get unto them as bad a name as though they were naughty packs in deed: for no man can let the people's judgement, which will judge according to the behaviours of them that thou art in company withal. So that by the company of good men thou shalt ever be sure to lose nothing, but rather win somewhat, either in name or in perfeictnesse of living. 
Enterprise not to come in presence.  
where thou seest men talk in silence.   
This lesson serveth not only to the ignorant minds of young children, but also to the rudeness of some carterly and loutish fellows, and to the malopert boldness of some jacke sauces. Which all for lack of nurture, do suddenly without all regard or blushing, thrust theimselues into the secret counsel of wisemen, and so disturb them from their earnest matters, with their unlearned rudeness. 
In thy mind and bodily favour.  
Be thou clean & of an honest behaviour   
Surely there is no better token of the disposition of the mind inward, then is the fashion and behaviour of the body outward. And there is no readier means to furnish the body, than first to deck & garnish the mind with godly virtues & nurture's. So that the one is in manner shapen by the other, and one the fairer for the beauty and ornament of the other. And in this the furniture of both is very expedient and for every good Christian to be diligently observed, but always pride is to be abandoned, and to be over curious and picked. 
whosoever thou doest meet.  
Gently & gladly do him salute.   
¶ There is no readier way to get the love & friendship of many, then in meetings and communinges together, for a man to behave himself gently and lowly in his speaking & gestures of his body, so much that man is of such pureness of nature that with gentleness he is soon pacified though he be in never so great a rage of fury. yea and by gentle entertainment friends are long time kept. Whom after we have once lost, is very hard, yea nothing more hard to find and get again. 
when thou hast to do with one greater than thou art.  
Yield unto him meek, for so it is thy part.   
¶ It is no small strength and virtue that may be engendered in the learning, and due observing of this precept. Therefore it is necessary for all degrees and states to hearken unto it. Learn here thou subject to forbear thy rulers & their Officers: thou servant, thy master: thou Scholar, thy instructor: yea, & thou wife thy husband. For by contention of inequalities, that is the lower with the higher the weaker and poorer with the richer and mightier, all occasion of mischief is wrought and ministered. 
In strife thou that art superior.  
Be ever favour able to thine inferior.   
A precept having no less strength of love and prefeict amity, than the other before. And would to God every one of power and might would with little children learn this lesson, I would the rich cobbe to favour the poor silly labourer in the jeopardous & painful wrestling of the Law. And I would to God that there might be indifferent sticklers set between them, that is upright judges to see the poor man take no foul play at the mighty man's hand. Likewise I would have used in spiritual judgements, whose courts for lack of sand be so slippery, that except a man be the connynger, he is lightly tripped and laid on the four quarters. 
whatsoever goods, God doth to thee send.  
Keep it, and foolishly do not it spend   
I am afraid lest some keep this rule to strait, and observeth it with overmuch diligence, for some there are that be such hinchers and pinchers, that they had rather break their neck, then spend one ferthing more than very shame driveth them to do and scarce then. Other there are, that need more than one such good lesson. And they are those prodigal sons who will not stick to spend their whole inheritance upon a foul sallow quean, and to hazard and dice out at six or seven, their father's purchase in one little moment of an hour that he laboured for in all his whole life time, and then must they go steal or take a staff and a wallet, and go beg. 
whether thou be in the state of wedlock or virginity.  
See that thou keep thyself in chastity   
¶ Great heed is to be taken, lest this vice of the flesh, that is to say, lechery do rain in the tender age of any child, or young man, specially for that such age is most prone and ready to such manner of uncleanness, and then reason & fear lacking, the weak flesh of young persons is soon by very little temptation over thrown: Yea let not the elders disdain hereof to learn how to lead a life pure and immaculate, from the ●tlthie carrion and stencious rotteunes of carnal lusts. 
In all thy business take good heed.  
That thou apply the with good speed.   
¶ The earnest desire and prompt will in a servant or scholar is much regarded, for thereof it cometh, that be the matter never so hard, yet by diligence and good will it is easelis brought about, and with a good luck ended: Where as by negligence there is nothing that speedeth, or is well brought to pass. 
If thou wilt prove to be a good scholar.  
Be ever reading one book or other.   
¶ Long life thou mayest have and many things mayest thou by experience and practice learn, yet peradventure in reading some fruitful work thou shalt perceive more wit & judgement, than ever could by experience be attained unto, or by any man hereafter invented, uless as graces and gifts are nothing so plenteous, as they were in the beginning of the world, when God did make manifest his woundreful power and might in the wits of the Heathen, for the better instruction, and confirmation of the faith of the christians to come. 
whatsoever thou haste seen bear it in mind.  
An forget not things that be behind.   
Some are of that opinion that they think the perfeictnesse of learning to consist and be in the swift and headlong reading over of many authors There be also some parents of like judgement, which think their sons to have profited nothing, if they be one year in one book, or one day in one lesson, but both these are far deceived, for they profeict in learning who doth thoroughly understand what they read, and the same so understand, do firmly and surely fasten in their perfect memory. 
¶ Seek not in another house what there doth want.  
But provide, that in thine awne be nothing scant.   
There is many a busis body that will find faults in another man's doings, although he himself be in his awne matters most negligent and overseen. And such doth often times give better counsel to other men than they can give unto theimselues. But surely most quietness shallbe for every man, to have to do in his awne causes, and to suffer other men to have their wills and pleasures in their awne business. For brablets & intermedlers were ever causers of contention and variance. And many there are that mark how little meat another man hath in his dish, but he findeth no fault with his awne cold cost at home. 
¶ Behave thyself gently to every one.  
And in fellowship a good companion.   
¶ The behaviour of a man or child is much commended, and excepted among men of honest reputation. And more is he set by that is poor & gentle in his behaviour, & can play the good fellow, them is the rich churl with his proud and disdeinful look. But that is a special grace, and greatly esteemed, when that the noble do humble them to the felowelike company of honest poor men: for so did King Philip exhort his son Alexandre to do, whereby he won the hearts of many a true subject. 
without a cause, be not thou angry.  
Nor for a trifle driven into a fury.   
¶ There is no man, except he be a very blockhead, but he hath some motion and passion in him of anger, and displeasure, seeing that no man keepeth his nature so clean, but it is corrupt, either with colere, phlegm, or else with some other corrupt inatier. And as it is more like a stock than a man, not at all to be moved: So is it more nearer the property of cats and dogs than men to brawl and wrangle for every wagging of a straw, yea and some time upon no occasion: such is the waiewardenes of many froward & weiwarde weasels. 
Disdain not the poor, no, nor yet scorn thou any body.  
Nor for an others misery, think thyself more worthy.   
¶ It is a wonderful thing to see some stately merchants, whom God hath endued with a special gift and quality above many other, how they abuse thesame grace in disdaining their even Christians & fellows in the faith and vocation of jesus Christ, which made all of vile clay & dust, & to thesame hath promised us that we shall return. And then let them see how moche they pass by their proud looks, the poorest wretch that goeth by the high ways side. 
when thy neighbour is fallen into misery.  
Rejoice not, nor have therein felicity.   
¶ To mock and scorn at naughty packs and vicious livers, to cause them to be ashamed of their lewdness, & abominable life, is to be commended but surely to see thy neighbour or fellow in danger of sickness, povercie, or other mischances of this world thou hast more cause to weep, then laugh, seeing that thou mayest and hast deserved a worse thing to chance unto thyself. Therefore saith Marcus Aurelius on this wise. 
It is given to every man of nature.  
One to augment another's hurt and displeasure.  
Lend if thou may any thing spare.  
Yet to whom thou lendest, see thou beware.   
¶ There is choice and heed to be taken in lending and giving. For some times a man may either lend, or give to his own hurt, & the borrower may be made his enemy, which pretended to be his friend. Therefore to overie beggar thou must not give, nor to every borrower & craver thou mayst not lend, but unto a faithful asker, or where wretched poverty is, or unto them that thou thinkest worthy, upon whom a good turn may well be bestowed, or else towards whom thou bearest favour and frendelie affection, there stick not to extend thy liberality and charity, lest peradventure otherwise thou mayest be constrained thus to say.  

When I lent, I was a friend.  
And when I asked, I was unkind.  
So of my friend I made my to.  
Therefore I will no more do so.   
when thy clientes matter is in trial of judgement.  
Then stand fast at the bar & ever present.  
¶ I would to Christ's passion every attorney, outer harrester, councellous sergeant, & judge of the law, would print in their upright consciences this precept, into whose hands is committed the right suit, and splee of many 〈◊〉 poor man, the which they sometimes willingly (when they are of the contrary part well bribed) and sometime neglectlie (when of their clientes they are not largely and plentifully rewarded (let the matter grow 〈…〉 to a nonesute, or drive him to sue 〈◊〉 commission into the country, where 〈…〉 by friendship and mastership the poor man between ii stools lieth flat upon the ground. And thus the poor man is utterly enbarred of his right, either by the negligence of the attorney in calling slackly upon the counsellors, or else by the counsellors and sergeants absenting theimselues from the court bar, or else the judges themselves in deferring judgement, or at least way by the corrupt favour of the country. 
Feasting and banqueting seldom do thou use.  
And them to haunt often, utterly refuse.   
Whether of these two thou customably doest use, thou shalt be sure to have a ready displeasure and hurt following. As if thou be a common feast maker, it shall wear the hangelles of thy purse, and make thy living full bare. And then look when all is spent, which of thy gests will bid the to so many feastés again? Also if thou be a common smelfeast, thou shalt by and by run in the slander and infamy of a pinchefist and a common ravening dog that thrusteth his head in every man's pot, and licketh of the crumbs from every body's table. But now & then to feast thy friend, and thy friend to feast thee, is the sign of frugalenes and moche humanity. 
sleep quietly, and take thy rest.  
As much as shallbe thought for nature best.   
There are some such sluggerdes, which put so great delight & pleasure in sleeping, that they think the only felicity & happiness of this life to be in sleep, whereas they are in very deed dead images, and the lively pictures of death. And their saying is we think no man hurt, as long as we sleep sound, although when they are waking, they can speak as evil and as shreudely as the wourst. 
whatsoever thou haste sworn with thy will.  
Keep thine oath and thy promise fulfil.   
Behold christians the precepts of an Heathen, against our customable and damnable oaths and blasphemy that we use. we may be ashamed that very infideles shall pass us in Godly conversation of living. Seeing unto them was given no rule or commandment, but such as reason and nature did instruct them in. But how oft have we of god himself commandment not to swear either in vain, or to the mischievous and naughty purpose of any thing? Yea, when we do, or be caused of right to swear, how little truth and credence is there found in our oath? dearly none but perjury abundantly. And in our promises, be they by never so great an oath made, we are crafty & slow performers, and subtle dealers with our neighbours. 
Drink wine with temperateness.  
And in thy drinking use no excess   
It is not unknown how many incommodities have and do daily ensue and follow the great excessive bibbing and bolling of wine. Some of these swilbolles have their yies bleared & winking. Some have rotten teeth and breathe stinking. Some their faces empearied with rubies, & sapphires of the tavern. Some blobchekes and puffed faces. Some gore, bellies & slagging stomachs. There be other that have gouts, dropsies, their livers consumed, yea, their brain and wit confounded and dulled And will ye have few words? they shorten their life, mar their youth, hasten and bring quickly old age, and many times sudden death. And as for youth to drink wine, is none other, then where there is a good fire and heat sufficient, to cast in oil to make the flame bigger. 
If thou wilt needs fight, fight for thy country.  
And try thy manhood against thine enemy.   
There are many bragger's and crackers, that will for every small trifle lay their hands upon their daggers and be ready to kill God have in 〈…〉 upon his soul, while they are among their awne nation, and show their strength like valiant and puissant champions, in defending their country from foreign enemies: But then such bragger's willbe readier to creep in at a bench hole, then to show their heads, or bide one stroke in a field. There be also soldiers that will proffer themselves to go a warfare more for the lucre and vantage of the spoils, robberies, and prays taken of their enemies, then for the love and affection that they bear towards the safeguard of their country. 
whatsoever thou hearest, be it good or bad.  
Do not hastily believe it until the truth be had.   
Such is the nature and condition of many one, that they think every tale of Robinhode and little John, to be as true as the gospel. And of this sort are the common people, who for lack of reason and knowledge, report those things that first come to their ears as things of very truth when there is in deed nothing more ferther from the truth. And hereof it cometh that tales, rumours, and tidings be in so short space conveyed into so sundry and diverse places and far countries. For if every man would take deliberation and advisement upon such things, as are told them. News & lies would not run abroad with such short speed. 
I think many matters would come to pass well.  
If first of thine awne self thou wouldst take council.   
Many a man runneth from place to place to seek help and remedy of his griefs and troubles, where as perchance if he would somewhat deeply ponder the occasions of such unquietness in his awne mind & conscience, he might with light cost and less pains, redress & amend soche his troubles and displeasures, & never set step out of his awne door. It is good therefore first to counsel with the familiar spirit of a man's awne mind, & there see whether any ferther remedy be to be sought for, or not, and so accordingly to proceed. 
If thou must needs other men's counsel take.  
Be sure to follow the best, and the evil forsake.   
Thou must not take every man to be thy counsellor, neither every man's counsel is to be followed, but that counsel must thou chief stick unto, by the which thou shalt get speedy and sure remedy of thy business. For many there are that can give counsel, but few giveth counsel profitable for their clientes, and many turneth their counsel to their awne commodities and profeictes. As witnesseth the tale of Esope, where the Crow counseleth the Eagle how to break his coccle, by flying up an high, and letting the coccle fall down upon the hard stones, whose counsel when the Eagle had followed: the Coccle let fall and braced, was by thesame crow conveyed clean out of the eagles sight. 
Eschew harlots & queans company  
And to virtuous learning thyself apply   
There is no better means to restrain and keep in youth from the wanton and voluptuous lust of the frail flesh, then earnestly to occupy thesame in some virtuous and Godly exercise. And of the contrary part the only provoker, tickeler, and setted forward of filthy delights, is sluggishness, and idle wandering of the mind, who being delivered of all good and honest occupation, draweth brittle flesh to his most corrupt and stinchious lusts and desires. So that one Aegisthus demanding of the Gods upon what occasion he was made an adulter. Answer was made him. Marry thou wert ever slothful and idle. 
whatsoever of the shallbe demanded.  
By truth alway, let it be answered.   
In all ages, and in all degrees, lying is a vice most odious and detestable, and contrary to the profession of christianity: but yet most especially in a noble man's child, which should be the mirror and example to the base sort: lying is abandoned as a thing chief dishonouring and distaining his nobility. There is no man that knoweth what a thief and a liar meaneth, and what their qualities be, but will with all his heart be rid of a liar to take a thief, for of the thief he may be ware, of the other he cannot. 
To good me be thou always beneficial  
And unto kind persons be thou ever liberal.   
It would grieve the to bestow thy benefits, to have nothing for them again: but how moche more would it grieve thee not only to lose thy good turn, but also for thesame, to be requited and recompensed with a shrewd turn, and to have for thy kindness and good will, a churlish prank or shrow touch played thee? As thou shalt be sure to have, if thou do good for a churl. Therefore, if thou look to have good of thy benefits bestowed, bestow them upon good men, and upon such, whom thou knowest to have kind hearts, and can bear in mind who have done them good in times past. 
Be thou no common chequer nor railer.  
Nor of other men's deeds a sauci 〈…〉 depraver.   
Good it is, yea and christenlike to monish and warn one another, when any thing is amiss: But to rail at, scorn at, disdainfully to rebuke, or arrogantly to check and taunt one another, is not only unbeseming, but also far from the part of any good men, in whom any morsel or crumb of honesty or civil behaviour doth abide. And what shall I doubt any thing at all, to exempt them out of the numbered of men, and numbered them among the most savage & brutest beasts that be, the which have any such condition. For they are the disturbers and breakers of all good order & uniformity of all peace & tranquilliti 〈…〉 
In what estimation soever thou be in  
Lose it not, but study more to win.   
A good estimation & name passeth 〈◊〉 numbered of riches, in so much that 〈…〉 he preciousness of it, surmounteth 〈…〉 he value of the goods of the whole world, and no treasure is to be compared with it. What strong bolts & 〈…〉kes, what bulwark, munimentes 〈…〉 nd defences, what vigilant & watchful keepers ought we then to set about this incomparable treasure? and specially because the loss of it can ve● 〈…〉 y hardly be gotten again: & seldom 〈◊〉 is seen to be recovered, and to like dignity and favour to be restored. 
Let thy justice be indifferent, and ●hy judgement right.  
judge wrong to no man by power ●r might.   
Oh Cato Cato: if that thou couldst 〈…〉 ark & espy this fault in the judges and justices of thy time, when only the law of nature and reason ●uled, and not the fear & knowledge of God: what wouldst thou now say if thou shouldest behold what false accusing, what unjust pleading, and according to thesame, what most false condemning is of poor silly so 〈…〉 lles, and very innocent persons? 
If thy father and mother be displeased with thee.  
win them again by patient humility   
Although thy father and mother do chastise thee somewhat sharply and extremely, yet it shall not be thy part for to behave thyself stubbornly or frowardly against them, or else to go about by any means or ways how to exasparate them, and to minister more occasion of displeasure: but with meek, mild, and gentle words to mollify, pacify, and qualify their anger. For nature abhorreth in the very brute beasts, that the young one should resist or he in any thing displeasant unto his dam, no not in the fierce Molues and Tigers, or in the venomous Serpents. 
If thou receive of any man a benefit.  
Remember with like kindness, thesame to requite.   
I do judge him worthy, to whom not only any good turn ought to be given at any time after, but also to whom great unkindness ought to be showed, the which will not knowledge himself to have received a benefit at his friends hands, or doth by negligence and oversight forget to requite and repay, when he is able, like kindness as he had in his necessity and need received. Surely many there are that remember very well what they do for other men, but what other men do bestow upon them that is quickly forgotten or slowly remembered, and nothing at all requited 
Stand at the bar, hearken what is there said.  
That thou mayest learn other men's matters to plead.   
A very notable science and a learning much esteemed was the law in the time of Cato, so that the next and the spediest way to promotion was then to have a perfect sight in the Law. And even in these our days it hath nolesse, yea, rather more authority, and is had in far better estimation. Therefore this precept of Cato may be well marked of the youth of this realm, who willeth and exhorteth them to the knowledge of the Laws, not for to avenge his awne wrongs, with extreme suit, and not for to work injury, and to woe displeasure: but to maintain right, to help the needy and poor silly creatures to their true possessions and inheritance to see justice ministered, and true causes always preferred. 
such gift and quality as God hath to the lent.  
See that with discretion it be spent.   
¶ If God have endued the with manhood and corporal strength, this gift is not to be turned into the use of avenging every injury, and displeasure, not to quarreling & fight for every light matter, not to bloodshedding and manslaughter, but to the defence of thy prince and country, to the maintenance of thy wife & children, by doing such labours and occupations as thy strength may well sustain and bear, yea in whatsoever gift and quality thou doest excel, it is not to be used for any forcible oppression by might, nor for any deceitful detrusion by guile and policy. 
Tempre thine anger, and Lefraine thy displeasure.  
And the same to avenge, take respect and leisure.   
¶ His council was heretofore not to be angry for every wagging of a straw. And now his ferther and better advise is, in no case to be offended, or displeased; but then to punish and then to avenge, when anger and malice doth not blind reason and expel godly charity. 
At the top & scourge let thy play be  
And from the dice, see that thou fly.   
¶ The top & scourge is a plate most agreeable and welbeseming for children, dicing was of an evil report and much abandoned among the very Heathen and Gentiles. 
Do nothing according as thou art of power and might.  
But let thy doings be of justice and right.   
¶ What can there be more appertaining to a very tyrant then for a man put in authority, to have only a respect and regard what he is able to do, and not what thing becometh him, or is leeful for him to do. And in such a person may well be verified the saying of the Poet.  

For reason true and just.  
Standeth his own will and just.   
Thy inferior do thou not despise.  
Neither yet him refuse in any wise.  
¶ To bear either hate, displeasure or disdain to a man, being of less ability and power than thou thy less art of, is a very evident sign & most manifest token of a proud arrogant and presumptuous mind and not of a lowly and kind heart. 
another man's goods do thou not crave.  
And by untruth, desire not them to have.   
¶ There is no one thing that doth more manifest and declare the brickle and frail nature of man then that he rareth neither what, nor whose goods they be, nor by what means he hath them, so that he may get them once to be his own. 
love thy wife with a true affection  
For at all says she must be thy companion.   
¶ A world it is to see the diverse affections of men in choosing and having of wives, but this one thing remember that thou oughtest to take thy wife of love, and neither for goods nor beauty, and then lovingly to use her, remembering that of ii ye are made but one body, lest it be said among us 
Among the Heathen Matrimony was well esteemed.  
And among us Christians little regarded.  
Instruct thy children to virtue, and understanding.  
And in ignorance and blindness let them not be wandering.   
¶ I do not only marvel, but rather wonder what phantased folly reigneth in the heads of many father's the which either altogether withhold their children from the education and bringing up in honest disci● lines and knoweleges, or else will set them to no other masters, but to such as may and can tendrelie, yea, rather wantonly and negligently instruct them and teach them. 
Look what thou doest make upon other.  
Be not aggrieved in thyself thesame for to suffer.  
such measure as thou makest, soche look thou receive again.  
when thou art sitting at thy meat and table.  
Of diverse and many things, do thou not babble.  
Talk little, and let it be with advisement.  
¶ Let ever thy study and endeavour be. About that, that is just & honesty   
¶ Endeavour yourselves with an earnest desire and diligence to follow and do those things whereof cometh no rebuke, shame, or dishonesty. 
No man's love have thou in disdain.  
But every man's good will, endeavour to obtain.   
¶ All means and ways are of a quiet heart and mind to be sought how to avoid the displeasure and hatred of the least child that goeth in the street. For asmuch as there is nothing so precious as love, and no man doth possess better riches, than he that hath the love of many.   

¶ The precepts of Cato with annotaciones of D. Erasmus added thereunto.  

Cato. 1. 
sith THAT GOD IS a spirit as writings do testify Then with pure mind honour him effecteouslie.  
¶ Erasmus. The common people did reckon that God was pleased with sacrifices of beasts, and with such exterior works. But in asmuch as God himself is a spirit incorporal, therefore it is most likely that he delighteth in such things as he himself is. And therefore ought he chiefly to be honoured in purity of heart.   
Cato. 2. 
Delight not in sloth, but from sleep soon arise.  
For rest and idleness is mother of all vice.  
Erasmus. ¶ Seing (as Pliny saith) that our life is but a waking time, them lose not that time by sleep, considering also that sloth is noifull both unto the body and unto the soul.   
Cato. 3. 
The chief of all virtues is, thy tongue to repress.  
He is next unto God, that well can hold his peace.  
Erasmus. ¶ The chiefest of all virtues is, to refreine thy tongue, and to speak nothing unadvisedly, for god the father of all wisdom speaketh but seldom, and that is necessary, therefore he is accounted nerte unto God, which can order his speech by such discretion.   
Cato. 4. 
Be constant in thy saying, and do not contrary.  
A foul vice it is with thyself to vary  
For needs thou must another offend. when with thyself thou dost contend.  
Erasmus. ¶ He that is repugnant to himself can never agree with other. And he that doth not ordre his life according to some rule or order, is not meet to keep any man's company.   
Cato. 5. 
If thou considre well in thy mind.  
The fashion of men, thou shalt truly find.  
How every man, other doth defame.  
For there is no man, that liveth without blame.  
Erasmus. ¶ All men lightelie mark othee ●nennes faults and look not upon ●heir own. And yet there is no man ●ut and if he were well tried, there ●ight be spied enough in him, wherefore he might justly be blamed.   
Cato. 6. 
If thou have a thing though thou ●oue it never so well.  
And if the having thereof should ●he offend.  
Rid thy hands of it by my council.  
For, for a profeicte thou must some ●ime thy money spend.  
Erasmus. ¶ Some time it is expedient to depart from those things that we ●earelie love, if there be jeopardy in ●he keeping of them, as to give gold & silver to save thy life, & to forbear thy pleasure to recover thy health.   
Cato. 7. 
Some time be thou merry and some time be thou sad.  
As place & time requireth to be had  
For in a wise man, it is no manner of crime.  
His manners to change according to the time.  
Erasmus. ¶ A man may well change his manners as time and place requireth, As sometime it shallbe expedient for the to be hard and stiff in thy cause, & another time to be easy and soft.   
Cato. 8 
Believe not thy wife, if thou wilt live in rest.  
when on thy servants that she will complain.  
For look whom that the husband loveth best.  
The wife for the most part hath him in disdain.  
Erasmus. ¶ It is most the property of all women to set their husband's at debate with their servants. Therefore he warneth them that they shall not believe to lightly such complaints   
Cato. 9 
If thou warn any man of his vice.  
Though with thy warning thou perceive him grieved.  
If he be thy friend, yet I the advise. Stint not, but let his vice be reproved.  
Erasmus. ¶ If thy friend offend, thou oughtest not to give him a light warning, and so let him alone, but still to lay upon him to amend it, if it be any soch● thing, as doth pertain either 〈◊〉 his honesty, or to his profeicte.   
Cato 10. 
Strive not with words, but rath 〈…〉 hold thy peace.  
Against them that of words never will cease.  
For to many men is given th● gift of speech.  
Yet discretion with them perhaps is for to seache.  
Erasmus. ¶ If thou argue with wisemennes thou shalt not need to spend many words. But if thou meddle with 〈◊〉 fool, thou shalt never have done.   
Cato. 11. 
Love other so that unto thyself thou be a loving friend.  
Likewise be good unto good men, lest thou come to an evil end.  
Erasmus. ¶ Do so to thy friends that thou be most friend unto thyself, & so do for other, that thou lack not thyself.   
Cato. 12. 
Be thou no forger of tales that be new.  
From all such things, look that thou eschew.  
For it never hurted man to be in peace.  
But it doth hurt oft, to put the tongue in press.  
Erasmus. ¶ Spread no tidings nor tales among the people, for often times he that so doth, hath cause to repent.   
Cato. 13. 
Make no promise upon trust of other men.  
For thereby thy credence thou mayest hap to spill.  
For it is the fashion of many now and then.  
To promise moche more than they will fulfil.  
Erasmus. ¶ That which thou hast thyself thou mayest be bold to promise, but if thou trust to another's man's word, thou mayest chance to be deceived, for it is the condition of many men, to promise more in a day, than they will fulfil in a year.   
Cato. 14. 
If one to thy face do the laud & praise  
Be judge unto thyself of that thing that he says.  
For think thou never, that another man.  
Can know the better, than thyself can  
Erasmus. Believe not him that so will flatter thee, but search thine awne conscience and see whether it be so or no. And if thine awne conscience show the that thou art far other than he maketh thee, then believe not him, but believe thyself.   
Cato. 15. 
If a good turn, unto the be wrought.  
Spare not to utter it, both to least and most.  
But unto another, if thyself hast done aught.  
See in any wise, thereof thou make no boast.  
Erasmus. If thou hast done a good turn unto another man, it is not thy honesty to speak moche of it, for that in a manner is half a casting in the teth unto him, to whom thou hast done it. But if thou haste received any benefit of another man, if thou speakemoche of that, it is a token of thankfulness.   
Cato. 16. 
when men be old, they use oft to tell.  
Of their deeds passed, either good or bad.  
Therefore in thy youth, order thyself so well.  
That of thy deeds to speak then, thou mayest be glad.  
Erasmus. Old men that have seen many things in their time, use oft to speak of such things. And therefore we ought so to direct our youth that we may speak thereof in our age, to our worship and honesty.   
Cato. 17. 
Though that men do speak or mutter privily,  
whatsoever they say, care not thou a fly.  
But he that is guilty, in any manner thing,  
Thinketh that only of him is all their whispering.  
Erasmus. Although thou see men speak softly, or round to other, do not by and by imagine that they speak of thee; for that were a token that thou were guilty in some fault.   
Cato. 18. 
when thou art in wealth and prosperity. Beware of the dangers of adversive.  
Nor trust not fortune her chances are so slike.  
For the beginning and ending is not alway like.  
Erasmus. When thou art in most prosperity then beware of adversity, for fortune useth ever to change, and of a joyous beginning, chanceth a lamentable ending. Therefore, when thou art in most wealth, then oughtest thou moste to premeditate, how to take adversity, if it chance to come: lest if it suddenly chance to thee, thou be therewith miserably oppressed.   
Cato. 19 
Sith this life is uncertain here, that we hold.  
And die we must needs, we cannot other choose.  
To trust to another's death, then be not to bold.  
For it is evil looking after dead men's shoes.  
Erasmus. This lesson is good for heirs and executors, for they gape after other men's deaths, for many times it cometh to pass, that they that look after other man's deaths, be the first that die, albeit that they be far younger and stronger than the other   
Cato. 20. 
If thy poor friend give thee ought be it never so small.  
Receive it gladly, and thank him there withal.  
Erasmus. A gift ought not to be esteemed according to the value only, but according to the mind of him that gave it, for we read ofdiverse princes that have received sometime a little water or an apple, or such a small trifle, aswell and as bemngly as though it had been a greater treasure.   
Cato. 21. 
If thou be in poverty, so patiently that thou take it.  
And think how, into the world, thou camest all naked.  
Erasmus. If we consider how nature bringeth us all naked into the world, we may thereby perceive that richesse is not our awne, nor doth not of nature belong unto us. If thou shouldest lose a member or a joincte, thou hadst then a cause to be sorry therefore, thou hadst then lost somewhat of thine awne: But if thou lose thy goods, never vex thyself therefore, for as concerning those things that a man may say are his awne, the poor man hath asmuch as a King, wilt thou know truly what thing thou mayst call thine awne? Remember what thou hadst when thou waste borne, and that is thine awne and no more.   
Cato. 22. 
Of death hardly, be not to much dismayed.  
For sure we must all, needs follow the trace.  
But he that of his death, always is afraid.  
Loseth of his health, in the mean space  
Erasmus. He that so sore feareth his death, can thereby never the sooner escape it, but besides that he loseth his health, and the life which he hath: for to live always in such agony, it were as good to have no life at all.   
Cato 23. 
If thou have done good unto one before  
And he have not the gentleness to thank the therefore.  
Blame not him for his unfrendlinesse.  
But for such men; hereafter do thou the less.  
Erasmus. There is nothing more grievous than amn unkind friend, which if it so chance thee, yet that ought not to be imputed to god as though it were his fault, for some men use, that if they be not rewarded for their deeds (according to their minds by & by) they blame GOD as though he were unjust, and yet the fault is in themself, that took no heed for whom they did good unto.   
Cato. 24. 
The good that thou haste, spend it not to fast.  
For fear lest thou chance to lack at the last.  
Therefore to thy substance, look thou take good heed.  
And reckon evermore, that thou shalt have need.  
Erasmus. Ever keep somewhat in store, for fear of lacking another day, & trust not to much unto thyself, but ever reckon that thou mayest well enough come to necessity in thy age.   
Cato. 25. 
If thou be disposed, for to give or lend  
Many promises thereof, look thou do not make.  
For where thou coumptest, to be taken for a friend.  
They will then say, thou canst nought do but crack.  
Erasmus. A man ought never to promise more than he can perform. And to make many promises of that which he will not perform, is but craking and boasting, and no good manner at all.   
Cato. 26. 
He that with his flattering words doth feign.  
For to be thy friend, and yet he is not so.  
with the same sauce, serve him so again.  
For with craft, to beguile craft it is but well do.  
Erasmus. Use guile with him that useth guile to thee, for it is better to entertain such a feigned friend with fair words, then utterly to make him thy enemy   
Cato. 27. 
Trust not him that hath a fair tongue. For lightly it is a sign of great deceit.  
For the fouler with his feigned song.  
deceiveth the birds, and bringeth them to the bait.  
Erasmus. The fair speakers be ever to be suspected, nor yet esteem men according to their fair words, but according to their true deeds, for he that speaketh fair goeth about to deceive the. And remember that by such dissimulation are the poor birds beguiled. And so likewise by flattery is many a man deceived.   
Cato. 28. 
If thou have many children upon thy hand.  
And lackest goods wherewith they may be found.  
Learn them some science whereby they may.  
Help theimselues therewith another day.  
Erasmus. Science serveth not only in every country, but also it helpeth in every fortune. Therefore it is a sure conclusion, that wheresoever thou come, if thou have science thou shalt therewith be able to get thy living. But now a days many people bring up their children like lords sons, whereby they be brought up in sloth and idleness. furthermore, that which he here saith to poor men, that would I counsel princes to do, to bring up their children in some craft or science, whereby they should attain a double profit, for first when youth is used to be occupied, it hath the less leisure to learn vice, and another is, that if fortune should change and bring them to poverty, as it is possible to be seen▪ Yet than they should not be compelled to beg, nor to get their living unhonestly.   
Cato. 29. 
what other men set most by, let it be vile unto thee.  
That other men set least by, esteem it best of all.  
So to thyself, thou shalt no niggard be  
Nor other men shall not the covetous call.  
Erasmus. Despise thou, that other men delight most in. And set by that, that they least set by, so shalt thou not be a niggard to thyself, for that that a man setteth not by, he forceth not how soon he spendeth it, nor other men shall not think the to be covetous when thou doest not covet, nor art greedy of such things, that they would so fain have, for commonly the people set moche by riches, and care little for virtue and learning, for every thing is valued according as men's minds list to take it, but be thou of contrary judgement to the common sort, as for example: the most part of people esteem Phesante, and Partriche to be a very dainty dish, but esteem thou them but for gross and reckon thou that eggs, milk, and these be the deintiest meat, that thou canst find. And so thou shalt live a pleasant life thyself, sit he thou hast that, which thou deemest best, nor thou shalt never care to take other men's pleasures from them, in so much as thou accoumptest them nought worth.   
Cato 30. 
That thing which in another thou art wont to blame.  
Be well ware that thou offend not in the same.  
For it is very shame, when a man will preach.  
If that his deeds, against his words do teach.  
Erasmus. It is a foul fault for a man to blame another for such things as he himself moste useth, for the sinfulness of the preacher minisheth greatly the authority of his word.   
Cato. 31. 
If thou require aught, see that thy demand be.  
according unto right, & to good honesty  
For doubtless, he were a very fool in deed.  
such things to demand, as he ought not to speed.  
Erasmus. Every man is not to be required but he that in manner ought to grant thy request, nor every thing is to be craved, but such things as a man may ask with honesty.   
Cato. 33. 
Forsake not those things which thou knowest of old.  
For things which thou dost not know  
For of that thou knowest thou mayest be sure and bold.  
But of such as be new thou canst be nothing so.  
Erasmus. Change not thold for the new, neither thy old friend for a new, nor thy old trade of living for a new, which thou know'st not, for that which thou hast already tried, thou canst tell how to use them. But as for the new, thou wottest not how they will prove, for often it happeneth, that those which at the beginning seem very good, in the end will prove the contrary.   
Cato. 33. 
Seeing how frail the life is that we have.  
And through how many jeopardies daily we run.  
Every day that thou haste escaped well and save.  
Account it firm and sure, that it is well won.  
Erasmus. ¶ Seing our life is so uncertain, and subject to so many dangers, we may reckon every day well won that we have freely escaped, for there passeth us no day, in which we might not have chanced to die, nor we had never no warrant of our life. Therefore seeing there hangs so many jeopardies over us, it is marvel that we escape any day.   
Cato. 34. 
Though thou of thy power mayest have althy wil  
Follow it not always, but sometime give place.  
For if thou of gentleness do other minds fulfil.  
So shalt thou best stand, in thy friends grace.  
Erasmus. ¶ This saying is as true as can be for if thou sometime break thy own will and follow other men's minds thou shalt acquire great benevolence. But some be so stiff minded, that they will contend & strive with their friends, and that for a matter of no weight and had rather be at utter destaunce with his friend, than once break his wilful mind.   
Cato. 35. 
As thou wouldst that other men should give unto the.  
So to give to other thou must contented be.  
For such mutual benevolence ever.  
Causeth men in friendship long to persevere.  
Erasmus. ¶ friendship must be used upon both sides, for as the common Proverb saith.  
One good turn asketh another.   
Cato. 36. 
Beware that thou engendre no debate.  
Nor kindle no malice betwixt thy friend and the.  
For wrath engendereth strife and hate.  
And concord ever causeth love and charity.  
Erasmus. ¶ Be well ware, thou fall not out with thy friend, for such dissension breadeth great hatred, therefore to thy friend thou oughtest to use all gentleness.   
Cato. 37. 
¶ when thy servants offence doth move the unto ire.  
Look that with discretion thou moderate the fire.  
Erasmus. ¶ Beat not thy servant in thy anger, for ire can do nothing well. Therefore first tempre thy wrath, as a Philosopher said once to his servant, & I were not angry (quoth he) I would surely now walk thy coat. And so upon a time Plato was angry with his servant and he took up a staff: one asked him what he would do: Marry, quoth he, beat this intemperate person, meaning himself that was so overseen by anger.   
Cato 38. 
with patience and sufferance do thou thine enemy win.  
And conquer him, not by force and violence.  
For amongs all other virtues that here been.  
Patience evermore hath the pre-eminence.  
Erasmus. ¶ It is one of the chiefest verities to suffer thine adversary, when thou mayest overcome him, for amongs all virtues, that is one of the greatest.   
Cato. 39 
If thou with thy labour hast gotten aught at al.  
In spending thereof be not to prodigal.  
But if that thou labour, to an evil intent.  
Those goods so evil gotten must needs be evil spent.  
Erasmus. ¶ It is good to labour and get to have wherewith no live honestly, for he that truly so getteth his living, 〈◊〉 〈◊〉 〈◊〉 into necesserie, but he that laboureth for the intent, that he would after live the more prodigally, may soon be oppressed with poverty.   
Cato. 40. 
when thou art wealthy, make good cheer.  
But see unto thyself, that thou be most near.  
Erasmus. ¶ When thou art rich, spend some of thy riches upon thy friends, but yet spend so, that thou lack nothing thyself another date, and be a friend to thy friend, but yet see that thou most of all be thine own friend.  
☞ The end of the first book.    

¶ The second book of Cato.  
Cato. 1. 
IF thou wouldst learn how to till the ground.  
Virgil will the teach, the feat of husbandry.  
The property of herbs, in Macer may be found.  
Also the Romans wars Lucan doth versify.  
And in declaring louc, ovid beareth the mastery.  
But if thou list to learn wisdom and Sapience.  
How to govern thy life well and virtuously.  
Draw near then and hearken to my sentence.  
Erasmus. ¶ Every diverse author teacheth diverse things, as Virgil in his book of Georgikes, teacheth the feat of husbandry. Macer the Poet writeth the property of all manner of herbs, Lucan writeth of the evil wars betwixt, Cesar and Pompeie. ovid teacheth of all matters appertaining unto love with her dalliance. But if thou list to learn the craft or science how to live well and virtuous, then read this little book which teacheth the no trifling matters, but the very way and means of virtuous living and high perfection.   
Cato. 2. 
Do good to strangers ever, by mine advise.  
For in so doing, thy honesty shall arise.  
For why: it is a far better thing. For to have friends, then to be a king.  
Erasmus. ¶ We ought not only to do for our friends, but also sometime to do for strangers, and to endeavour our selves to get their kenevolence, for it is better to get the many friends, then to win a whole kingdom, as for a kingdom a man may lose, but a friend will help a man in his necessity. And surely those persons shallbe more steadfast unto thee, that thou winnest with gentleness and benevolence, than those which thou constreignest with power and might.   
Cato. 3. 
Let God alone with his secrets all.  
Nor of the heaven, ensearche not the privity.  
For sith thou art, but a man mortal:  
Meddle with such things, as mortal be.  
Erasmus. As Socrates writeth, that which is above us, belongeth not unto us. Wherefore this author here willeth that we should leave the high study of natural Philosophy, and study those things, which belong unto our own life, as to use good & virtuous ways and to purge our minds, from all evil affects.   
Cato. 4. 
The fear of death, hardly let it pass.  
For he may be called, well a very Ass.  
That of his death, is afraid so sore.  
That he can take no joy, in his life therefore.  
Erasmus. Thesame sentence is in the first book, he that is ever in sorrow for thinking of his death, doth foolishly, for first by his fear he cannot amend it, beside that he looseth all the pleasure of his life in the mean while.   
Cato. 5. 
As long as thou art in thy angry mode.  
Beware thou strive not, with no manner wight.  
For in case thy wit be never so good.  
In thy wrath, thou shalt not see the right.  
Erasmus. Pyrrhus' wont to warn the young Soldiers, that they be not angry, then much more ought they to avoid anger, that shall dispute any cause, for he that is without anger, shall the better judge. And on the other side, anger blindeth the right judgement of the mind.   
Cato. 6. 
Lay out thy money gladly, in the time of need.  
For sometime thou must spend, if thou wilt speed.  
Erasmus. ¶ That cost which must needs be done, do it with good will, seem not for to grudge at it, for sometime a man must needs do some cost, as at feasts, buriynges, or weddings, and also upon thy friends.   
Cato. 7. 
Flee ever from things, that be to high And be content with a mean estate.  
For surer are the ships, which in the rivers ligh.  
Then they that be sailing, in the Sea so great.  
Erasmus. ¶ A mean fortune is surer, than is a high estate, like as the ships be surer, that are in the small rivers, than they that be tossed up and down in the maigne Sea.   
Cato. 8. 
Beware to thy fellows, how thou doest show.  
Any of thy acts, that may put the to shame.  
For that which no man, but thyself doest know.  
In disclosing thereof, let no man the blame.  
Erasmus. ¶ If thou hast done amiss, make no boast of it, & if thou do any thing which thou wouldst be ashamed to have it known, let no other see it nor know thereof. But in thy doing any such thing, look that thou be prudent and secret therein.   
Cato. 9 
In thy mind, never think that those.  
which be wicked shall ever scape free.  
For though for a time, that it be kept close.  
Yet at the last, it shall open be.  
Erasmus. Think not that the wicked shallbe unpunished, for they may well for a time hide their wickedness; but at length it will be known, for time at the last openeth every thing.   
Cato 10. 
Though that a man, of stature be but small.  
Yet for all that, contemn him not at all.  
For though a man, nature strength denighe.  
Yet oft doth she help him, with wit and policy.  
Erasmus. Despise not thine enemy, though he be but small of stature, for many a time, he that is weak of strength, is of great wit and sapience. And therefore we must not esteem a man according to the robustiounes of his body, but according to the clearness of his understanding.   
Cato. 11. 
Strive not with him that is above thy might.  
But for the season, give him the mastery.  
For he that sometime is overcome infight.  
Another time again, getteth the victory.  
Erasmus. ¶ If thou perceive that thou hast to do with him, that is stronger than thyself, then give him over a while, & suffer him for a season, to have the victory, for another time may come, when thou shalt be even with him again, for oft it chanceth that he which before was overcome, may have afterward the upper hand, and sometime the weaker overcometh the stronger. But some be so stiff hearted, that either they will win all, or else lose all at once.   
Cato. 12. 
with words with thy friends strive not at all.  
For great debate riseth, of words that be small.  
Erasmus. He taught thee thesame lesson before, when he warned thee, that thou shouldest not strive with thy friends for sometime for a few words, they that were friends fall at great discord   
Cato. 13. 
Labour not to know, thy fortune or destiny:  
By craft, or else by some Necromancy  
For look what thing, is ordained thee unto.  
without thy counsel, God full well can it do.  
Erasmus. Inquire not to know thy destiny neither by witchcraft, nor by other unlawful acts, for GOD will not have a man, to know his secrets, nor yet calleth he thee to counsel, when he ordaineth any thing to thee. And if his will were, that thou shouldest know it, he would then have called thee to counsel therein.   
Cato. 14. 
Be not to pompious in thine estate.  
To cause other to have envy thereat  
For though envy, no harm to thee can do.  
Yet thou wart as good, to have their love as no.  
Erasmus. Go not to proudly, nor show not thyself to stately, to cause other to have envy at thee, for though their envy cannot hurt thee, yet it is a displeasure, to have the evil will of men, and it is a great comfort to have the good will of men, though there come no profit thereof.   
Cato. 15. 
Be thou of mind, both constant and strong.  
Though in thy cause, the judge do thee wrong.  
For surely thy adversary, shall not long possess.  
That which he winneth, by such unrighteousness.  
Erasmus. Be not clean discomforted, if thy adversary overcome thee in the law by unrighteous judgement, for surely, he shall not long enjoy it, for god shall reform soche wicked judgement   
Cato. 16. 
All displeasures, before past and gone: Out of thy mind, see that thou do cast For it is the condition of an evil one.  
Old malice to remember, that is done and passed.  
Erasmus. If a concord and a loving end be ones made, thou oughtest to forget all the old debate, for when the cause is once determined, then ought also the malice to be finished, for he that doth otherwise, is alway called a man of a doggish mind   
Cato 17. 
Praise not thyself in any manner wise.  
And to dispraise thyself, is as foul a vice.  
For either of them, from reason are far wide.  
And often to use them, is a sign of pride.  
Erasmus. Neither praise, nor dispraise thyself for in doing of either of them, is a sign of him that coveteth vainglory for he that doth dispraise himself, doth it because he would have other men to praise him.   
Cato. 18. 
Spend measurably thy goods, that God hath sent:  
For that which was long in getting full soon willbe spent.  
Erasmus. When thou hast substance, waste it not so soon, for a thing is ever sooner spent then gotten.   
Cato. 19 
Set a side wisdom, when time requireth.  
For sometime to play the fool, is a point of wit it.  
Erasmus. Sometime a man must set a side gravity, as in sports and plays, where sometime a man must give over wisdom, and play the fools part, and specially among fools, a man must play the fool, and yet shall not be afoole in deed, for it is an high point of wisdom, for a man to apply himself, according to the time.   
Cato. 20. 
Flee covetousness, and also from prodigality.  
For neither of them, agreeth with honesty.  
Erasmus. Prodigality and covetousness be two vices, whereof either is repugnant unto other, therefore, he that will have a good name, must eschew them both, for the covetous men be called niggards, and the prodigal spenders, be called unthrifts.   
Cato. 21. 
Of thy credence hardly, be not to light when the tongues that most babble, speak lest of right.  
Erasmus. Faith is not by and by, to be given unto those men, that bring alway some news, and tell somewhat of other men's deeds. They are scarcely to be believed, that babble of many things, for because that vanity was wont to be coupled unto this vice.   
Cato. 22. 
Pardon not thyself, when by drinking thou art an offender.  
For the fault is not in the drink, but in the drinker.  
Erasmus. The common sort of men is wont after this sort, to excuse their faults. The wine was th'occasion or cause I said this, when I was well whittled: But do thou impute it to thine awne self, and not to the wine, which fault was by thine awne naughtiness, and not of it.   
Cato. 23. 
If thou hast any secret council:  
Disclose it to thy fellow, that can keep it well.  
If thy body need any remedy.  
Commit that to a Physician that is trusty.  
Erasmus. In things secret, and to be kept in silence, beware thou ask not every man's counsel, but his only, whose trustiness in secret matters thou hast right well approved, lest he do not only help thee, but also hinder and slander thee: Nor yet show thou the infirmities of thy body to every one, but unto a Physician of an assured and known faiethfulnesse, which may keep thy diseases privy and heal them.   
Cato. 24. 
At the good chances of the unworthy, take no grief.  
Fortune flattereth evil persons to do them some mischief.  
Erasmus. Let not the prosperity of other grieve thee, which hath often chanced to the unworthy. For Fortune doth not favour them, but lieth in wait, and ticleth them forward, that afterward, she may do them more hurt and displeasure.   
Cato. 25. 
Mark afore what chances fall, that must be suffered.  
For that hurteth least, which thou hast afore considered.  
Erasmus. Whatsoever may happen unto man pondre thesame with thyself, before it doth chance, that it may not be sudden, if at any time it shall happen. For those evils do less trouble, which do not chance to a man unawares.   
Cato. 26. 
In things adversant and unlucky.  
Despair not, nor be in heart heavy.  
But have a good hope, for hope only, Doth never for sake a man, until he die  
Erasmus. When fortune waxeth cruel, strengthen thyself with a good courage, & save thyself for things prosperous and lucky, & cast not away thy hope which forsaketh not a man even dying. For as long as there is life within the body, there is hope. And in the box of Pandora only hope did cleave in the brim. And ovid saith.  
I did see a man live by hope, whom death even now was ready to grope.   
Cato. 27. 
A thing that thou knowest meet for thy purpose.  
See in no case, thou doest it lose.  
Occasion in the forehead hath hear  
And the poll, bald and bare.  
Erasmus. As often as fortune doth offer the any commodity, which is meet for thee, straight way take it: for occasion hath an hairy foreheadde, so that in that part, she may be holden fast, but if she ones turn her back, behind in the poll, she is as bare as a ●oote, that a man may have no hand fast in her. That is, opportunity when it chanceth, it may be holden and kept, verily, it doth not return, when thou wouldst, if thou regardest it not.   
Cato. 28. 
Take heed what will follow her after:  
And what hangeth over thy head, do thou afore ponder.  
Follow the God, as nigh as thou mayest which had two faces, looking East and west.  
Erasmus. Surmise and gather of things present, what are to come. Take counsel of things, either good or evil, past and goen, how thou mayest with stand those that are to come. After th'example of that romish God janus, whom the antiques did feign to have had two foreheaddes or faces. For asmuch as it behoveth a wise man, to have yies in his forehead, and behind in his poll. Thesame thing truly doth follow us, which is already past and goen.   
Caio. 29. 
To keep in health that thou mayest be the more able.  
Sometime to thyself, be the more favourable.  
To a man's pleasure, few things are required.  
But in a man's health, many things are desired.  
Erasmus. Diet the manner of thy living, rather after the mean & way of health and good welfare, then of pleasure. For we must not only in disease and sickness, beware of intemperancy but also when we are in good health we must use all things measurably, as sleep, drink, meat, the pleasure of the body, play, lest we fall into sickness. Although some thing is to be given to pleasure, yet moche more is to be given to health, which once lost, all pleasure perisheth withal.   
Cato. 30. 
The judgement of the people, do not thou despise only.  
Lest thou please no man, while thou wilt reprove many.  
Erasmus. The best things do never please the common sort, yet it is wisdom for a man alone, not to strive against al. For he is wise to no purpose, which is alone, and to himself wise, where as he seemeth to all others, to date and play the fool.   
Cato. 31. 
Above all other things, see to thy welfare.  
The chiefest point, is for health to care  
Blame not the time, if thou diseased be.  
where as thou thyself, art cause of thine infirmity.  
Erasmus. Before all things have regard of thy health, lest that if through thine intemperancy and evil diet, thou falling into any disease, afterward for very shame, doest put the blame in the unwholesomenesse of th'air or place, as the common sort of people is wont to do. For the most part of sickness, do chance unto us, through the evil dieting of our bodies.   
Cato. 32 
Of dreams and fantasies, no care take.  
For what man's mind wisheth while he doth wake.  
Trusting his purpose to obtain.  
Seeth the same by dream, but in vain.  
Erasmus. Some with overmuch superstition observe and mark their dreams, and of them do judge of things to come Where as the dreams of them that sleep, come of themselves, when they are waking. They do not signify what is to come, but they do represont unto thee sleeping, what thou hast before thought.  
¶ th'end of the ii book.    

¶ The three book of Cato.  
Cato. 1. 
thou reader that desirest to know this books meaning.  
Here shalt thou have lessons, to good life best pleasing.  
garnish thy mind with them, and to learn do not suage.  
For our life without learning, is but deaths awne Image.  
They shallbe to thy great profit, but if thou do them reject.  
Not me the writer, but thyself thou shalt neglect.  
Erasmus. This is in the stead of a Proheme or Preface. Without the way and reason how to live well & godly our life is no life, but the image and picture of death. These verses do teach thee, very profitable and necessary rules, how to live uprightly, if thou hast any affection and will, to learn & understand. But if thou regard them not, thou shalt contemn and despise thyself, and not the writer. For the matter pertaineth unto thee, and not unto him.   
Cato. 2. 
while thou doest live well, care not what evil men say.  
For to us the tongues of all men will not obey.  
Erasmus. If that evil disposed persons speak not well of thee, when thou dooesh no hurt, hold thyself content, with the upright conscience of thy good doings. For in the it lieth, that thou do well: but in thy power it is not, how and what, this, or that, men shall talk of the.   
Cato. 3. 
Brought forth for a witness, saving their own honesty.  
As nigh as thou canst, keep thy friends fault privy.  
Erasmus. If thou be called for a witness, in thy friends cause, thou shalt to thy power conceal and hide his evil deed, but to that thou hurt not thine own good name. And thou shalt give asmuch silence unto amity or friendship, as thy honesty, and thy oath of testimony and witness, will suffer and bear with the.   
Cato. 4. 
Remember to beware, of words glossed and faced.  
The truth is whole, and nothing backed.  
Erasmus. The communication of truth, is simple and plain. The fair & smooth speaker, is full of deceit. Therefore it ought of wise men always to be suspected.   
Cato. 5. 
Avoid sluggishness, and idleness refrain.  
There is no greater enemy, than an idle brain.  
For the idleness of mind bringeth the body out of course.  
Eschew it therefore, for there is nothing worse.  
Erasmus. A slothful and an idle life, is to be abandoned. And the imperfectness of the mind, doth also bring an unlustiness & feebleness unto the body. Also the exercise of the mind, doth help moche to the health of the body.   
Cato. 6. 
Itermedle thy cares now and then, with pastime and sport.  
That in all thy travails, thy mind may receive comfort.  
Erasmus. The mind wearied with serious and earnest business, is sometime to be solaced, with honesty & moderate pleasures & pastimes, so that the spirit quickened and refreshed, it may be able to sustain all manner of labours  
For that, that lacketh now and then the quiet rest.  
Is not able to endure all of the best.   
Cato. 7. 
Another man's word or deed, do thou not check or mock:  
Lest in like manner, another do make the his jesting stock.  
Erasmus. Whatsoever thou doest to other, of other thesame shallbe done to the again. If thou can gladly reprove other men's deeds or words, other will use thine awne example against thyself.   
Cato. 8. 
whatsoever is given thee, by any bequest.  
Increase it, and use it, ever to the best.  
Erasmus. Whatsoever doth happen unto thee, by the Testament and bequest of thy friends, that keep, lest every man's mouth be full of the. For the common people is wont to mutter against them that come suddenly by their goods and possessions.   
Cato. 9 
If thou have riches, in thy old age plenty.  
See thou live liberally, and to thy friends be not scanty.  
Erasmus. This fault is peculiar to old men that the more nearer they be to death's door, the more catching and having they be. Therefore do thou then give unto thy friends, that they may nourish, and help the with their almose deeds.   
Cato. 10. 
Despise not (thou master) thy servants good counsel.  
No, nor any others judgement, if they frame well.  
Erasmus. For the baseness and vileness of the author and giver, good & wholesome counsel, is not to be despised. Nor it is not to be regarded, who speaketh it, but what the thing is that is spoken.   
Cato. 11. 
If thou hadst much, and after become poor.  
Live according, and be thankful therefore.  
Erasmus. Thy fortune or estate diminished & made less, thou mayest not use like galauntnes as afore. But thou shalt be content with that kind of life, that thy present fortune, and degree doth give the. And thou shalt take that well a worth, that now is present.   
Cato. 12. 
Beware thou marry not a wife for her dowries sake.  
And if she be shrewish, soon her from the shake.  
Erasmus. Take heed thou wed not a wife for the sake or cause of her dowry. And if thou do marry one rich and well dowred, retain her not for the respect of her dowry, if she be a shrew but her dowry set a part, thou shalt forsake her. How be it among Christian men this precept is not to be followed, nor aught to be allowed.   
Cato. 13. ¶ 
By the example of many learn whom to do after.  
And what thou must fly: others life is thy master.  
Erasmus. They that learn by their own pecilles & losses what is meet for them: they pay bear for their learning. A wise man doth take counsel of another's living how to live. This deed got him an evil name, I shall beware lest I do a like. This thing framed well with him, I will follow and do after him.   
Cato. 14. 
Assay what thou art able, least being overburdened.  
Thou be constrained to leave of things in vain attempted.  
Erasmus. First prove what thy power and strength is, before thou settest upon any business, lest aftrewardes being overmastered with the difficulty and hardness thereof, thou shalt forsake that to thy shame, which so unadvisedly thou tookest upon the.   
Cato. 15. 
That thou knowest to be done evil.  
To tell it do thou nothing cease.  
Lest thou be thought, to have a will  
Naughty compacts to follow, by holding thy peace.  
Erasmus. Dissemble thou not, if thou knowest any thing not to be well done, for thou shalt be thought to allow it, when thou keepest it privy. For cloaking and silence keeping doth sometime seem to be consenting and agreeing.   
Cato. 16. 
Ask the judges help, if thou be wrongfully judged.  
Yea the laws themselves desireth with right to be ministered.  
Erasmus. If thou be oppressed with a wicked law, that is with a straight and ungentle law. flee to the justice of the judge. For this is not against the laws, but is the mind and meaning of the laws, that they be reduced and tempered by justice. It is an unjust law; when it is sued to the extremity. As if a poor man should be cast into prison because he doth not find his father, whereas the law saith. Let the children maintain, and keep their fathers and mothers, or else let them be committed to ward. Some time the law is the straighter for to cast men into a fear. In these things the judge (that is) the master or chief governor may help and be a mean.   
Cato. 17. 
That thou doest suffer worthily, remember there with to be content.  
And when thou findest thyself guilty, thyself reprove by thine own judgement.  
Erasmus. A displeasure that chanceth unto thee, through thine own fault, thou shalt impute it to none other than thyself. And when thou feelest thyself guilty, reprove thyself, and be thine own judge, & think thyself worthy of that punishment.   
Cato. 18. 
Look thou read many things, they read, read many more.  
For things wondrous, although untrue, poets doth show.  
Erasmus. ¶ Read thou many and sundry things, but yet with a judgement. For all things are not true, the which thou doest read in Poetry.   
Cato. 19 
Among gests at the table be thou of speech sober.  
Lest where thou wouldst be taken mannerly, thou be called a chatter.  
Erasmus. In the court of law is a place of eloquence, in the chambre of silence in feast and at meat, it is comely and meet to use moderate communications one with the other, and they also pleasant and merry. Some men while they go about to be seen curious, be troublous to the other of the geas●es with their babbling, to whom they do leave no space and time to commune.   
Cato 20. 
Fear not the words of thy wife being angry.  
For while she weary, she worketh some subtlety.  
Erasmus. Women have their tears in a readiness. With them they overmaster their husband's. Therefore he giveth council that they be nothing moved with such manner weeping & wailing. For they do often times feign them, that they may deceive their husband's. As women dissemble themselves to be grieved with jealousy, that they may cloak their own alnoutrie: or else when they feign themselves to be angry with him, whom they entirely love.   
Cato. 21. 
Use things gotten, but to misuse them, be thou not deemed.  
They that lack, seek other men's, when their own is consumed.  
Erasmus. Use and occupy such things as thou hast gotten, and do not abuse them, lest when all thy goods are wasted and spent, thou be constrained either to ask other men's shamefully, either to live of another's man's in bondage, or else to steal other men's goods, not without thy great peril and danger.   
Cato. 22. 
Fear not death, come when it will.  
For death endeth all thine evil.  
Erasmus. Death, and it be but for this thing only, is not to be feared, forasmuch as she is the end of evils of this life.   
Cato. 23. 
Have patience with thy wife if her tongue walk.  
Chiefly if she be good, grudge not at her talk.  
Erasmus. ¶ Little trifling faults, are to be borne withal in our friends, if they be in other points good. As in the wife if she be any thing talkative, or of her tongue any thing saucy, it is to be suffered, if she be in other conditions chaste and profitable (that is) doing the duty of a good housewife. Specially for because the disease of the tongue is proper and natural to that kind. He is a froward person, that cannot keep silence, specially seeing it is a light and easy thing for one to hold his peace, for by this means thy wife shall cease to chat and prate, if thou givest her never a word to answer, as Socrates was wont to do.   
Cato. 24. 
Toward thy father and mother let not thy love be slender.  
Nor offend thy mother, if to thy father thou wilt be tender.  
Erasmus. Mercy, love and reverence is due unto thy parents, thy country, to God, & any that shall occupy the place of thy parents. There are some that love their parents as though the law constrained them thereto, but love thou them dearly, & not fearfully, that is constrainedlie or for very shame, but cheerfully and with good heart. And if there fortune any strife between thy parents, be thou so diligent to please the one that thou offend not thothen, that thy gentleness may remove all griefs and troubles.  
〈◊〉 The end of the third book.    

¶ The four book of Cato.  
Cato. 1. 
THou whatsoever wilt lead a life upright and sure:  
Set not thy mind on vice, the which hurteth good nurture.  
And these lessons to read be ever diligent.  
That thou mayest be a master and come to gonernement.  
Erasmus. This is the Proheme or preface to the four book. If thou wilt be free and void from all vices, and wilt live guilty to thyself of no fault, have thou these precepts always ready and at hand. In the which thou shalt find wherein thou mayest use thyself for a master and teacher, that is, how thou thyself mayest rule and moderate thyself, being holpen with these precepts.   
Cato. 2. 
Despise richesse, if thou wilt be in mind happy.  
For they that make moche of them be always craving and needy.  
Erasmus. He biddeth us not to cast away richesse, but not to make much of them. For they that do enhance them, that is, highly esteem and regard them while they dare not use, and occupy those goods that they have: And do always heap up somewhat, yet do they always beg, that is, they be pinching and craving.   
Cato. 3. 
The commodity of nature, thee never faileth.  
If thou be content with that that need requireth.  
Erasmus. If thou doest measure thine expenses, according to thy need, that is, to thy necessity, and not to thy ambition nor yet to wanton pleasure, the commodities & pleasures of nature shall never fail thee, which nature is content with few things, whereas carnal lusts and delights desire out of measure.   
Cato. 4. 
where thou castest no fear, neither rulest thy matter by reason.  
Call not fortune blind (as she is not) for thine undiscretion.  
Erasmus. If thy matters come evil to pass by thine awne negligence, do not put the blame in fortune, that thou mayest call her blind, where as thou thyself tookest but small heed.   
Cato. 5. 
love money, but for the coin do thou little crave.  
For no virtuous, nor honest man doth desire that to have.  
Erasmus. To love money for man's use and need, is the point of a wiseman: To love it, that the coin thereof may feed and delight a man's yies, is the sign of a covetous and a mad man. All men would have money: evil men only desire the coin thereof.   
Cato. 6. 
when thou art rich, provide for thy bodily wealth.  
A sick man being rich, hath money, but lacketh health.  
Erasmus. When thou art in jeopardy of the health of thy body, do not then spare thy richesses and goods. For he that doth not find a remedy for his disease, lest he should diminish his money: such a one hath, but he hath not himself, whereas he is sick and evil at ease. He had rather have his money saved then himself, & to have the use and occupying of them, then of himself.   
Cato. 7. 
If at School, stripes of thy master thou didst suffer.  
Moche more thou must forbear thy father in his anger.  
Erasmus. Thou wert beaten of thy Master when thou didst go to school. Moche more it becometh thee to suffer, when thy father doth chide the with words. Thou didst take well a worth the tyranny of thy Teacher, being moche more cruel: Forbeáre the rule or Empery of thy father, who although he be angry, yet he wooeth refrain from fighting.   
Cato. 8. 
Do things that profit, to eschew remember again.  
Fronthinges of error, without hope of gain certain.  
Erasmus. Of what things thou art in doubt do them not, do those things of whom thou doest trust for a gain, in those things by whom thou mayest be deceived, and is in doubt whether they will do good or evil, with them do thou not meddle.   
Cato. 9 
what thou mayest give, give freely to the asker.  
For what thou doest to good men is thine awne lucre.  
Erasmus. give willingly if thou mayest give any thing. For it is gains, & no loss what thou doest best owe upon good men. And he in bestowing taketh a good turn, which giveth to one deserving it. For it cometh again with an overplus the which thou bestowest upon good men.   
Cato. 10. 
That thou doest suspect, what it is discuss by and by.  
For things not regarded, are wont to hurt chief.  
Erasmus. such things as have any suspicion of evil, those set thou not light of, but strait way examine them, & search them out what manner things they are. For in the beginning thou shalt easily find remedy, if there be any evil: but a thing not regarded, doth wax more and more, and doth afterward most hurt of all. As if thou suspect thy friend to be of a strange mind towards thee, set not thou light of it, what it should mean, but try out whereof this thing did first arise. And if there be any such things, by and by stop the displeasure while it is yet in growing.   
Cato. 11. 
when damnable lusts thy flesh do occupy.  
give not thyself to gluttony friend to the belly.  
Erasmus. Beware thou double not thy grief for one may somewhat be suffered, two at ones cannot be borne. To live fleshly is a damnable thing, and damnable is gluttony. That if at ones thou be troubled with both evils, it remaineth that thou be brought straight ways to poverty. He calleth gluttony, the study and affection of dainty meats, & thesame he calleth the friend of the belly, for by her the belly is fatted, and the substance and good name diminished.   
Cato. 12. 
when naturally thou thinkest all wild beasts to be feared.  
I tell thee, man only is most to be dreaded.  
Erasmus. forasmuch as thou doest think in thine awne mind, all wild beasts to be feared, by my counsel thou shalt chief fear one beast (that is) a man. For no wild beast doth more hurt and displeasure, than one man another.   
Cato. 13. 
where as thou haste in thy body strength mighty.  
wax wise withal, and so mayest thou be counted manly.  
Erasmus. It that nature hath given the strength of body, thou shalt not be a strong man by and by, except thou join thereunto wit & discretion, that is wise doom, by the which thou mayest use well the strength of thy body.   
Cato. 14. 
Ask counsel of thine acquaintance if any thing thee offend.  
For there is not a better Physician than a trusty friend.  
Erasmus. Thou doest open unto the Physician, the diseases of the bodies, show unto a faithful friend the griefs of the mind. That man that is the Physician doth heal with medicines, and this man (that is thy friend) with words: or else if any sickness hap rather call thy friend then a physician   
Cato. 15. 
where thou art in thine awne conscience guilty.  
why doth Sacrifice for thee die.  
It is foolishness by another's slaughter.  
Health and forgiveness to hope after.  
Erasmus. The people of old time did believe a mischievous deed, to be purged with killing of a beast, the which had done no fault. And an innocent creature was punished for another's offence, when he rather ought to have been slain which did offend, than the beast offered up in Sacrifice. Truly they did foolishly hope and trust that another's death should be their health, whereas every man ought to punish his awne misdeeds of himself.   
Cato. 16. 
when thou doest seek unto thee a friend to be trusted.  
Not the fortune of the person, but the good life is to be desired.  
Erasmus. A friend whom thou wouldst take unto thy familiar acquaintance, is not to be esteemed by his substance, but of his good manners. Thesame must be done in choosing wives.   
Cato. 17. 
If thou have gotten goods, beware of nigardie.  
For what do they avail thee, if thou live in beggary.  
Erasmus. Thou haste gotten thy goods in vain and to no purpose, that darest not use and occupy them, and among great substance and treasure, thou livest bare and needy. For it availeth the nothing to have, if those things which thou hast, do profit thee never a deal the more, than those which thou hast not.   
Cato. 18. 
If unto honesty thy mind be bent and set.  
Eschew vain pleasure, lest they do thee let.  
Erasmus. If thou be willing to save upright thy honest and good name, love not thou unhonest, and filthy desires and pleasures, as gluttony, lechery, and such other like.   
Cato. 19 
Mock not old age, if thou be wise.  
For it is proper unto age to be a child twice.  
Erasmus. When according unto thy age, thy wit and policy of mind is quick and pregnant, scorn not old age, the which is not so ripe & ready in wit and understanding, for every old man doth dote, and return to his childish foolishness. Therefore, the fault of old age is to be borne withal and not to be mocked and scorned.   
Cato. 20. 
Desire to be learned whatsoever thee betid.  
For cunning remaineth when richesses cannot abide:  
Erasmus. Some chance or other, doth many times pluck away richesses from a man, as by fire, theft, war, shipwreck: but cunning cannot be taken away. Therefore, that is the surest possession, the which may alway and everywhere maintain thee.   
Cato. 21. 
Mark privily all things what every man doth say.  
For speech declareth men's manners and also them bewray.  
Erasmus. Nothing doth more show and declare the life and disposition of man then his communication. That is the sure and ready glass of the mind. Therefore if thou wilt know a man what manner of fellow he is, ponder with thyself what his talk is. The speech doth open the manners of the man, if he speak heartily. And thesame doth hide and cover them, if either he hold his peace, or speak faintly.   
Cato. 22. 
Exercise thy study, although thou hast learned a science.  
As diligence doth help thy wit so doth the hand experience.  
Erasmus. As discipline and learning doth vanish away, except thou confirm them by experience, so a craft must be established by practice lest it be forgotten.   
Cato. 23. 
Regard not much the times to come of thy destiny.  
He feareth not death, which doth his life defy.  
Erasmus. If thou wilt be from the fear of death, learn not to make moche of thy life. And as Aristotle doth clerkly teach, the fruition and having of nothing is not pleasant, except that after a sort thou hast despised the same already.   
Cato. 24. 
Be diligent to learn of them that have learning.  
And be ready to teach them, that lack teaching.  
For like as learning is a thing most excellent.  
So to teach the same is very expedient.  
Erasmus. Learn not of every body, but of them that can teach thee. Also what soever of other thou dost learn, the same to other teach thou again. The knowledge of good & profitable things, is not to be kept in huggermugger, but is to be delivered.   
Cato. 25. 
Drink as thou mayest if thou wilt live well at case.  
Many times a man's pleasure, is cause of an evil disease.  
Erasmus. So that short pleasure, and felicity of this bolling and bibbing doth often times get unto a man a grievous and a long disease.   
Cato. 26. 
whensoever any thing thou doest openly either praise or commend.  
See that the same by any fault of lightness, thou doest not reprehend.  
Erasmus. Thou shalt be thought light and inconstant, if that thou hast praised before many, thesame that afterward thou doest reprove. Therefore if thou hast changed thy mind, see thou holdest thy tongue.   
Cato. 27. 
In prosperity, beware of things adversaunte.  
Again in adversity trust to have the time more pleasant.  
Erasmus. Be thou not without all fear, and care when fortune is good and lucky but take heed of a storm to come. Again when fortune is cruel, faint not, but be of good heart, upon hope of a better chance to come. In things prosperous and lucky, adversity is to be feared, lest a man should be careless. In adversity, things more pleasant are to be trusted for.   
Cato. 28. 
Cease not to learn, for by diligence, and heed wisdom doth augment.  
By long use and time is given prudence excellent.  
Erasmus. According to the same mind of Solon we must were older, always learning one thing, or other, for singular & excellent wisdom doth chance to a man by long use, that is by long experience of age or years. Howbeit it pleaseth me better, that this be the meaning or understanding. Learn always, for by study wisdom increaseth, for there are few that prove wise by experience of things, either because it doth happen few to live long, or else for that, that very few extirp, and put of their foolishness by this way of experience. The most surest & readiest way to wisdom is learning and knowledge.   
Cato. 29. 
Seldom praise any man, for whom thou doest oft commend:  
In a day it wilappeare, how well he is thy friend.  
Erasmus. Praise not thy friend overmuch of whom thou hast made no proof, for he being often times praised of thee, in one day or other, he shall show himself to have been another manner of fellow, than thou hast praised him for.   
Cato. 30. 
Shame not to learn, and desire to be taught.  
But be ashamed of ignorance, for that is nought.  
Erasmus. Some of a certain foolish shame had rather always to be ignorant then once to learn any thing. Whereas to know, is a fair thing, and a shame to will to learn nothing. Therefore it is an honest point to desire knowledge.   
Cato. 31. 
with lechery and drunkenness, strife and pleasure be tangled.  
what coumforteth the mind that take, let strife be avoided.  
Erasmus. Pick out what is good, fly whatsoever is evil thereunto coupled, drink and good cheer maketh a man merry, & putteth away cares, use this commodity. But again drunkenness provoketh to brawling and chiding, that beware. And lechery delighteth, but it hath with it wrangling and quarreling Love therefore without strife & debate.   
Cato. 32. 
Beware of him that is solemn, and sitteth like a sleper.  
For where the flood is calmest, the water is the deeper.  
Erasmus. Eschew these solemn and still fellows, for they seem to compass some great thing. Like as the flood is to be avoided in that part, where it is most calm. For that is wont to be deepest. So Cesar did more fear Brute & Cassy being pale & still, then drunken Anthony.   
Cato. 33. 
If fortune happen, to yield the displeasure.  
with another's man's chance, do thyself measure.  
Erasmus. As often as thou art weary of thy state and condition, match it with other men's fortunes, and thou shalt perceive thyself, never a deal the worse, that is more unhappy than many other.   
Cato. 34. 
Desire rather, by the shallow shore to row:  
Then to hoist up the sail, into the deep flow.  
Erasmus. Set upon, and go about sure matters, rather than great. For it is more safeguard and surety to row by the shore, & to use oars, then with broad sails to be in jeopardy in maigne seas. Nor truly the winds of good chance and fortune doth favour every man.   
Cato. 35. 
Against a good and just man, be thou no quarreler.  
For of all such, God is the avenger.  
Erasmus. Strive not perversely, that is, maliciously and frowardly with a just man, for God doth never leave that unavenged.   
Cato. 36. 
weep not, neither wail, if thou have loss.  
But rather rejoice, and be content with thy cross.  
Erasmus. If riches do happen unto thee, be glad thereof, if they be taken from thee, be not thou vexed and troubled, but then use wisdom & discretion. Truly they have not so much goodness, that they need greatly to be sorrowed, if they be lost, nor again so much evil, that they be not to be received, if peradventure, they happen to the.   
Cato. 37. 
That loss which happeneth by negligence:  
Is to the loser, a great offence.  
But some losses happen very crookedly.  
which yet with thy friend see thou bear patiently.  
Erasmus. If a friend be displeased with speaking a word, it is to be suffered, but the damages & losses of things, few can suffer pacientlie. Therefore in such a case, it is to be taken heed of, lest we hurt our friend.   
Cato. 38 
Promise not thyself long time of living:  
Death followeth at the heels, thy body ever shadowing.  
Erasmus. No man can promise himself long life, seeing that death doth follow a man, wheresoever he goeth none otherwise, than the shadow followeth the body.   
Cato. 39 
Please God with incense, and let the calf for the plough increase:  
And think not by killing of beasts God's wrath to cease.  
Erasmus. God rejoiceth not in the slaughtee beasts, therefore Sacrifice is to be done unto him with frankencens, that is, with a thing that offendeth not, & is of little cost. But now a days, the most part of Christien men, although the manner of offering beasts be take away from among them, yet they think God and his saints, in manner to be bound unto them, if their hang up before them precious stones, gold, silver, and silks, either only to show, or else to be turned into the riot of a few, remembering not these things always, of holy men to have been despised, and if peradventure any such things did chance, strait way they would bestow them to the use, & behoove of the poor and needy.   
Cato. 40. 
If thou be afflicted, by one that is rich Either be vexed, by a man of might To suffer it quietly, think not much.  
For oft by suffering, men come to their right.  
Erasmus. He that hath to do with great men, forasmuch as they may do a man pleasure many ways, it is necessary that sometime he hush injuries done unto him: that is, that he suffer them patiently, making no word. For some time men of authority do displeasure, and use to deal truly. Hear therefore, a wise man shall give place unto him, that afterward he may profit him. For if by his wrestling with them, he make them his enemies, she shallbe able to do good, neither to himself, nor to any of his.   
Cato. 41. 
correct thyself when thou doest offend.  
For sharp correction will thy life amend.  
Erasmus. Whereas thou doest perceive thyself to have done amiss, by and by punish thyself, and forgive not thyself. Chide thyself, and join thyself in penance to do some labour. For in curing and healing wounds, one grief is healed by another grief, so lest the wooundes should ache, thou pourest in sharp and bitter things which do gnaw and bite. So thy reproving and rebuking, although it be bitter & grievous, yet it doth heal the vice of the mind.   
Cato. 42. 
Thy friend that hath been of long continuance:  
Though he change, or his manners do alter.  
Cast him not of, but have in remembrance:  
His first friendship, and not that chanced after.  
Erasmus. With whom thou hast had long familiar acquaintance, perchance he is wexen another manner of fellow, & hath changed his old conditions, thou shalt attribute that to the necessity that thou hast been in, in times past least thou rebuke him, although he be not worthy to be beloved.   
Cato. 43. 
That thou mayest be the better beloved:  
For thy benefits and good turns bestowed.  
Be no churl, but kind and amiable:  
And unto all men gentle, and favourable.  
Erasmus. That thou mayest be acceptable to all men, be thou kind and thankful in offices, that is, in benefits & good turns. For the name of a churl is hated with all men. For so men call him, upon whom a good turn bestowed is lost. Surely nothing is so evil lost, as that which is bestowed upon a● unkind person.   
Cato. 44. 
Beware thou be not suspicious and ever mistrusting:  
Lest thou be a wretch, all thy days living.  
For to persons fearful, and always suspecting:  
Death of all things is best agreeing.  
Erasmus. He which doth imagine & surmise, some peril toward him, he liveth all the days of his life a wretch. Nothing therefore is more metre for him, than death, for asmuch as he can not live a merry day.   
Cato. 45. 
where thou buiest slaves to thine own use.  
Remember they are men, and do them not abuse.  
Erasmus. So use and handle thy servants although they be bought, that thou have in mind, that they are men, & no beasts. That they be bought, it was through chance & fortune, that they be men, in this point they be thy equals and fellows.   
Cato. 46. 
Forthwith take the first occasion proffered.  
Lest thou desirest again, that thou afore refused.  
Erasmus. opportunity and occasion, whom before Cato said, to have an hairy fore head, is straight way to be snatched up, lest it withdraw itself, and thou doest aftrewarde to no purpose seek for that, which before thou didst not regard, or pass of.   
Cato. 47. 
In the sudden death of sinners, have no felicity.  
Happy is their death, whose life is without iniquity.  
Erasmus. ¶ If evil livers and vicious persons die suddenly, it is a thing rather to be lamented and forowed, then to be laughed, and rejoiced at. We ought sooner to be glad, & merry in the death of good men, whose death is happy and fortunate.   
Cato. 48. 
To the that art married, this I say.  
If after thou fortune, for to decay. brag not of friends great nor small.  
But utterly forget them, as thou hadst none at al.  
Erasmus. If thou being a poor man, hast a wife, of whom men speak shreudely suppose the name of a rich friend, to be avoided as enemy to thy good fame and honesty. For thou shalt seem under this cloak, to set out thy wife to play the harlot, for some lucre and gains. And by this means do rich men allure unto them the wives of poor men.   
Cato. 49. 
If thou by study, hast learned any thing.  
Learn more still, that thou lack not understanding.  
Erasmus. The more things thou hast learned, be so much the more studious, to learn and know more things, lest thou seem unapt to be taught any thing.   
Cato. 50. 
marvel not, that in few words my verses I writ.  
For in short sentences, my purpose was to indite.  
Erasmus. A sentence or understanding of a thing, is to be exponed with plain words. For we do better carry away in our remembrance, those things that be brief and short. Therefore it pleased the author, to comprehend one precept, in every two verses, in plain words, that it might be the more open and brief.  
¶ The end of the precepts of Cato.     

¶ To his loving friend, Robert Burrant, William wright sendeth greeting.  
WHen I had read the Prudent work of ancient Cato, with the annotations of the great Clerk Erasmus upon thesame, (my loving Burrant) which into our maternal and English tongue, by you translated of late, you sent me, and which ye have with no less labour, then politic profit, set forth and caused to be divulgate, whereby many take not only pleasure in the reading thereof, but also learning, wisdom, and ferther understanding yet they may not only learn, how to teach other: but also how to frame and order themselves in every condition: I thought it meet or rather necessary, to move you to set your ferther industry and diligence, to communicate therewithal, the sage sayings of the seven wisemen, which if they he in like sort set forth, in our vulgar tongue, they shall not only stir men (for the great points of wisdom therein contained) to like wisdom, knowledge, and good manners: but also to instruct them in diverse feats of worldly policies, whereby they may avoid daily, diverse and sundry dangers, as these wise men have proved, which had long experience of the same.  
In consideration whereof, when I had pondered this with the commodity of Philosophy, which in their sayings, is full plenty: & perceived how that in all troubles, it is a present remedy: and an inward lively comfort, to have the posies & dicties of wisdom, afore men's yies, as that excellent Philosopher Aristotle in his pollitiques doth testify, saying: if a man desire by himself to be comforted, let him seek that remedy from none other where, then of Philosophy. And how that these precepts of wisdom and good nurture (as Faustus and other do testify) was brought by Socrates first unto light among men, whereby men be brought from carnal and sensual affections to a human & honest trade of living: I thought it my part to signify unto you, of these vii wisemen, their country, nature, and behaviour, to the intent you should be more willing to join them with your former book, which thing I do not so largely amplify and set forth in length, as I might do, or as hereafter (if it shallbe thought expedient) may be done, for because that it might be thought of some other, not so necessary, or else to tedious.  
But to speak of our vii wisemen, whose names after the common sort and acceptation be these, Thales Milesius, Solon Salaminius, Chilon Lacedemonius, Pittacus Mitileneus, Bias Prienensis, Cleobulus Lindius, Periander corinthius. These be the vii wisemen, that commonly be so named, although that some writers (as Hirnippus in his book de Sapientibus) doth adiotgne unto these aforesaid, Epimenidem, Anacharsim, and other more. So likewise Hippobotus in his description of philosophers, doth numbered & account, Orpheus, Linus, Epicharmus, and Pythagoras with other more, among these seven. Nevertheless these seven first named have gotten the garland, and are as chief allowed & received.  
Thales named Milesius, was called the first wiseman (as Plato doth testify) as afore the other, and hath his surname of Miletus, a City in Grece, from whence the most precious woulles and fells do come: being of a noble family and stock, called familia Theledarun, he was after a Citizen of Miletus, a City in the borders of jonia in Grece. This Thales, after long experience, had in the affairs of the city, gave himself to the study and contemplation, of natural things, a man excellently learned in Philosophy and Astronomy, which wrought of the progression and motion of the sun. etc. And the Equinoctium, the first among them that searched out the secrets of Astrology (as some do writ) which was the first likewise, that comparing the Moon & her substance to the sun affirmed the Moon to be the seven C.xx. part of the Sun. The first also esteemed of them, that described the triangle: the first that found out the course and time of the year, dividing it into iii C. lxv. days, as some do affirm and say, with other things more. This Thales affirmed himself much bound to fortune for iii things. first, that he was borne a man, and not a beast: the second, a man and not a woman: the third a Greek and a free man, and not a Barbarous or bond man. He flourished about the seven. C.xl year afore the birth of Christ. And in long experience of worldly wisdom, and knowledge of natural things exercised, after died being of the age of xc years as Socrates doth write.  
Solon called Salaminius of Salaminia an Island in the sea called Euboice, of the which Virgil in the first two verses of the vi book of Aeneidos, maketh mention, directly almost against Athens. This Solon ordered moste holy and godly laws among the athenians, & most abhorred tyranny, & decreed that they that did not comfort and feed their parents, should be takenfor castaways likewise those that sold their lands and patrimony: And that the children of all such, as did die and perish in battle for the common wealth, should of the communes be brought up and nourished: whereby men were wonderfully animated and couraged to fight for their countries. He flourished about vii C. xiiii. years, afore Christ's birth, and was a while Prince of Athens: At which time he gave and ordered certain Laws among them full of wisdom. He lived lxxx. years, and died in Cyprus, an Islelande of great fame, set in the sea, between Cilicia and Syria about iiii. C. xxvii. miles in compass, commanding his folks (as Diogenes doth testify of him) to carry his bones into Salaminia his awne country, there to burn them to Ashes, and to cast them abroad therein.  
Chilon called Lacedemonius, of a town in Peloponest, made very good Precepts, whose counsel ye shall read hereafter. He was brief in speaking and sententious, and so of him came the Proverb, Chilonia Brevitas, he was about seven hundred and xiiii years before Christ.  
Pittacus called Mytileneus, of Mitilene, a city in the Islelande of Lesbos, of which city now the whole country of Lesbos is called Mitilene after that city. He was ordained of them of Mitilene his city, the chief governor thereof, which when he had governed ten years, he gave it over freely. When his son Tirrhous by chance, sat in a barber's shop at Cumes, & by an axe cast at him was slain: the party so taken and bound for a murderer, was brought to this Pittacus his father for judgement: which lo 〈…〉 him and let him go, saying, pity is to be preferred afore vengeance: showing in this and other like, great clemency and pity, to be showed in facts ignorantly done. He was seven. C. years and more afore Christ, and lived the full age of. lxx and so died, and at Lesbos is buried.  
Bias called Prienes of Priene, a water town, sometime upon the sea side situate. This Bias of some is preferred for wisdom afore the other. This Bias wrought for the defence of his country and city this feat. when that his country was besieged of one Aliaet, he caused two Mules to be thoroughly fed, and so presented them to Aliaet the king, which wondered that they had yet beasts left among them so fat, whereby he was minded to leave his besieging thereof And sent a spy into the city, to view their state & condition, which, when Bias perceived a spieto come among them, he caused great heaps of gravel, to be covered with wheat, and showed them to the kings messenger. Then the king thereupon entered with them, and concluded together a peace, and so by his policy the city was saved. He was a very earnest Orator, and meddled but in good causes he died in the lap of his nephew, whom the City honourably buried: whose counsels are many and full of wit and prudence. He was in the time of the other aforesaid.  
Cleobulus an Asian, borne in the city of Lindus in Caria, a Region of the lesser, Asia, betwixt Lisia & jonia, being in the midst of the Sea. As in his awne Epistle directed to Solon (as in Diogenes ye may read) he plainly declareth. He was a clean person of strength and comeliness, he wrote (as Diogenes testifieth) iii. C. verses and sentences of wise doine. He lived seventy years, full of experience and human wisdom, leaving many monuments & testimonies of his wisdom behind.  
Periander Corinthius, borne at Corinthus a city of Achaia in the east. There were three of the name (as Apollidorus doth write) the first in Thessalia: The second in Epiro now called Albania, & sometime Me lossa: the third in Elide, nobilitated greatly by the Epistles of S. Paul directed to the men thereof, a city sometime of great fame and richesse This Periander of great fame among them, wrote two hundred verses and sentences of prudence, a man of great power. He lived (after some writers) four score years, and then deceased whose diverse sentences Diogenes doth ferther at large describe and gather.  
Thus partly I have opened the condition of these seven wisemen: to you resteth only their prudent counsels, to be divulgate, wherein if you take pains, as you have done with prudent Cato, you shall not only get yourself a name immortal: But deserve of God merit, and of learned and unlearned worthy thanks, for so common and public a benefit.  
Thus far you well, from Cheping Wichambe the first day of March, by your old lover William Wright.   


¶ The sage and prudent sayings of the seven wisemen, and first of Periander.  
Periander. 1. 
Profit from honesty, doth never dissever.  
These two from each other, do never differ.  
Burrant. As who would say, they are to be supposed and counted no true gotten goods, that are not gotten by honest means and ways. And their use and possession to be unprofitable for asinoche as their winning was unhonest. Whereof ye may learn, that nothing is profitable, except thesame also be honest.   
Periander. 2. 
The richer a man is in substance. Of cares the more is his abundance.  
Burrant. That is, the more richesse and substance, a man hath in his possession the more heed and care he taketh, how he may bestow them, to his best advantage & lucre, or else how he may thesame saufly keep from thieves and other dangers.   
Periander. 3. 
To wish to die, is an evil property. And to fear death, is more misery.  
Burrant. I count that person a desperate wretch, who for any trouble & misery in this world, be it never so great or painful, will wish willingly his death, as though the grace of God, were not able to deliver him, if it so pleased his godhead. But yet of both he is the more wretch, which is always in fear of death, and doth not willingly departed from the filthy carcase, when his end & destiny is come.   
Periander. 4. 
Gladly and willingly do not refuse.  
Any thing to do, if thou canst none other choose.  
burrant. It is a world to see, the froward condition of some churlish and crooked persons, who although they see none other remedy, but that they must needs do the thing put to their charge, yet will they with a shrewd look & a perverfe answer do thesame and that also to no purpose, when it should turn more to their commendation and profit, to do it willingly.   
Periander. 5. 
If thou be terrible to many men.  
Then of many beware again.  
Burrant. He that is in authority and power, and by cruelty and tyranny causeth many, which are his subjects, to dread and fear him, such a one hath good cause to fear & take heed, lest some or other of these many, or else all they together conspire his destruction   
Periander. 6. 
If fortune help thee, be thou not haughty.  
If fortune harm the be thou not heavy  
Burrant. None other thing in this is meant, but that in things prosperous and lucky we should be never a deal the prouder, then if they had not chanced so happily. And again when our matters and businesses frame not as we would have them, we ought not to be discomfeited. But to take a good heart unto us, and to hope that the world will amend with us, and were better.    

Bias. 1. 
I Praiethe, what is the chiefest of all goodness?  
A mind that always knoweledgeth uprightness.  
Burrant. This is asmuch to say, as that if a man would demand of me what thing were best and most principal to be desired of God, whereby he might be counted happy in this life. An answer I may well and discreetly make him, an upright and true dealing conscience.   
Bias. 2. 
what is to man his greatest destruction?  
Only another man, his daily companion.  
Burrant. A, see here how an Heathen hath left in writing the greatest mischief that reigneth among us Christians, that is lack of Charity, through whose default by backbiting, slandering, false accusation, extortion, and by oppressing of the poor simple people, one man seemeth to devour another like raving wolves.   
Bias. 3. 
who is rich? He that nothing coveteth.  
who is poor? He that ever desireth.  
Burrant. What a poor world is this than that we are in now, in whom all degrees of men are wholly set in covetousness, no one holding himself content with his state and condition but ever hinching and pinching, catching, and craving of the filthy muck of this world, not perceiving that the true treasure and riches standeth in the good disposition of thesame, and not in the unlawful possession of it, and that he is only rich, which can thankefullie walk in the vocation whereunto Christ hath called him.   
Bias. 4. 
Of a woman what is the fairest dowry?  
To have led her life in chastity.  
Burrant. ¶ If this be true (as it is in deed) than how shamefully are they deceived, who think themselves to have had a rich marriage in wedding an old shrifolde trot with ii or iii C. pounds, having many a lewd condition & quality & not without many a sour look and crooked word. And shall I think any less of him which for like lucre, will not stick to taste of those vessels the which another hath broached to his hand already? But that wife seemeth to me well endowed, who is loving and obedient to her husband, well mannered, and in like wise chaste and continent.   
Bias. 5. 
whom shall I dame to live in chastity? Of whom fame is afraid to make a lie.  
Burrant. If thou wilt know how the market goeth, thou must learn that of them that bought and sold in the market. So in likemaner if thou wilt know the qualities and conversation of a woman, ask of her neighbours that dwell about her, or of her familiars that are daily contiersaunte with her, for that woman is shreudelie to be suspected which of many is evil reported.   
Bias. 6. 
what is the work of a wise man?  
Not once to will to dooc hurt when he can.  
what is a fools guise and property?  
To wish to do hurt, not able to do any.  
Burrant. How necessary is it then that discretion and wisdom be in a prince and ruler having authority & power. For asmuch as in such degree he is of might and ability to avenge his own quarrel upon whom he list, and to hurt and displease whom he list, if reason and wisdom would not otherwise rule him. For what would a malicious and a foolish catiefe do if he had might and power, which when he hath none, will wish all the displeasure that he can to a man?    

Pittacus. i. 
HE to speak well shallbe nothing cunning.  
That will not know to leave his babbling.  
Burrant. I do think it no less, yea rather more cunning in charming of a man's tongue, in being overmuch liberal and talkative, then in farming of thesame to speak in place and time convenient.   
Pittacus. 2. 
I had rather of one good man to be praised.  
Then of many evil men to be commended.  
Burrant. It pitieth me to see the vain glory of some foolish persons, who be ready to fly strait into heaven, because they are of many praised and commended, when peradventure they are but idiots themselves that praise them. Therefore regard is not to be had how many give praise, but what persons, whether they be wise or foolish, good or bad. For it is a great reproach for an honest man to be praised of unthrifts.   
Pittacus. 3. 
He is a mad man that will have envy.  
At any proud persons prosperity.  
Burrant. I count him not only foolish, but a very mad man, and a brainsick fellow in deed, that will any thing at all be vexed or moved with the good success and chance of lewd persons. For a wise man may well understand that if there were any goodness in such happiness (if I may so call it) evil disposed persons would not so earnestly desire it, for good things they always abandon and reject, and evil things as treasures they enhance and magnify.   
Pittacus. 4. 
Mad is he that taketh any pleasure At another's grief or dolour.  
Burrant. Should I not count him as mad, and as foolish that rejoiceth at another's man's misfortune, when he knoweth that it may aswell fall to his lot to be in the same danger? As if one being in the sea, saw another in jeopardy of drowning, Were it not a madness for him to laugh at the others doings, he being in the same sea, and nigh the same peril? We have more need to lament uless as we have deserved far greater displeasures, than they which are fallen into them already. And again misfortunes are not so rare now a days, that they should cause any laughter, for the multitude of them doth cause many a sore weeping eye.   
Pittacus. 5. 
To obey that law, be not aggrieved. which upon other men, thou hast decreed.  
Burrant. ¶ There is nothing that giveth as more ready occasion to break any law or ordinance, then for the law maker himself the same first to violate. For if it were reasonable & just, why should he stick to do it for the good ensample of other? If it be unjust, & unreasonable, then doth he not the office and duty of a good governor ordained by God, to rule in all equity his people.   
Pittacus. 6. 
Many friends shalt thou get in thy prosperity.  
Few friends shalt thou find in thine adversity.  
Burrant. It is a thing by daily experience proved, than while we have of all things plenty, and things frame well with us, every man wilke ready to show us pleasure, every man willbe our friend, and call us cousins. But if it happen otherwise then well with us they fly away from us, as from their enemies, & look strangely on us, as though they never had been acquainted with us. Wherefore let a man esteem him for a perfect and trusty friend, that will in such case stick by him. ovid compaveth soche flattering friends unto Pigeons, who as long as the doufehouse is fresh and new, they abide and haunt there, but if it begin ones to were old and rotten, they witflie a way from it to another.    

Cleobulus. 1. 
HOW much the more thou art of ability.  
So much the more restrain thy liberty.  
Burrart. ¶ I would that all that are set in power and authority, would daily have before their yies, yea rather in their hearts and minds, this saying written, for every little fault is soon spied in them, and that to the great example of other inferior persons to do evil. He is worthy to be a governor, who can withdraw his own desire, and rule his affection, when he hath most liberty to do nought.   
Cleobulus. 2. 
It is imputed to fortune's hatred. when a good man is in trouble undeserved.  
Burrant. It is a common thing among men when a poor honest man hath suffered any wrong or displeasure at the mightiers' hand, to say, such was his fortune and chance. They might rather say, such was the unmercifulness of the mighty.   
Cleobulus. 3. 
He that is made happy by any crime  
His happiness he enjoyeth no long time.  
Burrant. How long doth the thief enjoy his robbery? What long pleasure hath tha fornicator and adulterar? the perjured person, doth he long prosper? what say ye to the glutton and drunkard, is not their delights soon enbed, when they are with some great disease molested, or with sudden death choked? Take what kind of sin ye will, and see whether the felicity and joy thereof is not sodeiulie, and with a trice finished.   
Cleobulus. 4. 
forgive other to the oft offending.  
But they self forgive not in any evil doing.  
Burrant. In deed so should we Christians do, but we rather do the contrary, revenging all that we can our neighbour offending against us, not displeased a whit with our own faults. And we can quickly espy a little offence done by another, but our own trespassed, be their never so heinous & abominable, we will wink at them, cloak them, & be nothing hasty to amend them.   
Cleobulus. 5. 
whosoever will good men favour.  
Of evil persons, he will be a persecutor  
Burrant. Look whatsoever thing a man entirely loveth, he will thesame safely keep, and defend from such things as may destroy and hurt it. As if 〈◊〉 man love gay appearel, he will provide a medicine for moths. If he set by moveie, he will make it sure from thieves, and do all that he can to hang them. If he love the truth of God's word, and the professors of Godly doctrine, he will be an earnest persecutor of idolaters, Papists, Heretics, & schismatics. For he truly and unfeignedly favoureth good men, who take away that which most offendeth them, that is evil disposed persons.   
Cleobulus. 6. 
For thy father's merits, no man will the commend.  
But for thy father's evil deeds, they will the reprehend.  
Burrant. If thy father and mother were good and honest, & thou thyself art a lewd person and an unthrift: Here the goodness of thy parents doth nothing commend thee, and no man will set the more store by the for that cause. But if thy father were a cockolde, or thy mother a cockequeane, perchance some would not stick to call thebastard or whoresoonne, casting in thy teeth thy parenties' fault, when thou couldst do nothing therewithal.    

Chilon 1. 
I will not the lesser to fear me in any wise.  
Nor the greater me for to despise.  
Burrant. Great heed is to be taken in whatsoever state & condition a man is conversant, how he may so order and moderate his fashion of living, that he by his tyranny and cruel dealing do not alien from him the hearts of his subjects. And again that he displease not the higher powers, whereby he may bring himself in an hatred and disdain, and also be had in little reputation which will cause a man to wish himself out of his life.   
Chilon,. 2 
Live always, death so remembering.  
That of thy health thou mayest not be forgetting.  
Burrant. How careless are we now a days whom no plague, no pestilence, no mur●en, no kind of death at all being never so frequent and oft before our yies, can cause us to remember our sinful life? Me wholly forget our health, seeking after our continual death & everlasting misery. I would every Christian would so forsake sin, as though he should die within an hour, and so to apply his earnest study to earnest occupations, as though he should always live.   
Chilon. 3. 
Either with a merry heart overcome all heaviness.  
Or with a faithful friend riddeal carefulness.  
Burrant. If a great burden were laid upon my back, that must needs be carried, were it not more to praise, either to desire some other to help to bear with me, or else with all the might I have strongly to go through with it, then like a wretch to lie done under it? Even so in like case, better it were and more wisdom for a man, that is in sorrow and care, either with the familiarity and company of his friend, through his counsel to ease thesame, or with a cheerful heart to bear it out, and make light of it, then like a mecoke to shrink, or be in any despair.   
Chilon. 4. 
If thou hast done a benefit.  
To rehearse the same it is not mete.  
Burrant. This lesson is good for all churls who will be sure to do to no man a good turn, but either they be with like or better required, either else they to whom they have done good, shallbe sure to hear of it. Me have like almose men, whose left hand doth not only know what the right hand doth, but as seldom as he doth it, all the world knoweth it, or else how should they be counted gods men.   
Chilon. 5. 
when old age is like youth frolic and lusty.  
Then is it pleasant and loving.  
when youth is like old age, froward and crabbie.  
Then is it dumpish and lowering.  
Burrant. And hereby he doth show that old men being merry and cheerful, are more to be esteemed, than a young man testy and froward. For much bigger and longer is the heart of a young oak, then of an old beech. And so sharper and sourer are the looks of a young man, then of an old, and longer doth the ire of th'one endure, then of the other.    

Solon. 1. 
THen I count our life blessed and happy.  
when we have ended our fate and destiny.  
Burrant. Wonderful it is to see with what study and labour many a foolish person goeth about to make himself happy in this transitory life, & think to get a quiet place and time to rest. And when they have toiled and laboured all that they may, the greatest happiness that may possible in this life be attained to, is very misery, & the quietest rest most troublesome pain and vexation, in comparison of that they shall have after their death if they die well and like christians.   
Solon. 2. 
Marry a wife that is thine equal. The unequal doth at variance fall  
Burrant. If thou mariest a wife richer than thyself, remember that she will upbraied thee of beggary, and advance her ability. If thou mariest a poorer, she will anon be cocking with thee, and be ready to be master over thine awne goods. And will not stick to say that although she had no substance, yet her good qualities deserved a better than thou art. But one point for thy learning in this case take of the Ploughman, which yoketh his oxen by like couples, lest one should be a let unto the other by inequality. The perfeictest and the surest love and friendship that is, cometh together by equal matches.   
Solon. 3. 
honours ought never to come by chance  
But by virtues awne procuraunce.  
Burrant. Many a one cometh to promotion and dignity, even by very chance of the world. As some by false dising come to riches, some by flattering to honour and dignity, some by marriage of an old rich widow, to great substance: But how many come to any good estimation by good feats and qualities, by godly living & wholesome doctrine? For the true honour ought to be the reward of virtue and not of fortune, who oftimes extolleth, and magnifieth the most lewdest persons.   
Solon. 4. 
Rebuke thy neighbour privily.  
And thesame do thou praise openly.  
Burrant. May not we christians be ashamed to have the writings of Gentiles & Heathens reproving, and condemning the spiteful slanders, and envious backbitynges of one neighbour of another, and how seldom it is seen one to say well by another, or one to praise another: and can be imputed to none other cause, than the lack and want of Charity, and the great abundance of plentifulness of malice and envy.   
Solon. 5. 
It is a Godlier thing nobility to win.  
Then to be borne of a noble kin.  
Burrant. The unlearned people when they see a man of base birth, and low degree to come to any promotion and dignity. Their saying is, behold, a new found gentleman now of late promoted & exalted, how is he come a loft, and had in great estimation, and gladly entertained both with lords and ladies, whose father being a poor silly soul, full many a time hath rid into the field in a dung cart, and there laboured full sore for his living, carping and caring night and day to bring him up. But if they had any upright or good judgement, they would rather more rejoice in them, who by their manifold and singular virtues, and honest qualities, have so attained and come to such promotion and high authority, from so low and base degree, than such, who nature only by succession in inheritance, and birtheright, hath brought forth a gentleman. But they endued and garnished with like qualities, and virtues do double their nobility, for than they are not only gentlemen borne, but also through virtuous & good behaviours, procure unto a higher estate than their ancestors ever had.   
Solon. 6. 
If fortune have this or that so decreed,  
Then to beware, or take heed what shall it need.  
But if all things (as they are) be uncertain.  
Then to fear, and dread it is but in vain.  
Burrant. If thou mightest know precisely and certainly that thou shouldest be hanged or drowned (but let us refer that to the secrets of God to be determinable with him only) it were but folly then for the to seek any ways and means to save thyself from such danger. But uless as thou art uncertain what thy destiny shallbe, it were a foolish thing to be in fear and care of thy end: and so by this a christian may learn to give himself wholly to the mercy of God, and to put a perfect trust and hope in him, that he will dispose the end to his souls best health.    

Thales. 1. 
Fear thyself, although without witness.  
Thou art so bold, to commit uncleanness.  
Burrant. As in the play of tiktacke, if the table men stand upon a single point he is in danger of losing: Even so every person disposed and being not a feared to do sin and naughtiness while he is alone, the devil will be busy to tempt him, and put him in danger of losing of his soul. Where as in doubling of his point, that is, in taking some honest and godly companion with him, he shall save his man that is to say, his soul, from deadly sin, into the which he had been ready to fall, if the witness had not been with him.   
Thales. 2. 
The life of man doth soon perish.  
But the glory of his death doth never diminish.  
Burrant. Some compare the life of man to a bubble, some to the lightness of a feather, some other to the gliding of a shadow. And again, other there are that feigneth it to hang by a hear, or a twined thread. But let them compare it to what brittle thing soever they will, very short it is in deed and soon gone. Therefore, if a man will by his godly conversation of life, and by his good deeds procure to himself an honest fame & good name, he may live long by the glory of his good deeds among men here in earth, and through Christ's demerits reign with God everlastingly.   
Thales. 3. 
If thou intendest to do any secret thing.  
Keep it to thyself and be not thereof babbling.  
Burrant. The nature of man is now adays so subtle, the study of every man is for his awne profit so great, and so rare a thing it is to find a true and a trusty friend, that it is to hard to trust any body, yea, the wisest point of all is, for a man intending any serious and secret business which shall turn him to any profit, to keep it close to himself, and to make no man of his counsel, lest he be prevented by him, to whom he trusted best, and so be beguiled of his purpose.   
Thales. 4. 
It is a torment that thing to be dreaded which by no means can be avoided.  
Burrant. A thief being upon the gallows, and perceiving that there is no way but one, & that there is no other remedy, but that he must hang and swinge in an halter, if he fear in this case, he doth none other but make to himself a new pair of galous while he hangeth, his mind being in doubt and fear of that thing that cannot be remedied, and so hangeth himself twice, doubling his sorrow & grief.   
Thales. 5. 
when thou doest chide earnestly.  
Thou doest little help an enemy.  
Burrant. As who would say, it is better for a man, to have a good cuff of the ear of his foe, than the flattering kiss of his feigned friend: for the open war and debate, that I have with mine enemy, is a good help and means, how to learn to beware of him, and how to keep myself, that I come not into his reach. And so can I not of my dissembling friend, which like a venomous serpent, stingeth privily.   
Thales. 6. 
Any thing to little, is not sufficient. But all is to little, if thou be not content  
Burrant. A mean in all things is good and commendable. For if the thing be overmuch and superfluous, then is it not sufficient, uless as it cannot serve our turn, and the abundance of it, doth rather hinder us then ferther. Of the contrary, if the thing should be over scant and little, then are we new to seek. So that if the thing had been mean, between overmuch and to little, it had fitted us very well.    
¶ The end of the sayings of the seven wisemen of Grece.   

The sayings of Publius.  

Publius. 1. 
THat pertaineth to the nothing. which chanceth by wishing.  
Erasmus. The meaning of this saying is this. That which is gotten by our awne labour and industry, it is truly ours: but that is none of ours which chanceth unto us by wishing, forasmuch as every mischance may pluck it from us again.   
Publius. 2. 
Look what thou hast done to other.  
Thesame be content, again to suffer.  
Erasmus. Like as thou art unto other, such shall other be toward thee.   
Publius. 3. 
He that hath wit, a danger to suspect Hath knowledge enough, his awne matter to correct.  
Erasmus. He that understandeth and perceiveth peril and danger, he also knoweth how to beware of the same. For foolish hardiness, truly doth dangerously go about affairs and businesses. The cause is, she knoweth not how to cast any peril.   
Publius. 4. 
That which is small and slender.  
By concord is made strenger.  
Erasmus. Concord and unity, doth make things strong, yea, even those things that be very weak and slender: of the contrary, discord and debate doth diminish very great richesses and substance.   
Publius. 5. 
Love by the judgement of the mind is taken.  
But by the same, it is not so soon forsaken.  
Erasmus. It is in our power, not to begin to love, but when a man hath once begun, than he is as a bondman, unto it, for he cannot shake it of, when he would.   
Publius. 6. 
Extreme is the love or hatred of a woman.  
A third thing to be mean, to find no man can.  
Erasmus. A woman is over vehement of both parts, as a beast always subject and under the rule of affections. How be it, a man may find men of such condition, and of them not a few, which are of both sides, out of measure extreme.   
Publius. 7. 
They that be in poverty and misery. Be always suspected of iniquity.  
Erasmus. They that are poor and needy, be in the more suspicion.   
Publius. 8. 
love thy father, being gentle & kind. If he be not so, obey with heart and mind.  
Erasmus. love thy father and mother, being good and loving: & suffer them if they are any thing hard and sharp, yea, and it be but for this cause only: that they are thy parents.   
Publius. 9 
Consider before, and take good heed:  
That thou lose by nothing, that is thy deed.  
Erasmus. Look what thou wilt not to be lost the same save and keep. For truly the forecast of thee, is the best saver and keeper of a thing that may be.   
Publius. 10. 
If thou sufferest the faults of thy friend:  
Then thou thyself doest offend.  
Erasmus. It shallbe imputed to thee, whatsoever thy friend doth otherwise then well, whereas thou givest him no warning thereof.   
Publius. 11. 
It is death to a free nature and courage:  
To live in another man's bondage.  
Erasmus. ¶ It were an hard & a strange case to him, to be a bond servant, and gage to other, which is a free man borne, and was wont to be a Master over other.   
Publius. 12. 
He doth a man absent harm: That contendeth with a drunken man.  
Erasmus. For the right wits of a drunken person are not present; with the which a man may common. Therefore it fareth as though he were nor there himself.   
Publius. 13. 
A lover that is moved and angry.  
Doth with himself, many things fantasy.  
Erasmus. For he doth purpose many things in his mind, which he doth not afterward. Burrant: As that lover Phedria did, which spoke bloody words, as though he would never have returned to his lover again, saying: Shall I love her? That loveth not me? which loveth such a one? which shut me out of the doors? which would not let me in? let her go to the Devil, I had rather die, then love her again: she shall perceive what a fellow I am. And yet afterward, he was as far in a fools paradise, as ever he was before.   
Publius. 14. 
The covetous person, that is always needy:  
Is himself cause of his own misery.  
Erasmus. For it cometh of himself, and that willingly, that he is poor and needy Burrant: such ever lacketh and want in great abundance, who knoweth not, how to use well their substance.   
Publius. 15. 
A lover doth see, what thing to covet:  
But that which is wisdom, he seeth no whit.  
Erasmus. A fond lover doth desire without judgement, neither pondreth nor conadereth, whether it be profitable or hurtful, which he coveteth to have.   
Publius. 16. 
A lover what he surmiseth in his brain.  
The same waking dreameth in vain.  
Erasmus. They which are in the trance of love, do of themselves imagine fantasies and dreams, and flattereth themselves with vain hope. Burrant. Supposing that for their loving hearts, they are loved again entirely, when peradventure they are hated extremely.   
Publius. 17. 
If any thing chance, otherwise then well:  
Every man is ready the same to tell.  
Erasmus. sorrowful and heavy tidings are soon spread abroad among thecommon people. Those things which are good and honest, with moche a do are believed.   
Publius. 18. 
Love suddenly cannot be put away:  
But by little and little it may decay.  
Erasmus. Suddenly and with fear, love can not be expulsed, but it may by leisure slide and slip away.   
Publius. 19 
with a few tears of a lover:  
Thou mayest soon redeem his anger.  
Erasmus. A lover displeased and angry, is soon pacified by putting thy finger in thine eye.   
Publius. 20. 
Only a good woman thou mayest know:  
when she doth openly play the shrew.  
Erasmus. ¶ A woman is a wily and a subtle beast, and for this cause she can do but little harm, when she is most shrewest and cursed openly. Herein he declareth none at all to be good.   
Publius. 21. 
Thou mayest soon perceive a person avaricious:  
If thou thyself be not covetous.  
Erasmus. One covetous person cannot abide an other. Or else thus: thou shalt not lightelie deceive a covetous person: except thou be the same that he is, that is, a covetous person thyself.   
Publius. 22. 
To be wise, and also to love:  
Is scant given to God above.  
Erasmus. It lieth not in ones power, to love and to be wise at one time. As though a man would be mad with reason. Burrant: For as long as a man is in that fool's paradise of love, his wits are wholly ravished, his reason blinded and fareth like a man that is frantic and lunatic.   
Publius. 23. 
A covetous person doth nothing well.  
Until he pass, either to heaven or hell.  
Erasmus. For when he dieth, then at length he suffereth other, to occupy his riches.   
Publius. 24. 
Age, be it hid never so privy:  
Yet at length it doth itself descry  
Erasmus. Old age cannot be hid, for time doth show and open all things.   
Publius. 25. 
A covetous man, if he lose any thing:  
Doth moche more stir than one that hath understanding.  
Erasmus. A wise man is not disquieted with the loss of goods, but he which esteemeth and setteth moche by money.   
Publius. 26. 
To the covetous man what evil wouldst thou desire?  
Only that he might be a long liver.  
Erasmus. Forasinoche as he liveth very wretchedly. Therefore he wisheth to a covetous person, a shrewd turn in deed: who would him long life. For the longer he liveth, the more are his troubles and cares.   
Publius. 27. 
Trust not, nor have any belief,  
In thy mind, when it is in pain and grief.  
Erasmus. ¶ As long as thou art in anguish and sorrow, have no confidence in thyself. For grief and pain can in no thing give upright, and indifferent counsel. Pause until the sorrow be slaked, than purpose and decree with thyself, what thou intendest to speak or do.   
Publius. 28. 
we delight best, with that that is others:  
And that pleaseth them, which is ours.  
Erasmus. Every man is weary of his own state and condition. He esteemeth wounderfullie that which belongeth to an other man, and that in words only. But if it should come to the deed doing, few would willingly change with other.   
Publius. 29. 
For a young man to love, it is pleasure and pastime:  
And for an old man, it is a foul fault and crime.  
Erasmus. Love in a young man is a pleasure, so it be honest and godly. And in an aged person, it is an heinous vice and no pleasure at al. Burrant. For it is one of the three things, that the wise man hateth in his soul: An old man to be lecherous.   
Publius. 30. 
An old woman, when she doth leap and dance:  
Unto death she maketh mirth and dalliance.  
Erasmus. Skipping and dancing becometh not an old woman, being at deaths door, for she doth seem that should would give death a fit of mirth.   
Publius. 31. 
That which is the cause of a lovers wound:  
Thesame again, doth make it whole and sound.  
Erasmus. The wound and grief of a man's hearts desire, the very same person doth heal, that made it, if he suffer himself to be won, alluding to the tale of Telephus. Burrant; who being wounded in the thigh, with the dart of Achilles, was by a medicine made of the rustiness of thesame dart, cured and healed again.   
Publius. 32. 
He doth soon himself repent:  
which giveth quick and light judgement.  
Erasmus. give not sentence and judgement straight out of hand. For a man doth often times repent, and is sorry for his rash and hasty judgement.   
Publius. 33. 
Prosperity doth get unto the a friend:  
And adversity trieth who is unkind.  
Erasmus. Prosperity doth procure and get a man friends, adversity doth try and search out, whether they are feigned, or true hearted friends.   
Publius. 34. 
The desire in his heart, how moche he is the cunninger:  
In his demeanour, so much he is the leuder.  
Erasmus. In an evil thing, how moche the more thou doest excel and pass, so much the more unthrift thou art. As a soldier, the more feats of war he hath, so much the more rediar he is to do mischief.   
Publius. 35. 
A bow is destroyed with overmuch bending:  
And a man's mind with overmuch slacking.  
Erasmus. A Bow is soon broken, if thou give him much bend. The spirits of the mind are quickened, by exercise of good things, and by idleness they are confounded and dulled.   
Publius. 36. 
That thing is twice welcome in deed:  
which is voluntarily proffered in time of need.  
Erasmus. ¶ A good turn with moche prayer, and suit extorted, and hardly obtained, hath lost a great many of thanks. That which is proffered willingly, & by a man's own accord, is twice welcome.   
Publius. 37. 
He unjustly doth a good turn desire:  
That knoweth not to do good for other.  
Erasmus. He ought not to have the use of others benefits, which doth good to no man himself.   
Publius. 38. 
It is good by another's man's misery:  
To learn what is best for us to fly.  
Erasmus. Plautus in like manner saith. He is wise happily, which learneth wit by another's mischance and danger. What thou oughtest for to fly, that learn not of thine own hurts and harms, but take an example of another's displeasure.   
Publius. 39 
He of his own liberty, sale doth make:  
which of another a good turn doth take.  
Erasmus. It is more happiness for a man to give, then to take. For he loseth his liberty, whosoever hath the use & occupying of another man's good turn.   
Publius. 40. 
There cometh to no man, so good an hour:  
But it is to one or other, cause of dolour.  
Erasmus. No man hath any chance so lucky & fortunate, which doth not happen to some others hurt and displeasure.   
Publius. 41. 
That kind of death is doubled.  
which by another is adjudged.  
Erasmus. Men do somewhat with a willing and glad heart, suffer natural death, but when they are compelled to die, that death they suffer grudgingly and heavily.   
Publius. 42. 
Good turns he taketh many me.  
That knoweth a good turn to bestow.  
Erasmus. No man doth any more to them, whom he hath found to be churls. But whom we have tried and proved kind and loving, upon them we bestow greater benefits.   
Publius. 43. 
Thou dost a double sin & iniquity  
when thy service to an offender, thou doest apply.  
Erasmus. For thou doest both help him, and also makest thyself guilty of the same fault.   
Publius. 44. 
A good heart, if it be displeased. It is moche more grievously offended.  
Erasmus. A gentle and meek stomach, when it is moved and waxeth angry, it is more earnestly aggrieved (Burrant) than a cursed heart, to whom all displeasures natural, are as a nourishment and a pleasure. For asmuch as such an heart, of nature worketh and willeth all displeasure.   
Publius. 45. 
That death is good and to be wished.  
By the which all evil is extinguished  
Erasmus. Unto wretches and miserable persons, death is even to be desired and wished for, as that which doth make an end of all their miseries together   
Publius. 46. 
He doth receive a good turn by giving.  
which doth bestow it upon one deserving.  
Erasmus. Let him think himself well requited, which doth give or bestow a good turn upon him which hath deserved it. For that is never lost which is bestowed upon an honest good fellow, in so much as he will requite thee with a like, or deserved a better.   
Publius. 47. 
The love of a woman is sweet and pleasant.  
won with fair means, and not by constraint.  
Erasmus. It is a gay and pleasant thing, when a man is loved again heartily, and not when a woman's good will is obtained, by long and hard wooing.   
Publius. 48. 
A good disposed mind, doth never himself give,  
To their service that in sin doth live.  
Erasmus. He that is an upright liver, doth never condescend, and agree to him that is an unthrift. Burrant. And a good cause why: for their conditions and qualities are repugnant, and their studies are not like.   
Publius. 49. 
To have done a good turn, he that himself reporteth.  
Thesame to be done again, he shamefully asketh.  
Erasmus. The remembrance and putting in mind of a benefit given, is the condition of him that asketh or looketh for God have mercies. Burrant. Yea, and the rehearsal of a good turn, is an upbraiding of a man of his unkindness, in giving no thanks for his good turn received, and so it is worthy no God have mercies at all.   
Publius. 50. 
There is the nearest and greatest kindred where ii faithful minds are coupled.  
Erasmus. The mutual benevolence and kindness of men, doth oft bind their hearts nearer together, than any affinity of blood.   
Publius' 51. 
Often times to give a benefit.  
Is to teach how thesame to requite.  
Erasmus He that doth many good turns to many one, doth with a continuance of doing good, provoke thesame to kindness.   
Publius. 52 
To counterfact the words of goodness  
Is to be taken of moche more lewdness.  
Erasmus. He that is evil of conversation, and in words Pope holy, he is more than a lewd person. (Burrant.) For he is a very hypocrite and pharisee.   
Publius. 53. 
A good name to a man is more sure.  
Then any worldly richesse or treasure.  
Erasmus. It is moche more saufegard, to have an honest good name, then worldly substance. Burrant. Of the which two, the one forsaketh not a man when he is dead, the other is shaken of with every light blast of fortune.   
Publius. 54. 
Goodness although it be for the time suppressed.  
Yet it is not for ever extinguished.  
Erasmus. Truth and justice, may for a time, be kept under, but it doth appear at length. Burrant. As the true preaching of God's word, hath often times been kept in, and the true preachers thereof put to silence, yet it hath come to light again and other true Prophets have risen when the old hath been by Papists and pharisees persecuted and slain.   
Publius. 55. 
He hath a double victory.  
who overcometh himself & his enemy  
Erasmus. He that doth soberly use his victory, is twice a conqueror: first of his enemy, and then of himself.  
Burrant. And this last victory is the more honourable and manly, for there is no harder thing nor better, than the subduing of a man's awne sensual will.   
Publius. 56. 
He that is free hearted and liberal.  
Seeketh an occasion to be beneficial.  
Erasmus That man that is liberal, doth not look to be desired: but willingly and of his awne accord, seeketh an occasion to give. Burrant. And bestoweth his Charity. But such liberality now a days, is turned into nigardie or prodigality.   
Publius. 57 
He is twice slain and murdered. which with his awne weapon is killed  
Erasmus. That grief is much grievous unto us, whereof we ourselves have ministered the occasion. As if a man should promote one to an office, or high dignity, and might of thesame afterward be destroyed.   
Publius. 58. 
He sleepeth quietly and at rest. who feeleth not how evil is his nest.  
Erasmus. Where all feeling and perseverance of evil is away, nothing there is evil, or found a miss. As if a man be fallen into a sound sleep, he feeleth not the hardness, or other in 〈◊〉 commodity of his cabon or couchet   
Publius. 59 
That an honest man is in wretchedness  
The fault thereof is in his awne goodness.  
Erasmus. If he be in wretched case and misery, which liveth well and uprightly, this thing is to be imputed, and adjudged to his virtuous living, to whom (men say) that evil fortune and mischance, is always adversaunt and against. Or eye on this wife in these verses following.   
Publius. 60. 
It is to good men, a great dishonesty:  
To see an honest man live in misery.  
Erasmus. When an honest and upright man doth need of things necessary, to the sustentation and maintenance of his life, this turneth to the reproach and rebuke of good men, who have no better regard unto virtue and good living.   
Publius. 61. 
A good name, although it be unknown and in darkness.  
Yet it keepeth still, his awne clear light and brightness.  
Erasmus. The praise and good report of good deeds cannot be hid. For it appeareth in the heart itself, although it liketh or pleaseth no thing at all the opinion and judgement of the common people.   
Publius. 62. 
Good thoughts, if they fall out of memory.  
Yet they perish not, nor utterly die.  
Erasmus. Whatsoever good thing thou hast purposed & determined in thy mind, although for the time it be forgotten, yet it doth not for ever perish.   
Publius. 63. 
He well and wisely loseth his money when he giveth it to a judge, being guilty.  
Erasmus. He which corrupteth a judge with money, where as he is guilty of the matter, he loseth thesame, but yet to his awne advantage. Therefore it is well lost.   
Publius. 64. 
Good men he doth both hurt and grieve:  
whosoever doth evil men pardon and forgive.  
Erasmus. Great injury and wrong is done unto good men, when evil men art of their faults forgiven, and pardoned. For we shall have fewer good, if it be lawful thus for unthrifts and naughtipackes, to scape scotfree and unpunished.   
Publius. 65. 
Next to the virtue of justice & equity Is cruel dealing, and severity.  
Erasmus. For severity and hard dealing, is somewhat sharper and straighter than justice, leaning to inclemency, and unmercifulness.   
Publius. 66. 
A good man's anger and fury, A man may soon allay and pacify.  
Erasmus. With malicious and envious perfones, wrath doth very slowly wear away, but with good men, 〈◊〉 ●s soon out of mind and forgotten.   
Publius. 67. 
That is an honest and good shame. That showeth us to avoid blame.  
Erasmus. It is better for a man to be ashamed to do a fault, then after it is done to loath thesame, and to be sorry for it. That same is profitable by the which we are restrained from those things, which we have dangerously done.   
Publius. 68 
For a man to have mercy and pity. Is to himself a good help and remedy  
Erasmus. He that is merciful towards other doth deserve that other be faudurable towards him again, if any thing shall chance unto him, other wise then well.   
Publius' 69. 
such things as men have by them daily. Be little esteemed, and little set by.  
Erasmus. That is of little reputation & nought set by, which beginneth to be common. Nothing ought to be more precious and better regarded, then good things. And that truly is esteemed, which is rare & scarce. Burrant And this causeth men to make so moche of good wives, and servants, they are so seldom and hard to find.   
Publius' 69. 
when thou art to the worthy beneficial  
Bythy goodness, to thee, thou bindest all  
Erasmus. A good turn is given to the virtue of the person, and not to the person himself. And a good man doth use and occupy thy benefit, to the commodity of all other.   
Publius. 70. 
It is counted for a very cruelty.  
To chide a man in adversity.  
Erasmus. Our friend fallen into any great poverty, or having any mischance, is to be comforted and cherished, & not to be chidden and brauled withal.   
Publius. 71. 
To whom thou hast ever given, and doest now him dame.  
Thou commandest him to take from thee violently.  
Erasmus. He which was wont to take rewards and gifts, thinketh that as due debt unto him, which is given, in so much that if thou deny him, he is to ready to pluck it from the by force. This pertaineth properly to catchepolles.   
Publius. 72. 
The pacientes evil diet and intemperancy.  
Maketh the Physician to handle him more ungently.  
The evil rule of the patient, doth cause that the Physician can none other choose, but to go unto sharper remedies, as cutting, searing, and such like.   
Publius. 73. 
His life to his friends is odious.  
who of his death are desirous.  
Erasmus. His life must needs be hateful & spited, whose death, his awne friends desire and wish after. Burrant. As many an unnatural son willeth the speedy death of his father, for because he might come by his lands. And many an unloving husband, the death of his wife which is old & crabbed, that he might have a younger in her place   
Publius' 74. 
No man doth soon come again into favour.  
with his enemy, that waiteth him a displeasure.  
Erasmus. An enemy is not by and by to be trusted. The benevolence and friendship of men is soon set apart, but it is not so lightelie made at one again. And anger of all other things doth most slowelis wear away.   
Publius. 75. 
A man cometh the sooner into an hazard.  
when of the same he hath no regard.  
Erasmus. A mischance doth rather hurts and harm them, who doth little regard it, than those who take heed, and be thereof aware.   
Publius. 76. 
Of her husband, a chaste wife and continent:  
Doth obtain her purpose, being obedient.  
Erasmus. A chaste wife doth obtain this by he gentleness, that look whatsoever she wonuld her husband to do, he doth it. Burrant: And she doth sooner obtain, when she is obedient, then when she requireth or demandeth, being in obedient.   
Publius. 78. 
The proud man's pomp and glory:  
Is soon turned into shame and ignomy.  
Erasmus. An evil report and name doth always ensue and follow, stateliness and pride, and he that insolently and proudly doth use his renown and praise, thesame doth stumble & fall into shame and rebuke.   
Publius. 79. 
Thou shalt more win by good counseling:  
Then thou shalt by brawling and chiding.  
Erasmus. Anger is ever hasty and headlong: wisdom and good advisement, is peaceable and cold. By her thou shalt sooner work thy will, then by rashness and furiousness.   
Publius. 80. 
Sufferance and patience:  
Is to every grief a defence.  
Erasmus. Every anguish and pain, is eased by patience. Diseases have some one remedy, & some another. But patience is the common easement of all evils.   
Publius. 81. 
whereas vice with ungraciousness availeth.  
There he that doth well, offendeth.  
Erasmus. Whereas it is necessary for men to play the knaves, there it would hinder them, to show themselves honest men. And where unthriftiness is rewarded, there goodness is punished.   
Publius. 82. 
It is easier to be displeased for goodness:  
Then to be beaten for foolishness.  
Erasmus. Better it is for a man to be displeased for virtue and honeslie, then to do any foolish point: for the one he suffereth unjustly, and for the other he is punished worthily.   
Publius. 83. 
A merry companion, that can talk and clatter:  
Upon the high way is in stead of a horselitter.  
Erasmus. A iocant and a merry talker doth cause that a man doth not feel the weariness of the way, euer● as though he were carried in an horseliter, or chariot.   
Publius. 84. 
The welfare of a wicked person:  
Soon cometh to confusion.  
Erasmus. The felicity and prosperous estate of evil persons dureth no long time.   
Publius. 84. 
He to life layeth a fault and blame:  
which by death would be rid of the same.  
Erasmus. He seemeth to blame his life, which desireth to die. Burrant. Howbeit, the fault is not to be laid unto life, but to ourselves, which live so wretchedly, that we be weary of our life, & desire rather to be quick under the earth, then to live in such misery, which we have righteously deserved, for our iniquity and sin.   
Publius. 86. 
He that above the law hath might will borrow a little more than right.  
Erasmus. ¶ To whom is suffered more than right and law, he taketh more upon him, then either he ought or hath need so to do. This may be well applied to tyrants and wives. Burrant. For the more that a tyrant is suffered, and not withstand, the more cruel he is. So of a shrewd wife, the longer her tongue is uncharmed, and her foolish passions not suppressed, the more shre wish and cursed she is. Wherefore, happy and also wise is he, that can take her up in her wedding shoes, lest afterward, she taking a little heart of grace, be without all hope of amendment.   
Publius. 87. 
The day that cometh next after:  
Is to the day before as a scholar.  
Erasmus. By daily experience of things, we be made every day wiser and wiser. Burrant: For look what we did amiss this day, we may learn how to amend the same the next day.   
Publius. 88 
To chide a man, when he is in adversity:  
Is to hurt him, when he hath need of remedy.  
Erasmus. When our friend is in trouble, and needeth help, then to chide and brawl with him, is no help, but harm unto him. First he is to be quieted out of his trouble, and afterward to be rebuked, that through his own folly he fell into such business.   
Publius. 89. 
Battle is to be prepared leasurlie:  
That thou mayest the sooner overcome thine enemy.  
Erasmus. They, who in attempting affairs and business, make overmuch haste, do sometime very slowite bring to pass their matters, whereas leisure in a provision, is no less, but quickly & with speed to conclude the matter.   
Publius. 90. 
To call a man a churl, who so doth enterprise:  
Doth call him all the evil words that he can devise.  
Erasmus. Unkindness doth contain in itself all kinds of vices. Therefore there cannot be spoken, a more shameful check. Burrant: then to call a man 〈◊〉 churl, or a snoudge.   
Publius. 91. 
Do not speak evil of thine enemi 〈…〉 Howsoever thou thinkest of him privily 〈…〉  
Erasmus. ¶ If thou thinkest to do thine enemy a pleasure, beware of evil communication, for that is the thing that he would have. It is a very foolishness therefore, to speak evil of any man. For if he be thy friend, thou doest not well, but if he be thy foe, thou shalt the less hurt him.   
Publius. 92. 
Upon things profitable, take good advisement:  
leisure and respite, are the best assurement.  
Erasmus. The best way is, that thy counsels be soberly & leisurely taken. For rashness and heddines, without advisement, be often times unluekie.   
Publius. 93. 
Grief and sorrow doth then cease:  
when thou doest nothing, them to increase.  
Erasmus. When an evil or mischief cometh to the wourst, than it must needs amend. Burrant. Except it keep at the point of extreme naughtiness still, and yet then there is good hope of amendment, forasmuch as there remaineth no ferther matter, or occasion to make it worse.   
Publius. 94. 
I had as leave thou toldest me a very leasing.  
As to say that a woman shall forget her weeping.  
Erasmus. And that is no more to say, then that she shall never forget it. Burrant. This passion is so natural in them, that if thou wilt teach her to forget it, thou must first learn to make her forget that she is a woman, but remember this one thing, that thou then must least believe her, when she sheareth her tears most plentifully. For if she should forget weeping, she should forget to cloak and hide her subtlety.   
Publius. 95. 
By debate and striving:  
Friendship is made more loving.  
Erasmus. Thee falling out of lovers, is the renewing of love. Burrant. Yea, they are most commonly the perfeictest friends and lovers, which before were very extreme enemies: and it is often seen.  
They afterward to be man and wife,  
Which heretofore have been at great debate and strife.   
Publius. 96. 
Upon that thing take thou respite, and leisure:  
which if thou ones promise, must ever endure.  
Erasmus. Of whatsoever thing thou canst but ones for all determine and purpose upon, as of Matrimony and priesthood, of the same thou must take long deliberation, before thou set upon it.   
Publius. 97. 
A man ought to be hard of hearing:  
Only to another's man's complaining.  
Erasmus. Do thou not by and by, give credence to him that accuseth any man. Burrant; For by this means many an innocent hath been falsely condemned. And many a true heir hath been wrongfully disherited.   
Publius. 98. 
when our life is most delectable:  
Then the state of death is most acceptable.  
Erasmus. Then is the best time of all to die when it is yet pleasant to live.   
Publius. 99 
That is to be called hurt and displeasure:  
which with an evil name is gain and lucre.  
Erasmus. Lucre and vantage, with the loss of a man's good name, is an hindrance, and no gains.   
Publius. 100 
The strength and manhood of the soldier:  
Is the good counsel of his Captain and governor.  
Erasmus. Soldiers are mighty & strong to no purpose, except they be ruled by the wisdom, and policy of their Capiteine.   
Publius. 101. 
Fear, lest what to the is given this day:  
Another day will come and take it away.  
Erasmus. That which doth chance suddenly, fortune doth suddenly take away again. Burrant. As this day to attain to great riches and promotion, and tomorrow of thesame to be suddenly & with a trice, deprived and benumbed.   
Publius. 102. 
That which without knowledge is diminished:  
Is for no loss to be supposed.  
Erasmus. That is no hurt or loss, which a man feeleth not. Burrant. The knowledge and remembrance of any losses doth cause a man's heart to sorrow although it be but a trifle, whereas if it had never come to his knowledge, he would never have miss it, or passed upon it.   
Publius. 103. 
A very innocent being in torment and pain.  
Is constrained to lie and feign.  
Erasmus. In torment very innocentes do often times lie, being constrained thereunto by punishment & extreme pain. Burrant. Alas who is of so bold and hard heart, but when he is laid in the rack, and his joints extracted and, stretched forth, but will for very pain and anguish, say whatsoever he thinketh may please, although it were never done or thought, which he doth then speak.   
Publius. 104. 
In very sin and naughtiness.  
It is meet to perform faiethfulnesse.  
Erasmus. ¶ faith and truth is after such sorre to be kept, that it is in very evil things sometime to be performed. Burrant: Ah see an Heathen, how greatly he esteemed in evil things the observing of that, which we in the best things that be, despise to perform: for that do we soonest of all neglect that we do most faithfully promise.   
Publius. 105. 
About that thing which we desire to get.  
The most speed that may be, is a stay and let.  
Erasmus. To one that is desirous, or would fain obtain a thing, yea, all the hast possible, is tarriance unto him.   
Publius. 106. 
In that man is wisdom & happiness  
which his awne fault by another's can redress.  
Erasmus. A wiseman doth gather by another's faults and offences, what he himself ought to beware of.   
Publius. 107. 
Men in misery are of wit very scant And of the same they are also abundant.  
Erasmus. Wit is scant, forasinoche as they see not how to remedy, & redress their misfortunes. And wit is abundante, for they now understand & perceive, what they should have been ware of.   
Publius. 108. 
what a man knoweth and hath in memory:  
the same to forget is sometime necessary  
Erasmus. Some things are of such sort, that they are to be forgotten, and unlearned again.   
Publius. 109. 
Desire of lucre and very covetousness  
Made fortune an heavenly goddess.  
Erasmus. The study and desire of worldly lutre doth cause, that men think fortune to be a goddess in deed, which favoureth and helpeth them.   
Publius. 110. 
He that doth covetousness avoid and fly.  
Conquereth an whole country.  
Erasmus. To subdue covetousness or anger, is more than winning of an whole realine and kingdom.   
Publius. 111. 
He that hath no house wherein to put his head.  
Is as one without a grave when he is dead.  
Erasmus. That is to say, a banished man which hath no where a dwelling place, is like one that is dead and unburied and lieth without a cophine or grave For banishment is a civil death. For none of them for the most part (and specially in those days) returned to their country, during their life.   
Publius. 112. 
Even they that do wrong and injury  
Do hate the same in another extremely  
Erasmus. No, not so much as they themselves that do injury or wrong to other men will have thesame to be done unto them   
Publius. 113. 
To take away a weapon it is meeter.  
Then to an angry person thesame to deliver.  
Erasmus. An occasion to hurt or displease, is not to be given to an angry person, but it is rather to be taken away and avoided.   
Publius. 114. 
A man, his awne country to deny:  
Is asmuch, as to suffer banishment willingly.  
Erasmus. He that hideth his head in an hole, and is not occupied in the affairs of the common wealth, is a banished man wilfully.   
Publius. 115. 
Even one very small hear:  
His shadow with him doth bear  
Erasmus. There is nothing so small and little, which serveth not for some use or other. Burrant. As the very little heats of the brows and eye lids, do shadow and defend the yies from dust, and other inconvenience.   
Publius. 116. 
Alas, it is a very wretched thing.  
To wax elder by fear and trembling  
Erasmus. It is a miserable case to be sore broken, and stricken in age, by the fear of mischance, which hath not yet happened.   
Publius. 117. 
He is rightful even unto his enemy,  
which taketh counsel of fidelity.  
Erasmus. He that followeth after that thing which faith, and not grief and sorrow doth appoint him, he shallbe upright and indifferent, even unto his very enemies.   
Publius. 118. 
A misfortune doth hurt them very lightly.  
which be promoted to high dignity.  
Erasmus. Like to them that fall from an high place, their fall is more dangerous & the sooner taken. So with more peril and jeopardy a man himself castetly down from an high fortune or dignity   
Publius. 119. 
he that hath lost his credence & fidelity what hath he left to save his honesty.  
Erasmus. He which loseth his money, hath somewhat yet left to trust to, but he which hath broken his promise and lost his credence, hath no earthly thing to take to.   
Publius. 120. 
when fortune is favourable & flattering Then will she be polling and shaving.  
Erasmus. Fortune when she is pleasant than she worketh subtleties. So that then she is chief to be mistrusted, when she is most gay and flourishing.   
Publius. 121. 
Thou mayest fortune, sooner to find and obtain.  
Then thou mayest thesame keep & detain.  
Erasmus. It is a very difficult and hath thing to retain fortune, lest she be changed or altered. And it is a greater virtue saufly to keep and defend such things as we have gotten, than those same to get and win.   
Publius. 122. 
A fair face & beautiful phisnomy.  
Is a dumb praise and commendation privy.  
Erasmus. Favour is showed unto them that be fair & beautiful, although they say nothing. Burrant. And for this gift we do see a very strumpet to be commended, although in all other things she ought daily to be hated.   
Publius. 123. 
we do in vain ask his charity:  
which cannot find in his heart to have mercy.  
Erasmus. He that cannot be entreated by fair prayer, what booteth it to desire his help. (Burrante.) For uncharitable persons are like unto a block or a stock, which have the similitude and proportion of a man, yet have no motion, or sensual understanding in them   
Publius. 124. 
It is deceit to take that away.  
which thou art not able to repay  
Erasmus. It is very guile and deceit, to take a benefit of any man, to whom thou art not able to restore asmuch, or a like good turn.   
Publius. 125. 
Look whom fortune doth favour and nourish.  
Thesame she doth make to proud and foolish.  
Erasmus. Foolishness & pride be the waiting servants of great riches and substance. Burrant. For the great possessors of worldly goods are so ravished with the abundance of them, that even like very fools and idiots they are ready to hold their fingers in an hole, if their riches so willed them.   
Publius. 126. 
He, the fault openly doth knowledge.  
which refuseth to abide a judge.  
Erasmus He which refuseth to come to be iudeged, doth show, that he mistrusteth himself to be guilty. Burrant. For truth yet was never afraid to show her face, & to abide the trial of justice.   
Publius. 127. 
Unthrifts and naughty packs 〈◊〉 be happy.  
Is to a good man great calamity.  
Erasmus. As often as good luck and fortune doth favour and help lewd persons, it is to the extreme calamity and high displeasure of good men.   
Publius. 128. 
That is to be suffered and not to be blamed.  
which can by no means be avoided.  
Erasmus. That which cannot be altered or changed, is privily in a man's mind to be patiently suffered, and not to be blamed.   
Publius. 129. 
Evils which are yet to come resist not so stiffly.  
But that a man of them may have the victory.  
Erasmus. Mischances and dangers yet to come, do not so importunately and busily set upon and invade us, but that they may by wisdom and policy be overcome and avoided.   
Publius. 130. 
very patience that is both meek & soft  
Into a fury is turned, being grieved oft.  
Erasmus. These soft persons when they are many times provoked and stirred to anger, at length being moved in deed are far angrier than other men, for asmuch as they are very seldom, and that to earnestly vexed.   
Publius. 131. 
Things counterfaicted with paintynges and colours.  
Do sone return again to their awne natures.  
Erasmus. Counterfaicted and feigned things dure no long season, according to the saying of Flaccus.  
Although nature with a fork thou doest expel.  
Yet will she return to her place where she did dwell.   
Publius. 132. 
He that hath lost his faith & fidelity.  
Hath nothing else that is in icopardie.  
Erasmus. He hath lost all that he hath, which hath lost his credence. (Burrant). As who would say, the losing of a man's credence is more than the loss of all other things beside, for it is the only protector and keeper of all the treasure that man doth possess. So that when it is lost, it is even as good to lose all that we have.   
Publius. 133. 
The minds facility and lightness.  
Doth draw toward some part of foolishness.  
Erasmus. He is lightly enticed to vice and unthriftiness, who is of alight wit and brain. As that fellow Mitio, of whom Terence writeth, who being lx years of age, was now become a new married man.   
Publius. 134. 
Faith, as life, from whence it departeth thither afterward it never returneth  
Erasmus. As our life once gone and lost, is never returned, so likewise is our faith, according to the common saying. He which is once become an unthrift, will scase at any time after prove a good husband.   
Publius. 135. 
No man ever looseth faith.  
But he which the same never hath  
Erasmus. No man loseth money, but he which had it. But he is said to have lost faith, which never had it, that is to say, he was ever an untrue & untrusty ka●tife. Burrant. He loseth it for lack of grace to use it. As he loseth his time which will not apply himself to occupy it while, it is yet present   
Publius. 136. 
Fortune is not satisfied or contented. Any man but ones to have offended  
Erasmus. No evil and mischief doth come or chance to any man, but thesame hath another straight ways following by the neck.   
Publius. 137. 
There is both thunder and lightning where anger with power is inhabiting  
Erasmus. A man of power and authority whom he is moved to anger, he seemeth to lighten and thunder, rather than to be angry. Burrant. For as the lightning goeth before thunder. So in a man of power, after brawling and angry words, follow hard and uncharitable dealings.   
Publius. 138. 
They which are now old men.  
Do in vain desire to be young children.  
Erasmus. We can by no manner of means possible were young again. Therefore an old man must be content to do and handle such things as pertain to an old man.   
Publius. 139. 
A check or a rebuke given falsely.  
Is a malicious and envious lie.  
Erasmus. He which rebuketh or checketh, and that falsely, doth spitefully and maliciously feign and lie.   
Publius. 140. 
All men do utterly despair.  
To keep a woman in rule and fear  
Erasmus. There is no man but doth despair that he is able to rule and govern the nature & disposition of a woman. Burrant. This beast is so unruly, that there are some which have had the matter somewhat in practice that will undertake sooner to subdue and tame the fierceness of a Lion, or the churlish nature of a bear, than the shre, wish & froward affection of a woman.   
Publius. 141. 
Hard things do thou manly suffer  
That thou mayest bear light things the easier.  
Erasmus. Exercise and custom thyself in things that are some what hard and weighty, that thou mayest be able to sustain other things that are light and easy.   
Publius. 142. 
Fortune cannot prevail so moche to any man.  
As right and judgement and good counsailcan.  
Erasmus. Good counsel & advisement doth far better than good luck & fortune. Burrant. For good counsel may make a man always happy. And so cannot prosperity, and lucky chance.   
Publius. 143. 
Brittle fortune when she doth glitter:  
Like a piece of glass is soon broken a sunder.  
Erasmus. Glass when it glittereth and shineth most gay, than it is soon broken in pieces. So in like manner the fairest and most goodly fortune is not of any continuance.   
Publius. 144. 
Suffer that which is dammigeable:  
That thou mayest sustain that which is profitable.  
Erasmus. ¶ That thou mayest obtain a profeicte suffer a despite. Burrant. And that thou mayest have a pleasure, suffer a pain. And to get and win stick not to spend, and to put thyself in hazard and danger.   
Publius. 145. 
Fortune doth make him well-beloved to be.  
whom fortunate no man doth behold and see.  
Erasmus. Fortune doth make a man to be envied, except she keep herself close. She is therefore to be dissembled with. Burrant. So that I count those not unwise in this point, which will go in an old torn cote, that will cease harbour a louse, and feed upon a piece of bread and cheese, and a gaclike head, and yet are not without three or four hundredth pounds in a bag.   
Publius. 146. 
Although it is a good name to be called frugal.  
Yet there is some misery joined withal.  
Erasmus. To be frugal & play the good husband, although it be an honest name and a good report, yet it is thought miserable. And it is little commended among the people, whom prodigality and waste doth more delight and please.   
Publius. 147. 
That foreiudgement is sore and vehement.  
which hath not an after judgement.  
Erasmus. grievous and dreadful is that fore judgement, whom a ferther sentence doth not follow, but thesame standeth for a determinate and final judgement. As if a prince should bear a grudging mind towards any one, there is no judge that dare otherwise to pronounce and give sentence.   
Publius. 148. 
There cannot be a displeasure higher:  
Then to have a good man's anger.  
Erasmus. A good man, as he is not so soon angry and offended, so he is the sorer moved, if his goodness be overcome and patience once broken.   
Publius. 149. 
Of the mind it is an hard punishment:  
whom to have done amiss it doth repent.  
Erasmus. ¶ He hath sore punished himself whom it repenteth of his evil deed done. Burrant. And this is the best token of the conversion of a sinner to perfect Christianity.   
Publius. 150. 
A mind that is constant and stable:  
Hath not a judgement variable.  
Erasmus. A sad and constant man hath certain and sure counsels. Burrant. And he determineth & adjudgeth nothing, but such as is right & equity.   
Publius. 151. 
grievous is that evil to be supposed which under a good pretence is glossed.  
Erasmus. That evil and mischief is uncurable, which is contrefaicted under the pretence of a good hope and comfort.   
Publius. 152. 
That hurteth more grievously.  
which chanceth to a man unadvisedly.  
Erasmus. ¶ New and strange griefs and displeasures do grew a man the more. Burrant. forasmuch as he hath not prepared the mind patiently to suffer them, nor yet knoweth how to shift them.   
Publius. 153. 
That is the extremest enemy. which worketh in the heart privily.  
Erasmus. A naughty and a cankered affection or stomach doth chiefly hurt a man. But that so hid in the heart can not be tried or searched out.   
Publius. 154. 
The grevoust rule and kingdom, Is that which is confirmed by custom  
Erasmus. Custom doth plainly obtain a certain tyranny in the world, in so much that the most foolish things, if they have once grown into a custom, they cannot be plucked back or called in again. Burrant. As, how great a do is it to withdraw the usurped power of the Bishop of Rome and to redress his naughty laws & traditions, which were only by custom confirmed. And the only refuge and defence of his fautors is custom, saying. So have our fathers used. So they believed. And (except the more mercy of God) so they are damned.   
Publius. 155. 
A great rebuke although it be spoken merely.  
Yet many times it hurteth grievously.  
Erasmus. As among englishmen, if a man call one or other traitor but in sport he is in danger of a blow, or some worse displeasure, the trespass is so heinous.   
Publius. 156. 
Alas how hard is the custody,  
Of renown and glory.  
Erasmus. An honest name & fame is lightly defiled and contaminate. And it is a more hard and busy thing to defend and keep thesame, then to get it.   
Publius. 157. 
A man is beside his body:  
when he is furious and angry.  
Erasmus. He is beside himself, and not his own man, whosoever is angry and throughlie vexed. According to this saying afore. He speaketh to one that is absent, that communeth with an angry person.   
Publius. 158. 
Alas how greatly is he to be feared.  
To whom death is nothing dreaded.  
Erasmus. ¶ He that passeth not upon death such a one is greatly to be feared. forasmuch as he is lord and ruler of another man's life, which doth little set by his own. Burrant: As who would say, he little passeth to kill and slay, who careth not for the losing of his own life.   
Publius. 159. 
Upon a wretched person, he that hath pity:  
Of himself he hath memory.  
Erasmus. For such a one doth understand that the same wretchedness may chance unto him, whereupon he should need of such help.   
Publius. 160. 
That is a shame not without honesty  
In a rightful cause for to die.  
Erasmus. ¶ That evil name and reproach is praiseful, for a man to lose his life in the way of right. Burrant. As to be hanged is a villainous death, yet is it glory to him which is hanged giltelesse, or is taken prisoner and so put to such kind of execution among his enemies.   
Publius. 161. 
He hath help in adversity:  
who dareth his help in prosperity  
Erasmus. Who when he is well at ease, and wealthy, doth help other, other do help the same again in his adversity. Burrant. But uless as few do observe this lesson, therefore the less pity men have of them when they are fallen in such necessity and need.   
Publius. 162. 
¶ Of him to be harmed alas what misery is it.  
Of whom thou canst not complain or requite:  
Erasmus. It is an hard case for a man to be endamaged or displeased, either of his friend or else of a great man. For as of the one it is little honesty to complain, so of the other it is not the surest. And so he should bring himself into a shrewd picle, if either of them would go about to requite him with like displeasures.   
Publius. 163. 
Extreme need and wretched poverty.  
Causeth a man to adventure in great jeopardy.  
Erasmus. poverty is witty and full of innention, and a finder out of craft and subtlety, and evil and naughty things do many times stir and move a man's brain, according to the saying of Naso. Burrant. As in some Idolatry, in some theft, in some other lechery, and so all kinds of vices, poverty doth cause to be attempted and approved.   
Publius. 164. 
Alas how miserable is that pain:  
which in torment may not complain.  
Erasmus. The truth is tried out in torments and punishments. But some be so tormented, that they dare not tell the truth, knowing what he would have kept privy and nor to be uttered, that doth torment and punish them.   
Publius. 165. 
Alas in long life how many doth chance.  
That causeth a man to take great repentance.  
Erasmus. Many things do happen by living long which thou wouldst not to happen by thy wil Burrant: forasmuch as the life of man is never without misery and wretchedness, & ever in subjection to the hazards and dangers of fortune.   
Publius. 166. 
Pleasant and sweet communication:  
Hath his veneme and poison.  
Erasmus. Fair speech is full of subtlety & deceit, and a sweet honeyed poison. Burrant: Whose taste is pleasant and delectable, and yet the operation and working of the same is most noisos and deadly.   
Publius. 167. 
So often times a man dieth.  
How often as he his friends loseth.  
Erasmus. Death is a certain bunumming, or lack of a man's best evils. As his wife and children, his father and mother, or any other of his familiars, or whom he dearly loveth.   
Publius. 168. 
A man always beareth one thing in himself privily:  
And thinketh toward another clean contrary.  
Erasmus. Every man is a dissembler. Burrant; There is not the perfeictest friend and lover, but he will dissemble and gloze, and whereas he doth bear himself out wardelie to be a friend yet he thinketh otherwise in his heart.   
Publius. 169. 
A good report of a man's honesty: Is another inheritance and patrimome.  
Erasmus. A good name and honest report is almost asmuch worth as any goods or lands that a man hath by his inheritance. Burrant. Yea whosoever hath a good name, hath purchased to himself a more ample and sure state of inheritance than can by any gift or natural dissent, or by any other earthly thing be obtained.   
Publius. 170. 
A man perceiveth not any grief or pain.  
As long as by good fortune he doth gain.  
Erasmus. That pain and grief is not felt nor perceived, wherewith any commodity or profeict is gorten. Burrant. For the sweetness and pleasure of the one, doth allay the bitterness and pain of the other.   
Publius. 171. 
He with moche honesty serveth. That to time always obeyeth.  
Erasmus. ¶ It is an honesty for a man to serve and apply himself according to the time, and to give place to fortune for a space. Burrant: For she is not so continually cruel, but that she will change herself into a better mode.   
Publius. 172. 
Man is lent but for a time to live: For ever this life God did not him give.  
Erasmus. Life is given but for a season, in so much that he which gave it may require it lawfully, and as his of right whensoever it shall please him.   
Publius. 173. 
It is better to know thine own heir.  
Then for thine inheritance to seek a stranger.  
Erasmus. It is more profit for thee to have children of thine awne, to whom thou mayest leave thy lands and goods, then to look and seek for strangers children, to whom thou mayest leave thine inheritance.   
Publius. 174. 
At his father's death, the heirs weeping.  
Is but a very counterfeit laughing  
Erasmus. The weeping of the heir is but a feigned and a dissembled laughter: for he rejoiceth & his glad, although he, put his anger in the eye. (Burrant.) And this is the property of an unnatural son, who loveth more the inheritance, than the life of his father, and a very little time (God wot) heweth enjoy thesame.   
Publius. 175. 
A woman that doth oft marry, Hath for the most part an infamy  
Erasmus. The common people doth think and judge full shreudely of that woman that-dooeth marry many husbands. (Burrant.) For some with Paul will think her incontinent, and other will judge her covetous, or else very foolish.   
Publius. 176. 
The inferior and subject abhorreth, In whatsoever the superior offendeth.  
Erasmus. Whatsoever thing the princes and governors do amiss, thesame falleth to the mischief and destruction of the commons. Burrant. As if Princes fall at contention, and so move battle, the commons buyeth the bergain and smart therefore in the mean time and many a man loseth his life before he hath deserved to die.   
Publius. 177. 
To avenge thine enemy after long strife Is the beginning of a new life.  
Erasmus. The pleasantest thing in the world is to be avenged of a man's enemies and it is as a new kind and manner of living. First, he doth defend his awne life, and moreover he rejoiceth of his quarrel avenged.   
Publius. 178 
So upright always, let be thy doing.  
That no man hate thee, for thy awne deserving.  
Erasmus. We cannot avoid, but we must be hated & envied of one or other, but we may take heed and beware, lest any man hate us worthily, according to our deserts.   
Publius. 179. 
whom thou keepest in whether he will or no. Thou provokest the same abroad to go.  
Erasmus. He which is not willing to tarry, the more thou doest hold him back, the more desirous he is to depart.  
Burrant. And Terence doth note this property, to be in a young man specially. And my opinion is, that it is given to women naturally, their wills and thoughts are ever so 〈…〉 owarde, and contrary to their housebandes' commandments.   
Publius' 180. 
Thou doest dishonour thy dignity. while thou doest ask of the unworthy  
Erasmus. It is a villainy and a very slavery to become a suitor to an unworthy person. Therefore his worship is disgraced. Burrant. Whosoever being of nobility, is a petitioner to a slave or a villain.   
Publius. 181. 
The covetous man is towards no man beneficial.  
and towards himself, he is worst of all  
Erasmus. A covetous person doth good to no man, as long as he liveth, & most specially himself, he doth both vex and trouble, by the careful keeping of goods.   
Publius. 182. 
He giveth twice to the needy. which giveth speedily.  
Erasmus. A good turn is twice welcome, which is given by and by, and out of hand, to him that hath need of it. Burrant. For it serveth his turn, saveth his credence, and keepeth his honesty.   
Publius. 183. 
covetousness in moche plenty. Is a well furnished poverty.  
Erasmus. To covet when thou hast plenty, is as a certain neediness and penutie, no● free and simple, but well furnished and stored, and as who would say, a rich poverty.   
Publius. 184. 
who at a fault winketh.  
To do another he provoketh.  
Erasmus. He which dissembleth a fault, doth provoke and allure to do another offence. Burrant. As the master to suffer the scholar once to be negligent, he will be the more bolder to be negligent another time. No forgiveness ought to be in sin, in whom there is no hope of grace or amendment.   
Publius. 185. 
Gentle blood or nobility.  
Can take no reproach or villainy.  
Erasmus. Either, because it is the condition and property of a gentle and noble heart to set nought by, or little to regard a rebuke or check. Or else forasmoche as an haughty courage cannot abide to be checked or reproved.   
Publius. 186. 
He that seldom is an offender.  
Deserveth to have the more favour  
Erasmus. As the more frequent and oft a fault is done, the more straight correction ought to be ministered and given. So the more seldom a man doth offend the more favour should be showed.   
Publius. 187. 
One persons churlishenesse and lewd demeanour.  
Doth make many a poor wretch to far the worse.  
Erasmus. The unkindness of one person doth cause, that they that be loving and kind, be not helped, although they have never so great need.   
Publius. 188. 
In evils to trust & hope for amendment  
No man is wont to do, but an innocent  
Erasmus. A good and upright conscience doth cause, that in evil things we do hope and trust, that God will be our help and secure. Burrant. And a naughty and corrupt conscience, is wont in this case to despair, for that he hath no remorse of his iniquity. And the greatness of his sin, doth so croak his uprightness, that it causeth him to have mistrust of the goodness of God.   
Publius. 188. 
In avenging of thine enemy.  
It is blamed to be to hasty.  
Erasmus. Be thou not hasty and rash, either to avenge thy quarrel, either else in giving of judgement. (Burrant.) For both these two requireth good advisement and leisure: for the one is not so lightly corrected, and the other is not so easily redressed.   
Publius. 189. 
Of learning and wit, he that hath the grace,  
will fear his enemy, be he never so base.  
Erasmus. It is the point of a wiseman, not to set light of his enemy, be he never so vile & poor: for he may by some occasion or other wait him a displeasure Burrant. As the Scarabie or Bitell, who being at contention with the Eagle, and of thesame for his littleness nothing dreaded. In th'absence of the Eagle he creepeth into her nest, and tumbleth her eggs out of thesame.   
Publius. 190. 
To a miserable & awretched creature  
scoffing is an high displeasure.  
Erasmus. The silly and miserable creatures be offended & displeased, with laughing and jesting. And they who are in a wretched case and misery, do wrest words spoken by very chance and unadvisedly, to the suspicion of some hurt or evil meant towards them although a man never so thought.   
Publius. 191. 
The judge of his corrupt conscience, is condemned.  
when the guilty from his fault is purged.  
Erasmus When the guilty is acquitted, than the judge must needs be no innocent. (Burrant.) For it is a shrewd token, that the judge is corrupted or bribed when he that hath deserved the punishment of the law, is by the same cleared and acquitted.   
Publius. 192. 
To forgive, it is good humanity.  
when the party is ashamed of his iniquity.  
Erasmus. No forgiveness at all aught to be but where the party repenteth himself of his deed doen. Burrant. For in such a case th'amendment of his life shall be more pleasure unto us, than his death. By his death we shall win nothing, & by his life he may recompense us for our goodness showed in such distress and exigent.   
Publius. 193. 
In things doubtful & full of jeopardy Moche availeth boldness & audacity  
Erasmus. When a matter is in a hazard of winning or losing, audacity and the bearing of a good face thereupon, helpeth greatly. Burrant. The common saying is, spare speech, and spare speed For many one, through a little dastardness of heart and bloushing, loseth many a good chance and fortune, which they might have had if they had put themselves forward.   
Publius. 194. 
A sinner the same day himself condemneth,  
In the which, by any means he offendeth.  
Erasmus Whosoever doth a mischievous deed, is strait way condemned to himself, his awne conscience being judge, although no other judge give Sentence. Burrant. I would to God that every man would consider this judgement, and put his naughty life to execution, and strangle his sin, with a strong halter of repentance, never willing to come to that judgement again.   
Publius. 195. 
To rebuke him that is an evil liver It is counted for no slander.  
Erasmus. It seemeth no slander, which thou sayest against an evil and an unhappy person. Barrant. For those reports that thou makest of him are true, and thou liest never a deal upon him. And if thou shouldest say otherwise, thou shouldest not say truth.   
Publius. 196. 
Few things do want unto poverty, And all things do lack unto avarice  
Erasmus. Many things there are, which a poor man doth need, to the necessity of his life, but a covetous man doth need many things more, which hath not so much as that, which he hath in his possession.   
Publius. 197. 
Toward thy friend, behave thyself so, that thou thinkest that he may bè thy fo  
Erasmus. So love, as thou mayest conveniently hate. So far trust thy friend, that if he be made thine enemy, he may be able to do thee little harm. Burrant For there are many false flattering friends, who, when they have cropen into a man's bosom, and known all his secrets, they work moche villainy and mischief against him.   
Publius' 198. 
No man can better abide envy.  
Then a strong man, or an happy.  
Erasmus Fortunate and lucky persons do set nought by envy, and a strong and hardy man doth utterly de●●e it. Bur. Thone is able to withstand malice with his substance, having good luck on his side, and tother is able to fight it out with clean strength.   
Publius. 199. 
Grief and anger, among them that be loving.  
was ever yet found glozing, and dissembling.  
Erasmus. And this is commonly seen in wooing for where the parties love one another entirely, yet will they often times fall out & be at defiance, whereas all the world is not able to sunder them   
Publius. 200. 
Envy is moved privily:  
And for a thing of nought it is angry  
Erasmus. An envious person is not without anger, but yet dissembled & close, for a trifling matter scarce worth three skips of an old Dog. Burrant. such persons that be envious and melancholious will be angry & fret within theimselues, for their na 〈…〉 pared a wry.   
Publius. 201. 
An angry person thou mayest avoid lightly.  
But hatred thou canst not, till thou shiftest thine enemy.  
Erasmus. Anger doth cool anon, but hatred and malice doth dure long, he verily doth hate, whosoever is an enemy. Take heed of him therefore a long time, yea, always. The very same thing doth the wiseman of the hebrews put in knowledge, saying.  
To an enemy reconciled and received Into favour again, take thou great heed   
Publius. 202. 
Of a displeasure and injury.  
Forgetfulness is the next remedy.  
Erasmus. Auengement doth not help and remedy injuries done unto thee, but forgetfulness and the putting them out of mind, can do it very well. Burrant. For by avengement, we may work ourselves more displeasure, but when we have put them quite out of our memory, our minds are quiet. And this shall move our enemy's hearts, to be sorry for doing of such injuries.   
Publius. 203. 
who upon his anger, hath the victory.  
He hath subdued a sturdy enemy.  
Erasmus. ¶ It is an evident sign, and most perfect token of a right valiant champion, when a man overcometh his angry passion. This could not the same victorious and most valiant Alexander, the most mighty & great conqueror of the whole world do. Burrant. And no more can any other man now in this our time do, & yet they think themselves mannelie and hardy captains, meet to be set over a great numbered of men, not being able to subdue a little sensual will in themselves.   
Publius. 204. 
To thy friend, have such faith and credit.  
That he may have no occasion to be thine enemy.  
Erasmus. A like saying to this, is there afore rehearsed, where he giveth like counsel, for a man so to behave himself towards his friend, that he take no vantage of him, to do him a displeasure, if he chance at any time, to fall at debate with him.   
Publius. 205. 
An angry person thinketh it an heinous thing:  
To have good counsel, or a gentle warning.  
Erasmus. A wrinishe & cursed hearted fellow thinketh himself to be shreudlie hurt of him, who giveth him good counsel. Burrant: And such fellows that be so self-willed, be it never so much for their commodity and profeicte, that a man counseleth them, yet will they follow their own sensual appetites and froward wills.   
Publius. 206. 
He wickedly god blameth & accuseth  
who the second time shipwreck suffereth.  
Erasmus. He that hath been once in jeopardy, and doth adventure himself in like danger again, he doth shamefully blame fortune. Burrant: If any thing go amiss with him: As they which have once escaped drowning, will put themselves in thesame hazard again. It were great wickedness for them, to lay the fault in GOD, who hath given them a fair warning before, to be ware and take heed.   
Publius. 207. 
It is a reproach and an ignominy:  
For an unworthy person to be in dignity.  
Erasmus. Honour and promotion given to the unworthy, doth not make him an earnest man, but doth moche more dishonest and shame him. Burrant. For whereas before his unworthiness was but of a few known, now it is lift up in the sight of the wide world to be seen of all men. And by this means he getteth to him, more shame than dignity.   
Publius. 208. 
where new praise doth spring and grow:  
There the old praise is allowed also.  
Erasmus. If thou shalt happen to do well the second time, thou shalt cause that men will the better believe the good report that went of the before.   
Publius. 209. 
He is well eased of his own grief.  
who hath done his enemy like mischief.  
Erasmus. He less feeleth his own hurt and displeasure, who is able to requite & avenge his enemy, with a like shrewd turn. Burrant. As if one have taken a broken head, that the blood run about his ears, yet if he be able to do asmuch again, he will count himself cured of his woounde.   
Publius. 210. 
Fortune is both light and wavering:  
That she hath once gevenn, quickly again craving.  
Erasmus. Vnconstante and unstable fortune doth by and by fetch again, & take away, if she have given any thing.   
Publius. 211. 
This law is to all men universal.  
which biddeth us to be borne and die.  
Erasmus. The necessity to be borne and to his, doth touch all men in general Burrant: And where there is no law of necessity, thesame must needs be obesed, for there is no ways to avoid or correct it.   
Publius. 212. 
Every man's advantage or further ance:  
Cannot be without another's hindrance.  
Brasmus. The lucre and winnings of one man, is the loss and disprofit of another. But not like in things of the mind. Burrant If the buyer have a great peniewoorth in his merchandise, the seller must needs sustain loss. And so likewise in all other worldly things. But in virtue & cunning it is not so. For in them, that which one winneth & gaineth, is no hindrance to another, of whom he getteth such virtues or qualities:   
Publius. 213. 
wantonness and commendation:  
Can never yet agree as on.  
Erasmus. Intemperauncie and unchaste living is always subject to an evil man. Burrant: For whereas other kinds of vices, although heinous, yet they are many times borne withal, but riotous living and carnal delights no good man can allow or commend.   
Publius. 214. 
The guilty person, feareth the danger of the law:  
And the unguilty, of fortune standeth in awe.  
Erasmus. The innocent & guiltless, although he stand in no droade of the laws, as the offender or guilty doth, yet he feareth fortune, which many times doth oppress and wrong the just and upright liver. Burrant. For she hath no respect of persons, but aswell the good as the evil, she doth honour and dishonour, and make high and low at her wil   
Publius. 215. 
To the riotous man many things do want:  
And to the niggard, all things are scant.  
Erasmus. The prodigal and wasteful spender doth need many things, and the coveteouse person doth lack at things. He hath need of many things, which spendeth moche, to the other there is nothing enough, forasmuch as he is insatiable & never satisfied.   
Publius. 216. 
Churls and unthankful persons most of all,  
Do teach a man, to be hard and unliberal.  
Erasmus. Unthankeful persons do cause that they which have been kind and beneficial, do now withdraw their liberality, and to give more seldom than they have done heretofore.   
Publius. 217. 
He who doth to one man an injury.  
Doth threaten to do the same to many.  
Erasmus. Every man doth look to have a shrewd turn or injury at his hand which hath done thesame to one already. Burrant. Little is his conscience to be trusted, but that he will in like case do wrong to all men, if he may have like advantage of them, if he stick not to do one man displeasure wrongfully.   
Publius. 218. 
leisure in all things we hare and despise.  
But yet it is that, which doth make us wise.  
Erasmus. ¶ Troublous and grievous is tarriance in every matter, yet thesame doth make us wise and wary, lest we do any thing rash and unadvisedly. Burrant: And here upon is a true saying among the common people. Hasty men never lack wo.   
Publius. 219. 
That is an evil cause to be judged.  
For the which mercy is required.  
Erasmus. innocency and uprightness of lining needeth no favour or mercy, but desireth the judge to be indifferent and righteous. But whereas all the trust and hope of the matter resteth in the mercy of the judge, the cause is very evil.   
Publius. 220. 
His death is to be thought more happy:  
which dieth, before he doth desire to die:  
Erasmus. He dieth then happily, who dieth while his life is yet pleasant unto him. And doth not as yet, through the weariness of thesame, wish to die. Burrant. Like sentence hath he before where he reckoneth no death so happy as that which taketh a man in his best ruff, and when he most desireth and delighteth to live.   
Publius' 221. 
To be constrained to hold thy tongue, it is misery.  
when thou wouldst utter thy mind willingly.  
Erasmus. It is an hard case, when it is not lawful for the to speak what thou wouldst. For there thou shalt have liberty, much less to do what thou desirest, if it be not lawful for the to speak thy mind freely.   
Publius. 222. 
The chance is most miserable and unluckic.  
which doth want alspite and envy  
Erasmus. Happiness doth stir and provoke hatred and malice. Therefore, whom no man doth hate, must needs be most wretched of all other.   
Publius. 223. 
Him full evil may I call:  
who for his own profeicte is beneficial.  
Erasmus. He that doth a good turn for his gains sake, he doth evil. Burrant. As many a man would be counted, great and special good friends, for lending their neighbour in his necessity a sum of money, when they receive it with an overplus, and to their most advantage. I may rather call them Usurers, than friends: for if they should have no gains, they would lend no money, nor do any other deed of charity, and after this sort it is no charitable deed to be supposed.   
Publius. 224. 
A lewd person, when he doth countrefaicte goodness:  
Then he is disposed, to most unthriftiness.  
Erasmus. A dissembled and a cloaked malice and mischief, is wourst of all other. Burrant. For such are like unto serpents and Adders, that sting privily who in their outward behaviours, are as meek as lambs, and in their harres ravening Wolves and subtle Foxes, then most purposing mischief and naughtiness, when they pretend most holiness.   
Publius. 225. 
When that fear upon man doth come:  
Then shall he sleep but very seldom  
Erasmus. Fear doth drive away sleep. Or else a man ought not to sleep, when he is in danger. Burrant. Like rest taketh he, which is besieged with his enemies, or that is tossed in the middle of the Sea, among the storms and tempests, where is but a thin board between him and his death.   
Publius. 226. 
Death of necessity, no man can refuse:  
But to die when thou wouldst not thou shalt not choose.  
Erasmus. ¶ Sometime men wish to die, when they cannot die, and they would never so feign. And once we be sure to die for all together. For there is no power given us, to rise from death to life at our pleasure. This is spoken against those persons, which as often as there chanceth any grief or displeasure in their life, by and by they wish themselves raked under the earth, as though they might relieve when they would.   
Publius. 227. 
That is evil done and uncertainly: whatsoever is done upon fortune's fidelity.  
Erasmus. Whatsoever doth hang of Fortune, that is nothing steadfast and sure. Burrant. Let not a man have to much confidence in fortune, for she will suddenly unwares deceive him. It is no wisdom to set all upon six & seven, and to stand at hazard, whether to win, or lose all. Sooner chanceth seven then six, there come more after losses, then gains. Wherefore let thy doing stand upon the will of God, and good counsel, lest otherwise thou wrap thyself into danger.   
Publius' 228. 
who to the dead doth any gift give:  
giveth him nothing and himself doth bereuc.  
Erasmus. In the old time they were wont to do sacrifice to the dead. This is lost and doth perish from the living and the dead doth receive no parts thereof. Burrant. The custom among the Panimes, was to shed wine upon the graves & burials of their friends being dead, which thing the very Heathen did abhor and esteem for a superstition, and a thing that profited neither the living nor the dead.   
Publius. 229. 
That master is worse than his servant. whom to displease he dareth scant:  
Erasmus. He is subject and inferior to his servants, that feareth them, for because he knoweth himself guilty and an offender. Burrant. As that Master, who hath made his servant privy to his whoredom or theft, or such another vice, dareth not put away his servant, or displease him in any wise, lest he bewray his unthrifty living. In this case the master is become the servants bondman or slave and is at his servants beck and commandment.   
Publius. 230. 
More faithful is the heir of thy body begetting.  
Then anystraunger, that thou shalls assign by writing.  
Erasmus. Thy child is borne shine heir, but the stranger can be but thy bastard heir. This maketh against them, which disenherite their awne children or right successors (whom very nature hath bound them unto) for any trespass or offence done by them & transpose and give the same title of their goods & possessions to strangers.   
Publius. 231. 
In giving a shrewd word, or an evil council.  
The women their husbands, do far excel.  
Erasmus. In evil things, the women have far passing wits above men. Burrant. Yea, no man's reason or cunning, is able to mitigate or search out the crafty invontions and shifts that women have prompt and ready, in excusing & maintaining of their wickedness. And that the devil soon espied. For the feat to defraud man of his blessed state of perfect felicity, was wrought by a wily and subtle beast (a woman).   
Publius. 232. 
It is an evil pleasure and felicity. Another strange thing to occupy.  
Erasmus. Another manues meat is sweet and pleasant, but that pleasure is nought for a man to frequent and accustom himself to strange things whatsoever they be. Burrant. As for one always to thrust his legs under another man's table, and to be ever begging and borrowing this or that and never to recover himself out of another's danger, there can be no more displeasure wished to him truly for it is a very bondage.   
Publius. 233. 
That is kept with moche peril and jeopardy.  
which delighteth and pleaseth many.  
Erasmus. It is hard to save and keep that which many men desire, as money and a fair wife. Burrant. For these two are as butts and pricks, at whom every man's eye doth shoot. And I would they did so well provide for the remedy of the one, as of tother. They lock up their money in their chests, so I would they should keep their wives out of their Shops, where they sit as stales, and allure men's yies passing by. In Denice and other towns beyond the Sea, single women and queans, do after such sort sit in windows and Shops, and chaste Matrons and wives, keep them secret in their halls and parlours.   
Publius. 234. 
That medicine is very evil. which doth nature destroy & spill.  
Erasmus. The medicine that hurteth nature is hard, as that which taketh away any member or limb of the body.  
Burrant. As I have known a Physician, which did minister a medicine to heal a man's eye, and utterly perished his sight by the same. Likewise a Surgeon, who took upon him the cure of legs, and now the party is not able to set a foot upon the ground   
Publius. 235. 
He that is of an evil disposition. Needeth no lewd instruction.  
Erasmus. To naughtiness, yea, without any teacher, we are apt and ready, but virtue must have a Schoolmaster.  
Burrant. Or else it will not at all be learned. And when it is with moche travail gootten and obtained, it is with one evil vice or quality polluted and destled.   
Publius. 236. 
To know no part of misery.  
Is to live without all icopardie.  
Erasmus. He who liveth without danger hath an happy life. A sure life and a quiet although poor and bare, is the most pleasant and happy life. Burrant. applying to the tale of Esope, of the Mouse of the country, that was led into the city, by the Town Mouse, and of the same Mouse feasted, and when they were in their chief banqueting, one rushing at the lock of the door, made them both seek their heel's Whereupon the country Mouse said. I had rather have my poor cheer at home, in saufegard & quietness, then to have all these delicate dishes and sumptuous cates with such fear.   
Publius. 237. 
They live full unthriftily.  
who thinketh to live continually.  
Erasmus. For such fellows prolong always until to morrow, as long as there is any pleasure or good thing. Burrant These little remmembre what night bringeth with him, which dare promise themselves to morrow day. So did the foolish richman in the Gospel promise his soul many years of worldly felicity, & yet the devil fet his soul the same night following.   
Publius. 238 
By expounding of a word slanderous.  
Thou shalt many times make it wours  
Erasmus. Some go about to excuse an evil word spoken, by qualifying or by interpreting of the same, and so make more debate. Burrant. For a foolish interpretation breedeth a ferther matter, and cause of contention.   
Publius. 239. 
He is not like long time to prosper.  
who maketh a Physician his heir.  
Erasmus. For he doth provoke and entice him to kill him out of hand. Burrant He were as good to deliver his sword into his enemy's hand, and bid him stea him, and I think his enemies would have more compassion upon him: for he were like to win nothing by his death.   
Publius. 240. 
He is not long deceived.  
who is quickly deneied.  
Erasmus. He hopeth the less while in vain, that is quickly denighed & misseth of his purpose. Burrant There are some that will promise a man many good morrows, and that they will do the best, when they think far otherwise But I take him to be a plain dealer, who will tell ané whereunto I shall trust   
Publius. 241. 
A man's goodness is changed.  
If with a displeasure he be grieved.  
Erasmus. Good men be shrews, if they be a little moved. Burrant. We call and judge many good men, which be yet unknown unto us, with whom, when we be thoroughly acquainted, & then they a little displeased, we shall find as cursed as the best.   
Publius. 242. 
A woman when she sitteth alone musing.  
She is ever some mischief or other imagining.  
Erasmus. A woman that sitteth musing & studying by herself, casteth some unthriftiness or other, in her mind. Burrant For shame refraineth that kind, which shame, when they are in solitariness, & alone by themselves, is away clean and nothing at all remembered.   
Publius. 243. 
He that is willing to work mischief and confusion:  
Of every trifle, he taketh an occasion.  
Erasmus. To evil disposed persons, there never wanteth an occasion to do mischief. Burrant. As he who is disposed to fight, & is ready to draw his dagger at one froward or crooked word, but many of them buyeth often times, their hastiness full dear.   
Publius. 244. 
A mischievous person & evil disposed  
Is always with his awne nature delighted.  
Erasmus. Although he have no vantage or reward of his mischief, yet a wicked person delighteth in his awne unthriftiness, and is evil unto them that are loving and kind.   
Publius. 245. 
He must needs many fear.  
Towards whom, many dread do bear.  
Erasmus. Whom many do fear and dread, him few do love and bear favour to. Therefore, he again of necessity must fear them, of whom he is dreaded. Burrant. For the heart of man is so free, that he will seek all the means possible, to be rid of fear, and beareth a privy grudge towards him, whom he feareth, and searcheth how to displease him.   
Publius. 246. 
By ruling and reigning wickedly.  
Many times is lost a great empery.  
Erasmus. It is a great dominion and a mighty Empire, to rule well: and contrart wise the same is lost by evil governance. Or else this. There is no kingdom so mighty and full of power, which is not lost, if thou reign by tyranny.   
Publius. 247. 
That woman which many doth marry  
The same again pleaseth not many.  
Erasmus. They have an evil report among the people, which changeth many husband's. Either they be unhappy or unconvenient, or inconstant or very shrews, for whatsoever she be that marrieth the second husband, surely she did some unhappiness to the first, whom they forsook. Burrant. And this also may be well applied to them who when they have buried the third the fowerth, yea, the fifth husband willbe nothing ashamed, bethei never so old trots, to take another husband, either for incontinency, or else for avarice.   
Publius. 248. 
That is an evil counsel taken.  
which cannot be changed nor forsake  
Erasmus. Never wrap thyself in such a band that thou canst not wind thyself out again. Burrant. Like unto them that upon light counsel, without casting the weightiness of the matter, do make theimselues to be Priests, or marry a wife.   
Publius. 249. 
It is best for the unfortunate and unhappy,  
In no manner of matters, themselves to occupy.  
Erasmus. Who hath no luck in doing of business, it is best for him to be quiet and at rest. Burrant. For the more he meddleth, the more mischances come unto him, and into the ferther danger he runneth: wherefore, to have a do in no matter, is most ease for an infortunate person.   
Publius. 250. 
The yies can offend in nothing.  
If a good mind have them in ruling.  
Erasmus. Me blame our yies, as though they ministered an occasion of evil lusts & desires. But the mind is in the fault which beareth no rule over the yies.   
Publius. 252. 
Count not that unto thee as proper. which fortune may change & alter  
Erasmus. Suppose nothing to be truly thine and everlasting, which may be taken away. Burrant. And so we can take no earthly thing as our awne, but heavenly things we may trust to be ours for ever. If we have the grace of God, once to obtain them.   
Publius. 253. 
They which fear to take good heed Do not so soon fall and slide:  
Erasmus. That is to say, he is not so quickly oppressed with a misfortune which weth take heed & beware of the same. And he is not lightly encumbered with any jeopardy, who weth observe and mark the danger thereof.   
Publius. 253. 
Thou knowest not what to wish, or what to fly.  
The course of time doth so alter and dally.  
Erasmus. The time and course of fortune weth in such sort dally, that often times those things, which thou thinkest best, thou shalt perceive to hurt chief, and so of the contrary.   
Publius. 254. 
He that will a danger fly.  
Must put himself in jeopardy.  
Erasmus. Thou must by some means or other adventure, if thou covet to avoid danger. For he that feareth all things, shall never rid himself out of all jeopardy.   
Publius. 255. 
There is no fortune so good and certain Of the which thou canst not complain.  
Erasmus. Some displeasure or other, is always coupled to happiness. Burrant As there is no man so healthful, but he hath a disease, yea, he should not perceive whether there were any pleasure, without he had felt sour pain or mischance withal. As Philippe King of Macedon, counted himself unfortunate, because he felt no calamity among all his lucky successes of fortune.   
Publius. 256. 
we men, do nowhere die better.  
Then where to live, we have most desire  
Erasmus. There is best dying, where we livermoste pleasantly. Burrant. For there shall a man be best put in remembrance what his pleasures were, wherein he delighted most, how vain his felicities were, and how shortly they are ended.   
Publius. 257. 
Cause and occasion to denighe.  
In a covetous person is always ready.  
Erasmus. ¶ They, who give not willingly, do always find some occasion, or other, why they might not give. Burrant. As if their poor neighbour come and ask their almose, they answer: We are charged with a great household. The kings money must be paid. All things are dear. As though they were well excused before God, in that they have not relieved their poor neighbour, in such need and scarcity.   
Publius. 258. 
By oucrmoche babbling and alteration.  
The truth loseth his solution.  
Erasmus. By sober disputing and reasoning the truth is bolted out, but it is lost by immoderate feigning, the which thing doth chance to some Sophistical and brawling disputers.   
Publius. 259. 
He always, his damnation with him doth bear:  
who is in continual dread and fear.  
Erasmus. He, who knowelegeth himself in his own conscience to be an offender doth always fear punishment, and is always as a man damned. Burrant. As a thief fearing the galous looketh every hour, when he shall go to hanging, as though he counteth himself half hanged already.   
Publius. 260. 
The more and greater evil alway.  
Is the longer and later day.  
Erasmus. Our life and age weareth worse and worse, that is to say, the manners and conditions of men do daily more and more degenerate, and go from all kind of virtues and goodness.   
Publius. 261. 
It were very foolishness for the unguilty.  
To lose and hurt his own innocency.  
Erasmus. It is foolishness after such a sort to hate sin, that thou thyself dost sin: as if a man for the unchastity of his wife doth poison an adulterer, and so punish adultery, that he himself may be made a poisoner.   
Publius. 262. 
It is part of a good turn, fetelie to denighe,  
That which is asked earnestly.  
Erasmus. Some do so hardly and churlish lie give, that they lose the thanks of their benefeicte. Some do denighe so fetelie and gently, that they seem in a manner to have given.   
Publius. 263. 
It is foolishness that of the to be feared.  
which by no means can be avoided.  
Erasmus. As death or other incommodities appointed to a man by destiny. Burrant; For fear in such case doth nothing, but double the sorrow or grief: whereas a good heart and comfort taken, would cause the thing, that seemeth hard to be easy.   
Publius. 264. 
He that is fearful, saith he doth beware.  
And the niggard saith he doth spare.  
Erasmus. Every man flattereth his own sins and offences, and doth extenuate and make less the same, by countrefeicting the names. Burrant. And this we see so put in common practice, that a detestable swearer & blasphemer is called a lusty blood, and a r●oteouse person and a whoremonger is stained a good fellow. And so vice is maintained by very flattery.   
Publius. 265. 
In suffering an old displeasure.  
Thou doest a new provoke and allure.  
Erasmus. If thou suffer a sin unpunished, thou seemest to allow that it were lawful for him to offend again. Burrant. Evils are always to be remedied in the beginning, for if they once take rote, it is hard to remove them.   
Publius. 266. 
The coveteouse doth lack aswell that he hath got:  
As that thing which he hath not.  
Erasmus. The niggard doth no more use his own goods, than a strangers. Therefore, he lacketh aswell the one as tother. Burrant. For although he hath plenty, in that he layeth it up in, and dareth not use it, yet he seemeth very poor and needy.   
Publius. 267. 
O how long is the life of him in misery?  
And how short is the time of the happy?  
Erasmus. ¶ Unhappy and miserable persons, be throughlie weary of their lives. To the fortunate and wealthy person, death doth seem to come before her day, for because he feeleth no weariness of life.    
FINIS,  ꝙ Burrant.  

LONDINI, IN OFFICINA RICHARDI GRAFtoni, Typographi Regii excusum.  
ANNO. M. D. LIII. Mense julii.  
Cum Privilegio ad Imprimendum solum.