❧ PROVERBES OR adages with new additions gathered out of the Chiliades of Erasmus by Richard Taverner. Hereunto be also added Mimi Publiani. Imprinted at London in Fletstrete at the sign of the white Heart. Cum privilegio ad imprimendum solum. 1539. The prologue of the author forasmuch as I think it will be no less pleasant than profitable unto you (good readers) to hear some of the most net & handsome proverbs which the incomparable learned man Erasmus Roterodam hath in his book of Chiliades gathered together out of the most approved authors: although it be a matter of great importance to handle them in their kind, and a province far surmounting the slender capacity of my wit: yet for your sakes and for the love I bear to the furtherance & adourment of my native country, I will not stick after mine accustomed manner, which is rudiori ac crassiori minerva, to make here a brief collection of some of them. If ye shall like my study and industry taken in this behalf, I wolbe glad: If not, yet my honest heart is not be blamed. Far ye well. ADAGES. NEmo bene imperat, nisi qui patuerit imperio. No man can be a good ruler, unless he hath been first ruled Certes, nothing is truer, than this proverb, both because no prince, no ruler, no master can well do his office: whiles he first were a subject and under the correction either of his parents, tutors, governors, or teachers. And also because that a man must first rule his own lusts, and be himself obedient to right reason, ere he can well govern other. Qui quae vult dicit, quae non vult audiet. jeren. He that speaketh what he will, shall hear what he will not. Let men beware how they rail. Sero sapiunt phryges. The Trojans are wise to late. When the siege of Troy had endured for the space of ten years, then at last the Trojans which now had suffered innumerable mischiefs, began to take counsel whether it were best to send home again fair Helen the occasion of all their misery. But when their country was now with continual wars wsted and destroyed it was to late to be wise. Even so it is of many at this day. They be wise, but to late. Piscator ictus sapiet. The fisher stricken will be wise. A certain fisherman, when he had drawn up his net, and began now to take in his hands the fishes which he had caught, chanced to take up also a Scorpion, which forthwith struck him. Well ꝙ he, now that I am stricken I will beware. Factum stultus cognoscit. A thing done, the fool knoweth. But a wise man foreseeth and considereth things afore they come to pass. Malo accepto▪ stultus sapit. The fool, when he hath taken hurt, waxeth wise. The wise man seeth the danger & mischief of things afore hand. Foelix quem faciunt aliena pericula cautum. He is happy, whom other men's perils maketh ware. Bos lassus fortius figit pedem. An old beaten ox fastenethe his foot the stronger. Hierome used this proverb writing to S. Austyne to fear him that he a young man should not provoke S. Hierom at that time old, Forasmuch as though sage and ancient persons be not soon stirred to revenge themselves, sith they be now as it were weighed for age, yet if there be no remedy but they must needs meddle, they will give much tougher and more earnest strokes. Malum bene conditum ne moveris. Move not an evil that is well laid. An incommodity well couched is not to be stirred. Stultus stulta loquitur. A fool speaketh foolish things Oculis magis habenda fides, q̄ auribus. Credit is rather to be given to the eyes then to the ears, that is, the things that be seen are more certain, than that be hard. Multae regum aures, atque oculi. Kings have many ears & many eyes, as who should say, no thing can be spoken, nothing done so secretly against kings and Rulers, but by one means or other at length it will come to their knowledge. They have ears that listen an hundredth miles from them, they have eyes that espy out more things, than men would think. Wherefore it is wisdom for subjects, not only to keep their prince's laws & ordinances in the face of the world, but also privily: Rom. 7. 13. namely sith Paul would have rulers obeyed even for conscience sake. Longae regum manus. Kings have long hands. They can bring in men, they can pluck in things, though they be a great weigh of. Malo no do malus quaerendus cuneus. To a crabbed knot must be sought a crabbed wedge. A strong disease requireth a strong medicine. A shrewd wife a shrewd husband to tame her. A boisterous horse, a boisterous snaffell. Malum consilium consultori pessimum. Evil counsel is worst to the consellor. Counsel is a certain holy thing. And as it ought gladly to be taken, when occasion requireth: so it ought advisedly, purely, and without fraud to be given when one needeth it. Otherwise without doubt Gods hand will appear to take punishment of him that with falsehood & guile hath foiled a thing both holy and divine. To this agreeth Ecclesiasticus. Cap. 27. Who so ever (sayeth he) giveth a lewd counsel: it shall turn upon himself, and he shall not know from whence it cometh. Here I think it not amiss to make report of a certain pleasant fable written in Greek, not much dyssenting from this purpose, which is this. The Lion for weakness of age being sick and keeping himself his den, A pleasant fable of the Lion. all the other beasts according to their duty and allegiance come to look how their king doth. Only the fox absenteth herself. Wherefore the wolf now espying a good occasion, accuseth that Fox of treason unto the Lion's majesty, as one that despiseth the king and governor of all beasts and which of frowardness and traitorous heart will not with other beasts visit majesty, as their allegiance required. While the Wolf was thus accusing the Fox, the Fox privily cometh in and heareth the end of the Wolves complaint. Now when the Lion looked up & espied the Foxe, forthwith he gnassheth with his teeth against her. But she, after she had obtained a space to purge herself, thus beginneth to make her defence. I beseech you sir king, ꝙ she, what one beast of all that be here assembled to visit your majesty, is so careful, & busy to do you good, and to help you, as I am, which have run about ever sithence ye sykened, to seek counsel for your malady, & now at last I have searched out a soverayngne medicine of the phisiciens. The Lion hearing this, straight charged her to tell the met dicine. Truly, ꝙ the Fox, if ye will flee the wolf and wrap yourself in his skin, ye shall find (say they) ease of your pain, The Lion light of credit, fortwith ran upon the Wolf and slew him, who thus killed, the crafty Fox laughed that the slanderous & evil counsel of the Wolf lighted upon his own pate. Let all counsellors bear this exemple well in mind, If they be nothing moved with fables: Let them at ☞ lest be admonished with the history of Aman in the book of Hester, which is in the Bible. Suum cuique pulchrum. Every man thinketh his own thing fair. Man's mind is so infected with the blind love of itself: that thou shalt find no man so sober, so ware, so looking about him: but in esteeming his own things dooteth. Patriae fumus, igni alieno luculencior. The smoke of a man's own country, is much clearer than the fire in a strange country. The country wherein we be borne, pleaseth naturally every man best, and he longeth continually to see it, yea be his own country never so unkind unto him, let his own countrymen banish him, exclude him, thirst him out never so spitefully, yet he can not so harden his heart, but he must needs love it, desire to hear of it, be glad to be at one with it again. Which thing thexamples of most renowned persons have well declared. Frons occipitio prior. The forehead is afore the hinder part of the heed. As who should say, the thing a man seeth done afore his face & in his own presence is for most part better done, than that is done behind his back. A certain man (as Aristole telleth) was asked what thing best feedeth a horse, he answereth the masters eye, The masters eye. Hitherto pertaineth also the story that Gelly telleth. Aulus Gellius. A certain man well fed had a very lean horse. Now when he was asked what was the cause that his horse was so lean: He answered that this ought not to seem any marvel at all, if he were in better liking than his horse, for as much as he himself fed himself, but his servant fed his horse. These things tend all to this end, that every man should as much as may be, execute his business, his calling, his office by himself and not by vicars or deputies, as now we see done, well near of all degrees of men. There be Kings, there be Cardinals, there be Bishops, Prelates and sundry other officers and magistrates in Christendom, which do all by vicars and deputies, but themselves live in most idleness and in all kinds of pleasure like pope's. Would god these would take exemple of our most vigilant prince and sovereign lord king Henry the eight, who not only setteth ☞ vigilant deputies and ministers under him, but also looketh himself right busily upon his charge committed unto him of god Aequalis aequalem delectat. Like delighteth the like. Likeness of manners, egaltie of age, similitude in all things wonderfully knitteth persons together & gendereth friendship. We see young persons keep company with young persons, aged with the aged, we see learned men resort to learned, unthrifts do gather together with unthrifts, and good fellows with such as be good fellows, and so forth. Simile gaudet simili. The like delighteth in the like. Similitude (as Aristotle saith) is mother of love. Similitudo matter amoris. Wherefore where a full likeness in all points is between persons, there no doubt is most vehement and ardent love. Semper similem ducit Deus ad similem. God alway draweth the like to the like. Semper graculus assidet graculo Alway the jay sitteth with the jay. These proverbs be of one sense and meaning. Figulus figulo invidet, faber fabro. The potter envieth the potter, the smythe the smith. Assuredly where men exercise one science, there commonly the likeness of the science doth rather gender heart brenning then it doth love or benevolence. Cretensis Cretensem One false merchant deceiveth an other. The men of Crete were in old time much reproved for their falsehood and deceit. Cretiza cum Cretensi. practise craft with the crafty. Of the vanity and dissimulation of the Cretians th'apostle Paul also speaketh. Tit. i. This proverb biddeth us otherwhiles to dissemble with dissemblers, namely where singilnes will take no place. Principium dimidium totius. The beginning is half the hole. There be many great dilaiers. Long they be ere they can be persuaded to set upon an honest act, so many perils they cast. To morrow to morrow they say we will begin, but this to morrow is ever coming but never present. Wherefore who so with good courage ventureth upon his matters, hath already half done. Satius est initijs mederi, q̄ fini Better it is to remedy the beginnings then the ends, Venienti occurrite morbo. Stop a disease (sayeth the poet ovid) while it is in the coming. Medicine is sought for to late, when by long continuance of time the disease catcheth one's strength. Audaces fortuna juuat. Fortune helpeth men of good courage. He that feareth that his matters shall not have good success: shall never bring his matters to pass. Fratrum inter se irae sunt acerbissimae. The discord of brethren between themselves is most bitter. This to be true we have many examples out of histories, of Cain & Abel, of Rhomulus and Remus, of jacob and Esau & of infinite other. Taurum tollet, qui vitulum sustulerit. He that hath borne a calf, shall also bear a bull, he that accustometh himself to little things, by little & little shallbe able to go away with greater things. One named Milo was wont every day to bear a certain way on his shoulders a calf, Milo. At length the calf grew to a great ox, his daily exercise made him still able to bear the ox, when the ox was now of an exceeding great quantity: ye see what maystries use worketh. Vivorum oportet meminisse. We ought to remember the living There be many that love to talk of dead men, yea and with dead men as much as in them lieth. And if they go about to extend their liberality & to do any good deeds, they had liefer lash out their wicked Mammon on the dead, than on the quick. So little regard they have to the lively images of God, whom god never theles so tendereth, that what so ever we bestow upon them, he counteth bestowed even upon himself. Mature fias senex, si diu velis esse senex. Become an old man betime if thou wilt be an old man long. By this we be monished, that while we be strong and lusty, we cease from over moche labours, & also from such riottes, dalliance, & surfeiting, as commonly youth desireth. For who so continueth in them, shall fall into age, that is to say, into weakness of nature or ever he be ware. Wherefore if he intend to live long and to live many winters an old man, let him forsake the fond ragies of youth by times. Oportet remum ducere qui didicit. He ought to hold the oore that hath learned it. That is to say: Every man must practise that science & faculty, that hath been afore taught him. Let not the shoemaker meddle further than his shoes. Let the ploughm an talk of his plough. Ex uno omnia specta. By one consider all, that is to say, of the proof of one thing, conjecture the rest. Of a piece of men's proceedings, guess the residue. Ex aspectu nascitur amor. Of sight is love gendered. No man loveth the thing he knoweth not, of companyenge and resorting together springeth mutual love. And namely the eyes be lures & baits of love. Wherefore if thou will not love the thing that is unlawful for the to love, abstain from beholding. Math. 5. He that beholdeth a woman (saith Christ) with a lust unto her, hath already played an advowterers' part with her in his heart. If thine eye therefore be an impediment & let unto thee, pluck it out. Better it were for the to enter into heaven without an eye, then with both eyes to be cast into hell fire. Now we read that certain philosophers even for this cause (and amongs them Democritus) plucked out their own eyes, Democritus because they were the occasioners and provokers of all evil affections and lusts. But albeit Christ meant not, that we should so deform our bodies and spoil ourselves of a member of the same, which otherways is very profitable unto us, yet we christian men be so inhibited by this commandment of christ that we ought not to fasten our eyes where it is not lawful. For better it were to lack the operation of the eyes & never to behold things delectable to the eye, then by the same to be in danger of damnation. Candidae musarum ianuae. The doors of the muses be without envy, that is to say, learned persons ought freely, gently and without envy admit other unto them that desire to be taught or informed of them. Ad consilium ne accesseris ante, quam voceris. Come not to counsel afore thou be called. jucundissima navigatio juxta terram, ambulatio juxta mare. It is most pleasant rowing near the land, and walking near the see. Man is much delighted with variety. Non est eiusdem & multa et oportuna dicere. It is not for one man to speak both many words and apt words. This proverb teacheth us to eschew much talk, for asmuch as for most part, he must needs fail in his speech that loveth to have many words. To this agreeth the wise man in his proverbs, where he sayeth, that unto much speaking is sin annexed. Quot homines, tot sentenciae. So many men, so many wits. So many heads, so many judgements. th'apostle Paul not forgetful hereof advertiseth us, Roma. 9 that for the excluding of contention we suffer every man to abunde in his own sense, whose counsel if our divines in Christendom would follow, there should not be at this day so great dissension in the church in matters of small weight. For there be many things which without danger of the christian religion may be unknown well enough. Emere malo quam rogare. I had liefer buy, then beg Herby is signified that a thing obtained with moche suit & prayer, is indeed dearly bought. For assuredly to an honest heart it is death to beg, unless it be of his special friend, of whom he might be as bold, as upon himself, in so much that he had rather buy the thing very dear for his money, then to get it by petition at an other man's hand. Vbi amici, ibi opes. Where friends be, there be goods. By this is meant that friends be better than money, and that unto the sustentation of man's life, friends be more available without money, than money without friends. And for this cause amongs the Scythians (as Lucian declareth) he was counted the richest man, The manner of the Scythians which had the surest & best friends. But now if a man will have respect to the manners of these days: we had need to turn the proverb and say, where goods be, there be friends. Durum est contra stimulum. calcitrare. Actu. 10. It is hard kycking against the good. It is evil striving against the stream, that is to say, It is great folly to struggle against such things as thou canst not overcome, or to provoke them, who if they be stirred may do the displeasures, or to wrestle with gods providence, and the incommodity which thou cannest not avoid, by thy impatient bearing not only not to eschew it, but also to double the same. Pecuniae obediunt omnia. Eccle. 10. Unto money be all things obedient. This proverb was never better verified than at this day amongs Christian men, which nevertheless by their profession, aught to despise worldly goods. Veritas simplex oratio. truths tale is simple, he that meaneth good faith, goeth not about to gloze his communication with painted words. Plain and homely men call a fig, a fig, & a spade a spade. Rhetoric and coloring of speech proveth many times a man's matter to be nought Tunica pallio propior est. My cote is nearer me than my rob or gown. By this is signified that one friend is nearer unto a man than an other is. Omnes sibi melius esse malunt, quam alteri. Terence. Every man loveth himself better than he loveth another. Whether this saying may stand with Christ's doctrine, which biddeth us love our neighbour as ourself: let the doctors and professors of divinity discuss. For some there be that put degrees of charity, and will that charity should begin first at a man's own self. Multa cadunt inter calicem su premaque labra. Many things fall between the cup and the mouth. Thoccasion of this proverb was this. There was a certain person called Anceus, Anceus. which was son to Neptune. This Anceus in sowing time of wines, called sore upon his servants for to apply their work, with which importune calling on, one of his servants being even for weariness of the labour moved against his master: Well master, ꝙ he, as hastily as ye now call upon us, it shall not be your chance ever to taste wine of this vine. After, when the vine tree did springe up happily, and the grapes were now ripe, the master triumphing and much rejoicing, calleth for the servant and commandeth him to press wine into his cup. Now when he had the cup full of wine in his hand, ready to set it to his mouth, he putteth his said servant in mind of his words, upbraiding him of his false prophesying. The servant than bringeth forth this sentence to his master. Between the cup and the lips may come many casualties. While the servant was thus speaking, & even as the master was lifting up the cup to his mouth, behold the chance, suddenly cometh running in, an other servant & telleth how a great wild bore is destroying the vineyard. Which tidings as soon as Anceus heareth, forthwith he setteth down his cup and runneth upon the wild bore, of whom (while he was chasing of him) he was grievously wounded and so died. Let this exemple teach men not to trust on the slyppernesse of fortune. For it commonly cometh to pass, that when men think themselves most sure, they be so nest deceived. Bis pueri senes. Old folk are twice children, or double children. Aristotle in his politykes writeth, The opinion of Aristotle. that after two and thirty years, the sharpness of wit waxeth blounte & dull, wherefore commonly from that time men & women grow every day more childish and more, so that when they come once to extreme age as to four score or there about, they differ in wit and fashions very little from children. I say commonly, for all be not so, but such as exercise not their memory, and will not retain their minds occupied in the practise and continual exercise of honest and comely businesses. Ne Hercules quidem contra duos. Not Hercules against two, that is to say: Though a man never so much excelleth other in strength, yet it will be hard for him to match two or more at ones. And one man may lawfully give place to a multitude. unus vir nullus vir. One man no man. One man left alone and forsaken of all the rest, can do little good. Ne suitor ultra crepidam. Let not the shoemaker go beyond his shoe. Apelles the cunning painter. pliny rehearseth this history. When the most kunning and excellent painter Apelles had made any goodly and excellent piece of work, Apelles the cunning painter. he was wont to set it out towards the streets side, that men might look upon it & talk their fancies of it, & he himself would also lie lurking in a corner to hear men's judgements what faults were found in his work, to th'intent if there were any thing amiss, he might amend it. amongs other there came to the stall where his work stood out to be seen a shoemaker, which viewing well the picture, anon espied a fault in the shoes that there lacked a latchet. Apelles against the next day amendeth the fault. The next day the shoemaker cometh, again, and taking a little pride that he had found a fault, in so kunning a man's work, beginneth to find an other fault in the leg. Apelles not suffering his sawcynes, cried out unto him, Let the shoemaker not pass the shoe. Certes every man ought to meddle no further than he can skill of. Every man (saith Aristotle) is a meet judge of that himself is learned in. For he sayeth a blind man ought not to dispute of colours. And therefore Quintilian writeth, that sciences should be happy, if only artificers might judge of them. Nequicquam sapit qui sibi non sapit. He is in vain wise that is not wise for himself. This proverb how true it is, I will not dispute, but sure I am, that men of our time keep this saying so iompe, that he is not counted worthy to be called a man which by any means can not seek his own advantage. Dicendo dicere discunt. By speaking men learn to speak, by writing men learn to write, by singing to sing, briefly every science is gotten by learning of the same. Nunquam ex malo patre bonus. filius. Of an evil father cometh never a good child. Mali corui malum ouum Of an evil ravyn an evil egg. These two proverbs be of one meaing. Of evil is engendered evil. The child for the most part followeth the father's steps. An evil tree (sayeth Christ) can bring forth no good fruit. Math 7. Our foreparentes Adam & Eve were for their transgression deprived of original justice, of the true fear of God, of the true and pure love of God, of the true and perfit knowledge of God. etc. Wherefore all we that be sprung of them, cannot but be likewise spotted & naturally corrupted with the same vices. Qualis vir talis oratio. As the man is, so is his talk. The talk of honest men is honesty, the talk of knaves is knavery. Facile cum valemus, recta con silia aegrotis damus. When we be hail, we easily give good counsels to the sick. This sentence of Terence is not much unlike the wise answer of Thales the sage, The answer of Thales. who being demanded what is the most hard thing to do: answered, to know thyself. Again when the same Thales was demanded, what is the easest thing of all: he answered, to give good counsel to other. Quae supra nos, nihil ad nos. The things that be above us, belong nothing unto us. This was the saying of Socrates. But we may also turn it the contrary way. The things that be underneath us, pertain nothing unto us. For as we ought not curiously to enserche what things be done in heaven: so is it no little folly narrowly to seek what is done under the earth. And as it becometh not jacke Straw to reason of princes matters, so again it is not seeming for persons of honest haviour to be ever busy in every trifling matter. Horace Optat ephippia bos piger, optat arare caballus. The slow ox wisheth for the saddle and the gelding to ear the ground. No man is contented with his lot, the courtier would dwell in the country, the dweller in the country would be a courtier, the bachiller wisheth himself married, again when he is married he would be unmarried. Nosce teipsum. Know thyself. Plato ascribeth this divine sentence unto Apollo. But whose saying so ever it was, certes it is both true and godly, & worthy of christian men to be continually borne in mind. Ne quid nimis. Nothing to much. There is (sayeth Horace) a measure in things and certain lists over which and on this side which, the right can not stand. Measure no doubt is an high treasure. Some can not do but they over do, either in the redress of the abuses in the church they will run to far & quite and clean take away all honest ceremonies, traditions, and laws, or else in the mayntening of that is honest, they will without choice stiffly defend yea and keep still in their churches all customs, ceremonies, and traditions be they never so detestably abused and gone from the first institution So hard it is to keep the golden mediocrity which the said Poet Horace full wittily describeth. Auream▪ quisque mediocritatem. etc. Sponde, noxa praesto est. Be surety for an other and harm is at hand. What loss, what utter undoing, cometh by suretyshyp who knoweth not? Albeit, I grant, a man must bear with his friend, and in case of necessity also with the poor and needy. Non omnes qui habent Citharam, sunt Citharcoedi. All that have haps be no harpers. Outward signs many times deceive men. All that have the gospel hanging at their girdles be no gospelers. Nor again all that dispraise the lewd fastions of the Papists be not forthwith Heretics. We ought not to judge according to the outward appearance of things. Simia simia est, etiam si aurea gestet insignia. An ape is an ape although she wear badges of gold. This proverb advertiseth us that the ornaments of fortune do not change tha nature of man. The occasion of this proverb (as telleth Lucian) came hereof. A certain king of Egypte kept up a numbered of Apes and caused them to be taught the form and way of dancing. The mask of Apes. For like as no beast approacheth nearer to the figure of man, than the Ape: so is there none other beast that either better or more willingly counterfeiteth man's acts, gestures and fashions, than this beast. Being therefore anon taught the feat of dancing: they began to mask, clad in purple robes, with visors on their faces. Thus of long time this gorgeous sight delighted exceedingly the king and his lords and ladies, till at last a merry fellow bringing previly in his bosom a good sort of nuts did cast them in the floor amongs the maskers. Here forthwith the apes so soon as they saw the nuts, forgetting their dancing began to show what they were and of dancers returned in to apes, & tearing asunder their visors and masking apparel skambled and went together by the ears for the nuts not without great laughing of the lookers on. It is to be feared lest at this day there be in Christendom many apes (that is to say counterfayters which by a Greek word we commonly call hypocrites) decked in ☞ purple badges and cognisances, that is to wite, which bear outward signs & badges of great holiness as though they were lambs, but inwardly they be ravenous wolves. Artem quaevis alit regio. Art or kunning every country nourisheth, that is to say, kunnyge men & such as have any faculty or science, whether so ever they go: shall lack no living. Cunning (they say) is no burden. It neither can be taken from the by thieves, and into what part of the world so ever thou go, it followeth ye. Suetonius writeth that it was showed before unto th'emperor Nero by his astronomers that the time should come when he should be put out of his empire, Nero. by reason whereof he gave himself moche the more eagerly unto the study of Music, in so much that he became very excellent, and then he was wont to have oft in his mouth the said proverb. And esteemed it the foulest reproach that could be laid unto him to be called an evil harper or player upon instruments. The same thing also (as in an other place is mentioned) did happen unto Dionysius king of the Syracusans, which after he was thrust out of his kingdom, came to corinth and there did set up a school and taught children letters and music. For this cause amongs the Greakes is art or kunning called the port or haven of necessity unto men mortal, that is to say, Science the port of need. the only refuge in poverty. Wherefore so many as be wise, though they have abundance of worldly goods for the time, yet let them not despise honest arts, neither yet be reckless in bringing up their children, and putting them to learning or some faculty, whereby if fortune fail they may yet get them a living. Terence. Omnium rerum vicissitudo est. There is an alteration of all things This sentence of Terence signifieth that in men's things nothing is perpetual, nothing stable, but all pass & repass even like to the ebbing & flowing of the Ocean see. jucunda vicissitudo rerum. Change of things is pleasant. Where shift of things is not, man's mind anon shall wax weary & dull. For assuredly such is the nature of things, so great loathsomeness there is of man's appetite, that nothing can be so sweet, but shall be abhorred, if it be any long while used. Nothing is so galaunt, so excellent, that can long content the mind. And therefore the poet Juvenal writeth very handsomely. A seldom use of pleasures maketh the same the more pleasant. Voluptates commendat rarior usus. Shift & variety hath so great force in every thing that by reason of the newness, otherwhiles things that be not all of the best do please men very well. Nosce tempus. Know tyme. Opportunity is of such force that of honest it maketh unhonest, of damage advantage, of pleasure grievance, of a good turn a shrewd turn, & contrary wise of unhonest honest, of advantage damage, and briefly to conclude it clean changeth the nature of things. This opportunity or occasion (for so also ye may call it) in aventuring and finishing a business: doubtless beareth the chief stroke, so that not without good skill the paynims of old time counted it a divine thing. And in this wise they painted her ☞ They made her a goddess standing with feathered feet upon a wheel and turning herself about the circle thereof most swiftly, being on the former part of her head all hairy and on the hinder part bald, so that by the fore part she may easily be caught, but by the hinder part, not so. Male parta male dilabuntur. Evil gotten good go evil away It is commonly seen by the high providence of God that goods unlawfully gotten vanish away, no man knoweth how. Occultae musices nullus respectus. Of music hid is no regard. Have a man never so excellent learning or knowledge in any feat, yet, if he be not known, he is had in no price. A like thing is rad in Ecclesiastico. Of wisdom hid, Cap. 20 & of treasure cast in a corner, cometh no profit. una hirundo non facit ver. It is not one swallow that bringeth in summer. It is not one good quality that maketh a man good. swallows be a token of the beginning of summer, yet one swallow is no sure token. So of all other things. Aequalem tibi uxorem quaere. Seek the an equal wife, that is to wit, one that is not above thine estate. ☞ Altera manu fert lapidem, panem ostentat altera. Plaut. He beareth a stone in the one hand and bread in the other. Such persons be in England not a few. Bis that, qui cito dat. He giveth twice, that giveth quickly. He that doth a man a good turn speedily and without delay, doth him a double benefit. Honos alit arts. Honour mayteineth kunning. Be a man never so excellent in any science or feat, if he be nothing promoted or set by, anon he is discouraged, yea and all they that be students of the same, be in like wise discouraged. On the contrary part, let cunning persons be had in honest reputation and be worthily preferred, anon ye shall see both them and other by their exemple strive who may excel other. Verecundia inutilis viro egenti. Shamefastness is unprofitable to a needy person. This proverb admonisheth us, to cast away bashfulness where need constraineth. For shamefastness is very unprofitable unto many things, but in especial when the matter requireth to attempt all ways possible. Munerum animus optimus. The mind of gifts is best, that is to say, In the gifts of presents of friends the price or value of the thing that is sent is not to be considered, but the mind rather of the sender, as the renowned king Xerxes received thankfully of an uplandish man an handful of water. King Xerxes. Luce. 21. And Christ also preferred the widows two fardynges afore all the rich men's offerings. Multis ictibus deiicitur quercus With many strokes is an oak overthrown. Nothing is so stronnge but by little and little may be brought down. Wherefore young men ought not to be discouraged by the greatness of an enterprise, so it be honest, for by continuance, seem it never so hard, it may be reclaimed and overcome. Dives aut iniquus est, aut iniqui haeres. A rich man is either wicked, or a wicked man's executor or heir. This proverb S. Hierome himself useth. How true it is not only experience teacheth, but our leader and captain Christ also in his doctrine declareth unto us which because he would fray us from the wicked Mammon, sayeth a camel shall Math. 19 sooner pass through a needles eye, than a rich man enter into heaven. Meaning that it is exceeding hard for such as flow in worldly goods to have a mind untangled with the same, & to bear themselves upright towards god and man. Yet I will not gainsay but a man may be rich and not put his confidence in his riches, as David job, Abraham and many other patriarchs were. Satius est recurrere, quam currere male. Better it is to run back again, than to run forth amiss Many be either so shamefast, or else so stiff in their own opinion that they had liefer run forth still in error and out of the way, than to apply themselves to better and more wholesome counsels. Merx ultronea putet. Proffered ware stinketh. Service that is willingly offered is for most part to be suspected. Annosa vulpes haud capitur laqueo. An old fox is not taken in a snare. Long experience and practise of wily and subtile fellows maketh that though indeed they be great iuggelers, dissemblers, & privy workers of falsehood yet they can not easily be taken in a trap. Terence. Summum ius, summa iniutia. Extreme law is extreme wrong. This is to say, than most of all men serve from right and equity: when they most superstitiously stick to the letters of laws not regarding th'intent of the makers. For this is called summum ius, Summum ius. that is to say, the extremity or rigour of the law, when all the strife and contention is upon the words of the law without any resspecte to the meaning and purpose of the law makers. This fondness of some superstitious lawyers doth Mark Tully copiously and pleasantly illude in his oration for Murena. Cicero. Vir fugiens & denuo pugnabit. A man that fleeth will also fight again. By this we be taught that we should not be forthwith discouraged for a little misfortune. Bonae leges ex malis moribus procreantur. Good laws be gendered of evil manners. Laws (as testifieth th'apostle Paul) be not made for the righteous persons, 1. Timo. 1. but for whoremongers, adulterers, thieves, traitors, manslayers and such other. If all were good we should need no laws. Menander Corrumpunt mores bonos colloquia prava. naughty communications spill good manners. This proverb declareth, that commonly we prove such as they be with whom we be conversant. Magistratus virum indicat. Authority declareth a man. The meaning of this proverb is this that in a private life, where no rule is borne, a man's disposition and manners be not espied. But let him once be put in office & authority, so that in manner he may do what him lusteth: anon he showeth himself what he is. Epaminondas properly turned the proverb the contrary way. Epaminondas For when the Thebans even of spit had put him to a very vile office in the city, he despised it not, but with such diligence executed the rowine, that where before, it was counted an office skace honest, now it was had in high reputation. And to such as marveled why he would take so vile & disworshypfull an office upon him, he answered in this wise. Not only a rowine or office ☞ declareth the man, but a man declareth the office. Conscientia mill testes. The conscience is a thousand witnesses. Nothing so much accuseth a man as his own conscience Festina lente. Make slow haste, or hast the slowly. This is as much to say as temper thy haste with sloth. If ye list to know more of this proverb most worthy continually to be borne in mind, read the Chiliades of Erasmus, who handleth this matter at large. Difficilia, quę pulchra. Solon. Hard or difficile be those things that be goodly or honest. This sentence of the wise man Solon declareth unto us that the way of honesty, of virtue, of renown, is uneasy, painful, ieopardouse, hard. which thing also teacheth us our Guide & saviour Christ saying the narrow is the way which leadeth to life. Math. 7. Wherefore let not the difficulty or hardness of the thing withdraw us from honest enterprises. Nemini fidas, nisi cum quo prius modium salis absumpseris. Trust no man, unless thou hast first eaten a bushel of salt with him. Without fail it is hard at this day to meet with one whom thou mayst trust in all things. Multas amicitias silentium dirimit. Silence breaketh many friendships This adage monisheth us that with oft accompanying, and frequent speakings unto, friendships be both gotten and meynteyned, & again with absence & leaving of, they be commonly broken. Quod in animo sobrij est, id est in lingua ebrij. The thing that lieth in a sober man's heart, is in the tongue of the drunkard. Drunken folk can keep no counsel. Wherefore it is wisdom both to keep thyself from that vice, lest thou utterest in thy drunkenness the thing, that afterward shall repent thee, and also not to keep company with such nor to disclose thy heart to them that be subject to this foul vice, lest they happen to turn the to displeasure. Occasione duntaxat opus improbitati. lewdness lacketh but occasion. Wicked & ungodly persons may well for a time dissemble, but when any occasion is given them: forth with they appear in their likeness & show themselves what they be. Ama tanquam osurus, oderis tanquam amaturus. Love as in time to come thou shouldest hate, & hate as thou shouldest in time to come love. There is no man, be he never so much thine enemy, but here after may chance to be thy friend. It is therefore the property of a prudent and wise man, so to temper his effection as well in love as in hatred, as he sustain no incommodity by the same. Now though christianity requireth of us a perfect love of our neighbour and forbiddeth all suspicion: yet we are not by the same commanded to communicate our secret counsels and affectionsaffections of our heart, to all men alike. And again though we ought to hate no person no not our most bitter enemies, yet the frailty of man's nature is so great, and th'occasions be so many on both parties to be given, that a man ought in this case to distrust himself, And as he ought in things no proceeding according to his desire look and hope for better, so it is wisdom in prosperity when all is as thou wouldest have it, to fear & suspect the worst. Ignis, mare, mulier, tria mala. Fire, See, Woman, three evils. What thing is more dangerous than fire? What more perilous than the see? and what more cumbrous than a shrewd wife? Exercitatio potest omnia. Exercise can bring to pass all things. Nothing (sayeth Seneca) is so hard but man's mind can overcome it, Seneca. and continual practising bring it into a acquaintance. There be no affections so wild, so unruly, but discipline & awe may tame them. What thing so ever the mind commandeth she obtaineth. Some have accustomed themselves never to laugh Some have forbidden them selves wine, some bodily lust. etc. Fallacia alia aliam trudit. One deceit driveth out an other. As we see one nail driven out with an other nail, so doth many times one craft and guile expel an other. Sera in fundo parsimonia. It is to late sparing at the bottom. This sentence of Seneca is worthy to be written upon the doors of all store houses, Seneca. of all counting houses, upon all kaskettes, all vessels of wine or such like things. It monisheth us to spare bytymes and not to follow the common sort of prodigal yongkers, which when their lands and goods be once fallen into their hands, think there is no bottom of their father's bags & coffers nor no bounds of their lands. Amicus magis necessarius, quam ignis & aqua. A friend is more necessary than either fire or water. Assuredly how necessary trusty, and faithful friends be: is than at last known, when a man hath need of them. There is no person, be he never so rich, never so mighty, never so much in his prince's favour, yea though he be himself a prince, a king, a kesar, but needeth the aid of friends. For as without fire and water man's life can not consist, so neither can it stand without the use, familiarity, and service of familiars, whom the latins even for Necessarij. this self cause do call necessarios, and amity or friendship they call necessitudinem. Wherefore the proverb meaneth that two of the greatest commodities that can be are gathered of friendship, that is to wit, pleasure and profit. For there is nothing neither more delectable or cheerful then is fire, neither more profitable than is water. Quam quisque norit artem, in hac se exerceat. Let every man exercise himself in the faculty that he knoweth. Let the kobler meddle with clouting his neighbours shoes, and not be a captain in field, or meddle with matters concerning a common wealth. Let them judge of controversies in the christian religion, that be learned in the same, and not every jacke ploughman. Iniquum petendum, ut ęquum feras. Ask that is unreasonable that thou mayst bear away that is reasonable. If thou wilt beg an ooke of thy friend, ask twenty or an hundredth ookes. This craft our merchant men and other that sell what so ever beware it be, know well enough. For if thou cheapest any thing of them, forthwith they will not be ashamed to ask double or triple the price of it. If they do it (saith Erasmus) because the cheaper should be the more willing to give the reasonable & due price, Erasmus. it may perchance be suffered, but if they do the thing of a ☞ mind to cirumvent and deceive the ignorant and simple persons and to make them believe the thing is of much more value than indeed it is, surely the craft is devilish, intolerable, and far unmeet for christian persons Quot servos habemus, totidem habemus hosts. Look how many bondmen we have & so many enemies we have. Every man naturally desireth to be at liberty, & therefore he can not but hate in his heart, those that keep him in bondage. And this is the cause why also tyrants that will of their subjects make bondmen be so abhorred, so detested, & cursed of them, that at the last they conspire all together to expulse ☞ them, as infinite examples in Crhonicles do testify. Optimum est aliena insania frui. It is best to use an others man's madness. We use, enjoy, or take the commodity of other men's madness, when the thing that other men do rashly or foolishly, we apply to our profit, pleasure and commodity. Ingens telum necessitas. Necessity is a sore weapon. This proverb is diverse ways to be verified. jucundi, acti labores. Labours once done, be sweet. Assuredly this is naturally engraven in the mind of every mortal person, that after painful labours and perils the remembrance of them is to him right pleasant. Homo bulla. Man is but a bubble, or bladder of the water, As who should say nothing is more frail, more fugitive, more slyght than the life of man Furem fur cognoscit, & lupum lupus. The thief knoweth the thief, and the wolf the wolf, One false harlot soonest knoweth an other. Antequam incipias consulto, ubi consulueris, mature facto opus est. Afore thou begin, it is necessary for the to take counsel, & when thou hast taken counsel, to do the thing speedily. Quod factum est, infectum fieri non potest. The thing that is done can not be undone. For only this one thing (saith a certain Poet) is denied unto god himself to make that things should be undone which ones were done. Now great folly than is it for a mortal creature to call again (as they say) yesterday. justitia in se virtutem complectitur omnem. justice compriseth in it all virtue. He that is perfect righteous or just man, without question lacketh no virtue. Mendacem memorem esse oportet. A liar ought not to be forgetful. It is very hard for him that lieth, always to agree in one tale, unless he hath a right good memory, for asmuch as the remembrance of things feigned, is far more hard than the memory of true things By reason whereof for the most part the devysours and forgers of lies are by this means taken, while forgetting what they spoke afore, they speak things contrary and repugnant to their former tale. Non omnia possumus omnes. All men can not do all things. This is the saying of the poet vergil. Multae manus onus levius reddunt. Many hands make a light burden. Sine Cerere & baccho friget venus. Terence. Without meat and drink the lust of the body is cold. The best way to tame carnal lust, is to keep abstinence of meats and drinks. Ceres amongs the paynims was taken for the Goddess of corn, Bacchus for the god of wine, and Venus for the goddess of love. Egroto dum anima est, spes est. The sick person while he hath life, hath hope. So sweet a thing is life, that he that is brought never so low, yet hopeth to live. Plautus. Hostimentum est opera pro pecunia. Service is a recompense for money. He that for my service or travel giveth me money, is acquitted, I own him nothing. His money is not better, than my service. Nec omnia, nec passim, nec ab omnibus. Nether all things, nor in all places, nor of all men. This proverb teacheth us, that in taking of rewards, we show ourselves not only shamefast, but also wax and circumspect. For there be some things, which is not seeming for a man to take. There is also a place and time, that it were much better for one to refuse the gift that is offered than to take it. And again there be some, of whom it is no honesty, to receive any gift. Tempus omnia revelat. Time discloseth all things. Nothing is covered, but shallbe revealed, nothing is hid, that shall not be known, sayeth Christ. Quo semel est imbuta recens, servabit odorem, Testa diu. Horace. A vessel will keep long the savour wherewith it is first seasoned. For this cause Quintilian counseleth us forthwith even from our youth to learn the best things, sith nothing sticketh more fastly, than that, that is received and taken of pure youth not yet infected with perverse and crooked manners or opinions. Nemo mortalium omnibus horis sapit. No man in the world is wise at all hours. It is only belonging to God & properly due unto him, never to commit folly. There is (I say) no man, but otherwiles doteth, but is deceived, but playeth the fool, though he seem never so wise. When I say man I except not the woman. Sui cuique mores fingunt fortunam. A man's own manners do shape him his fortune. Men commonly when any adversity chance, accuse fortune, or when they see other men to prosper well in their matters, they say it is their fortune. So they lay all together upon fortune, thinking there is such a thing called fortune that ruleth all. But surely they are highly deceived. It is their own manners, their own qualities, tetches, conditions, and proceedings that shape them this fortune, that is to say, that cause them either to be set forward or backward, either to prosper or not to prosper. Dies adimit aegritudinem. Time taketh away grievance. There is no displeasure so great, no hatred so impotent, no sorrow so immoderate, but time assuageth it. Ne puero gladium. commit not a sword to a child. Who so ever putteth a child, or a foolish and ignorant person (which indeed differeth nothing from a child) in authority and office, committeth a sword to a child. All be it I study in these proverbs to be short, yet it becometh not me an English man and the kings servant to pass over with silence the thing, that Erasmus being a stranger unto us vouchsafed here to record of the most prudent and excellent prince king Henry the. seven. father to our most dread sovereign lord that now is. The saying of the most excellent price king Henry the seventh. This excellent king (sayeth Erasmus) being a prince of a very sharp judgement, and also one that had a wonderful grace in giving of witty and quick answers, when on a time he had heard a certain doctor of divinity preach which was one of the sect of those that were called mendicant friars, & the friar had spent his hole sermon in raging out with open mouth like a mad man against the life of princes (for there be some that by this way seek to get them a name) and was asked how he liked the friars preaching: Truly, ꝙ the king, me thought that a naked sword was committed to the hands of a mad man. Vulpes non iterum capitur laqueo. The fox is not eftsoons taken in a snare. He that wise is, will not the second time stumble at the same stone. Mendici pera non impletur. A beggars scrip is never filled They that have a beggars heart, the more thou givest them, the more will they crave. Simiarum pulcherrima deformis est. The fairest of Apes is fowl. That that of the own kind is unhonest, can not be made honest. To be a bawd, to be a harlot, is unhonest of the self nature, wherefore in what so ever person it be or after what sort, it can not be made honest. Semblably it is to be judged of all other things. Exiguum malum ingens bonum. A little evil, a great good. Of a little incommodity and labour otherwiles is gathered most great and high commodity. To this agreeth the excellent sentence of Musonius that Aulus Gellius Aulus Gel. lib. 16. remembreth in his. vi. book which is this: If thou do any honest thing with labour, the labour goeth away, the honesty remaineth. But if thou do any dishonest thing with pleasure, the pleasure goeth away the dishonesty remaineth. Moors amici noveris, non oderis. Know the fastions of thy friend, but hate them not. In the manners of friends some vices ought to be dissimuled and winked at. Ignavis semper feriae sunt. With sluggers or unhardy persons, it is always holydaye. They that flee labour, wish for holidays wherein they may loiter & give themselves to good cheer and pleasures. The institution of holidays. For amongs the old paynims (as full eloquently declareth Erasmus) certain holidays were therefore given to the uplandish folk and craftsmen that in the same they mought with honest disport and play refresh them of their weariness & travail. And to th'intent the pastime should be the more moderate, they mingled therewith religion, that is to wite, Abuse of holidays service of gods. But at this day (sayeth Erasmus) the common sort of christians do foully abuse holidays (which in times past were instituted and ordained for a godly use) spending them upon banquetings, upon revellynges, stews, dices, cards, frays, byckerynges and upon all naughtiness, neither is there at any time more lewdness and mischief done than on holy days, when men ought most of all to abstain from lewdness. Neither do we ever follow more the Panyms, than when chiefly we should play the christians. And where as it is evident and plain, that the thing which was invented for the maintenance of religion or devotion, is now grown to the utter destruction & subversion of religion: yet (saith this excellent clerk) I can not know for what consideration and purpose the bishops of Rome do daily multiply the holidays, and do continually increase them) into an infinite number, where as it had been much more convenient in this behalf to follow wise phisiciens, which according to the quality of the diseases, do change their medicines & remedies, having this only as a mark afore their eyes, that they prescribe such things unto their pacientes, as be profitable to the restoring and preservation of health. Wherefore, sith now it is apparent, that the thing ones well institute, having regard to those times, is now by the change of men's manners become a decay of devotion I pray you, what matter were it, to change the constitution, moved of the same consideration that the elders did first constitute it. That I say of holidays, the same is to be judged of many other things, not (saith he) that I condemn the christian men's holidays, but that I would not have them thus increase into such innumerable a number, and that I would wish rather, that those few holidays which the authority of the ancient fathers have ordained, mought be converted to that use, whereunto they were first invented. For with true christian folk every day (to say the troth) is the Sabbath day and is feastful. But again, to evil disposed persons and unthrifts, the very feastful and holy days, be less feastful, then be the working days Nytherto have I translated the words of that renowned clerk Erasmus. But now in England thanked be god through the high been fyte of our incomparable prince Henry the. viij. diverse superfluous holidays be already abrogate. Neither do we tarry the bishop of Rome's redress in matters of religion, which as it seemeth forceth no more of Christ's church (over which nevertheless he pretendeth to have the charge) them the hyrelynge passeth upon the flock of sheep, joh. 10. as Christ himself declareth Vino vendibili suspensa hedera nihil opus. Wine that is saleable and good needeth no bush or garland of ivy to be hanged before. Like as men will seek out good wine, though there be no sign at all to direct and appoint them where it is to be sold: so all good things need no commendation of any outward badge or token. Good merchandise and also pure and substantial things of what kind so ever they be, do praise themselves. Timidi nunquam statuerunt trophęun. Cowards yet never wan a field, or never had the victory. In old time they that had gotten the victory in battle were wont to erect and set up some great stone, pillar or other thing for a sign of victory, which mark they called Trophaeum. Now such as be cowards and which cast many perils and doubts, shall never come to this glory, forasmuch as such exceeding renown and glory, can not happen without great perils and dangers. And as it is to be thought of the events and chances in wars, so it is of all other valiant and hardy enterprises. Ne quaere mollia, ne tibi contingant duria. Seek not soft things, lest hard things happen unto the. It is commonly seen, that they which unmeasurably seek pleasures, do fall, ere they be ware, into bitter and hard grievances. Pluris est oculatus testis unus, quam auriti decem. One eye witness, is of more value, than ten ear witnesses, that is to say, far more credit is to be given to such as reaporte the thing they saw with their eyes, than to such as speak but by hear say. Multitudo imparatorum Cariam perdidit. The multitude of rulers destroyed the country of Caria. This country was sometime a very flourishing realm and by the discord & dissension of the citizens amongs themselves, while every man strove to be a lord, it was brought at last to a thing of naught. Wherefore this proverb advertiseth us that nothing is more noisome nor more pestiferous to a common weal, than the overmuch liberty of a multitude, where no man chiefly is obeyed, but every man doth as him lusteth. This unleeful liberty or licence of the multitude is called an Anarchy, anarchy. A mischief surely in manner worse than any tyranny. Coeno puram aquam turbans nunquam invenies potum. If thou trouble the pure water with the mire thou shalt never find drink. This proverb is wont to be said, when the things which of themselves be very good, a man marreth with the medley of things that be naught. As if a man would deprave the most excellent faculty of Divinity with heretical opinions, or with filthiness of words, or finally with any profane and strange doctrines. Sustine & abstine. Sustain and abstain. This sentence is worthy to be written upon all doors, posts, walls, yea and in every corner where so ever a man casteth his eye. The author of it is Epictetus a noble Philosopher, Epictetus. by which two wordis, he hath comprised all that pertain to the felicity of man's life, and that that other philosophers could scarce declare in so many great volumes hath he declared by these two words, sustain and abstain. By the first word we be taught, strongly to bear adversity, & by the second to abstain from all unleeful pleasures and pastimes. Horace Naturam expellas furca, tamen usque recurret. thirst out nature with a croche, yet will she still run back again. It is an hard thing doubtless, to strive against nature. A crooked bough of a tree, be it never so much driven an other way with a fork, or crotch, yet if thou once take away the fork, anon it returneth to the own nature & course again. So in like wise, if man contrary to his nature and bringing up take upon him an other person either for fear, or for shame, or for some other cause, let an occasion be offered, and anon he returneth to his own manners & nature Sisperat fore dam rur sum ad ingenium redit. If he hope that he shall not be espied (sayeth Terence) again he cometh to his own disposition and inclination: as he that feareth to commit offences not for any love he hath to virtue, but for fear of the staff or sword, take me away the staff or sword, and forth with ye shall see him return to his old kind. For assuredly their kind and natural inclination (sayeth Pindarus) can nether the crafty fox, Pindarus. neither the wild Lion change. For tame thou never so much the lion, he will still return to his native fyernes, neither will the fox by any means forget her natural wiliness, be she never so much mekened and made tame. ovium nullus usus, si pastor absit. There is no goodness of sheep, if the shepherd be away. Servants do nothing well, where the master is absent. Scholars do no good, when the teacher is gone. That commonalty is nothing worth, that is not governed by th'authority of a prince. In summa, where is an anarchy and no monarchy, I mean, where one head & ruler is not, but every man as a lord doth what him lusteth, there is nothing well done. Parit puella, etiam si male adsit viro. A young woman or wench bringeth lightly forth children, although she be not half well known of man. The cause hereof is, that youth is much more ready to conceive then age. Semblably, a fine wit that is ready to take any thing is taught anon, though he hath but an evil master. And so of all other things. Non decet principem solidam dormire noctem. It is not seeming for a captain or ruler to sleep all the hole night. This proverb monisheth that vigilancy and busy revolving of mind doth most of all become captains, princes, magistrates, & rulers, which sustain so great a burden of businesses upon their shoulders. Foelix, qui nihil debet. Happy is he, that oweth nothing. This proverb he shall find true and true again, which once hath tasted what it is to be indebted. He that hath not tasted, let him read Plutarch, plutarch de vitandis Vsuris. and how wretched a thing it is to owe, he shall easily espy. For what is more miserable, then so oft to be ashamed, so oft to flee thy creditors sight, to hide thyself, to lie, to dissemble, now lamentably to submit thyself, now to fall to entreaty, now openly to be called upon in courts, to be shunned, to be gazed upon, to be marked with the finger as thou passest by, and shortly to conclude, not to be thine own man, nor under thine own power. For all these and with these many other incommodities doth debt bring with it. In magnis & voluisse sat est. In great matters it even sufficeth that a man hath willed. will otherwiles namely in things that pass a man's power, deserveth great praise and commendation, although his enterprise take not effect. Viri infortunati procul amici. The friends of an infortunate person be far of. When fortune once beginneth to fail thee, anon thy friends are gone. Venture auribus caret. The belly hath no ears. When the belies matter is in hand, honest reasons be not admitted, ne herd. Praesentem fortunam boni consule. Take in good worth thy present fortune. Plautus. Qui e nuce nucleum esse vult, frangit nucem. He that will eat the carnel out of the nut, breaketh the nut. He that look for profit, may not flee labours. Obsequium àmicos, veritas odium parit. flattery & following of men's myndis getteth friends, where speaking of troth gendereth hatred. Such is now and ever hath been the fashion of the world, that who telleth the truth, is for most part hated, and he that can flatter and say as I say, shallbe my own white son. Omnia sapientibus facilia All things be easy unto wise men. There is nothing so hard, but with prudent counsel, may be brought to pass. Nota res mala, optima. An evil thing known is best It is good keeping of a shrew that a man knoweth. For when one is ones accustomed to a shrew or any other incommodity what so ever it be, it is no grief. Multi te oderint, si te ipsum amas Many shall hate thee, if thou love thyself. Undoubtedly, nothing is more hurtful to a man, themself love is, neither is it possible, but that he must needs displease many, that pleaseth himself and standeth best in his own conceit. Qui nimium properat, serius absoluit. He that hasteth over fast, maketh an end the later. Over much in nothing is commendable. Terence. Quando id fieri non potest quod vis, id velis quod possis. When that thing can not be done that thou wouldest, will that thou cannest. Boni pastoris est tondere pecus non deglubere. It is the parts of a good shepherd or pastor to shear the sheep and not to pluck of their skins This proverb did Tiberius Cesar an Emperor of Rome answer to certain of his friends, Tiberius which counseled him to enhance the rents and exactions of such as held of him. Also Alexander king of Macedon surnamed the great, Alexander. when one advertised him that he might take far greater tributes of the cities that he had conquered, answered again on this wise. I hate that gardener which cut of the herbs by the hard roots: meaning the same thing that Tiberius meaned. This proverb agreeth aswell upon kings & other magistrates as upon bishops curates and all other ecclesiastical ministers. Canes timidi vehementius latrant Fearful dogs do bark the sorer. Great bragger's commonly be lest fighters, and most cowards, even as the most barking dogs be for the most part lest byters. Dulce bellum inexpertis. Battle is a sweet thing to them that never assayed it. He that listeth to know more of this proverb, let him go to Erasmus which handleth in his Chiliades this proverb both right copiously & also eloquently. Donum quodcunque dat aliquis proba. What gift so ever one giveth thee, allow it, and take it in worth. A given horse (we say) may not be looked in the mouth. Horace Cura esse, quod audis. See thou be that thou art reported and borne in hand to be. Rich men for the most part are praised of the poor & called wise, just, honest, learned, godly and all that good is. Now Horace biddeth them look and put their diligence, that they become such persons indeed, as they hear themselves bruited and borne in hand. Mulierem ornat silentium. Silence garnysheth a woman. Assuredly there is no tire, no apparel that better becometh a woman then silence. Which thing also the Apostle Paul requireth, while he forbiddeth women in the church or congregation to speak, but willeth them to ask their husbands at home, if they be in doubt of any thing. Quod opus non est, ass charum est. That needeth not, is to dear of a farthing. Cato (which is th'author of this proverb) amongs his other precepts and lessons of husbandry teacheth the husband man to be a seller and no bier, Cato & to buy only such things as he must needs use. For such things (ꝙ he) as thou nedeste not, be over dear of a farthing, as who should say, be a thing never so chepely bought, yet it is dear, if it be not necessary. Grata brevitas. Shortness is acceptable. Unto little things is a certain grace annexed. The grate of briefness. Some things do please men by reason of the greatness and quantity. Again there be other things which even for that very cause be acceptable & had in price because they be little. Non est beatus, esse qui se nescit. He is not happy, that knoweth not himself happy. Amicus certus in re incerta cernitur. Ennius' A friend certain is espied in a thing incertain, that is to say, in adversity, where a man's matters are inconstant, doubtful, & full of danger. avarus nisi cum moritur, nil rette facit, Terence. A covetous man doth no man good but when he dieth. They that give themselves only to the hoarding up of money be, profitable to no body while they live. Only their death bringeth pleasure and profit to their heirs & executors. Sapiens sua bona secum fert. The wise man carrieth about with him his goods. By this is signified that those only be indeed and truly ours which be within us as learning & virtue. Nihil ad parmenonis suem. Nothing to Parmenoes' sow, Of Parmenoes' sow. occasion of this proverb was this: There was a certain man called Parmeno who was of that sort of men which also in our times be wont so featlye to counterfeit & represent sundry voices aswell of men as of beasts, that they that heard him and saw him not, would have thought them true voices & not counterfeited. In which kind of pastime there be many that delight exceedingly much. This Parmeno then as he was by this feat and quality very acceptable and pleasant to the people: so his fame and brute for his excellency in this behalf did not a little flourish above the rest. Wherefore when diverse other for gains sake studied to counterfeit the same, and to represent the grunting of the sow, as did Parmeno, anon the people were wont to cry: Well done, but nothing to Parmenos sow. Now a certain witty fellow, espying, that the judgement of the people proceeded rather of imagination than of troth, and carrying under his clothes a very pig indeed, hid himself from the people's sight as the manner was. Forthwith the pig crieth, The people thinking it to be but a counterfeit voice, began according to their manner to cry. Tush, what is this to Parmenos pygge? Here the fellow bringing forth out of his clothes the very pig indeed, and openly showing it to them all, dasheth their foolish judgement. Assuredly such a fond beast is the people, that the thing that they once take into their heads, be the contrary never so apparent, they stiffly uphold. Amicorum omnia sunt communia. amongs friends all things be common. The author of this proverb is Pythagoras an ancient Philosopher. Phythagoras. Neither did he only speak it, but also brought in, such a certain communion of life and goods, as Christ would have used amongs all Christians. For as many as were admitted of him into the fellowship and company of his doctrine, all the money & substance they had: they laid it together, which thing not only in word, but also indeed was called coenobium. Certes, this communion of those heathen Pythagorians resembled moche better that ☞ communion used in the primative church amongs the Apostles, than doth either our Monkry at this day, or the wicked Anabaptistical sect, which will have no Rulers, no order, but which go about to disturb the hole world with horrible confusion. Amicitia aequalitas. Amicus alter ipse. Pythagoras Friendship (saith pythagors) is equality, & all one mind or will, and my friend is as who should say an other I. He pronounced also many Enygmata or Symbols, of which, I intent of some to make here a brief rehearsal. SYMBOLA ALIQVOT Pythagorae. Ne gustaris quibus nigra est cauda. Taste not (said Pythagoras) of things that have black tails, that is to say, meddle not with t naughty fellows & such as have black and defamed manners. Stateram ne transgrediaris. Ouergo not the beam or balance. That is to say, do nothing beside right and equity. Coenici ne insides. Sit not upon the measure. Erasmus thinketh that by this dark sentence is meant we should not live upon the measure or diet given us at other men's hands but that every man by his own industry and labour ought to seek him goods where by he may lead a clean & honest life, and not by slothfulness to haunt idleness and other men's meat. For it is the fashion of a flatterer and parasite to live of an other man's trencher, & to have no honest faculty where by thou mayest live of thine own. Ne cuivis porrigas dexteram. Hold not forth thy hand to every man. He meaneth we should not unadvisedly admit every body into our friendship and familiarity. Arctum anulum ne gestato. Wear no straight ring. As who should say, cave not thyself into bondage or into such a kind of life from whence thou cannest not afterward wind out thyself. For who so ever weareth on his finger a narrow & straight ring, in manner layeth bands on himself, and imprisoneth himself. Ignem gladio ne fo dito. Dig not fire with a sword Here Pythagoras meaneth (as Plato expoundeth) that we should not labour in vain to go about the thing, that in no wise can be brought to pass. Cor ne edito. Eat not thy heart (that is to say) consume not thyself with cares and thoughts of worldly things, for that eateth & knaweth a man's heart. A fabis abstineto. Abstain from beans. There be sundry interpretations of this symbol. But plutarch and Cicero think beans to be forbidden of Pythagoras, because they be windy and do engender impure humours and for that cause provoke bodily lust. Cibum in matellam ne immittas. Put not meat into a pisspot. plutarch expoundeth this saying thus. Cast not good sentences into the mind of a wicked person, So that it is all one in effect with that saying of Christ. Cast not pearls afore swine. For speech is the meat of the mind. Math. 7. But this meat is corrupted and doth putrefy, if it fall into an unsound mind Unto this looked the Poet Horace where he sayeth. Unless the vessel be pure, what so ever thou powreste into it, it waxeth sour. Ad finem ubi perveneris, ne velis reverti. When thou comest to the end, turn not back again, He monisheth us, that when our time is come, and when we have run our course, so that we must now depart this wretched world, we then draw not back again desirous to begin our life a new. Tollenti onus auxiliare, deponenti nequaquam. Help the taker of a burden, but not the layer down. As who should say. Further such as labour to attain to virtue, but such as be slothful and lay down all honest labours, help not. Per publicam viam ne ambules. Walk not by the high weigh. That is to say as S. Hierom expoundeth it, Hierome Follow not the errors of the people. For it is not possible, that those things which be best: can please the most part of folk. This precept of Pythagoras is not much disagreeing from the evangelical doctrine of Christ, Math. 7. which monisheth us to flee the broad & wide weigh, that the most part of men walk in, & to enter into the narrow and straight weigh which is little beaten but leadeth to immortality and lief everlasting. Aduersus solem ne loquitor. Speke not against the son: that is to say. strive not against manifest and evident things. For the thing that is apparent, and which no man denieth: we call as clear as the son. Hirundines sub eodem tecto ne habeas. Keep no swallows under the same roof of thy house. That is, Bring not up, neither keep thou company with such as in thy prosperity seek thy friendship, but in adversity or when they have their desire, forsake the. The swallows property is, The property of a swallow. in the spring time of the year to repair to a man's house, and under his roof to nestle, but so soon as she once hath brought up her young, when it is towards winter: anon she forsaketh his company without any thanksgiving or good turn doing for harbroughing and lodging of her. Such unkind birds or rather beasts there be not a few in the world, which nevertheless till they have obtained their pray that they hunt for, pretend to bear most hearty & entire love unto the. But the end declareth all. Panem ne frangito. Break not bread. Here he admonisheth us (sayeth Erasmus) that we break not amity or friendship which thing is signified by bread For in old time it was the manner to join friendship by eating together of bread. Erasmus. And therefore also Christ our captain and saviour by distributing of bread did stablish & as it were consecrated perpetual amity between his disciples and followers. Wherefore when Pythagoras commanded his disciples not to break bread: he meant not that they should not break the bread which they did eat, but the thing which by breaking of bread in those days was understand that is to wit, a sure and perpetual amity and love between themselves▪ what shall I say? Christian men be in deed breakers, but no eaters of this bread that Pythagoras speaketh of. What discord, what contention, what mortal hatred, is between Christians, it would make a true Christian man's heart bleed to se. And yet Christ with a far greater solemnity taught his disciples this concord, them ever pythagoras' did. At a solemn souper the night before his departure out of this world from us, Math. 26. Mar. 14 Luc. 22 ● Cor. 11. he took bread, and thanks yeven, broke it and said to his disciples, take, eat, this is my body, which is betrayed and broken for you. This do ye, in remembrance of me etc. Lo with how express & lively a sacrament he hath incorporate us into himself. He maketh us all one with him, yea and all one together with in ourselves. And yet setting this most sacred Symbol and sacrament at nought, by malice & discord we dissever ourselves one of us from an other, yea & consequently from him that thus in his own body hath knit us together. Is not the breed (saith S. Paul) which we break the partaking of the lords body? 1. Cor. 10. For we being many be one bread and one body. We be all partakers of one bread and of one cup. Christ himself speaking of judas who ungentlely betrayed him said, He that eateth bread with me hath lifted up his heel against me. I pray you do not we Christen men (at lest weigh which will so be called) express & resemble judas? yearly by this solemn sacrament we be incorporate in Christ, we be partakers of his body, we eat the mystical bread, This in outward appearance is a symbol and argument of an exceeding unity and brenning charity. But inwardly very judasses' yea and outwardly to, we life up our heel's, we kyck, we spurn, against Christ. Wherefore to return to my purpose we be breakers and not eaters or (to speak more truly) we be unworthy eters of this mystical bread not discerning the lords body. And for this cause I mean for the profanation of this sacrament no doubt the terrible threatenings that Paul speaketh of, be come upon us. Many of us be weak and many sleep. 1. Cor. 11. FINIS. ❧ THE TABLE OF THE Proverbs contained in this present book. A. Audaces fortuna juuat. Fol. ix. Aequalis aequalem delectat fo. viii Ad consilium ne accesseris fol. xii. Artem quaevis alit regio fo. xxii. Aequalem tibi uxorem quaere. fo. xxv. Altera manu fert lapidem fol. xxv. Annosa vulpes haud capitur fo. xxviii Ama tanquam osurus oderis tanquam. fo. thirty. Amicus magis necessarius quam. fo. xxxiii. Antequam incipias consulto fo. xxxv. Amicus certus in re incerta fo. li. avarus nisi cum moritur nil f.o. li. Amicorum oina sunt communia. fo. lii. Amicitia aequalitas, amicus. fo. liii. Arctum annulum ne gestato. fo. liv. A fabis abstineto. fo. liv. Ad finem ubi perveneris ne fo. lv. Aduersus solem ne loquitor fo. lvi. B. Bos lassus fortius figit pedem, fo, iij. Bis pueri senes, fo. xvi, Bis dat qui cito dat. fo. xxvi. Bonae leges ex malis mori, fo. xxix. Boni pastoris est tondere fol. xlviii. C. Cretensis cretensem fo. ix. Cretiza cum cretensi eodem. Candidae musarum ianuae fo. xii. Conscientia mill testes fo. xxix. Corrumpunt mores bonos fo. xxviii. Coeno puram aquam fo. xliiii. Canes timidi vehementius fo. xlix. Cura esse quod audis. fo. xlix. Coenici ne insideas. fo. liii. Cor ne edito. fo. liv. Cibum in matellam ne immittas. fol. lv D. Durum est contra stimulum fo. xiiii. Dives aut ini quus est, aut fo. xxvii. Dies adimit aegritudinem, fo, xxxviii, Dulce bellum inexpertis fol. xlix. Donun quodcunque dat aliquis fo. xlix. E. Ex uno omnia specta. fol. xi. Ex aspectu nascitur amor fol. xi. Emere malo quam rogare fo. xiii. Egroto dum anima est spes est fo. xxxvi. Exiguum malum ingens bonum fo. xxxix. Exercitatio potest omnia. fo. xxxii. F. Factum stultus cognoscit. fol. iii. Foelix quem faciunt aliena fo. iii. Fratrum inter se irae sunt fo, ix. Figulas figulo invidet. fo. viii. Facile cum valemus, recta con. fo. ix. Furem fur cognoscit fol. xxxv. Festina lente fo. xxix. Fallacia alia aliam trudit fo. xxxiii. Foelix qui nihil debet fo. xlix. G. Grata brevitas. fol. l. H. Homo bulla fol xxvi. Honos alit arts fo. xxvi. Hostimentum est opera. fo. xxxvi. Hirundines sub eodem fo. lvi. I. jucundissima navigatio juxta. fo. xii. jucunda vicissitudo rerum. fo. xxiii. Iniquum petendum ut fo. xxxiii. Ingens telum necessitas fo. xxxiiii. jucundi acti labores fo. xxxiiii. justitia in se virtutem. fo. xxxv Ignis, mare, mulier, tria mala fo. xxxii Ignavis semper feriae sunt fo. xl In magnis & voluisse sat est fo. xlvii Ignem gladio ne fodito fo. liv L. Longae regum manus fol. iiii. M. Malo accepto, stultus sapit fol. iii. Malum bene conditum ne. fo. iii Multae regum manus atque oculi fo. iiii Malo nodo malus quaerendus fo. iiii Malum consilium consultori fo. iiii Mature fias senex, si diu velis fo. x. Mali corui malum ouum fo. xviii Multa cadunt inter calicem. fo. xv. Male parta male dilabuntur fo. xxiiii Munerum animus optimus fo. xxvii Multis ictibus de●icitur. fo. xxvii. Magistratus virum indicat fo. xxix Mendacem memorem esse. fo. xxxv. Multae manus onus levius fo. xxxvi Mendici pera non impletur fo. xxxix Mores amici noveris non oderis fo. xl Merx ultronea putet fo. xxviii Multas amicitias silentium fo. xxxi Multitudo imperatorum, fo, xlii, Multi te oderint si teipsum, fo, xlviijj, Mulierem ornat silentium. fo, l, N Nemo bene imperat, nisi qui pa, fo, two, Ne Hercules contra duos, fo, xvij, Ne suitor ultra crepidam, fo, xvij, Nequicquam sapit qui sibi non, fo, xviij, Nunquam ex malo patre bonus fi, fo xviij, Nosce teipsum, fo, Ne quid nimis, fo, xx, Non omnes qui habent citha, fo, xxi, Nosce tempus, fo, xxiv, Non omnia possumus am, fo, xxxvi, Nec omnia nec passim nec, fo xxxvi, Nemo mortalium omnibus, fo, xxxvij, Ne puero gladium, fo, xxxvij, Ne quaere mollia ne tibi con, fo, twenty-three, Naturam expellas furca, ta, fo, xliiij, Non decet principem solidam, fo, xlvi, Nota res mala optima, fo, xlvi, Non est beatus, qui se nescit, fo, thirty, Nihil ad Parmenonis suem, fo, xxxi, Ne gustaris quibus est nigra, fo, xxxiij, Ne cuivis porrigas dexte, foe, xxxiiij, Oculis magis habenda fides quam, fo, iij, Oportet remum ducere qui didi, fo, ij, Omnes sibi melius esse malunt, fo, xv, Optat ephippia bos piger, fo, nineteen, Omnium rerum vicissitudo est, fo, twenty-three, Occultae musices nullus re, fo, xxiv, Optimum est aliena insania, fo, xxxiiij, Occasione duntaxat opus in, foe, xxxi, ovium nullus usus si pastor, foe, xlv, Obsequium amicos, veritas, fo, xlvij, Omnia sapientibus facilia, fo, xlviij, Piscatori ictus sapiet, fo, iij, Principium dimidium totius, fo, ix, Patri ● fumus igni alieno lucu, fo, vi, Pecuniae obediunt omnia, fo, xiv, Pluris est oculatus testis unus, fo, xliij, Parit puella etiamsi male adsit, fo, xlvi, Praesentem fortunam boni, fo, xlvij, Per publicam viam ne ambules, fo, lvi, Panem ne frangito, fo, lvij, Q Qui quae vult dicit quae non vult, fo, ij, Quot homnies tot sententiae, fo, xiij, Qualis vit talis oratio, fo, nineteen, Quae supra nos, nihil ad nos, fo, nineteen, Quam quisque norit artem. xxxiii. Quot servos habemus toti. fo, xxxiiii, Quod factum est infectum, fo, xxxv Quo semel est imbuta, fo, xxxvii, Qui e nuce nucleum esse, fo, xlvii, Qui nimium properat serius fo, xlviii, Quando id fieri non potest, fo, xlviii, Quod opus non est, asse carum est fo. l, S Sero sapiunt phryges fo, two. Satius est initiis mederi, quam fini fo, ix, Stultus stulta loquitur fo, iii, Suum cuique pulchrum fo, ix, Simile gaudet simili fo, viii, Semper similem ducit Deus ad, fo, viii, Semper graculus assidet gra, fo, viii, Sponde noxa praesto est, fo, xx, Simia simia est etiam si aurea, fo, xxi, Sine Cerere & Baccho, fo, xxxvi, Satius est recurrere quam currere, fo, xxvii, Summum ius summa iniuria fo, xxvi, Sera in fundo parcimonia fo, xxxiii, Sui cuique mores fingunt for, fo, xxxvii, Simiarum pulcherrima de, fo, xxxix, Sustine et abstine fo, xliiii, Sapiens sua bona secum fert fo, li, Stateram ne transgrediaris, fo, liii, Tollenti onus auxiliare, fo, lv, T Taurum tollet, qui vitulum sust, fo, x, Tunica pallio propio est fo, xv, Tempus omnia revelat fo, xxxvii, Timidi nunquam statuere trophęun, fo, xliii V Vivorum oportet meminisse fo, x, unus vir nullus vir fo, xvii Vbi amici, ibi opes fo, xiii, Veritatis simplex oratio fo, xiiii, una hirundo non facit ver fo, xxv, Verecundia inutilis viro egenti fo, xxv, Vir fugiens et denuo pug, foe, xxix, Vulpes non iterum capitur la, fo, xxxix, Vino vendibili suspensa, fo, xlii, Viri infortunati procul amici fo, xlvii, Venture auribus caret, fa, xlvii, FINIS. Faults escaped in printing. Faults, leaf. page. line. quam ix ij xxij veritatis xiv ij xxij citharoedi xxi i v optimum xxxiiij i xxi aegritudinem xxxviij i xiv carum l ij i recte li i xv insideas liij ij ix ¶ Imprinted at London in Flete street at the sign of the white Heart. 1539. Cum privilegio ad impremendum solum. ❧ MIMI PUBLIANI, that is to say, quick and sentenciouse verses or metres of PUBLIUS. With the interpretation and brief scholyes of Richard Taverner. ALienum est omne quicquid optando evenit. All that happeneth by wishing, is none of thine. As who should say What so ever cometh unto the by thine own travail and industry that only count thine own. Ab alio expectes, alteri qd feceris. Look to have the same at an other. man's hand that thou thyself hast done to other. With what measure (sayeth Christ) ye measure, with the same shall other measure unto you again. Animus vereri qui scit, scit tuto aggred. A mind that knoweth to fear, the same knoweth also sausly to enterprise. He that understandeth the danger and peril of things, can skill also to eschew peril. On the contrary side temerity and fool hardiness setteth upon things daungerosly, because it hath not the wit to fear. Auxilia humilia, firma consensus facit. Consent maketh small souccours sure. Though in wars a man hath but poor and small helps yet if they agree together they shallbe strong, and shallbe able to beat a greater company, amongs whom is no order nor concord. Discord enfebleth the greatest powers. Amor animi arbitrio sumitur, non ponitur. Love is take with t choice of mind but is not laid down again. It is in our power not to begin to love But when thou art once in, thou art now servant unto it, and canst not pluck out thy head when thou wilt, Aut amat aut odit mulier, nihil est tertium. A woman either loveth or hateth, there is no third. Woman kind for most part is extremes and to vehement upon either part. She hath no mean. For (as Erasmus sayeth) she is animal affectibus obnoxium, that is to weet, without moderation or stay of her appetite, all full of affections, and in manner void of reason. Ad tristen part strennua est suspicio Suspicion is vehement & strong to the unfortunate or heavy part. They that once be fallen into heavy Fortune, be most suspected in their doings, and moreover be commonly most ready to suspect the worst in all things. Ames parentem, si aequus est, si alter, feras. If thy parent be gentle and indifferent unto thee, love him, if he be not such but unegal and injurious, yet because he is thy parent, bear him. A spicere oportet, quod possis deperdere. Thou must look upon the thing that thou mayst lose. The best keeper of a thing is the owners eye, that is to say, his presence. Amici vitia si feras, facis tua. If thou suffer thy friends faults, thou makest them thine, as who should say, it shallbe imputed unto the what soever thing thy friend offendeth in, when thou dost not admonish him thereof. Aliena, homini ingenuo, acerba est servitus. Bitter bondage is to a gentle man, strange. Nothing is dearer to a gentle heart than is liberty. Absentem lędit, cum ebrio qui litigat. Who brawleth with a drunkard, hurteth him that is absent. The mind of a drunkard is away, wherewith he should speak. And therefore it is all one as if he were not there himself Amans iratus multa mentitur sibi. A lover when he is angry maketh many lies to himself. The angry lover purposeth much in his mind which he performeth not afterward avarus ipse miseriae causa est suae. The covetous person is cause of his own misery. For willingly and wittingly he is continually needy and filthy. Forasmuch as he is afraid to spend one half penny upon himself. Amans quid cupiat scit, quid sapiat non videt. The lover knoweth what to covet, but seeth not what to be wise in. He coveteth without judgement, not weighing whether the thing be profitable or hurtful which he so coveteth. Amans quod suspicatur vigilans, somniat. The lover dreameth the thing that he suspecteth waking. Lovers commonly feign to themselves dreams and with vain hope flatter themselves. Ad calamitatenquilibet rumor valet. Every rumour serveth unto calamity, that is to say, sad and heavy tidings be easily blown abroad be they never so vain and false and they be also soon believed. But such things as be good, right, and honest, are hardly believed. Amor extorqueri haud potest, elabi potest. Love can not be wrong out, but fall away it may. Such a vehement thing is love, that suddenly and perforce thou canst not expel it, but by little and little it may slide away. Ab amante lachrymis redimas iracundiam. With tears mayst thou redeem anger from the lover. If thy lover be never so angry with thee, weep, and he is appeased. This art is not unknown to women apart cum est mala mulier, tum demum est bona. When a woman is openly evil then is she good. As who should say, if there be any goodness in a woman, it is then, when she openly uttereth her malice. Counterfeited holiness (they say) is double wickedness. A woman for most part (sayeth my author Erasmus) is a crooked and deceitful beast, and therefore she is least hurtful, when she is openly nought. This is not so spoken of women, but it agreeth upon some men also. Auarum facile capias, ubi non sis idem. Thou mayst easily take a covetous man, if thou be not the same thyself. One covetous person can nat bear another. Amare et sapere vix deo conceditur. To be in love & to be wise is scase granted to god. It is not one man's property both to love and also to be of a sound mind. avarus nisi cum moritur, nil recte facit. The covetous person but when he dieth doth nothing well. For when he departeth the world, than at last he suffereth other men to spend and use his goods which he had hurded up Astute dum celatur, se aetas indicat Age bewreyeth itself, be it never so craftily hid and concealed. avarus damno potius, quam sapiens dolet. The covetous person sorroweth for loss of goods rather then the wise man. A wise man vexeth not himself with losing of worldly things. But he mourneth that maketh money his god. Auaro quid mali optes? ni, ut vivat diu. What evil canst thou wish to the covetous man, but that he should long live, forasmuch as he liveth most miserably. Animo dolenti nil oportet credere Unto a sorrowful mind ye ought to give no credit. So long as thou art grieved trust nothing thyself. For grievance of mind enticeth nothing a right. Alienun nobis, nostrum plus aliis placet. Other men's fortune pleaseth us, and ours pleaseth other men more. No man is contented with his own allotment and things. Amare iuueni fructus est, crimen seni Love to a young person is fruit or pleasure, but to an old person it is a foul vice. Anus cum ludit, morti delitias facit. An old woman when she useth dalliance, she doth nothing else in effect but delighteth death. Amoris volnus idem qui sanat, facit The same self person maketh the wound of love, which healeth the wound, that is to were if the person loved assenteth to the lover. Ad poenitendum properat, cito qui judicat. He hasteneth to repent himself which judgeth lygtly. Be not to quick in judgement. Of heady sentence giving, oftentimes followeth repentance. Aleator quanto in arte est melior, tanto est nequior. A dicer the more cunning and better he is in his feat, so much he is the worse. The more a person excelleth in a thing discommendable, the worse he is. Arcum intensio frangit, animum remissio. Bending breaketh the bow, but flacking breaketh the mind, that is to weet, a bow if it be bend to much, it breaketh. But contrary wise the powers of the mind be increased be bending and continual exercise whereas with slackness and idleness they be broken. BIs est gratum, quod opus est, ultro si offeras. If thou offer thy friend the thing that he needeth, unasked, it is worth double thank. A benefit extorted by craving hath lost a great part of the thank. Beneficium dare qui nescit, inuiste petit. He that can no skill to do a good turn, unryghtly claimeth a good turn. He ought not to enjoy any benefit of other men, that doth good himself to none. Bonum est fugienda aspicere alieno in malo. It is good espying in another man's evil what things are to be fled. Learn what is to be eschewed not with thine own harm, but take example at other men's evils. Beneficium accipere, libertatem vendere est. To take a benefit is to sell thy liberty. He is not his own man, that useth another man's benefit. Bona nemini hora est, ut non alicui sit mala There is a good hour to no man but that the same to another is evil. Bis enim mori est, alterius arbitrio mori. To die at another man's will is a double death. Natural death is nothing so painful, as is violent death. Bnficia plura recipit, qui scit reddere He receiveth more benefits that knoweth to requite. Unthankful persons once known, have no more any benefits given them. Bis peccas, cum peccanti obsequium accommodas. Thou dost twice nought, when to him that doth nought, thou appliest thy service and obeisance. Bonus animus laesus, gravius multo irascitur. A good and gentle heart once offended is much more grievously displeased and angry. Bona mors est homini, vitae quae extinguit mala. Death is good to man which quencheth the evils and incommodities of life. Bnficium dando accipit, qui digno dedit. He by giving taketh a benefit, which giveth a benefit to him that is worthy to have it. Blanditia, non imperio, fit dulcis Venus. By fair speech and gentle fashions is Venus that is to say love aswell in matrimony as otherways made pleasant, and not by force, by compulsion and commandment. Bonus animus nunquam erranti obsequium accommodat. A good mind never assenteth or dareth his service to him that erreth from the path way of good manners Beneficium se dedisse qui dicit, petit He that telleth he hath done a good turn asketh a good turn. The rehearsal of a benefit bestowed, is a demand or asking of acquytayle and recompensation. Coniunctio animi maxima est cognatio. The knitting together of mind is the greatest alliance or kindred that can be. Erasmus readeth it also this wise. Bnuolus aīus maxima est cognatio A friendful mind is the chiefest alliance. doubtless, mutual benevolence bindeth straiter, than any affinity of blood can bind. Beneficium saepe date, docere est reddere. Often to give a benefit, is to teach to render again. Bonitatis verba imitari, maior malicia est. To counterfeit the words of goodness is the greater wickedness. He that is nought and speaketh well is more than nought, sayeth Erasmus the flower of eloquence. Bona opinio honi tutior pecunia est A good opinion is surer to a man then money. It is better to have a good fame, than any riches. Bonum tametsi supprimitur, non extinguitur. The thing that good is (as troth and justice) though it be suppressed and kept and under for a time, yet is it not quenched utterly, but at length will break out again. Bis vincit qui se vincit in victoria. He that can overcome himself in victory, that is to say, use moderately the victory, overcometh twice, first his enemy, second his own mind. Benignus etiam dandi causam cogitat. He that is liberal and free hearted looketh not to be desired but of himself seeketh occasion & cause, to give and bestow his benefits. Bis interimitur, qui suis armis perit He is twice slain, that perisheth with his own weapons. Bene dormit qui non sentit quam male dormiat. He sleepeth well that fealeth not how evil he sleepeth. When the feeling of evil is away, there is no evil. Bonorun crimen est officiosus miser. A virtuous person being in misery is the crime of good things, as who should say, virtue is blamed when the virtuous men be afflicted and troubled. If he that liveth well fall into misery, ah will they say ye may see how these gear speade. Bona fama in tenebris proprium splendorem obtinet. A good fame even in darkness loseth not her due beauty & renown Bn cogitata, si excidunt, non occidunt Good devices or things well devised though for a time they be forgotten and fall out of memory yet they pass nat clean away for ever. Bene perdit nummos, judici cum dat nocens. He loseth well money, which when he is taken in a trip giveth to the judge or ruler some reward for his indemnity. Bonis nocet, quisquis peꝑcerit malis. He hurteth the good, whosoever spareth the bad. Bono iusticię, proxima est severitas To the good thing of justice rigour is next, that is to say, the rigour of the law which is an evil thing is so near unto justice which is a good thing that oftentimes the one is taken for the other. Bonum apud virum cito moritur iracundia. With a good man anger soon dieth Bona turpitudo est, quae periculum indicat. It is a good dyshonesty that bewreyeth danger. Bona comparat praesidia misericordia. Mercy getteth good defences or garrisons. Who so hath a petifull eye, can not but prosper. Bonarum rerum consuetudo pessima est. Accustomablenes of pleasant things is worst of all. Nothing is sweet but waxeth loathsome if it be continually used. Beneficium dignis ubi das, omnes obligas. When thou givest a benefit to the worthy thou bindest al. For it is bestowed not upon the person, but upon virtue. CRudelis is re adversa est obiurgatio. In adversity it is a cruel thing to chide thy friend, when he should rather be comforted. Cavendi nulla est dimittenda occasio No occasion of taking heed is to be let pass. Cui semper dederis, ubi neges, rapere imperas. Ones deny one to whom thou haste always given, and thou inforcest that person to pluck from the Crudelem medicum intemperans aeger facit. The intemperate sick person maketh the physician to exercise cruel medicines. Cuius mortem amici expectant, vitam oderant. Whose death a man's friends do look for, his life they hate. Wherefore commit not thyself to such friends. Cum inimico nemo in gratiam cito redit. With his enemy no man that wise is returneth lightly without good deliberation into friendship and familiarity again. Citius venit periculum, cum contemnitur. Danger cometh the sooner, when it is not passed on. Casta ad virum matrona parendo imperat. A chaste woman with her husband, by obeying, ruleth. Cito ignominia fit, superbi gloria. The glory of the proud person anon becometh his reproach. Infamy always ensueth arrogancy. Consilio melius vincas, quam iracundia Thou shalt better overcome by wisdom then by fury. Cuivis dolori remedium est patientia. To all manner sorrow patience is a remedy. Cum vitia prosunt, peccat qui recte facit. When vices be unpunished yea and also rewarded, than he that doth well is taken for an offender. Comes facundꝰ in via ꝓ vehiculo est. A pleasount fellow to talk with by the way is as good as a chariot. Cito improborum laeta in perniciem cadunt. The mirths of wicked persons do soon fall unto destruction. Crimen relinquit vitae, qui mortem appetit. He that coveteth death, accuseth life, and so leaveth a blame unto it, which is not to be blamed. Cui plus licet quam par est, plus vult quam licet. The person that hath more authority than he ought to have, will also do more than he hath authority to do. This sentence is very praty, and it agreeth (sayeth Erasmus) upon tyrants and women. Cui nusquam domus est, sine sepulchro est mortuus. He that nowhere hath an abiding place (as a banished man or such other) is as a dead man without a grave. banishment is in effect a civil death. Cito ad naturam ficta redierint svam Counterfeited things will soon return again to their own nature DIscipulus est prioris posterior dies. The day following is the scholar of the day that goeth before, By daily experience of things we must grow wiser and wiser. Damnare est obiurgare, cum auxilio est opus. When thy friend needeth help, then to chide him is to hurt him. first therefore help him out of his misery. Diu apparandum est bellum, ut vincas celerius. War is long to be prepared that thou mayst overcome the sooner such as be over hasty in setting on, come the sloulier to the end. Dixeris maledicta cuncta, cum ingratum hominem dixeris. Thou shalt have spoken all reproaches, when y callest a man a churl. Ingratitude or chorlyshnes containeth in it all vices, versus est trochaicus. De inimico ne loquare, malum si cogites. Of thine enemy speak not evil if thou thinkest it. If thou cast to do him a displeasure speak it not. Deliberate utilia, mora est tutissima To take deliberation and advisement upon things profitable, is a most sure delay. Dolour decrescit, ubi quo crescat non habet. Sorrow abateth when it hath not whether to increase. When the evil is at the highest, then must it needs wax more easy and more. Dediscere flere foeminam, est mendacium. A woman to unlearn or to forget to weep is a leasing or a thing feigned, that is to say, impossible. Discordia fit charior concordia. By discord is concord made the dearer and surer. For as Terence sayeth. The falling out of lovers, is a renuaunce of love. Deliberandum est diu, quo statuendum est semel. The thing whereof thou must but once determine, as of marriage or any other earnest and weighty matter, thou oughtest to take a good and long deliberation, ere thou adventure upon it. Difficilem oportet aurem habere ad crimina. Thou oughtest to have an hard ear to accusations or appeachementes. Believe not every man that accuseth another. Dum vita grata est, mortis condicio optima est. While life is pleasant, the bargain of death is best, that is to say, it is then best meddling with death. Damnum appellandum est, cum mala fama lucrum. gains with an evil name is damage and loss. Ducis in consilio posita est virtus militum. In the wisdom of the captain resteth the strength of the soldiers Dies quod donat, timeas, cito raptum venit. A day the thing it giveth (beware) it cometh anon to pluck it away again. A man may sometime have a day to be advanced in, but again it is good to fear least a day come and sweep all away again. Dimissum quod nescitur, non amittitur. A thing let gone that is not known, is not lost. It is no loss that thou feelest not. ETiam innocentes cogit mentiri dolour. pain compelleth even the guiltless to lie. Etiam peccato recte praestatur fides. Even unto sin fidelity & troth is well performed. Faith is so highly to be kept that even in evil things otherwhiles it ought to be observed Etiam celeritas in desiderio mora est In desire that is to say in a thing that a man coveteth, even speed is counted a tarriance. Exvitio alterius, sapiens emendat suum. By the fault of another man the wise man mendeth his. Et deest et supest miseris cogitatio. To the miserable and wretched persons consideration both lacketh (because they espy no remedy) and also aboundeth, because they perceive what they should have done but it is to late. Etiam oblivisci quod scis, interdum expedit. Even to forget the thing thou knowest, otherwiles is expedient. Ex hominum quaestu, facta fortuna est dea. By reason of men's gains was fortune made a goddess. The inordinate desire of lucre caused that fortune amongs the paynims was thought to have been a goddess in that she favoured their desires. Effugere cupiditatem, regnum est vincere. To escape & tame thine own lust is to conquer & win a kingdom. Etiam qui faciunt, odio habent iniuriam. Even the very wrong doers, hate wrong. Eripere telum, non dare irato decet It becometh to pluck away, and not to give weapon to the angry body. Anger (sayeth Horace) is a short frenzy. Etiam capillus unus habet umbram suam. Even one hear of the head hath his shadow, that is to weet, there is nothing so simple and vile, but can do somewhat. Eheu quam miserum est, fieri metuendo senem? Alack how wretched a thing is it with fearing to wax aged. Etiam hosti est aequus, qui habet in consilio fidem. He is even indifferent and just to his foe, that in his counsel and advise taking hath faith & troth in his heart and before his eyen. Est honesta turpitudo pro bona causa mori. It is an honest shame to die for a good quarrel. Versus est Trochaicus. Excelsis multo facilius casus nocet Unto them that be aloft and in high place doth a fall hurt much sooner. FIdem qui perdit, quo se servet in reliquum? He that loseth his credit, whereby shall he afterward help himself? Fortuna cum blanditur, captatum venit. When fortune flattereth, she cometh to catch the. Fortune is then chief to be suspected when she most laugheth. Fortunan citius reperias, quam retineas. Thou mayst sooner find fortune than retain her. It is a greater mastery to keep that thou haste gotten than to get. Formosa facies muta commendatio est. A beautiful and fair face is a dumb or speechless setting out. Fair people be favoured without speaking Frustra rogatur, qui misereri non potest. He is besought in vain, which can have no compassion. What needeth to entreat him, that with no prayer can be vowed? Fraus est accipere, quod non possis reddere. It is deceit to take that thou canst not requite, namely one ways or other, as by service, by giving of as good a thing, by counsel and so forth. Fortuna nimium quem fovet, stultum facit. Whom fortune overmuch cockereth, she maketh a fool. Unto great felicity is for most part annexed folly and arrogancy. Fatetur facinus is, qui judicium fugit Who fleeth judgement, confesseth his wickedness. Foelix improbitas optimorum est calamitas. Happy lewdness is the misery of good men, that is to say, when so ever fortune favoureth lewd persons, then be the most virtuous & best men in evil case. Feras non culpes, quod vitari non potest. Suffer, blame not, that can not be eschewed. Futura pugnant, ut se superari sinant The evils to come do strive to the intent they mought suffer themselves to be overcome. As who should say, the evils to come do so hang over our head, that yet they may with wisdom be vanquished & eschewed. Furor fit laesa saepius patientia. Patience often hurt becometh a fury. Patient bodies if they be often stirred, at last they rage's much the sorer, because it is long, ere they be moved. Fidem qui perdit, nil potest ultra perdere. Who loseth his credence, can lose nought beyond it. Facilitas animi ad partem stulticiae rapit. easiness of mind plucketh a man to the part of folly. Gentle and pliable minds be soon enticed to folly. Fides ut anima, unde abijt, nunquam eo redit. Credit, even as a man's life, doth never return thither again from whence it departed. As life once lost never returneth, so if a man ones lose his fidelity or credit he shall never get it again. Fidem nemo unquam perdit, nisi qui non habet. Faith no man ever loseth, but he which in deed never had it, though to the world he appeared never so faithful. Fortuna obesse nulli contenta est semel. Fortune is not contented to hurt a man ones. When fortune beginneth once to louvre upon one, she is not satisfied to do him one displeasure but heapeth displeasure upon displeasure Fulmen est ubi cum potestate habitat iracundia. Anger where it lodgeth with power, it is even a lightning & thundering, as who sayeth, when the mighty man is angry, he playeth the devil. trochaicus. Frustra, cum ad senectam ventum est, repetes adolescentiam. When thou comest once to age, thou shalt claim again youth in vain. Let therefore age meddle with matters meet for age. Trochaicus. Falsum maledictum, malevolum mendacium est. A false reproach and upbraiding, is a malicious leasing. Foeminae naturam regere, desperare est ominum. To rule a woman's nature is the despair of all men, that is to weet, every man despair to do it, it is a thing so hard. Fer difficilia, ut facilia levius feras Bear hard things that thou mayst bear easy things the lighter. Fortuna nulli plus quam consilium valet Fortune is to no man more of strength than counsel, that is to say wisdom doth more than riches. Fortuna vitrea est, quae cum splendet, frangitur. Fortune is brykle as glass, when she glistereth, she breaketh. Feras quod laedit, ut quod prodest perferas. Bear incommodie, to the intent thou mayst carry away commodity. Facit gratum fortuna quam nemo videt. Fortune (that is to say wealth, riches, prosperity) which no man seeth maketh the owner acceptable and beloved. As who should say, if thy wealth be espied, thou shalt be envied. Dissemble therefore thy felicity Frugalitas miseria est rumoris boni Frugality, that is to weet, homely and temperate living is a misery of a good rumour, as who should say, though it be (namely to the world) a mis●ry, yet is the name good and honest. Grave praeiudicium est, quod judicium non habet. That is a grievous prejudice or fore judgement, which hath no judgement. He calleth here a fore judgement, when a man of power suppresseth and dampueth a man before he be judged by the law. Gravissima est probi hominis iracundia. The wrath of a good man is most heavy. Gravis animi poena est, quem post factum poenitet. The punishment and pain of mind is great of that person which repenteth him after he hath done a miss. Gravis animus dubiam non habet sententiam. A grave and sad mind hath no wavering sentence. Grave est malum omne, quod sub aspectu latet. Every evil is grievous and sore, which lieth hid under a vysour, that is to say, which is cloaked under the outward appearance of goodness. Gravius nocet, quodcunque inexpertum accidit. What so ever happeneth unassayed grieveth the sorer. Gravior inimicus, qui latet sub pectore. More grievous is the enemy that lurketh under thy breast, which is, thy vicious affection and lust. Gravissimum est imperium consuetudinis. Most grievous is the empire or rule of custom. Custom practiseth even a certain tyranny amongs us, in so much that the most foolish things of all, if they once grow in to an use, can not be plucked away. Grave crimen etiam cum dictum est leviter, nocet. A grievous and heinous crime (as for example to be called a traitor or heretic) though it be but lightly spoken, yet it hurteth and is dangerous to him that is so called, even because of the odyousnes of the crime. HEu quam difficile est gloriae custodia? Ah, how hard a thing is the keeping and retaining of a man's glory or fame? Homo extra corpus est suum, cum irascitur. A man is out of his own body, when he is angry. Heu quam est timendus, qui mori tutum putat? Oh, how much is he to be feared that count it a sure thing to die? He that despiseth death is much to be feared, forasmuch as, who so ever is a despiser of his own life, is as it were lord of another man's. Homo qui in homine calamito so est misericors, meminit sui. The man that is pitiful upon a miserable person, remembreth himself. For he understandeth that he himself may have need of help. Trochaicus. Habet in adversis auxilia, qui in secundis commodat. He hath helps in adversity, which dareth in prosperity. Versus est trochai. Heu quam miserum est laedi ab illo, de quo non possis queri. Oh how miserable a thing is it, to be hurt of him, one whom thou canst not complain. Versus est Trochaicus. Hominem experiri multa, paupertas jubet. poverty forceth a man to assay many things. Heu dolor quam miser est, qui in tormento vocem non habet. Oh how miserable is that sorrow, which in tourment, dare not utter his voice. Men, which, while they are racked, beaten, and tormented, dare not, or can not be suffered to speak the truth, are in most miserable state. Versus est Trochaicus. Heu quam poenitenda incurrunt homines, vivendo diu. Oh into how miserable things and full of repentance do men run by living long? In a long life, do many things happen, that a man would not have. Versus est Trochaicus. ❧ Habet suum venenum blanda oratio. A fair speech hath his venom Eloquence lieth in await of men and is as it were a sugared poison. Homo toties moritur, quoties amittit suos. A man so often dieth, as he loseth his children. orbity, that is to say the loss of a man's children is even a spice of death unto him. Homo semper in sese aliud fert, in alterum aliud cogitat. A man ever beareth one thing towards himself, and thinketh another toward another man. There is no man but dissembleth otherwhiles. Versus est jambicus tetrameter. Honestus rumor alterum est patrimonium. An honest fame to a man, is as good as patrimony or inheritance. Homo nescit, si dolore fortunam invenit. A man knoweth not if he findeth fortune with sorrow and pain. Honest seruit, qui succumbit tempori. He honestly serveth that stoopeth to the time, that is to say, it is honesty for a man to fashion himself to the time and to give place unto fortune for a season. Homo vitae commodatus, non donatus est. Man is lente unto life and not given. As who should say, life is granted but for a time, and in such wise, as he that lent it, may lawfully require it again when him lusteth. Haereden scire, utilius est quam quaerere Better it is for a man to know his heir, then to seek his heir. He knoweth his heir, that getteth him children of his own, to inherit after him, But he seeketh him an heir, that despiseth to be married, or which regardeth not his own children, but preferreth strangers. Haeredis fletus sub persona risus est. The heirs mourning is under a vysour a laughing. He bewaileth the death of his testator or auncesiour in outward semblance but inwardly he laugheth. Habent locum maledicti crebrae nuptiae. Often marriages be not commended. INferior horret, quicquid peccat superior. What so ever the ruler doth amiss, the subject shrinketh for it & feeleth the smart. Inimicum ulcisci, vitam accipere est alteram. A man to revenge him of his enemy is even life unto him and meat and drink. Id agas, ne quis tuo te merito oderit Do so, that no man hate the rightly and for thine own descruing. Inuitum cum retineas, exire incitas When thou reteynest an evylwylling body, thou allurest him to depart Ingenuitatem laedis, cum indignum rogas Thou hurtest generosity, when thou prayest or entreatest the unworthy In nullum avarus bonus est, in se pessimus. The covetous body is good to none, and worst to himself. Inopi beneficium bis dat, qui dat celeriter. To the needy he giveth a double benefit, that giveth it quickly. Instructa inopia est, in divitijs cupiditas. Covetousness in riches and abundance of goods, is as who should say, a furnished or well stored poverty. Inuitat culpam, qui peccatum praeterit. He provoketh sin, that winketh at sin. He that passeth over sin and will not punish it, allureth men to naughtiness. jucundum nihil est, nisi quod reficit varietas. Nothing is sweet, unless it be interlased with variety and sundrynes. Shift of things refresheth wonderfully the loathsome appetite of man. Ingenuitas non recipit contumeliam. A gentle nature can abide no reproach. Impune peccat, cum quis peccat rarius. When a man offendeth but very seldom, he escapeth punishment. Ingratus unus, miseris oibus nocet One chourle or unthankful person maketh all other poor fellows to far the worse. In miseri vita nulla contumelia est. In the life of a wretch is no slander. Wretches and evil persons be not slandered. Inopiae desunt parva, avaritiae oia. poverty lacketh small things but covetise lacketh all things. The poor man is helped with a little, but nothing will satisfy the covetous body. Ita amicum habeas, posse ut fieri inimicum putes. So take thy friend that thou think he may be made thine enemy. Love as thou shouldest in time coming hate. So trust thy friend, that if he become thine enemy, he shallbe able to do the no great displeasure. invidiam far, aut fortis aut felix potest. Either the wealthy, or the hardy is able to sustain envy. The wealthy and fortunate persons regard not the disdain of other, and the hardy and couragyouse mind despise it. In amore mendax semper iracundia In love anger is a liar. The angry lover performeth nothing that he threateneth. For one false tear of his lady will quench all his proud words. invidia tacit, sed minute irascitur Envy, that is to say, the envious person chafeth and is angry closely without uttering his mind, warily and stillly, but yet lightly that is to say for light and trifling matters. Iratum breviter vites, inimicum diu. Shone the angry person a little, but shone thine enemy long. Iniuriarum remedium est oblivio. The remedy of wrongs is forgetfulness. Iracundiam qui vincit, hostem superat maximum. He that vaynquisheth anger vaynquisheth the greatest enemy. Trochaicus. In malis sperare bonum, nisi innocens nemo solet. In trouble to hope well, no man useth but the unguilty person. Trochaicus. In vindicando criminosa est celeritas. In revenging, quickens is full of blame. Some read in iudicando in judging. doubtless to be heady either in judging or in revenging is not commendable. Inimicum quamuis humilem docti est metuere. It is the property of a wise and well taught man to fear his enemy though he be but of a low degree and estate. In calamitoso risus etiam iniuria est. In a deject and infortunate person even laughing is an injury, that is to say, he thinketh himself touched and mocked, if he seeth one but laugh. judex damnatur, cum nocens absoluitur. The judge is condemned, when the guilty is acquit. The judge that acquyteth the offender, damneth himself of iniquity. Ignoscere humanum, ubi pudet cui ignoscitur. It is the duty of man & a point of humanity to forgive, where the party that is forgiven, repenteth, and is a shamed of his fault. In rebus dubijs plurimi est audacia In things doubtful, boldness is very much worth. Illo nocens se damnat, quo peccat die The same day that the guilty offendeth, he damneth himself. There is no sorer judge than a man's own conscience. Ita crede amico, ne sit inimico locus. So trust thy friend that thou be not in danger of him neither that he have place being thine enemy. Iratus etiam facinus consilium putat. The angry man counteth mischief counsel. When a body is angry he judgeth a lewd deed to be well and wisely done. Or ye may interpret it also this ways. The angry man counteth counsel mischief, that is to say, when he is well counseled of his friend he thinketh himself harmed. Improbe Neptunum accusat, qui iterum naufragium facit. He that the second time suffereth shipwreck, wickedly blameth god. Neptune was of the paynims supposed to be the god of the see. Trochaicus tetrameter LOco ignominiae est apud indig num dignitas. Worthiness in an unworthy person is in place of a reproach. Worship or honour committed to him that is not worthy to have it, doth not commend him, but rather doth disworship him. Laus ubi nova oritur, etiam vetus admittitur. Where new praise springeth, there also the old is allowed. When a man doth again the second time well, he bringeth to pass that men believe his format name and praise the better. Laeso, doloris remedium, inimici dolour. To a person grieved the grief of his enemy is a remedy of his grievance. He that can bewreake himself of his enemy, fealeth his own harm the less. Levis est fortuna, cito reposcit quae dedit. Light & inconstant is fortune, she anon claimeth again that she gave. Lex universi est, quae jubet nasci et mori. The law is general that commandeth to be borne and to die. Lucrum sine damno alterius fieri non potest. gains without the loss of an other can not be had. Lascivia et laus nunquam habent concordiam. Ryotteouse living and praise, can not be coupled together. Legem nocens veretur, fortunam innocens. The guilty feareth the law, the unguilty fortune. The innocent and harmless person, although he feareth not the laws, as the evil doer and guilty doth, yet he feareth fortune which otherwiles oppresseth the guiltless. Luxuriae desunt multa, avaritiae oina Ryottouse living or prodigality wanteth much, but the covetous mind lacketh all things. MAlignos fieri maxime ingrati docent. Unthankful persons teach men most of all to be unkind hard and unlyberall. Churlish natures and ingrate, make liberal and kind persons to be the harder. Multis minatur, qui uni facit iniuriam. He threateneth many that doth wrong to one. All look for injury at his hand, that doth injury to one. Mora omnis odio est, sed facit sapientiam. Every tarriance is hateful, but yet it maketh wisdom. Leyser and tract of time gendereth prudence. Leyser maketh that we do nothing rashly. Mala causa est quae requirit misericordiam. It is an evil cause that asketh pity. Innocency needeth not mercy. Mori est felicis, antequam mortem invocet. It is an happy man's lot, to die afore he desire death. They that wish themselves dead be in misery. Miserum est tacere cogi, quod cupias loqui. It is a pain to be compelled not to speak that thing that thou wouldest covet to utter. Miserrima est fortuna quę inimico caret. Most miserable is that fortune which lacketh an enemy. Wealth & felicity stirreth hatreds & envies. Wherefore whom no man envieth, he must needs be most miserable. Malus est vocandus qui sua causa est bonus. He is to be called an evil person, that is good for his own cause and advantage only. Malus ubi bonum se simulat, tune est pessimus. The naughty body, when he feigneth himself good, is then worst. Metus cum venit, rarum habet somnus locum. When fear cometh, sleep hath seldom place. Mori necesse est, sed non quoties volveris. Thou must die, but not as oft as thou wilt. Male geritur, quicquid geritur fortunae fide. It is evil done, what so ever is done through trust of fortune. Mortuo qui mittit munus, nil dat illi, adimit sibi. He that sendeth a gift to the dead giveth nothing to him, but taketh from himself. amongs the paynims they made sacrifices for the dead. Versus est Trochaicus. Minus est quam servus, dominus qui servos timet. The master that feareth his servants, is less than a servant. Magis haeres fidus nascitur quam scribitur. A trusty executor or heir is rather borne than written. There is more fidelity in a man's own blood, than in a stranger unto him. The stranger that is not of thy blood flattereth thee, that thou mayst write him thine heir after the of that thou hast. This is meant against them which defrauding their own natural kinsfolk for every trifling displeasure, transfer their goods unto strangers. Malo in consilio foeminae vincunt viros. In a shrewd counsel women overcome men. Mala est voluptas alienis assuescere It is an evil pleasure a man to accustom himself with other men's things. Magno cum periculo custoditur, quod multis placet. With great peril is that kept, which pleaseth many. est Versus trochaicus. Mala est medicina, ubi aliquid naturae perit. It is an evil medicine, where any thing of nature perisheth. Malae naturae nunquam doctrina indigent. Evil nature's need never any teaching. naughtiness is learned without a schoolmaster. Miseriam nescire, est sine periculo vivere. To live without danger is not to know misery. Who so liveth without peril, liveth happily. A sure and safe life, though it be but low and base is most happy. Male viwnt, qui se semper victuros putant. They live nought, that think they shall ever live. Maledictum interpretando facies acrius. By interpreting an evil tale or slander, thou shalt make it more grievous. Male secum agit aeger, medicum qui haeredem facit. That syeke body doth nought for himself, that maketh his physician his executor. For he provoketh him to kill him. Minus decipitur, cui negatur celetiter. He is less deceived, that is quickly denied. When a man is quickly denied of his suit, he loseth the less labour. Mutat se bonitas, quunirites iniuria Goodness changeth itself when thou sturrest it with injury. As who should say good men be made evil and ungentle when they be provoked Mulier quum sola cogitat, male cogitat. The woman when she thinketh and studieth alone, thinketh evil. Women for most part study shreudnes when they be alone. Malefacere qui vult, nusquam non causam invenit. He that will do mischief findeth every where occasion thereunto. Evil disposed persons can soon devise matter to work upon and to show their malice. Malevolus semper sua natura vescitur. The evylwylled & mischievous person feedeth upon his own nature, that is to weet, though he be not hired of other to do mischief, yet loveth he to do it for the satisfyeng and feeding of his own nature. So that he delighteth & feedeth his own nature when he is occupied about unhappiness. Multos timere debet, quem multi timent. He ought to fear many, whom many doth fear. Male imperando summum imperium amittitur. By evil ruling, the highest rule or empire is lost. Mulier quae nubit multis, multis non placet. The woman that weddeth herself to many, can not please many. Malum consilium est, quod mutari non potest. An evil counsel is that which can not be changed. NIhil agere, semper infelici est optimum. It is ever best for an infortunate person, to do nothing. Nil peccent oculi, si animus oculis imperet. The eyen can nothing offend, if the mind would rule the eyen. We accuse our eyen, as though they ministered the occasion of evil lusts. But the mind is in blame, which ruleth not the eyes. Nil pro prium ducas, quod mutari possiet. Count nothing thine own, that may be changed. Non cito perit ruina, qui ruinam praetimet. He perisheth not soon by fall, that before feareth a fall. Versus est Trochaicus Nescis quid optes aut quid fugias, ita ludit dies. Thou knowest not what thou mayst desire or what thou mayst flee, the time so mocketh and dallieth with us. such is the change and alteration of the world that oft-times that a man thought best, he shall find worst for him, contrary wise the worst, best. Versus est jambicus tetrameter. Nunquam periclum sine periculo vincitur. peril is never overcome without peril. Nulla tam bona est fortuna, de qua nil possis queri. There is no fortune so good, whereof a man can not complain. trochaicus Nusquam melius morimus homines, quam ubi libenter viximus. We nowhere do die better, then where we have lived gladly. Trochaicus Negandi causa avaro nusquam deficit The covetous wretch never wanteth a cause to deny a man. He that giveth not gladly, ever findeth some cause or pretence why he should not give. Nimium altercando veritas amittitur With overmuch striving the troth is lost. By moderate disputaci will not be conversant in the common weal is willingly a banished man. TImidus vocat se cautum, parcum sordidus. The coward calleth himself a aware fellow, & the niggard a sparer. Tam deest avaro qd habet quam quod non habet. The covetous man as well wanteth that he hath, as that he hath not He useth no more his own than he doth other men's goods. So he lacketh them both a like. VEterem ferendo iniuriam, invitas novam. By suffering old wrong, thou provokest new. FINIS. ❧ Londini per Picardum Bonces. Cum privilegio ad imprimendum solum.