❧ PRO­VERBES OR adagies with newe addicions gathered out of the Chiliades of Eras­mus by Richard Tauerner.

Hereunto be also added Mimi Publiani.

Imprinted at Lōdon in Fletstrete at the sygne of the whyte Harte.

Cum priuilegio ad impri­mendum solum.


The prologe of the authour

FOrasmoche as I thynke it wol be no les pleasaunte then profitable vnto you (good readers) to heare some of the most nette & handsome prouerbes which the incomparable lerned man Erasmus Roterodam hath in his boke of Chilia­des gathered together out of the moste approued authors: although it be a ma­ter of great importaunce to handle them in their kynde, and a prouince farre sur­mountyng the sklender capacitie of my wytte: yet for your sakes and for the loue I beare to the furtheraūce & adourment of my natiue countrey, I wyll not stycke after myne accustomed maner, whiche is rudiori ac crassiori minerua, to make here a brefe collection of some of them. If ye shall lyke my studie and industrie taken in thys behalfe, I wolbe glad: If not, yet my honeste harte is not be bla­med.

Fare ye well.


NEmo bene imperat, nisi (qui) patuerit imperio.

No man can be a good ruler, onles he hath bene fyrste ruled Certes, nothyng is truer, thā this prouerbe, both bycause no prince, no ruler, no mayster can well do hys office: oneles he fyrste were a subiecte and vnder the correction eyther of hys parētes, tutours, gouernours, or teachers. And also bycause that a mā must fyrst rule hys owne lustes, and be hym selfe obediēt to ryght reason, ere he can well gouerne other.

Qui quae uult dicit, quae non uult audiet.

He that speaketh what he woll, shall heare what he woll not. Let men beware howe they rayle.

Sero sapiunt phryges.

The Troyans are wyse to late. When the sege of Troye had en­dured for the space of ten yeares, then at laste the Troyans whych nowe had suffred innumerable mischiefes, began to take coūsaile whether it were best to send home agayne fayre Helene the occasion of al their misery. But whē their countrey was now with contynu­all warres wsted and destroied it was to late to be wise. Euen so it is of many at thys daye. They be wyse, but to late.

Piscator ictus sapiet.

The fysher stryken woll be wise. A certayne fisherman, when he had drawen vp his nette, and be­gan now to take in his handes ye fishes which he had caught, chaū ­ced [Page iij] to take vp also a Scorpion, which forthwith strake him. Well ꝙ he, nowe that I am stryken I woll beware.

Factum stultus cognoscit.

A thynge doon, the fole knoweth. But a wise man forseeth and con­sidereth thynges afore they come to passe.

Malo accepto▪ stultus sapit.

The fole, whē he hath takē hurte, waxeth wise. The wise man seeth the daunger & mischiefe of thyn­ges afore hand.

Foelix quem faciunt aliena pericula cautum.

He is happy, whom other mens perilles maketh ware.

Bos lassus fortius figit pedem.

An olde beaten oxe fastenethe hys [Page] fote the stronger. Hierome vsed thys prouerbe wrytyng to S. Au­styne to feare hym that he a yonge man shulde not prouoke S. Hie­rom at that tyme olde, Forasmuch as though sage and auncient per­sons be not sone sturred to reuēge themselues, sythe they be nowe as it were weery for age, yet yf ther be no remedy but they must nedes meddle, they woll gyue much tou­gher and more ernest strokes.

Malū bene cōditū ne moueris.

Moue not an euyll that is well laied. An incōmoditie wel couched is not to be sturred.

Stultus stulta loquitur.

A foole speaketh foolysh thynges

Oculis magis habenda fides, q̄ auribus.

Credite is rather to be gyuen to [Page iiij] the eyes then to the eares, that is, the thynges that be sene are more certayne, than that be harde.

Multae regum aures, atque oculi.

Kynges haue many eares & ma­nye eyes, as who shulde saye, no thynge can be spoken, nothynge doon so secretly agaynst kynges and Rulers, but by one meanes or other at length it wol come to their knowlege. They haue eares yt lysten an hundreth myles from thē, they haue eyes that espye out more thynges, then men wolde thynke. Wherfore it is wysdome for subiectes, not onlye to kepe theyr princes lawes & ordinaūces in the face of the worlde, but also preuely:Rom. 7. 13. namely syth Paule wold haue rulers obeyed euen for con­science sake.

Longae regum manus.

Kynges haue longe hādes. They can brynge in men, they can pluck in thinges, though they be a great weye of.

Malo no do malus quaerendus cuneus.

To a crabbed knot muste be sought a crabbed wedge. A strōge disease requyreth a stronge medi­cine. A shrewed wyfe a shrewed husbāde to tame her. A boysteous horse, a boysteous snaffell.

Malum consilium consultori pessimum.

Euyll counsayle is worst to the counsaylour. Counsayle is a cer­tayn holy thinge. And as it ought gladly to be taken, whan occasion requyreth: so it ought aduysedly, [Page v] purely, and wythout fraude to be gyuen when one nedeth it. Other­wyse wythout doubt Godes hāde woll appere to take punyshmente of hym that wyth falshod & gyle hathe foyled a thynge bothe holy and diuine. To thys agreeth Ec­clesiasticus. Cap. 27. Who so euer (sayeth he) gyueth a leude counsayle: it shall turne vpon hym selfe, and he shall not knowe from whens it cō meth. Here I thynke it not amysse to make report of a certayne pleasaunt fable wrytten in Greke, not much dyssentynge from thys purpose, whych is thys.

The Lion for weakenes of age beynge sycke and kepynge hym selfe hys denne,A pleasaūt fable of the Lion. all the other beastes accordynge to theyr due­tye and allegeaunce come to loke howe theyr kynge dothe.

[Page]Only the foxe absenteth her selfe. Wherfore the wolfe now espyeng a good occasion, accuseth yt Foxe of treason vnto the Liōs maiesty, as one that dyspyseth the kynge and gouernour of all beastes and whych of frowardnes and trayto­rous harte woll not wyth other beastes vysite maiestye, as theyr allegiaunce requyred.

Whyle the Wolfe was thus accusynge the Foxe, the Foxe preuelye cūmeth in and heareth the ende of the Wolfes complaynte. Nowe whan the Lion loked vp & espyed ye Foxe, forthwith he gnassheth wt hys teeth agaynst her. But she, af­ter she hadde obteyned a space to pourge her selfe, thus begynneth to make her defence. I besech you syr kynge, ꝙ she, what one beaste of all that be here assembled to vi­site [Page vi] your maiestye, is so carefull, & busye to do you good, and to helpe you, as I am, whyche haue runne aboute euer sythens ye sykened, to seke counsayle for your maladye, & nowe at last I haue serched out a souerayngne medicyne of the phisiciens. The Lion hearynge thys, streyght charged her to tell the met dicine. Truly, ꝙ ye Foxe, yf ye woll flee the wolfe and wrap your selfe in hys skynne, ye shall fynde (saye they) ease of your payne, The Li­on lyght of credite, fortwith rāne vpon the Wolfe and slewe hym, who thus kylled, the crafty Foxe laughed that the sklaunderous & euyll counsayle of the Wolfe lyghted vpon hys owne pate. Let all counsaylours beare thys exemple wel in mynde, Yf they be nothing moued wyth fables: Let them at☞ [Page] lest be admonyshed wyth the history of Aman in the boke of Hester, whych is in the Byble.

Suum cui (que) pulchrum.

Euery man thynketh hys owne thynge fayre. Mans mynde is so infected with the blynde loue of it selfe: that thou shalte fynde no mā so sobre, so ware, so lokynge about hym: but in estemynge hys owne thynges dooteth.

Patriae fumus, igni alieno lucu­lencior.

The smoke of a mans owne countrey, is much clearer than the fyer in a straunge countrey. The countrey wherin we be borne, pleaseth naturally euerye man beste, and he longeth continuallye to se it, yea be hys owne countre neuer so vnkynde vnto hym, lette hys [Page x] owne countreymen banyshe hym, exclude hym, thurst him out neuer so spytefully, yet he can not so harden hys herte, but he must nedes loue it, desyre to heare of it, be glad to be at one with it agayne.

Which thyng thexemples of most renoumed personnes haue wel de­clared.

Frons occipitio prior.

The forehed is afore the hynder parte of the heed. As who shulde saye, the thynge a man seeth done afore hys face & in hys owne pre­sence is for most part better done, than yt is done behynde his backe.

A certayne man (as Aristole telleth) was asked what thynge best fedeth a horse, he answereth ye maysters eye,The may­sters eye. Hytherto pertay­neth also the storye that Gelly tel­leth.Aulus Gel­lius. A certayne man well fedde [Page] had a very leane horse. Now whā he was asked what was the cause that his horse was so leane: He answered yt thys oughte not to seme any maruayle at all, yf he were in better lykynge than hys horse, for asmuch as he hym selfe fedde him selfe, but hys seruaunte fedde hys horse. These thynges tende all to thys ende, that euery man shulde as muche as maye be, execute hys busynes, hys callynge, hys office by hym selfe and not by vycares or deputies, as nowe we se done, well nere of all degrees of men.

There be Kynges, there be Cardi­nalles, there be Bishops, Prelates and sondry other officers and ma­gistrates in Christendome, whych do all by vycares and deputies, but them selues lyue in most ydelnes and in all kyndes of pleasure [Page viij] lyke popes. Wold god these wold take exemple of our most vigilāt prince and soueraygne lord kinge Hēry the eyght, who not only set­teth☞ vigilant deputies and mini­sters vnder hym, but also loketh hym selfe ryght busely vpon hys charge cōmitted vnto him of god

Aequalis aequalem delectat.

Lyke delyteth the lyke. Lykenes of maners, egaltie of age, simili­tude in all thynges wonderfullye knytteth persons togyther & gen­dreth frendshyp. We se yonge per­sons kepe companye wyth yonge persons, aged wyth the aged, we se lerned men resorte to lerned, vnthryftes do gather togyther wyth vnthryftes, and good fellowes wyth suche as be good fellowes, and so forth.

Simile gaudet simili.

The lyke delyteth in the lyke. Si­militude (as Aristotle sayth) is mother of loue.Similitudo mater amo­ris. Wherfore where a ful lykenes in al poyntes is be­twene persons, there no doubt is moste vehement and ardent loue.

Semper similem ducit Deus ad similem.

God alwaye draweth the lyke to the lyke.

Semper graculus assidet graculo

Alwaye the Iay sytteth wyth the Iay. These prouerbes be of one sence and meanynge.

Figulus figulo inuidet, faber fabro.

The potter enuyeth the potter, ye smythe ye smythe. Assuredly where men exercise one science, there co­monly the lykenes of the science [Page ix] doth rather gender hart brēnyng then it dothe loue or beneuolence.

Cretensis Cretensem

One false merchaunte deceyueth an other. The men of Crete were in olde tyme moche reproued for theyr falshode and deceite.

Cretiza cum Cretensi.

Practyse craft wyth ye craftie. Of the vanitie and dissimulation of ye Cretians thapostle Paule also speketh.Tit. i. Thys prouerbe byddeth vs otherwhiles to dissemble wyth dissemblers, namelye where sin­gilnes woll take no place.

Principium dimidium totius.

The begynnynge is halfe ye hole. There be many greate dilaiers. Long they be ere they can be per­suaded to set vpon an honest acte, so many peryls they cast. To mo­rowe [Page] to morowe they saye we wol begyn, but thys to morow is euer commynge but neuer present.

Wherfore who so wyth good cou­rage ventureth vpon his maters, hath already halfe done.

Satius est initijs mederi, q̄ fini

Better it is to remedy the begyn­nynges then the endes,Venienti oc­currite mor­bo. Stoppe a disease (sayeth the poete Ouide) whyle it is in the commynge. Me­dicine is sought for to late, whan by longe continuaūce of tyme the disease catcheth ones strength.

Audaces fortuna iuuat.

Fortune helpeth men of good courage. He that feareth that his matters shall not haue good successe: shall neuer brynge hys maters to passe.

Fratrum inter se irae sunt acer­bissimae.

[Page x]The discorde of brethren betwene themselues is moost bytter. Thys to be true we haue many exēples out of hystories, of Caym & Abel, of Rhomulus and Remus, of Iacob and Esau & of infinite other.

Taurum tollet, qui uitulum su­stulerit.

He that hath borne a calfe, shal also beare a bull, he that accusto­meth hym selfe to lytle thynges, by lytle & lytle shalbe hable to go away wyth greater thynges. One named Milo was wont euery day to beare a certayne waye on hys shoulders a calfe,Milo. At length the calfe grew to a great oxe, his dayly exercyse made hym styl able to beare ye oxe, whē the oxe was now [Page] of an excedynge great quantitie: ye se what maystries vse worketh.

Viuorum oportet meminisse.

We ought to remēber the lyuyng There be many that loue to talke of deade men, yea and wyth deade men as much as in them lyeth.

And yf they go aboute to extende theyr lyberalitie & to do any good dedes, they hadde leuer lashe oute theyr wycked Mammon on the deade, than on the quycke. So lyttel regard they haue to the lyuely ymages of God, whom god neuer theles so tēdereth, that what so e­uer we bestowe vpon them, he coū teth bestowed euen vpō hymselfe.

Mature fias senex, si diu uelis esse senex.

Become an olde man betyme yf thou wylt be an olde man longe.

[Page xj]By thys we be monyshed, that whyle we be stronge and lusty, we cease from ouer moche labours, & also from suche riottes, daliaūce, & surfettyng, as commonly youth desyreth. For who so contynueth in them, shall fall into age, that is to say, into weaknes of nature or euer he be ware. Wherfore yf he entende to lyue longe and to lyue manye wynters an olde man, let hym forsake the fonde ragies of youth by tymes.

Oportet remum ducere qui didicit.

He oughte to holde ye oore yt hathe lerned it. That is to saye: Euery man muste practyse that science & facultie, yt hath ben afore taughte him. Let not the shomaker medle further then hys shoes. Lette the [Page] ploughm an talke of his plough.

Ex vno omnia specta.

By one consyder al, that is to say, of the proufe of one thyng, coniec­ture the reste. Of a pece of mens procedynges, gesse the residue.

Ex aspectu nascitur amor.

Of syght is loue gendred. No mā loueth ye thynge he knoweth not, of companyenge and resortynge together spryngeth mutuall loue. And namelye the eyes be lures & baytes of loue. Wherfore yf thou woll not loue the thynge yt is vn­lawfull for the to loue, absteyne from beholdynge.Math. 5. He that behol­deth a woman (sayth Christ) wyth a luste vnto her, hathe alredye played an aduowterers parte wt her in hys harte. If thyn eye ther­fore be an impediment & let vnto ye, plucke it out. Better it were for [Page xij] the to entre into heauen wythout an eye, then with bothe eyes to be caste into helle fyer. Now we rede that certayne philosophers euen for this cause (and amonges them Democritus) plucked out theyr owne eyes,Democritus bycause they were the occasioners and prouokers of all euyll affections and lustes. But albeit Christe meant not, that we shuld so deforme our bodies and spoyle our selues of a membre of ye same, which otherwayes is ve­ry profitable vnto vs, yet we chri­sten men be so inhibited by thys commaundemente of christe that we ought not to fasten oure eyes where it is not lawfull. For better it were to lacke the operacion of the eyes & neuer to behold thyn­ges delectable to the eye, thē by ye same to be in daūger of dānacion.

Candidae musarum ianuae.

The doores of the muses be with­out enuye, that is to saye, learned persons ought frely, gentylly and wythout enuye admytte other vnto them that desyre to be taught or informed of them.

Ad consilium ne accesseris an­te, (quam) uoceris.

Come not to counsayle afore thou be called.

Iucundissima nauigatio iuxta terram, ambulatio iuxta mare.

It is moost pleasaunt rowynge nere the lande, and walkynge nere the see. Mā is much delyted wyth varietie.

Non est eiusdem & multa et oportuna dicere.

It is not for one man to speake both many wordes and apte wor­des. [Page xiii] This prouerbe teacheth vs to eschue much talke, for asmuche as for moost parte, he must nedes fayle in hys speche that loueth to haue many wordes. To thys agreeth the wyse man in hys prouer­bes, where he sayeth, yt vnto much speakynge is synne annexed.

Quot homines, tot sentenciae.

So many men, so many wyttes. So many heades, so many iudge­mentes. Thapostle Paule not forgetfull herof aduertyseth vs,Roma. 9. that for the excludynge of contencion we suffer euery man to abunde in hys owne sence, whose counsayle yf oure diuines in Christendome wolde followe, there shulde not be at thys day so great dissensiō in ye church in maters of smal weyght. For there be many thynges which [Page] without daunger of the christen relygyon maye be vnknowen wel ynough.

Emere malo (quam) rogare.

I had leuer bye, then begge Her­by is signifyed that a thynge ob­teyned with moche sute & prayer, is īdede derely bought. For assu­redly to an honest harte it is deth to begge, onles it be of his specy­all frende, of whom he myght be as bolde, as vpon him selfe, in so moche that he had rather bye the thynge very deare for his money, then to get it by petition at an o­ther mans hande.

Vbi amici, ibi opes.

Where frendes be, there be goo­des. By thys is meant that fren­des be better thā money, and that vnto the sustentacion of mannes [Page xiiij] lyfe, frendes be more auaylable wt out money, than money wythoute frendes. And for thys cause amonges the Scythians (as Lucian declareth) he was coūted the rychest man,The ma­ner of the Scythians whych had the surest & beste frendes. But now yf a man woll haue respecte to ye maners of these dayes: we had nede to turne ye prouerbe and saye, where goodes be, there be frendes.

Durum est contra stimulum. calcitrare.
Actu. 10.

It is harde kyckynge against the gode. It is euyll stryuyng against the streme, that is to saye, It is great folye to struggle agaynste such thinges as thou canst not o­uercome, or to prouoke them, who yf they be sturred maye do the dis­pleasures, or to wrastle with gods [Page] prouidence, and the incōmoditie whych thou cannest not auoyd, by thy impacient bearynge not onely not to eschue it, but also to double the same.

Pecuniae obediunt omnia.

Eccle. 10.Vnto money be all thynges obe­dient. Thys prouerbe was neuer better verifyed than at thys daye amonges Christen mē, whych ne­uertheles by their professiō, ought to despyse worldly goodes.

Veritas simplex oratio.

Trouthes tale is simple, he that meaneth good fayth, goeth not a­boute to glose hys communicaciō wyth painted wordes. Plaine and homely mē call a fygge, a fygge, & a spade a spade. Rhetorike and colorynge of spech proueth many tymes a mās mater to be naught

Tunica pallio propior est.

My cote is nerer me thā my robe or gowne. By thys is signifyed that one frēde is nerer vnto a mā than an other is.

Omnes sibi melius esse malūt, (quam) alteri.

Euery man loueth hym selfe bet­ter than he loueth another. Whe­ther thys saynge may stande with Christes doctrine, whych byddeth vs loue our neyghboure as oure selfe: let the doctours and profes­sours of diuinitie discusse. For some there be that put degrees of charitie, and woll that charite shuld begyn fyrst at a mans owne selfe.

Multa cadunt inter calicem su prema (que) labra.

Many thynges fall betwene the [Page] cuppe and the mouth. Thoccasi­on of this prouerbe was this.

Ther was a certayne person cal­led Anceus,Anceus. which was sonne to Neptune. This Anceus ī sowyng tyme of vynes, called sore vpon his seruauntes for to apply theyr worke, with which importune cal­lyng on, one of his seruātes beyng euen for werines of the laboure moued agaynst his maister: Well mayster, ꝙ he, as hastelye as ye nowe call vpon vs, it shall not be your chaunce euer to tast wine of this vine. After, when the vine tre dyd springe vp happely, and the grapes were nowe rype, the mais­ter triumphynge and moch reioy­syng, calleth for the seruaunt and commaundeth him to presse wyne into his cuppe. Now when he had the cuppe ful of wyne in his hāde, [Page xxi] redy to set it to hys mouth, he put­teth hys sayde seruaunt in mynde of hys wordes, vpbraydynge hym of hys false prophecienge. The seruaunt thā bryngeth forth thys sentence to hys mayster. Betwene the cuppe and the lyppes maye come many casualties. Whyle the seruaunt was thus speakynge, & euen as the mayster was lyftynge vp ye cuppe to hys mouth, beholde the chaunce, sodeynly cōmeth runnynge in, an other seruaunt & tel­leth how a great wilde bore is de­stroyenge the vyneyarde. Whych tydynges as sone as Anceus hea­reth, forthwyth he setteth downe hys cuppe and runneth vpon the wylde bore, of whome (whyle he was chasyng of hym) he was gre­uously wounded and so dyed.

Lette thys exemple teache men [Page] not to truste on the slyppernesse of fortune. For it comonly cōmeth to passe, that when men thynke them selues moste sure, they be so neste deceyued.

Bis pueri senes.

Olde folke are twyse chyldren, or double chyldren. Aristotle in his politykes writeth,The opi­nion of A­ristotle. that after two and fyfty yeares, the sharpnes of wyt waxeth blounte & dull, wher­fore comonly from that tyme men & women growe euery day more chyldyshe and more, so that when they come ones to extreme age as to foure scoore or there aboute, they dyffer in wytte and fascyons very lytle from chyldren. I saye cōmonly, for al be not so, but such as exercyse not their memory, and wol not retayne theyr myndes oc­cupyed [Page xvii] in the practyse and conti­nual exercyse of honest and comly busynesses.

Ne Hercules quidem contra duos.

Not Hercules agaynst two, that is to saye: Thoughe a man neuer so much excelleth other in strēgth, yet it woll be harde for hym to matche two or mo at ones. And one mā maye lawfully gyue place to a multytude.

Vnus uir nullus uir.

One man no man. One man lefte alone and forsaken of all the rest, can do lyttell good.

Ne sutor ultra crepidam.

Let not the shoemaker go beyond hys shoe.Apelles the cōning paynter. Plinye reherseth thys history. Whan the moost kunnynge and excellent painter Apelles had [Page] made anye goodlye and excellent pece of worke,Apelles the cōning peynter. he was wont to set it out towardes the stretes syde, yt men myght loke vpon it & talke theyr fansies of it, & he him selue wold also lye lurkyng in a corner to heare mens iudgemētes what faultes were found in his worke, to thintēt yf ther were any thyng amys, he might amende it. Amō ­ges other ther came to the stall where his worke stode out to be seen a shomaker, which vewynge well the picture, anone espyed a faulte in the shoes that there lac­ked a latchet. Apelles agaynste ye next day amendeth the fault. The next day the shomaker commeth, agayne, and takyng a lytle pryde that he had foūd a fault, in so kū ­nynge a mans worke, begynneth to fynd an other fault in ye legge. [Page xviij] Apelles not sufferyng his sawcy­nes, cryed out vnto him, Let the shomaker not passe the shoe. Cer­tes euery man ought to medle no further then he can skyll of. Eue­ry man (sayth Aristotle) is a mete iudge of that hīselfe is lerned in. For he sayeth a blynd man ought not to dispute of colours. And therfore Quintilian wryteth, that sciences shulde be happy, yf onlye artificers might iudge of them.

Nequic (quam) sapit qui sibi non sapit.

He is in vayne wyse yt is not wyse for hym selfe. This prouerbe how true it is, I woll not dispute, but sure I am, that men of our tyme kepe this saynge so iompe, yt he is not counted worthy to be called a man whiche by anye meanes can not seke his owne auantage.

Dicendo dicere discunt.

By speakynge mē lerne to speake, by wrytynge men lerne to wryte, by syngynge to synge, briefly eue­ry science is gotten by lernynge of the same.

Nun (quam) ex malo patre bonus. filius.

Of an euyl father commeth neuer a good chylde.

Mali corui malum ouum

Of an euyll rauyn an euyll egge. These two prouerbes be of one meaynge. Of euyll is engendred euyll. The chylde for ye moost part followeth the fathers steppes. An euyll tre (sayeth Christ) can bryng forth no good frute.Math 7. Our foreparē tes Adā & Eue were for theyr trās­gression depriued of originall iu­stice, of the true feare of God, of [Page xix] the true and pure loue of God, of the true and perfyte knowlege of God. &c. Wherfore all we that be sprōge of them, cānot but be lyke­wyse spotted & naturally corrup­ted wyth the same vyces.

Qualis uir talis oratio.

As the mā is, so is hys talke. The talke of honest men is honesty, the talke of knaues is knauerye.

Facile cum ualemus, recta con silia aegrotis damus.

Whā we be hayle, we easely gyue good coūsayles to the sycke. This sentence of Terence is not muche vnlyke the wyse answere of Tha­les the sage,The an­swere of Thales. who beynge demaunded what is ye moost harde thynge to do: answered, to know thy selfe. Agayne whan the same Thales was demaūded, what is the easest [Page] thynge of all: he aunswered, to gyue good counsayle to other.

Quae supra nos, nihil ad nos.

The thynges that be aboue vs, belonge nothynge vnto vs. This was the sayng of Socrates. But we maye also turne it the contra­rye way. The thinges that be vn­derneth vs, perteyne nothyng vnto vs. For as we ought not curi­ouslye to enserche what thynges be done in heuen: so is it no lytell foly narowly to seke what is done vnder the earth. And as it becom­meth not Iacke Strawe to reasō of princes maters, so agayne it is not semyng for persons of honest hauour to be euer busye in euerye tryflynge mater.

Optat ephippia bos piger, optat arare caballus.

[Page xx]The slowe oxe wysheth for ye sadle and the geldynge to eare ye groūd. No man is contented wyth hys lotte, the courtier wolde dwell in ye countrey, the dweller in the coun­trey wold be a courtier, the bachil­ler wysheth hym selfe maryed, a­gayne whan he is maryed he wold be vnmaryed.

Nosce teipsum.

Knowe thy selfe. Plato ascribeth thys diuine sentence vnto Apollo. But whose sayeng so euer it was, certes it is both true and godly, & worthy of christen men to be conti­nually borne in mynde.

Ne quid nimis.

Nothynge to muche. There is (sayeth Horace) a measure in thynges and certayne lystes ouer whi­che and on thys syde whyche, the [Page] ryght can not stande. Measure no doute is an hygh treasure. Some can not do but they ouer do, ether in the redresse of the abuses in the church they wyll runne to farre & quyte and cleane take away al honest ceremonies, tradicions, and lawes, or els in the mayntenynge of that is honeste, they woll wyth­out choyse styffely defēde yea and kepe styll in theyr churches al cu­stomes, ceremonies, and traditiōs be they neuer so detestably abused and gone from the fyrst instituciō So harde it is to kepe the golden mediocritie whych the sayd Poete Horace full wyttely describeth.Auream▪ quis (que) medi­ocritatē. &c

Sponde, noxa praesto est.

Be suretie for an other and harme is at hande. What losse, what vt­ter vndoynge, commeth by surety­shyp [Page xxj] who knoweth not? Albeit, I graunt, a mā must beare with hys frēde, and in case of necessitie also wyth the poore and nedye.

Non omnes qui habent Citha­ram, sunt Citharcoedi.

All that haue harpes be no har­pers. Outwarde sygnes many ty­mes deceyue men. All that haue the gospel hangynge at theyr gyr­dels be no gospellers. Nor agayn all that disprayse the leude fasciōs of the Papistes be not forthwyth Heritiques. We ought not to iuge accordynge to the outwarde appe­raunce of thynges.

Simia simia est, etiam si aurea ge­stet insignia.

An ape is an ape although she weare badges of golde. Thys prouerbe aduertyseth vs that the or­namētes [Page] of fortune do not chaūge tha nature of man. The occasion of this prouerbe (as telleth Luciā) came herof. A certayne kynge of Egypte kepte vp a nūbre of Apes and caused them to be taught the fourme and waye of daunsynge.The mask of Apes.

For like as no beast approcheth nerer to the fygure of man, then the Ape: so is there none other beaste yt eyther better or more wyllyngly counterfayteth mans actes, gestu­res and fashions, than thys beast. Beynge therfor anone taught the feate of daunsynge: they began to maske, clad in purple robes, wyth visours on theyr faces. Thus of longe tyme thys gorgious syghte delyted excedyngly the kynge and his lordes and ladyes, tyl at last a mery felowe bryngynge preuily in hys bosome a good sorte of nuttes [Page xxij] dyd cast them in the floore amon­ges the maskers. Here forthwyth the apes so soone as they sawe the nuttes, forgettynge theyr daun­synge began to shewe what they were and of daūsers retourned in to apes, & tearynge asunder theyr visours and maskynge apparell skambled and went together by ye eares for the nuttes not wythoute great laughynge of the lokers on. It is to be feared lest at thys daye there be in Christendome many a­pes (that is to saye counterfayters whych by a Greke worde we com­monlye call hypocrites) decked in☞ purple badges and cognisaunces, that is to wyte, whyche beare out­warde sygnes & badges of greate holynes as though they were lambes, but inwardly they be raue­nous wolues.

Artem quaeuis alit regio.

Art or kunnynge euery countrey nourysheth, yt is to say, kunnyge mē & such as haue any facultie or science, whether so euer they goo: shall lacke no liuyng. Cunnynge (they say) is no burthē. It neither can be taken from the by theues, and into what parte of ye world so euer thou go, it foloweth ye. Sue­tonius wryteth yt it was shewed before vnto themperour Nero by his astronomers yt the tyme shuld come whē he shulde be put out of his empire,Nero. by reason wherof he gaue him selue moche the more e­gerly vnto the studie of Musike, in so muche that he became very excellent, and then he was wonte to haue oft in his mouth ye said prouerbe. And estemed it the fowlest [Page xxiij] reproche that coulde be layd vnto him to be called an euyl harper or player vpō instrumēts. The same thyng also (as in an other place is mencioned) did happen vnto Di­onisius kyng of the Syracusans, which after he was thrust out of his kyngdome, came to Corynthe and there dyd set vp a schole and taught children letters and mu­sicke. For this cause amonges the Greakes is art or kunnynge cal­led the porte or hauen of necessite vnto men mortall, that is to say,Science the porte of nede. ye onely refuge in pouerty. Wher­fore so many as be wise, thoughe they haue abundaunce of worldly goodes for the tyme, yet let them not despyse honeste artes, neyther yet be recheles in bryngynge vp theyr chyldren, and puttyng them to lernynge or some faculty, wher­by [Page] [...] [Page xxij] [...] [Page] yf fortune fayle they maye yet get them a lyuynge.

Omnium rerum uicissitudo est.

There is an alteraciō of al thingꝭ This sentēce of Terēce signifieth that in mens thynges nothyng is perpetual, nothynge stable, but all passe & repasse euen lyke to the eb­bynge & flowynge of ye Ocean see.

Iucunda uicissitudo rerum.

Chaunge of thynges is pleasaūt.

Where shyft of thynges is not, mās mynde anone shal waxe wery & dul. For assuredly such is the na­ture of thynges, so great lothsom­nes there is of mās appetyte, that nothynge can be so swete, but shal be abhorred, yf it be any lōge whyl vsed. Nothynge is so galaūt, so excellent, that can longe content the mynde. And therfore the poete Iuuenal wryteth very handsomly.

[Page xxiiij]A seldom vse of pleasures ma­keth the same the more pleasaunt.Voluptates cōmendat rarior usus. Shift & variete hath so gret force in euery thing yt by reasō of ye newnes, otherwhiles thynges yt be not al of ye best do please mē very well.

Nosce tempus.

Knowe tyme. Opportunitie is of such force that of honest it maketh vnhonest, of dammage auaūtage, of pleasure greuaunce, of a good turne a shrewed turne, & contrarye wyse of vnhonest honest, of auaū ­tage dammage, and brefly to con­clude it cleane chaungeth ye nature of thynges. Thys opportunitie or occasion (for so also ye maye cal it) in auenturynge and finishynge a busynes: doubtles beareth ye chiefe stroke, so that not wythout good skyll the paynyms of olde tyme counted it a diuine thynge.

[Page]And in thys wyse they painted her ☞They made her a goddesse stan­dynge wyth fethered feete vpon a whele and turnynge her selfe a­boute the circle therof most swyft­ly, beynge on the former parte of her hed all heary and on the hyn­der parte balde, so that by the fore parte she maye easely be caughte, but by the hynder parte, not so.

Male parta male dilabuntur.

Euyll gotten good go euyll away It is commonly sene by the hygh prouidēce of God that goodes vnlaufully gotten vanysh awaye, no man knoweth how.

Occultae musices nullus re­spectus.

Of musyke hyd is no regarde. Haue a man neuer so excellent lernynge or knowlege in any feate, [Page xxv] yet, yf he be not knowen, he is had in no price. A lyke thyng is rad in Ecclesiastico. Of wysdome hydd,Cap. 20 & of treasure caste in a corner, commeth no profite.

Vna hirundo non facit ver.

It is not one swalowe that bryn­geth in somer. It is not one good qualitie that maketh a mā good. Swalowes be a token of the be­gynnynge of somer, yet one swa­lowe is no sure token. So of al o­ther thynges.

Aequalem tibi vxorem quaere.

Seke the an egal wyfe, that is to wytte, one that is not aboue thyn estate.

☞Altera manu fert lapidem, panem ostentat altera.

He beareth a stone in ye one hāde and breade in the other. Suche [Page] persons be in Englād not a fewe.

Bis dat, qui cito dat.

He gyueth twyse, yt gyueth quyc­kely. He that dothe a man a good turne spedely and without delay, dothe hym a double benefite.

Honos alit artes.

Honoure mayteineth kunnynge. Be a man neuer so excellent in anye sciēce or feate, yf he be no­thyng promoted or set by, anone he is discouraged, yea and al they that be studentes of the same, be in lyke wyse dyscouraged. On ye contrary parte, let cunnynge per­sons be had in honest reputation and be worthyly preferred, anone ye shall se bothe thē and other by theyr exemple stryue who may ex­celle other.

Verecundia inutilis uiro egenti.

[Page xxvij]Shamefastnes is vnprofitable to a nedy person. This prouerbe ad­monisheth vs, to cast away bash­fulnes where nede constrayneth. For shamefastnes is very vnpro­fytable vnto many thynges, but in especyall whē the mater requy­reth to attempt al wayes possible.

Munerum animus optimus.

The mynde of gyftes is best, that is to saye, In ye gyftes of presētes of freendes the price or value of the thyng that is sent is not to be considered, but the mynde rather of the sēder, as ye renoumed kyng Xerxes receyued thākefully of an vplandish man an hādful of wa­ter.Kynge Xerxes. Luce. 21. And Christ also preferred the wydowes two fardynges afore al the ryche mens offerynges.

Multis ictibus deiicitur quercus

[Page]Wyth many strokes is an oke ouerthrowē. Nothyng is so stron̄ge but by lyttell and lyttell maye be brought downe. Wherfore yonge men ought not to be discouraged by the greatnesse of an enterpryse, so it be honest, for by continuaūce, seme it neuer so harde, it may be reclaymed and ouercome.

Diues aut iniquus est, aut ini­qui haeres.

A rych man is eyther wycked, or a wycked mans executour or heyre. Thys prouerbe S. Hierome hym selfe vseth. How true it is not only experience teacheth, but our leader and capitayne Christe also in hys doctrine declareth vnto vs whych bycause he wolde fraye vs frō the wycked Mammon, sayeth a camel shallMath. 19. soner passe through a nedles [Page xxvij] eye, than a rych man entre into he­uen. Meanyng that it is excedyng harde for such as flowe in worldly goodes to haue a mynde vntang­led wyth the same, & to beare them selues vpright towardes god and man. Yet I woll not gaynsay but a mā may be rych and not put hys confidēce in his ryches, as Dauid Iob, Abrahā and many other Pa­triarches were.

Satius est recurrere, (quam) cur­rere male.

Better it is to runne backe a­gayne, than to runne forth amysse Many be eyther so shamefast, or els so styffe in theyr owne opinion that they had leuer rūne forth styl in errour and out of the waye, thā to apply them selues to better and more holsome counsayles.

Merx ultronea putet.

Profered ware stynketh. Seruice yt is wyllyngly offered is for most parte to be suspected.

Annosa uulpes haud capitur laqueo.

An olde foxe is not taken in a snare. Longe experience and prac­tise of wylye and subtyle felowes maketh that thoughe indede they be great iuggelers, dissemblers, & priuie workers of falshod yet they can not easely be taken in a trap.

Summum ius, summa iniutia.

Extreme lawe is extreme wronge. Thys is to saye, then moost of all men swarue from ryght and equi­tie: whan they most supersticiously stycke to the letters of lawes not regardyng thintēt of the makers. For thys is called summum ius, Summū ius. that is to saye, the extremitie or ri­goure [Page xxix] of the lawe, whā all ye stryfe and contention is vpon the wor­des of the lawe wythout any res­specte to the meanynge and pur­pose of the lawe makers. Thys fondnes of some supersticiouse lawyers doth Marke Tully copi­ously and pleasaūtly illude in hys oration for Murena.Cicero.

Vir fugiens & denuo pugnabit.

A man that fleeth woll also fyght agayn. By thys we be taught that we shulde not be forthwith discouraged for a lyttell mysfortune.

Bonae leges ex malis moribus procreantur.

Good lawes be gendred of euyll maners. Lawes (as testifyeth tha­postle Paule) be not made for the ryghtuous persons,1. Timo. 1. but for hore­mongers, aduouterers, theues, [Page] traytours, mansleers and suche other. If al were good we shulde nede no lawes.

Corrumpunt mores bonos colloquia praua.

Naughtye communications spyl good maners. This prouerbe de­clareth, that commonly we proue suche as they be with whome we be conuersaunt.

Magistratus virum indicat.

Authoritie declareth a man. The meanyng of this prouerbe is this yt in a priuate lyfe, where no rule is borne, a mans disposition and maners be not espyed. But lette him ones be put in office & autho­ritie, so that in maner he maye do what hym lusteth: anone he she­weth himselfe what he is. Epami­nondas properlye turned the pro­uerbe the contrary waye.Epaminōdas For whē [Page xxix] the Thebanes euē of spyt had put hym to a very vyle office in the cytie, he despysed it not, but wt suche diligēce executed the rowine, that where before, it was coūted an of­fice skace honest, nowe it was had in hygh reputacion. And to suche as meruayled why he wolde take so vyle & disworshypfull an office vpon hym, he answered in thys wyse. Not only a rowine or office☞ declareth the man, but a mā decla­reth the office.

Conscientia mille testes.

The conscience is a thousande wytnesses. Nothynge so much ac­cuseth a mā as his owne cōscience

Festina lente.

Make slowe hast, or hast the slow­ly. Thys is as muche to saye as temper thy hast wyth slouth. Yf ye [Page] [...] [Page xxix] [...] [Page] lyste to knowe more of thys prouerbe moste worthy continuallye to be borne in mynde, reade the Chiliades of Erasmus, who hādleth this mater at large.

Difficilia, quę pulchra.

Solon.Harde or difficile be those thyn­ges yt be goodly or honeste. This sentence of the wyse man Solon declarethe vnto vs that the waye of honestie, of vertue, of renowm, is vneasye, paynful, ieopardouse, harde. which thyng also teachethe vs our Guyde & sauiour Christe sayng ye narowe is the way which leadeth to lyfe.Math. 7. Wherfore let not the difficultie or hardnes of the thyng withdrawe vs from honest enterpryses.

Nemini fidas, nisi cum quo pri­us modium salis absumpseris.

[Page xxxi]Trust no mā, onles thou hast fyrst eaten a bushel of salte wyth hym. Wythout fayle it is harde at thys daye to mete with one whom thou mayst trust in all thynges.

Multas amicitias silentiū dirimit.

Silence breaketh many frēdships

Thys adage monysheth vs that wyth ofte accompanyenge, and frequent speakinges vnto, frēdships be both gotten and meynteyned, & agayne wyth absence & leauynge of, they be cōmonly broken.

Quod in animo sobrij est, id est in lingua ebrij.

The thynge that lyeth in a sobre mans hart, is in the tongue of the dronkarde. Dronken folke can kepe no counsayle. Wherfore it is wysedome bothe to kepe thy selfe frō that vyce, leste thou vtterest in [Page] thy dronkenes the thynge, that af­terwarde shal repent the, and also not to kepe companye wyth suche nor to disclose thy harte to them yt be subiecte to thys foule vice, leste they happen to tourne the to dis­pleasure.

Occasione duntaxat opus improbitati.

Leudnes lacketh but occasion. Wycked & vngodly persons maye well for a tyme dissemble, but whā any occasion is gyuen them: forth wyth they appere in theyr lykenes & shewe them selues what they be.

Ama tan (quam) osurus, oderis tan (quam) amaturus.

Loue as in tyme to come thou shuldest hate, & hate as thou shul­dest in tyme to come loue. There is no man, be he neuer so muche [Page xxxi] thyne enemye, but here after maye chaunce to be thy frēde. It is ther­fore the propertie of a prudent and wyse man, so to temper hys effection as well in loue as in hatred, as he susteyne no incōmoditie by the same. Now though christianitie requireth of vs a perfect loue of our neyghboure and forbyddeth al su­spicion: yet we are not by the same commaunded to cōmunicate oure secrete counsayles and thaffectiōs of our harte, to all men alyke. And agayne though we ought to hate no person no not our moost bytter enemyes, yet the frayltie of mans nature is so great, and thoccasiōs be so many on bothe parties to be gyuen, that a man oughte in thys case to distrust him self, And as he ought in thynges no procedynge accordynge to hys desyre loke and [Page] hope for better, so it is wysedome in prosperitie when all is as thou woldest haue it, to feare & suspecte the worst.

Ignis, mare, mulier, tria mala.

Fyre, See, Woman, thre euyls. What thynge is more daūgerous then fyer? What more perilous thē the see? and what more comberous then a shrewed wyfe?

Exercitatio potest omnia.

Exercyse can brynge to passe al thynges. Nothinge (sayeth Sene­ca) is so harde but mās mynde can ouercome it,Seneca. and continuall practisynge brynge it into a acquayn­taunce. There be no affections so wylde, so vnruly, but discipline & awe may tame them. What thyng so euer the mynde commaundeth she obteyneth. Some haue accu­stomed [Page xxxiij] themselues neuer to laugh Some haue forbydden them sel­ues wyne, some bodely lust. &c.

Fallacia alia aliam trudit.

One disceyt dryueth out an other. As we se one nayle dryuē out with an other nayle, so doth many ty­mes one crafte and gyle expell an other.

Sera in fundo parsimonia.

It is to late sparinge at the bo­tome. This sentence of Seneca is worthy to be wryttē vpon ye dores of all stoore houses,Seneca. of all coūtyng houses, vpon all kaskettes, al ves­sels of wyne or such lyke thynges. It monysheth vs to spare byty­mes and not to folowe the com­mon sorte of prodigall yongkers, whyche whan theyr landes and goodes be ones fallen into theyr [Page] handes, thinke there is no botome of theyr fathers bagges & cofers nor no boundes of theyr landes.

Amicus magis necessarius, (quam) ignis & aqua.

A frende is more necessary than ether fyer or water. Assuredly how necessarie trustye, and faythful frē des be: is thā at last knowen, whā a mā hath nede of them. There is no person, be he neuer so ryche, neuer so myghtye, neuer so muche in hys princes fauour, yea though he be hymselfe a prynce, a kynge, a kesar, but nedeth the ayde of frē ­des. For as wythout fyer and wa­ter mans lyfe can not consyste, so neyther can it stande wythout the vse, familiaritie, and seruice of fa­miliars, whome the Latynes euen forNecessarij. thys selfe cause do call neces­sarios, [Page xxxiij] and amitie or frendshyppe they call necessitudinem. Wher­fore the prouerbe meanethe that two of the gretteste commodities that can be are gathered of frend­shyp, that is to wyt, pleasure and profite. For there is nothyng ney­ther more delectable or cherefull then is fyer, neyther more profi­table then is water.

Quam quis (que) norit artem, in hac se exerceat.

Let euerye man exercise hym selfe in the facultie that he knoweth. Let the kobler medle wyth clow­tyng his neyghbours shoes, and not be a captaine in felde, or med­del wyth maters concernynge a common wealth. Let them iudge of controuersies in the christen religion, yt be lerned in the same, [Page] and not euery Iacke plowman.

Iniquum petendum, vt ęquū feras.

Aske that is vnreasonable yt thou mayst beare awaye that is reaso­nable. If thou wylte begge an ooke of thy frende, aske twenty or an hundreth ookes. This craft our merchaūt men and other that sel what so euer ware it be, knowe wel ynough. For yf thou cheapest anye thynge of them, forthwith they woll not be ashamed to aske double or treble the price of it. If they do it (sayth Erasmus) by­cause ye cheaper shulde be ye more willyng to gyue the reasonable & due price,Erasmus. it maye perchaunce be suffred, but yf they do ye thing of a ☞mynd to circumuent and deceyue the ignoraūt and simple persons [Page xxxiiij] and to make thē beleue the thyng is of moch more value thē indede it is, surely the crafte is deuelysh, intollerable, and farre vnmete for christen persons

Quot seruos habemus, toti­dem habemus hostes.

Loke how many bōdmē we haue & so many enemyes we haue. E­uery mā naturally desyreth to be at lybertie, & therfore he can not but hate in his harte, those yt kepe hym in bondage. And this is the cause why also tyrannes that wol of their subgiettes make bondmē be so abhorred, so detested, & cur­sed of them, that at the laste they conspyre all togyther to expulse☞ thē, as infinite exēples in Crho­nicles do testifie.

Optimum est aliena insania frui.

[Page]It is beste to vse an others mans madnes. We vse, enioye, or take the commoditie of other mennes madnes, when the thynge that o­ther men do rasshelye or folishlye, we applye to oure profytte, plea­sure and commoditie.

Ingens telum necessitas.

Necessitie is a sore weapon. This prouerbe is diuerse wayes to be verefyed.

Iucundi, acti labores.

Labours ones done, be swete. As­suredlye this is naturally ingra­uen in the mynde of euery mortal persō, that after paynful labours and peryls the remembraunce of them is to him ryght pleasaunt.

Homo bulla.

Man is but a bubble, or bladder of ye water, As who shuld say no­thynge [Page xxxv] is more frayle, more fugi­tiue, more slyght thā ye lyfe of man

Furem fur cognoscit, & lu­pum lupus.

The thefe knoweth the thefe, and the wolfe ye wolfe, One false har­lot sonest knoweth an other.

Ante (quam) incipias consulto, vbi cō ­sulueris, mature facto opus est.

Afore thou begyn, it is necessarie for the to take counsaile, & when thou hast taken counsaile, to do ye thyng spedyly.

Quod factum est, infectum fieri non potest.

The thynge that is done can not be vndone. For onlye this one thyng (sayth a certayne Poete) is denyed vnto god himself to make that thynges shulde be vndone which ones were done. Now great [Page] foly than is it for a mortall crea­ture to call agayne (as they saye) yesterdaye.

Iustitia in se uirtutem comple­ctitur omnem.

Iustice compriseth in it al vertue. He that is perfecte righteous or iuste man, wythout question lac­keth no vertue.

Mendacem memorem esse oportet.

A lyer ought not to be forgetfull. It is very harde for hym yt lyeth, alwayes to agre in one tale, onles he hath a ryght good memorie, for asmuche as the remembraunce of thynges feined, is farre more hard than the memorie of true thynges By reason whereof for the moost parte the deuysours and forgers of lyes are by thys meanes taken, [Page xxxvi] while forgettyng what they spake afore, they speake thynges contrary and repugnaunte to theyr for­mer tale.

Non omnia possumus omnes.

All men can not do all thynges. Thys is the sayenge of the poete Vergill.

Multae manus onus leuius reddunt.

Many handes make a lyghte burthen.

Sine Cerere & baccho friget venus.

Wythout meate and drynke the lust of the body is colde. The beste way to tame carnal lust, is to kepe abstinence of meates and dryn­kes. Ceres amonges the Pa­nyms was taken for the Goddesse [Page] of corne, Bacchus for the god of wyne, and Venus for the goddesse of loue.

Egroto dum anima est, spes est.

The sycke person whyle he hath lyfe, hath hope. So swete a thyng is lyfe, that he that is brought ne­uer so lowe, yet hopeth to lyue.

Hostimentum est opera pro pecunia.

Seruice is a recompence for mo­ney. He that for my seruice or tra­uell gyueth me money, is acquy­ted, I owe hym nothynge. Hys money is not better, then my seruice.

Nec omnia, nec passim, nec ab omnibus.

Nether all thynges, nor in all places, nor of al men. Thys prouerbe teacheth vs, that in takynge of rewardes, we shewe oure selues not [Page xxxvij] only shamefast, but also waxe and circumspecte. For there be some thynges, whych is not semyng for a mā to take. There is also a place and tyme, that it were much better for one to refuse the gyfte that is offered than to take it. And agayn there be some, of whom it is no ho­nestye, to receyue any gyfte.

Tempus omnia reuelat.

Tyme discloseth all thynges. No­thynge is couered, but shalbe reueled, nothynge is hyd, that shal not be knowen, sayeth Christ.

Quo semel est imbuta recens, seruabit odorem, Testa diu.

A vessell woll kepe longe the sa­uour wherewyth it is fyrste seaso­ned. For thys cause Quintilian coūsayleth vs forthwyth euen frō our youth to lerne ye best thynges, [Page] syth nothyng stycketh more fastly, than that, that is receyued and ta­ken of pure youth not yet infected wyth perverse and croked maners or opinions.

Nemo mortalium omnibus horis sapit.

No man in the worlde is wyse at all houres. It is only belongynge to God & properly due vnto hym, neuer to commyt folly. There is (I saye) no man, but otherwhyles doteth, but is deceyued, but play­eth the foole, thoughe he seme ne­uer so wyse. Whan I saye man I excepte not the woman.

Sui cui (que) mores fingunt fortunā.

A mans owne maners do shape hym hys fortune. Men commonly when any aduersitie chaunce, ac­cuse fortune, or when they se other [Page xxxviij] men to prospere well in theyr mat­ters, they saye it is theyr fortune. So they laye all together vpō fortune, thynkynge there is suche a thynge called fortune that ruleth all. But surely they are hyghly deceyued. It is theyr owne maners, theyr owne qualities, tetches, con­dicions, and procedynges yt shape them thys fortune, that is to saye, that cause them eyther to be sette forwarde or backwarde, eyther to prosper or not to prospere.

Dies adimit aegritudinem.

Tyme taketh away greuaūce.

There is no dyspleasure so great, no hatred so impotent, no sorowe so immoderate, but tyme as­swageth it.

Ne puero gladium.

Commytte not a swearde to a [Page] chylde. Who so euer putteth a chylde, or a foolyshe and ignoraūt person (whych indede differeth nothynge from a chyld) in authoritie and office, commytteth a swerde to a chylde. All be it I studye in these prouerbes to be shorte, yet it becō ­meth not me an Englysh man and the kynges seruaunt to passe ouer wyth sylēce the thynge, that Eras­mus beynge a straunger vnto vs vouchsaued here to recorde of the moost prudent and excellēt prince kinge Henry the. vij. father to our moost drad soueraygne lorde that now is.The say­eng of the moost ex­cellent price kyng Henry the seuenth. Thys excellent kynge (sayeth Erasmus) beynge a prynce of a very sharpe iudgement, and also one that had a wonderfull grace in gyuynge of wyttye and quycke answeres, whan on a tyme he had herde a certayne doctoure of diui­nitie [Page xxxix] preache which was one of the secte of those yt were called mendi­cant fryers, & the fryer had spente hys hole sermon in ragynge oute wyth open mouthe lyke a madde man agaynste the lyfe of princes (for there be some yt by thys waye seke to get them a name) and was asked how he liked the fryers preachynge: Truely, ꝙ the kynge, me thought that a naked sworde was cōmytted to the hādes of a madde man.

Vulpes non iterum capitur la­queo.

The foxe is not eftsones taken in a snare. He that wyse is, woll not the seconde tyme stomble at the same stone.

Mendici pera non impletur.

A beggers scryppe is neuer fylled [Page] [...] [Page xxxix] [...] [Page] They that haue a beggers herte, the more thou gyueste them, the more woll they craue.

Simiarum pulcherrima de­formis est.

The fayreste of Apes is fowle. That yt of the owne kynd is vnhonest, can not be made honest. To be a bawde, to be a harlot, is vn­honest of the selfe nature, where­fore in what so euer person it be or after what sorte, it can not be made honest. Semblably it is to be iudged of all other thynges.

Exiguum malū ingens bonum.

A lytle euyl, a great good. Of a lytel incōmoditie and labour other­whyles is gathered moste greate and hyghe commoditie. To this agreeth the excellent sentence of Musoniꝰ yt Aulus GelliusAulus Gel. lib. 16. remē ­breth [Page xl] in his. vi. boke whyche is this: If thou do any honest thyng wyth laboure, the labour goeth a­way, the honestie remayneth. But yf thou do any dishonest thyng wt pleasure, the pleasure goeth away the dishonestie remayneth.

Mores amici noueris, non oderis.

Know the fascions of thy frende, but hate them not. In ye maners of frendes some vices oughte to be dissimuled and wynked at.

Ignauis semper feriae sunt.

Wyth sluggers or vnhardy per­sons, it is alwayes holydaye.

They that flee labour, wysh for holydayes wherin they may loyter & gyue them selues to good chere and pleasures.The insti­tucion of holydayes. For amonges the olde Panymes (as full eloquent­lye declareth Erasmus) certayne [Page] holydayes were therfore gyuen to the vplandish folke and craftesmē that in ye same they mought wyth honest disporte and playe refreshe them of theyr werynes & trauayle. And to thintent the pastyme shuld be the more moderate, they meng­led therwyth religion, that is to wyte,Abuse of holydayes seruice of goddes. But at thys daye (sayeth Erasmus) the cō mone sorte of christians do fowlye abuse holydayes (whych in tymes past were instituted and ordeyned for a godly vse) spendynge them vpon bankettynges, vpō reuellynges, stues, dyes, cardes, frayes, byckerynges and vpon all naughty­nes, neyther is there at any tyme more leudnes and myschiefe done thē on holy dayes, when mē ought moost of all to absteyne from leudnes. Neyther do we euer folowe [Page xlj] more ye Panyms, thē when cheif­lye we shuld playe the christians. And where as it is euident and playne, that the thyng which was inuented for the mayntenaunce of relygion or deuocyon, is nowe growen to the vtter destruction & subuersion of relygion: yet (sayth thys excellent clerke) I can not know for what consyderatiō and purp [...]se the bysshoppes of Rome do dayly multiply the holydayes, and do continually increase them) into an infinite nombre, where as it had ben moch more conuenient in this behalfe to folow wyse phi­siciens, whiche accordynge to the qualitie of ye deseases, do chaūge their medicines & remedies, ha­uyng this onely as a marke afore their eyes, yt they prescribe suche thynges vnto theyr pacientes, [Page] as be profytable to the restorynge and preseruacion of helth. Wher­fore, syth now it is apparant, that the thynge ones well institute, ha­uynge regarde to those tymes, is now by the chaunge of mens ma­ners become a decaye of deuocion I praye you, what mater were it, to chaunge the cōstitucion, moued of the same consyderation that the elders dyd fyrst constitute it. That I say of holydayes, the same is to be iudged of many other thynges, not (sayth he) yt I condemne ye christen mens holydayes, but that I wold not haue them thus increase into such innumerable a nombre, and that I wold wysh rather, that those fewe holydayes whyche the authoritie of the auncient fathers haue ordined, mought be cōuerted to that vse, wherunto they were [Page xlij] fyrst inuented. For wyth true chri­stē folke euery day (to say ye trouth) is the Sabboth daye and is feast­full. But agayne, to euyll disposed persons and vnthryftes, the verye feastfull and holy dayes, be lesse feastfull, then be ye workyng dayes Nytherto haue I translated ye wordes of that renowmed clerke Erasmus. But now in Englande than­ked be god through the hygh bene fyte of oure incomparable prince Henry the. viij. dyuerse superflu­ouse holydayes be already abro­gate. Neyther do we tary the bys­shop of Romes redresse in maters of religion, which as it semeth for­ceth no more of Christes church (o­uer whych neuertheles he preten­deth to haue ye charge) thē the hyre lynge passeth vpon the flocke of shepe,Ioh. 10▪ as Christ hymselfe declareth

Vino vendibili suspensa he­dera nihil opus.

Wyne that is saleable and good nedeth no bushe or garland of y­uye to be hanged before. Lyke as men woll seke oute good wyne, though there be no sygne at all to directe and appoynte them where it is to be solde: so all good thyn­ges nede no commendation of a­ny outward badge or tokē. Good merchaundyse and also pure and substāciall thynges of what kynd so euer they be, do prayse them selues.

Timidi nun (quam) statuerūt trophęū.

Cowardes yet neuer wanne a fylde, or neuer had ye victorie. In olde tyme they that had gotten ye victorie in batel were wonte to e­recte and set vp some great stone, [Page xliij] pyller or other thyng for a sygne of victorie, which marke they cal­led Trophaeum. Nowe such as be cowardes and which cast manye perylles and doubtes, shall neuer come to this glorie, forasmoch as such excedyng renowne and glo­rie, can not happen without great perylles and daungers. And as it is to be thought of the euentes and chaunces in warres, so it is of al other valyaunte and hardye enterpryses.

Ne quaere mollia, ne tibi contingant duria.

Seke not softe thynges, lest hard thynges happen vnto the. It is commonlye sene, that they which vnmeasurably seke pleasures, do fall, ere they be ware, into bytter and harde greuaunces.

Pluris est oculatus testis v­nus, (quam) auriti decem.

One eye wytnesse, is of more va­lue, then tenne eare wytnesses, yt is to saye, Farre more credite is to be gyuen to suche as reaporte the thynge they sawe wyth theyr eyes, thā to such as speake but by heare saye.

Multitudo imparatorum Ca­riam perdidit.

The multitude of rulers destroy­ed the coūtrey of Caria. This coū ­trey was sumtyme a very florysh­ynge realme and by the discorde & dissention of the citizens amonges thē selues, whyle euery mā stroue to be a lord, it was brought at last to a thyng of naughte. Wherefore this prouerbe aduertiseth vs that nothynge is more noysome nor [Page xliiij] more pestiferous to a cōmō weale, then the ouermoche libertye of a multitude, where no man chieflye is obeyed, but euery man doth as him lusteth. This vnleful libertie or licence of the multitude is cal­led an Anarchie,Anarchie. A mischief surely in maner worse thē any Tyrānye.

Coeno puram aquam turbans nun (quam) inuenies potum.

If thou trouble the pure water wyth the myer thou shalte neuer fynd drynke. This prouerbe is wont to be sayde, when the thyn­ges which of themselues be verye good, a man marreth wt the med­ley of thynges that be naughte. As yf a man wolde depraue the most excellēt facultie of Diuinitie wyth hereticall opinions, or wyth fylthynes of wordes, or fynallye wyth any prophane and straunge [Page] doctrines.

Sustine & abstine.

Susteyne and absteyne. Thys sentence is worthye to be wrytten vpon all dores, postes, walles, yea and in euery corner where so euer a man casteth his eye. The author of it is Epictetus a noble Philosopher,Epictetus. by whych two wordꝭ, he hath comprised all that perteyne to the felicitie of mās lyfe, and that that other philosophers coulde skarse declare in so many great volumes hath he declared by these two wordes, susteyne and absteyne. By the fyrst worde we be taught, strongly to beare aduersitie, & by the secōde to absteyne from all vnlefull pleasures and pastymes.

Naturam expellas furca, tamē vs (que) recurret.

[Page xlv]Thurst out nature wyth a croche, yet woll she styll runne backe a­gayne. It is an harde thinge doutles, to stryue against nature. A croked bough of a tree, be it neuer so much dryuen an other waye wyth a forke, or crotch, yet yf thou ones take awaye the forke, anone it re­turneth to ye owne nature & course agayne. So in lyke wyse, yf man contrary to hys nature and bryngynge vp take vpon hym an other person ether for fear, or for shame, or for some other cause, let an occasion be offered, and anone he returneth to his owne maners & natureSisperat fore dam rur sum ad ingenium redit.

Yf he hope that he shall not be espyed (sayeth Terence) agayne he commeth to hys owne disposicion and inclination: as he that feareth to commytte offences not for any loue he hath to vertue, but for fear [Page] of the staffe or sworde, take me a­way the staffe or sworde, and forth wyth ye shal se hym returne to his olde kynde. For assuredlye theyr kinde and natural inclinacion (sayeth Pindarus) can nether the craf­tye foxe,Pindarus. neyther the wylde Lyon chaunge. For tame thou neuer so much the lyon, he wol styll returne to hys natiue fyernes, neyther wol the foxe by any meanes forget her naturall wylynes, be she neuer so muche mekened and made tame.

Ouium nullus vsus, si pastor absit.

There is no goodnes of shepe, yf the shepherde be awaye. Seruauntes do nothynge wel, where ye mayster is absente. Scholers do no good, when the teacher is gone.

That commonaltie is nothynge [Page xlvi] worth, yt is not gouerned by thau­thoritie of a prince. In sūma, wher is an anarchie and no monarchie, I meane, where one hedde & ru­ler is not, but euery mā as a lorde doth what hym lusteth, there is nothynge well done.

Parit puella, etiam si male adsit viro.

A yonge woman or wenche bryn­geth lyghtlye forth chyldren, al­though she be not halfe well kno­wen of man. The cause hereof is, that youth is moche more redy to conceyue then age. Semblably, a fyne wytte yt is redye to take anye thynge is taught anone, thoughe he hath but an euyll maister. And so of all other thynges.

Non decet principem solidam dormire noctem.

[Page]It is not semynge for a capi­tayne or ruler to slepe all the hole nyght. Thys prouerbe monysheth that vigilancie and busye reuol­uynge of mynde doth moost of all become capitaynes, princes, magistrates, & rulers, whyche susteyne so greate a burthen of busynesses vpon theyr shoulders.

Foelix, qui nihil debet.

Happye is he, that oweth no­thynge. Thys prouerbe he shall fynde true and true agayne, which ones hath tasted what it is to be indebted. He that hath not tasted, let hym rede Plutarch,Plutarche de vitandis Vsuris. and howe wretched a thynge it is to owe, he shal easely espie. For what is more miserable, then so ofte to be asha­med, so ofte to flee thy creditours syght, to hyde thy self, to lye, to dis­semble, [Page xlvij] nowe lamētably to submyt thy selfe, now to fall to entreatye, now openlye to be called vpon in courtes, to be shunned, to be gased vpon, to be marked wyth the fyn­ger as thou passest by, and shortly to cōclude, not to be thyn own mā, nor vnder thyne owne power. For all these and wyth these many o­ther incōmodities doth debt bring wyth it.

In magnis & uoluisse sat est.

In great maters it euen sufficeth that a mā hath wylled. Wylle otherwhyles namelye in thynges that passe a mās power, deserueth great prayse and commendacion, although hys enterpryse take not effecte.

Viri infortunati procul amici.

The frendes of an infortunate [Page] person be farre of. When fortune ones beginneth to fayle the, anone thy frendes are gone.

Venter auribus caret.

The bely hath no eares. When the belyes mater is in hande, honeste reasons be not admitted, ne herde.

Praesentem fortunam boni consule.

Take in good worth thy pre­sent fortune.

Qui e nuce nucleum esse vult, frangit nucem.

He that woll eate the carnell out of ye nutte, breaketh the nutte. He that loke for profyte, maye not flee labours.

Obsequium àmicos, veritas odium parit.

Flatery & folowing of mēs myndꝭ getteth frēdes, where speakyng of [Page xlviij] trouth gendreth hatred. Suche is now and euer hath ben the fascion of the worlde, that who telleth the trouthe, is for moost parte hated, and he that can flatter and saye as I say, shalbe myne owne whyte sonne.

Omnia sapientibus facilia

All thynges be easy vnto wyse men. There is nothynge so harde, but wyth prudent counsayle, maye be brought to passe.

Nota res mala, optima.

An euyl thynge knowen is best It is good kepyng of a shrew that a man knoweth. For whan one is ones accustomed to a shrew or any other incommoditie what so euer it be, it is no grefe.

Multi te oderint, si te ipsum amas

Many shall hate the, yf thou loue [Page] thy selfe. Vndoutedly, nothynge is more hurtful to a mā, thē selfe loue is, nether is it possible, but that he muste nedes displease many, that pleaseth hymselfe and stādeth best in hys owne conceyte.

Qui nimium properat, serius absoluit.

He that hasteth ouer fast, ma­keth an ende the later. Ouer much in nothynge is commendable.

Quando id fieri non potest quod vis, id velis quod possis.

Whan that thynge can not be done that thou woldest, woll that thou cannest.

Boni pastoris est tondere pe­cus non deglubere.

It is the partes of a good shepherde or pastor to sheare the shepe and not to plucke of theyr skinnes [Page xlix] This prouerbe did Tiberius Ce­sar an Emperoure of Rome aun­swere to certayne of hys frendes,Tiberius which counsayled him to inhaūce the rentes and exactions of suche as helde of him. Also Alexander kynge of Macedonie surnamed the greate,Alexander. when one aduertysed him yt he myghte take farre grea­ter tributes of the cities that he had cōquered, aunswered agayne on this wyse. I hate that gardi­ner which cutte of the herbes by the harde rotes: meanyng ye same thynge that Tiberius meaned.

This prouerbe agreeth aswell vpō kynges & other magistrates as vpon bisshoppes curates and all other ecclesiastical ministres.

Canes timidi vehemētius latrant

Fearfull dogges do barke the so­rer. [Page] Great braggers commonly be least fyghters, and moost cowar­des, euē as the most barkyng dogges be for ye most parte lest byters.

Dulce bellum inexpertis.

Batell is a swete thynge to them that neuer assayed it. He that ly­steth to knowe more of thys pro­uerbe, let him go to Erasmꝰ which hādleth in hys Chiliades this prouerbe both ryght copiously & also eloquently.

Donum quodcun (que) dat ali­quis proba.

What gyft so euer one gyueth the, allowe it, and take it in worth. A gyuen horse (we saye) maye not be loked in the mouth.

Cura esse, quod audis.

Se thou be that thou arte repor­ted and borne in hande to be. Rych [Page l] men for the moost parte are pray­sed of the poore & called wyse, iust, honest, lerned, godly and all that good is. Now Horace byddeth thē loke and put theyr diligēce, yt they become suche persons indede, as they heare them selues bruted and borne in hande.

Mulierem ornat silentium.

Silence garnysheth a woman. Assuredlye there is no tyre, no ap­parayl that better becōmeth a wo­man then sylence. Whych thynge also the Apostle Paule requyreth, whyle he forbyddeth women in the church or congregacion to speake, but wylleth them to aske theyr husbādes at home, yf they be in doubt of any thynge.

Quod opus non est, asse [Page] charum est.

That nedeth not, is to dere of a fardyng. Cato (which is thauc­tour of this prouerbe) amonges hys other preceptes and lessons of husbandry teacheth the husbād man to be a seller and no byer,Cato & to bye onely suche thynges as he muste nedes vse. For suche thyn­ges (ꝙ he) as thou nedeste not, be ouer dere of a farthynge, as who shulde saye, be a thynge neuer so chepely bought, yet it is deare, yf it be not necessary.

Grata breuitas.

Shortnes is acceptable. Vnto lyttel thynges is a certayne grace annexed.The grate of briefnes. Some thinges do please mē by reason of the greatnes and quantitie. Agayne there be other thynges whych euen for that very [Page li] cause be acceptable & had in pryce bicause they be litle.

Non est beatus, esse qui se nescit.

He is not happye, that knoweth not himselfe happye.

Amicus certus in re incerta cernitur.

A freende certayne is espyed in a thyng incertayne, that is to saye, in aduersitie, where a mās maters are inconstant, doubtful, & ful of daunger.

Auarus nisi cum moritur, nil rette facit,

A couetouse mā doth no mā good but whā he dyeth. They that giue themselfes only to the hourdyng vp of money be, profitable to no bodie while they liue. Only their death bryngeth pleasure and pro­fyte [Page] to theyr heyres & executours.

Sapiens sua bona secum fert.

The wyse man caryeth aboute wyth hym hys goodes. By thys is sygnifyed that those onely be indede and truely oures whyche be wythin vs as lernynge & vertue.

Nihil ad parmenonis suem.

Nothyng to Parmenoes sowe,Of Par­menoes sowe. occasiō of this prouerbe was this: There was a certayne man called Parmeno who was of that sorte of men which also in our tymes be wonte so featlye to counterfayte & represent sondry voyces aswell of men as of beastes, that they that herde hym and saw hym not, wold haue thought them true voyces & not coūterfayted. In which kynde of pastyme there be many that de­lyte [Page lij] excedyngly much. Thys Par­meno then as he was by this feate and qualitie verye acceptable and pleasaunt to the people: so hys fa­me and brute for hys excellency in thys behalfe dyd not a lytel florysh aboue the rest. Wherfore whan dyuerse other for gaines sake studied to counterfayte the same, and to represente the gruntynge of the sow, as dyd Parmeno, anone ye people were wonte to crye: Well done, but nothyng to Parmenos sow. Now a certayne wytty felowe, espyenge, that the iudgement of the people proceded rather of ymaginacion thā of trouth, and caryenge vnder hys clothes a very pygge indede, hyd himself frō ye peoples syght as ye maner was. Forthwith ye pygge cryeth, The people thynkyng it to be but a counterfayt voyce, began [Page] accordyng to theyr maner to crye. Tush, what is thys to Parmenos pygge? Here the felowe bryngyng forth out of hys clothes the verye pygge indede, and openly shew­ynge it to them all, dasheth theyr foolysh iudgemēt. Assuredly suche a fonde beast is the people, that ye thynge yt they ones take into theyr heades, be the contrary neuer so apparant, they styffely vpholde.

Amicorum omnia sunt communia.

Amonges frendes al thynges be cōmune. The authour of thys prouerbe is Pythagoras an aun­cient Philosopher.Phythagoras. Neither dyd he only speak it, but also brought in, such a certayne cōmunion of lyfe and goodes, as Christ wolde haue vsed amonges al Christians. For [Page liij] as manye as were admitted of him into the felowship and com­pany of his doctrine, al the mony & substaunce they had: they layd it togither, which thyng not only in worde, but also indede was called coenobiū. Certes, this cō ­munion of those Hethen Pytha­goriās resēbled moche better that☞ communiō vsed in the primatiue churche amonges the Apostles, than doth either our Monkry at this day, or the wycked Anabap­tistical secte, whiche woll haue no Rulers, no order, but whiche go aboute to disturbe the hole world with horrible confusion.

Amicitia aequalitas. Amicus alter ipse.

Frendship (sayth pythagors) is equalitie, & al one mynde or wyll, [Page] and my frende is as who shuld say an other I. He pronounced also many Enygmata or Symboles, of whych, I intēd of some to make here a brief rehersall.


Ne gustaris quibus nigra est cauda.

Taste not (sayd Pythagoras) of thynges that haue blacke tayles, that is to say, medle not wt naughtye felowes & such as haue blacke and diffamed maners.

Stateram ne transgrediaris.

Ouergo not the beame or ba­launce. That is to say, do nothyng besyde ryght and equitie.

Coenici ne insides.

Syt not vpon the measure. Eras­mus thynketh that by thys darke [Page liiij] sentēce is meant we shuld not lyue vpon ye measure or dyete gyuē vs at other mēs handes but that eue­ry man by hys owne industrie and labour ought to seke hym goodes where by he maye leade a cleane & honest lyfe, and not by slouthful­nes to haunte ydelnes and other mēs meate. For it is the fascion of a flatterer and parasyte to lyue of an other mans trencher, & to haue no honeste facultie where by thou mayest lyue of thyne owne.

Ne cuiuis porrigas dexteram.

Holde not forth thy hande to euery man. He meaneth we shuld not vnaduysedly admyt euery bodye into our frendshyp and familiaritie.

Arctum anulum ne gestato.

Weare no streyght rynge. As who shulde saye, caue not thy selfe into [Page] bondage or into suche a kynde of lyfe from whence thou cannest not afterwarde wynde out thy selfe.

For who so euer weareth on hys fynger a narow & streyght rynge, in maner layeth bandes on hym selfe, and imprisoneth hym selfe.

Ignem gladio ne fo dito.

Dygge not fyer wyth a swerd Here Pythagoras meaneth (as Plato expouneth) yt we shulde not laboure in vayne to go aboute the thinge, yt in no wyse cā be brought to passe.

Cor ne edito.

Eate not thy harte (that is to saye) consume not thy selfe wyth cares and thoughtes of worldlye thynges, for that eateth & knaw­eth a mans herte.

A fabis abstineto.

[Page lv]Absteyne from beanes. There be sondry interpretacions of thys symbole. But Plutarche and Ci­cero thynke beanes to be forbyddē of Pythagoras, bycause they be wyndye and do engender impure humours and for that cause pro­uoke bodely lust.

Cibum in matellam ne immittas.

Put not meate into a pyspot. Plutarche expouneth thys sayng thus. Cast not good sentencies into the mynde of a wycked person, So that it is al one in effecte with that sayenge of Christ. Cast not perles afore swyne. For spech is ye meate of the mynde.Math. 7. But thys meat is corrupted and doth putrify, yf it fal into an vnsoūde minde Vnto thys loked ye Poete Horace [Page] where he sayeth.

Onles the vessell be pure, what so euer thou powreste into it, it wax­eth sowre.

Ad finem vbi perueneris, ne velis reuerti.

When thou comest to the ende, turne not backe agayne, He mo­nysheth vs, that when oure tyme is come, and when we haue runne our course, so that we muste nowe departe thys wretched world, we then drawe not backe agayne de­syrouse to begyne our lyfe a new.

Tollenti onus auxiliare, de­ponenti nequaquam.

Helpe the taker of a burthen, but not the layer down. As who shuld saye. Further suche as laboure to atteyne to vertue, but suche as be slowthfull and laye downe all ho­nest [Page lvi] labours, helpe not.

Per publicam viam ne ambules.

Walke not by ye highe weye. That is to say as S. Hierom expouneth it,Hierome Folowe not the errours of the people. For it is not possible, that those thynges whiche be beste: can please ye most part of folke. Thys precepte of Pythagoras is not moche disagreyng from the Euā ­gelical doctrine of Christe,Math. 7. whiche monysheth vs to flee the broade & wyde wey, that the moste parte of men walke in, & to entre into the narowe and streight wey which is litle beaten but leadeth to immor­talitie and lyef euerlastinge.

Aduersus solem ne loquitor.

Speke not ayenste the son: that is to saye. Stryue not agaynste ma­nifeste and euidente thynges. For [Page] the thyng that is apparant, and whiche no man denyeth: we cal as cleare as the sonne.

Hirundines sub eodem tecto ne habeas.

Kepe no swalowes vnder the same roufe of thy house. That is, Brynge not vp, neyther kepe thou company with such as in thy prosperite seke thy frēdship, but in aduersitie or when they haue their desyre, forsake the. The swalo­wes properte is,The pro­pertie of a swalow. in the spring tyme of the yeare to repare to a mans house, and vnder his roufe to ne­stle, but so sone as she ones hathe brought vp her yonge, when it is towardes wynter: anone she for­saketh his company without anye thankesgyuyng or good turne do­ynge for harbroughynge and lod­gynge [Page xlvij] of her. Such vnkynde byr­des or rather beastes there be not a few in ye world, whych neuerthe­les tyll they haue obteined theyr praye yt they hunt for, pretende to bear most hartie & entier loue vn­to the. But the ende declareth all.

Panem ne frangito.

Breake not bread. Here he admo­nysheth vs (sayeth Erasmus) that we breake not amitie or frendship which thyng is signifyed by bread For in old tyme it was the maner to ioyne frendship by eatynge to­gither of breade.Erasmus. And therfore also Christ oure capitayne and sauiour by distributinge of breade did sta­blysh & as it were cōsecrate perpe­tuall amitie betwen hys disciples and folowers. Wherfore whē Py­thagoras cōmaūded his disciples [Page] not to breake bread: he meant not that they shuld not breake ye bread whiche they did eate, but ye thynge whiche by breakynge of bread in those dayes was vnderstande that is to wit, a sure and perpetuall a­mitie and loue betwen thē selues▪ what shall I say? Christen men be in dede breakers, but no eaters of this bread that Pythagoras spea­keth of. What discorde, what con­tentiō, what mortall hatred, is be­twen Christians, it wolde make a true Christen mans harte blede to se. And yet Christ wt a farre grea­ter solēnitie taught his disciples this concord, thē euer pythagoras did. At a solēne souper the nyght before his departure out of this world from vs,Math. 26. Mar. 14 Luc. 22 [...] Cor. 11. he toke bread, and thankes yeuen, brake it and sayde to his disciples, take, eate, this is [Page lviij] my bodye, whiche is betrayed and broken for you. This do ye, in re­membraunce of me &c. Lo with how expresse & lyuely a sacrament he hathe incorporate vs into him selfe. He maketh vs all one with him, yea and all one togither with in our selues. And yet settyng this moste sacred Symbole and sacra­ment at naught, by malice & dis­cord we disseuer our selues one of vs from an other, yea & cōsequēt­ly from him that thus in hys own bodye hathe knytte vs together.

Is not the brede (sayth S. Paule) whiche we breake the partakynge of the lordes body?1. Cor. 10. For we beynge many be one bread and one body. We be all partakers of one bread and of one cuppe. Christe himselfe speaking of Iudas who vngent­lye betrayed him sayd, He that ea­teth [Page] bread with me hath lifted vp his hele ayenste me. I praye you do not we Christē mē (at lest wey whiche wyl so be called) expresse & resemble Iudas? yearlye by thys solemne sacrament we be incorpo­rate in Christ, we be partakers of his body, we eate ye mistical bread, This in outwarde apparaunce is a symbole and argumēt of an ex­cedyng vnitie and brennyng cha­ritie. But inwardly very Iudas­ses yea and outwardly to, we lyft vp our heles, we kyck, we spurne, ayenste Christe. Wherfore to re­turne to my purpose we be brea­kers and not eaters or (to speake more truly) we be vnworthy eters of this mystical breade not discer­nynge the lordes bodye. And for thys cause I meane for the pro­phanacion of thys sacrament no [Page lix] doubte the terrible thretenynges that Paule speaketh of, be come vpon vs. Many of vs be weake and many slepe.1. Cor. 11.


❧THE TABLE OF THE PRO­uerbes conteyned in thys present boke.

Audaces fortuna iuuat.
Fol. ix.
Aequalis aequalem delectat
fo. viii
Ad consilium ne accesseris
fol. xii.
Artem quaeuis alit regio
fo. xxii.
Aequalem tibi vxorem quaere.
fo. xxv.
Altera manu fert lapidem
fol. xxv.
Annosa vulpes haud capitur
fo. xxviii
Ama tan (quam) osurus oderis tan (quam).
fo. xxx.
Amicus magis necessarius (quam).
fo. xxxiii.
Ante (quam) incipias consulto
fo. xxxv.
Amicus certus in re incerta
fo. li.
Auarus nisi cum moritur nil
f.o. li.
Amicorum oīa sunt cōmunia.
fo. lii.
Amicitia aequalitas, amicus.
fo. liii.
Arctum annulum ne gestato.
fo. liiii.
A fabis abstineto.
fo. liiii.
Ad finem vbi perueneris ne
fo. lv.
Aduersus solem ne loquitor
fo. lvi.
[Page]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.
Cretensis cretensem
fo. ix.
Cretiza cum cretensi
Candidae musarum ianuae
fo. xii.
Conscientia mille 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. liiii.
Cibum in matellam ne immittas.
fol. lv
Durum est contra stimulum
fo. xiiii.
Diues aut ini quus est, aut
fo. xxvii.
Dies adimit aegritudinem,
fo, xxxviii,
Dulce bellum inexpertis
fol. xlix.
Donū quodcun (que) dat aliquis
fo. xlix.
Ex vno omnia specta.
fol. xi.
Ex aspectu nascitur amor
fol. xi.
Emere malo (quam) rogare
fo. xiii.
[Page]Egroto dum aīa est spes est
fo. xxxvi.
Exiguum malū ingens bonū
fo. xxxix.
Exercitatio potest omnia.
fo. xxxii.
Factum stultus cognoscit.
fol. iii.
Foelix quem faciunt aliena
fo. iii.
Fratrum inter se irae sunt
fo, ix.
Figulas figulo inuidet.
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.
Grata breuitas.
fol. l.
Homo bulla
fol xxvi.
Honos alit artes
fo. xxvi.
Hostimentum est opera.
fo. xxxvi.
Hirundines sub eodem
fo. lvi.
Iucundissima nauigatio iuxta.
fo. xii.
Iucunda vicissitudo rerum.
fo. xxiii.
Iniquum petendum vt
fo. xxxiii.
Ingens telum necessitas
fo. xxxiiii.
Iucundi acti labores
fo. xxxiiii.
[Page]Iustitia in se virtutem.
fo. xxxv
Ignis, mare, mulier, tria mala
fo. xxxii
Ignauis semper feriae sunt
fo. xl
In magnis & voluisse sat est
fo. xlvii
Ignem gladio ne fodito
fo. liiii
Longae regum manus
fol. iiii.
Malo accepto, stultus sapit
fol. iii.
Malum bene conditum ne.
fo. iii
Multae regū manus at (que) 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 leuius
fo. xxxvi
Mendici pera non impletur
fo. xxxix
Mores amici noueris non oderis
fo. xl
Merx vltronea putet
fo. xxviii
Multas amicitias silentium
fo. xxxi
[Page]Multitudo imperatorum,
fo, xlii,
Multi te oderint si teipsum,
fo, xlviijj,
Mulierem ornat silentium.
fo, l,
Nemo bene imperat, nisi qui pa,
fo, ii,
Ne Hercules contra duos,
fo, xvij,
Ne suter vltra crepidam,
fo, xvij,
Nequic (quam) sapit qui sibi non,
fo, xviij,
Nun (quam) ex malo patre bonus fi,
fo xviij,
Nosce teipsum,
Ne quid nimis,
fo, xx,
Non omnes qui habent citha,
fo, xxi,
Nosce tempus,
fo, xxiiij,
Non omnia possumus om,
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, xxiij,
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, xxx,
Nihil ad Parmenonis suem,
fo, xxxi,
Ne gustaris quibus est nigra,
fo, xxxiij,
Ne cuiuis porrigas dexte,
fo, xxxiiij,
[Page]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, xix,
Omnium rerum vicissitudo est,
fo, xxiij,
Occultae musices nullus re,
fo, xxiiij,
Optimum est aliena insania,
fo, xxxiiij,
Occasione duntaxat opus im,
fo, xxxi,
Ouium nullus vsus si pastor,
fo, 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, xiiij,
Pluris est oculatus testis vnus,
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,
Qui quae vult dicit quae non vult,
fo, ij,
Quot homnies tot sententiae,
fo, xiij,
Qualis vit talis oratio,
fo, xix,
Quae supra nos, nihil ad nos,
fo, xix,
[Page]Quam quis (que) norit artem.
Quot seruos 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 carū est
fo. l,
Sero sapiunt phryges
fo, ii.
Satius est initiis mederi, (quam) fini
fo, ix,
Stultus stulta loquitur
fo, iii,
Suum cui (que) pulchrum
fo, ix,
Simile gaudet simili
fo, viii,
Semper similē 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,
Summū ius summa iniuria
fo, xxvi,
Sera in fundo parcimonia
fo, xxxiii,
Sui cui (que) mores fingunt for,
fo, xxxvii,
Simiarum pulcherrima de,
fo, xxxix,
Sustine et abstine
fo, xliiii,
Sapiens sua bona secum fert
fo, li,
[Page]Stateram ne transgrediaris,
fo, liii,
Tollenti onus auxiliare,
fo, lv,
Taurum tollet, qui vitulum sust,
fo, x,
Tunica pallio propio est
fo, xv,
Tempus omnia reuelat
fo, xxxvii,
Timidi nun (quam) statuere trophęū,
fo, xliii
Viuorum oportet meminisse
fo, x,
Vnus vir nullus vir
fo, xvii
Vbi amici, ibi opes
fo, xiii,
Veritatis simplex oratio
fo, xiiii,
Vna hirundo non facit ver
fo, xxv,
Verecūdia inutilis viro egenti
fo, xxv,
Vir fugiens et denuo pug,
fo, xxix,
Vulpes non iterū capitur la,
fo, xxxix,
Vino vendibili suspensa,
fo, xlii,
Viri infortunati procul amici
fo, xlvii,
Venter auribus caret,
fa, xlvii,

Faultes escaped in printynge.


¶Imprinted at London in Flete strete at the signe of the whyte Harte. 1539.

Cum priuilegio ad impremen­dum solum.

❧ MIMI PVBLIANI, that is to saye, quicke and sentenciouse verses or meters of PVBLIVS. With the interpretacion and brief scholyes of Richarde Ta­uerner.

ALienum est omne quic­quid optando euenit.

All that happeneth by wysshynge, is none of thine. As who shuld say What so euer cōmeth vnto the by thyne owne traueile and industrie that only counte thyne owne.

Ab alio expectes, alteri qd feceris.

Loke to haue the same at an other. [Page] mans hande that thou thy selfe hast done to other. With what measure (sayeth Christ) ye measure, with the same shall other measure vnto you agayne.

Animꝰ vereri qui scit, scit tuto ag­gred.

A mynde that knoweth to feare, the same knoweth also sausly to en­terpryse. He that vnderstandeth the daunger and peryll of thynges, can skyll also to eschue peryll. On the contrary syde temeritie and fole hardynes setteth vpon thynges daun­gerosly, bycause it hathe not the wyt to feare.

Auxilia humilia, firma consensus facit.

Cōsente maketh smalle souccours sure. Though in warres a mā hath but pore and smal helpes yet if they [Page] agre togyther they shalbe stronge, and shalbe hable to beate a greater company, amonges whom is no or­der nor concorde. Discorde enfebleth the greatest powers.

Amor animi arbitrio sumitur, non ponitur.

Loue is take wt choyse of minde but is not layde downe agayne. It is in our power not to begin to loue But when thou arte ones in, thou arte nowe seruaūt vnto it, and canst not plucke out thy head when thou wylt,

Aut amat aut odit mulier, nihil est tertium.

A woman eyther loueth or hateth, there is no thyrde. Woman kynde for most parte is extremes and to vehement vpon eyther parte. She hath no meane. For (as Erasmus [Page] sayeth) she is animal affectibus obno­xium, that is to wete, without mode­racion or stey of her appetite, all full of affections, and in maner voyde of reason.

Ad tristē partē strēnua est suspicio

Suspicion is vehement & stronge to the vnfortunate or heuy parte. They that ones be fallen into heuy Fortune, be moste suspected in theyr doynges, and moreouer be cōmonly moste ready to suspecte the worst in all thynges.

Ames parentem, si aequus est, si al­ter, feras.

If thy parente be gentle and in­different vnto the, loue hym, if he be not suche but vnegall and iniuri­ouse, yet because he is thy parente, beare him.

A spicere oportet, quod possis de­perdere.

[Page]Thou muste loke vpon the thyng that thou mayste lose. The beste ke­per of a thyng is ye owners eye, that is to say, his presence.

Amici vitia si feras, facis tua.

If thou suffre thy frendes faul­tes, thou makest them thine, as who shulde saye, it shalbe imputed vnto the what soeuer thyng thy frēde of­fendeth in, when thou doest not ad­monyshe hym therof.

Aliena, homini ingenuo, acerba est seruitus.

Bytter bondage is to a gentle man, straunge. Nothyng is dearer to a gentle harte then is libertie.

Absentē lędit, cū ebrio qui litigat.

Who brauleth with a dronkerd, hurteth him yt is absent. The minde of a drunkerd is away, wherwith he shulde speake. And therfore it is all [Page] [...] [Page] [...] [Page] one as if he were not there him selfe

Amans iratus multa mentitur sibi.

A louer when he is angry maketh many lyes to him selfe. The angrye louer purposeth muche in his mynd which he performeth not afterward

Auarus ipse miseriae causa est suae.

The couetouse person is cause of his owne miserie. For willingly and wittyngly he is cōtinually nedy and filthy. Forasmuch as he is afrayd to spende one halfe peny vpō him selfe.

Amās quid cupiat scit, quid sapiat non videt.

The louer knoweth what to couet, but seeth not what to be wyse in. He coueteth wtout iudgement, not wey­eng whether the thyng be profitable or hurtefull which he so coueteth.

Amans quod suspicatur vigilans, somniat.

[Page]The louer dreameth the thing yt he suspecteth waking. Louers cōmonly fayne to them selues dreames and with vayne hope flatter themselues.

Ad calamitatē (qui)libet rumor valet.

Euery rumour serueth vnto ca­lamitie, that is to say, sad and heuy tydynges be easly blowen abroade be they neuer so vaine and false and they be also sone beleued. But suche thynges as be good, ryght, and ho­nest, are hardly beleued.

Amor extorqueri haud potest, ela­bi potest.

Loue can not be wroung out, but fall away it may. Suche a vehemēt thyng is loue, that sodenly and per­force thou canst not expelle it, but by lytle and lytle it may slyde awaye.

Ab amante lachrymis redimas ira­cundiam.

[Page]With teares mayste thou redeme angre frō the louer. If thy louer be neuer so angry with the, wepe, and he is appeased. This arte is not vn­knowen to women

Aperte cum est mala mulier, tum demum est bona.

When a woman is openly euyll then is she good. As who shuld say, if there be any goodnes in a womā, it is then, when she openly vttereth her malice. Counterfeyted holynes (they saye) is double wickednes. A woman for moste parte (sayeth my authour Erasmus) is a croked and disceitfull beaste, and therfore she is leaste hurtefull, when she is openly naught. This is not so spokē of wo­men, but it agreeth vpon some men also.

Auarū facile capias, vbi nō sis idē.

[Page]Thou mayste easly take a coue­touse man, if yu be not the same thy selfe. One couetouse person can nat beare another.

Amare et sapere vix deo concedit (ur).

To be in loue & to be wyse is scase graūted to god. It is not one mans propertie bothe to loue and also to be of a sounde mynde.

Auarus nisi cum moritur, nil recte facit.

The couetouse person but when he dyeth doth nothyng wel. For whē he departeth ye worlde, thā at last he suffreth other men to spende and vse his goodes which he had hurded vp

Astute dum celatur, se aetas indicat

Age bewreyeth it selfe, be it neuer so craftely hydde and conceled.

Auarus damno potius, (quam) sapiens dolet.

[Page]The couetouse person soroweth for losse of goodes rather then the wyse man. A wyse man vexeth not him selfe wt losyng of wordly thin­ges. But he mourneth that maketh money his god.

Auaro quid mali optes? ni, vt viuat diu.

What euyll canst thou wysshe to the couetouse mā, but that he shuld longe lyue, forasmuche as he lyueth moste miserably.

Animo dolenti nil oportet credere

Vnto a sorowfull mynde ye ought to gyue no credite. So long as thou art greued truste nothyng thy selfe. For greuaunce of mynde entiseth nothyng a ryght.

Alienū nobis, nr̄m plus aliis placet.

Other mens fortune pleaseth vs, and ours pleaseth other men more. [Page] No man is contented with his owne allotment and thynges.

Amare iuueni fructꝰ est, crimē seni

Loue to a yonge person is frute or pleasure, but to an olde person it is a foule vice.

Anus cū lu dit, morti delitias facit.

An olde woman when she vseth dalyaunce, she doth nothyng els in effecte but delyteth death.

Amoris volnus idē qui sanat, facit

The same selfe person maketh the wounde of loue, whiche healeth the wounde, that is to were if the person loued assenteth to the louer.

Ad poenitendum properat, cito qui iudicat.

He hasteneth to repente him selfe whiche iudgeth lygtly. Be not to quicke in iudgement. Of heady sen­tence gyuing, oftentymes foloweth repentaunce.

Aleator quanto in arte est melior, tanto est nequior.

A dyser the more conyng and bet­ter he is in his feate, so muche he is the worse. The more a person excel­leth in a thynge discōmendable, the worse he is.

Arcum intensio frangit, animum remissio.

Bendyng breaketh the bowe, but flackyng breaketh ye mynde, that is to wete, a bowe if it be bent to much, it breaketh. But contrary wyse the powers of the mynde be increased be bendyng and continuall exercyse wheras with slackenes and ydlenes they be broken.

BIs est gratum, quod opus est, vltro si offeras.

If thou offre thy frende the thing that he nedeth, vnasked, it is worthe [Page] double thanke. A benefite extorted by crauing hath loste a greate parte of the thanke.

Beneficium dare qui nescit, inuiste petit.

He that can no skyll to do a good turne, vnryghtly claymeth a good turne. He ought not to enioy any benefite of other men, that doeth good him selfe to none.

Bonū est fugienda aspicere alieno in malo.

It is good espyeng in another mans euyll what thynges are to be fled. Learne what is to be eschued not with thine owne harme, but take example at other mens euylles.

Beneficium accipere, libertatem vendere est.

To take a benefite is to sell thy libertie. He is not his owne mā, that [Page] vseth another mans benefite.

Bona nemini hora est, vt non alicui sit mala

There is a good houre to no mā but that the same to another is euil.

Bis enim mori est, alterius arbitrio mori.

To dye at another mans wyll is a double death. Naturall deathe is nothyng so paynefull, as is violent deathe.

Bn̄ficia plura recipit, (qui) scit reddere

He receiueth more benefites that knoweth to requite. Vnthankefull persons ons knowen, haue no more any benefites gyuen them.

Bis peccas, cum peccanti obsequiū accōmodas.

Thou doest twyse naught, when to him yt doth naught, thou appliest thy seruice and obeysaunce.

Bonus animus laesus, grauius mul­to irascitur.

A good and gentle harte ons of­fended is muche more greuously di­spleased and angry.

Bona mors est homini, vitae quae extinguit mala.

Deathe is good to man whiche quencheth the euyls and incōmodi­ties of lyfe.

Bn̄ficium dādo accipit, qui digno dedit.

He by geuyng taketh a benefyte, which gyueth a benefite to him that is worthy to haue it.

Blanditia, non imperio, fit dulcis Venus.

By fayre speache and gentle fa­shyons is Venus that is to say loue aswel in matrimony as otherwayes made pleasaunt, and not by force, by [Page] compulsion and cōmaundement.

Bonus animus nun (quam) erranti obse­quium accōmodat.

A good mynde neuer assenteth or lendeth his seruice to him yt erreth from the path way of good maners

Beneficiū se dedisse qui dicit, petit

He yt telleth he hathe done a good turne asketh a good turne. The re­hersall of a benefite bestowed, is a demaunde or askyng of acquytayle and recompensacion.

Cōiunctio animi maxima est cog­natio.

The knyttyng togyther of mind is the greatest aliaunce or kyndred that can be. Erasmus readeth it also this wyse.

Bn̄uolus aīus maxima est cognatio

A frendfull mynde is the chiefest aliaunce. Doubtles, mutuall bene­uolence [Page] byndeth strayter, then any affinitie of bloude can bynde.

Beneficium saepe date, docere est reddere.

Often to gyue a benefite, is to teache to rendre agayne.

Bonitatis verba imitari, maior ma­licia est.

To counterfeyte the wordes of goodnes is the greater wickednes. He that is naught and speaketh wel is more thē naught, sayeth Erasmꝰ the flower of eloquence.

Bona opinio hōi tutior pecunia est

A good opinion is surer to a mā then money. It is better to haue a good fame, then any ryches.

Bonum tametsi supprimitur, non extinguitur.

The thyng that good is (as trouth and iustice) thoughe it be suppressed and [Page] kepte and vnder for a tyme, yet is it not quenched vtterly, but at length wyll breake out agayne.

Bis vincit qui se vincit in victoria.

He that can ouercome himselfe in victory, that is to say, vse moderatly the victory, ouercōmeth twyse, fyrst his enemy, seconde his owne mynd.

Benignus etiā dandi causā cogitat.

He that is liberall and fre harted loketh not to be desyred but of himselfe seketh occasion & cause, to gyue and bestowe his benefites.

Bis interimitur, qui suis armis perit

He is twyse slayne, that perisheth with his owne weapons.

Bene dormit qui non sentit (quam) male dormiat.

He sleapeth wel yt fealeth not howe euyll he slepeth. When the felyng of euyll is awey, there is no euyll.

Bonorū crimē est officiosus miser.

A vertuouse person beyng in mi­sery is the cryme of good thynges, as who shulde say, vertue is blamed when the vertuouse men be afflicted and troubled. If he that lyueth well fall into mysery, ah wyll they say ye may se howe these geare speade.

Bona fama in tenebris proprium splendorem obtinet.

A good fame euen in darckenes loseth not her due beuty & renoume

Bn̄ cogitata, si excidūt, nō occidūt

Good deuises or thynges wel de­uised though for a tyme they be for­gotten and fall out of memory yet they passe nat cleane away for euer.

Bene perdit nūmos, iudici cum dat nocens.

He loseth well money, which whē he is takē in a tryppe gyueth to the [Page] iudge or ruler some reward for his indemnitie.

Bonis nocet, (qui)s (qui)s peꝑcerit malis.

He hurteth the good, whosoeuer spareth the badde.

Bono iusticię, proxima est seueritas

To the good thyng of iustice ri­gour is nexte, that is to saye, the ri­gour of the lawe whiche is an euyll thyng is so nere vnto iustice whiche is a good thyng that oftētymes the one is taken for the other.

Bonum apud virum cito moritur iracundia.

With a good mā angre sone dyeth

Bona turpitudo est, quae periculum indicat.

It is a good dyshonesty that be­wreyeth daunger.

Bona comparat praesidia miseri­cordia.

[Page]Mercy getteth good defenses or garrisons. Who so hathe a petifull eye, can not but prosper.

Bonarum rerum consuetudo pes­sima est.

Accustomablenes of pleasaunte thynges is worst of all. Nothyng is swete but waxeth lothsome if it be continually vsed.

Beneficium dignis vbi das, omnes obligas.

When thou gyuest a benefite to the worthy thou byndest al. For it is bestowed not vpon the person, but vpon vertue.

CRudelis is re aduersa est ob­iurgatio.

In aduersitie it is a cruell thing to chyde thy frende, when he shulde rather be comforted.

Cauēdi nulla est dimittēda occasio

[Page]No occasion of takyng hede is to be let passe.

Cui semper dederis, vbi neges, ra­pere imperas.

Ones deny one to whom thou haste alwayes gyuen, and thou in­forcest that persō to plucke from the

Crudelem medicum intemperans aeger facit.

The intemperate sycke person maketh ye phisicien to excercyse cruel medicynes.

Cuius mortem amici expectant, vitam oderant.

Whose death a mans frendes do loke for, his lyfe they hate. Wher­fore cōmytte not thy selfe to suche frendes.

Cum inimico nemo in gratiam ci­to redit.

With his enemy no mā that wyse [Page] is retourneth lyghtly without good deliberacion into frendshyp and fa­miliaritie agayne.

Citius venit periculum, cum con­temnitur.

Daunger cōmeth the soner, whē it is not past on.

Casta ad virum matrona parendo imperat.

A chaste woman wt her husband, by obeyeng, ruleth.

Cito ignominia fit, superbi gloria.

The glory of the proude person anon becōmeth his reproche. Infa­mye alwayes insueth arrogancie.

Consilio melius vincas, (quam) iracūdia

Thou shalte better ouercom by wysdom then by fury.

Cuiuis dolori remediū est patiētia.

To all maner sorowe pacience is a remedy.

Cum vitia prosūt, peccat qui recte facit.

When vices be vnpunished yea and also rewarded, thā he that doth well is taken for an offendour.

Comes facūdꝰ ī via ꝓ vehiculo est.

A pleasount felowe to talke with by the way is as good as a chariot.

Cito improborum laeta in perniciē cadunt.

The myrthes of wycked persons do sone fall vnto destruccion.

Crimen relinquit vitae, qui mortem appetit.

He that coueteth death, accuseth lyfe, and so leaueth a blame vnto it, whiche is not to be blamed.

Cui plus licet (quam) par est, plus vult (quam) licet.

The person that hathe more au­thoritie then he ought to haue, wyll [Page] also do more then he hathe authori­tie to do. This sētence is very praty, and it agreeth (sayeth Erasmꝰ) vpō tyrauntes and wemen.

Cui nus (quam) domus est, sine sepulchro est mortuus.

He that nowhere hath an abyding place (as a banished man or suche o­ther) is as a deade man without a graue. Banyshement is in effecte a ciuile death.

Cito ad naturam ficta redierint suā

Coūterfeited thyngꝭ wyll sone re­tourne againe to theyr owne nature

DIscipulus est prioris posterior dies.

The daye folowyng is the scholer of the daye yt goeth before, By dayly experiēce of thinges we must growe wyser and wyser.

Damnare est obiurgare, cum auxi­lio [Page] est opus.

When thy frende nedeth healpe, then to chyde hym is to hurte hym. Fyrste therfore helpe him out of his misery.

Diu apparandum est bellū, vt vin­cas celerius.

Warre is longe to be prepared that thou mayst ouercome the soner Suche as be ouer hasty in settynge on, come the sloulier to the ende.

Dixeris maledicta cuncta, cum in­gratum hominem dixeris.

Thou shalte haue spoken all re­proches, whā yu callest a mā a chorle. Ingratitude or chorlyshnes contey­neth in it all vices, versus est trochaicus.

De inimico ne loquare, malum si cogites.

Of thyne enemy speake not euyl if thou thynkest it. If thou caste to [Page] do him a displeasure speake it not.

Deliberate vtilia, mora est tutissima

To take deliberacion and aduisement vpon thynges profitable, is a moste sure delaye.

Dolor decrescit, vbi quo crescat non habet.

Sorowe abateth when it hathe not whether to increase. When the euyll is at the hyghest, then muste it nedes wax more easy and more.

Dediscere flere foeminam, est men­dacium.

A woman to vnlearne or to forget to wepe is a leasyng or a thyng fey­ned, that is to say, impossible.

Discordia fit charior concordia.

By dyscorde is concorde made the dearer and surer. For as Terence sayeth. The fallyng out of louers, is a renuaunce of loue.

Deliberandum est diu, quo statu­endum est semel.

The thynge wherof thou muste but ones determyne, as of mariage or any other earnest and wayghtye mater, thou oughtest to take a good and longe deliberacion, ere thou ad­uenture vpon it.

Difficilem oportet aurem habere ad crimina.

Thou oughtest to haue an harde eare to accusacions or appeache­mentes. Beleue not euery man that accuseth another.

Dum vita grata est, mortis condi­cio optima est.

Whyle lyfe is pleasaunt, the bar­gayne of death is best, that is to say, it is then best medling with death.

Damnum appellandum est, cum mala fama lucrum.

[Page]Gaynes with an euyll name is dāmage and losse.

Ducis in consilio posita est virtus militum.

In the wysdome of the capitaine resteth the strēgth of the souldiours

Dies quod donat, timeas, cito rap­tum venit.

A day the thing it gyueth (beware) it cōmeth anon to plucke it away a­gayne. A man may somtyme haue a day to be auaunced in, but agayne it is good to feare leaste a daye come and swepe all away agayne.

Dimissum quod nescitur, nō amit­titur.

A thyng let gone yt is not knowen, is not loste. It is no losse that thou fealest not.

ETiam innocentes cogit men­tiri dolor.

Payne compelleth euen the gylt­les to lye.

Etiā peccato recte praestatur fides.

Euen vnto synne fidelitie & trouth is well ꝑformed. Fayth is so hyghly to be kepte that euen in euyll thingꝭ otherwhiles it ought to be obserued

Etiā celeritas in desiderio mora est

In desyre that is to say in a thing that a man coueteth, euen spede is counted a taryaunce.

Exvitio alterius, sapiens emendat suum.

By the faulte of another man the wyse man mendeth his.

Et deest et supest miseris cogitatio.

To the miserable and wretched persons consideracion both lacketh (bicause they espye no remedye) and [Page] also aboūdeth, bycause they perceiue what they shulde haue done but it is to late.

Etiam obliuisci quod scis, interdū expedit.

Euen to forget the thynge thou knowest, otherwhyles is expedient.

Ex hominū quaestu, facta fortuna est dea.

By reason of mens gaynes was fortune made a goddesse. The inor­dinate desyre of lucre caused that fortune amonges the panyms was thought to haue bene a goddesse in that she fauored theyr desyres.

Effugere cupiditatem, regnum est vincere.

To escape & tame thyne owne luste is to conquere & wynne a kyngdom.

Etiam qui faciunt, o dio habent in­iuriam.

[Page]Euen the very wronge doers, hate wronge.

Eripere telum, non dare irato decet

It becōmeth to plucke away, and not to gyue weapon to the angrye body. Angre (sayeth Horace) is a shorte frensy.

Etiam capillus vnus habet vmbram suam.

Euen one heare of the head hath his shadowe, that is to wete, there is nothyng so symple and vile, but can do sumwhat.

Eheu (quam) miserum est, fieri metuēdo senem?

Alacke howe wretched a thyng is it with fearyng to waxe aged.

Etiam hosti est aequus, qui habet in consilio fidem.

He is euen indifferent and iuste to his foe, that in his counsayle and [Page] aduise takyng hath faythe & trouth in his herte and before his eyen.

Est honesta turpitudo pro bona causa mori.

It is an honest shame to dye for a good quarell. Versus est Trochaicus.

Excelsis multo facilius casus nocet

Unto them that be alofte and in hyghe place doth a fall hurte muche soner.

FIdem qui perdit, quo se seruet in reliquum?

He that loseth his credite, wherby shall he afterwarde helpe him selfe?

Fortuna cum blanditur, captatum venit.

When fortune flattereth, she cō ­meth to catche the. Fortune is then chiefly to be suspected whē she moste laugheth.

Fortunā citius reperias, (quam) retineas.

[Page]Thou mayste soner fynde fortune thā reteyne her. It is a greater mai­stry to kepe that thou haste gotten than to gette.

Formosa facies muta cōmendatio est.

A beutifull and fayre face is a dōbe or speachles settyng out. Fayre persōs be fauoured wtout speaking

Frustra rogatur, qui misereri non potest.

He is besought in vayne, whiche can haue no compassion. What ne­deth to intreate hym, that with no prayer can be vowed?

Fraus est accipere, quod non possis reddere.

It is deceipte to take that thou canst not requite, namely one wayes or other, as by seruice, by geuyng of as good a thynge, by counseyle and [Page] so forthe.

Fortuna nimium quem fouet, stul­tum facit.

Whom fortune ouermuche cocke­reth, she maketh a fole. Unto greate felicitie is for most parte annext foly and arrogancy.

Fatetur facinus is, qui iudiciū fugit

Who fleeth iudgement, cōfesseth his wickednes.

Foelix improbitas optimorum est calamitas.

Happy leudnes is the miserye of good men, that is to say, whē so euer fortune fauoureth leude personnes, then be the moste vertuouse & beste men in euyll case.

Feras non culpes, quod vitari non potest.

Suffre, blame not, that can not be eschued.

Futura pugnant, vt se superari sināt

The euilles to come do stryue to the intent they mought suffre them selues to be ouercome. As who shuld say, the euylles to come do so hange ouer our hed, that yet they may with wisdome be vaynquished & eschued.

Furor fit laesa saepius patientia.

Pacience often hurte becōmeth a fury. Pacient bodyes if they be oftē styred, at laste they rage muche the sorer, bycause it is longe, ere they be moued.

Fidem qui perdit, nil potest vltra perdere.

Who loseth his credence, can lose naught beyonde it.

Facilitas animi ad partem stulticiae rapit.

Easynes of mynde plucketh a mā to the parte of foly. Gentle and plyable [Page] myndes be sone entysed to foly.

Fides vt anima, vnde abijt, nun (quam) eo redit.

Credite, euen as a mans lyfe, doth neuer retourne thither agayne from whens it departed. As lyfe ones lost neuer retourneth, so if a man ones lose his fidelitie or credite he shall neuer get it agayne.

Fidem nemo vn (quam) perdit, nisi qui non habet.

Fayth no man euer loseth, but he whiche in dede neuer had it, though to the worlde he appered neuer so faythfull.

Fortuna obesse nulli contenta est semel.

Fortune is not cōtented to hurte a man ones. Whē fortune begyneth ons to loure vpon one, she is not sa­tisfied to do him one displeasure but [Page] heapeth displeasure vpō displeasure

Fulmen est vbi cum potestate habi­tat iracundia.

Angre where it lodgeth wt power, it is euen a lyghtnyng & thundring, as who sayeth, when ye myghty man is angry, he playeth ye deuil. trochaicus.

Frustra, cum ad senectam ventum est, repetes adolescentiam.

When thou cōmest ones to age, thou shalte clayme agayne youth in vayne. Let therfore age medle with matters mete for age. Trochaicus.

Falsum maledictum, maleuolum mendacium est.

A false reproche and vpbraydyng, is a maliciouse leasyng.

Foeminae naturā regere, desperare est ominum.

To rule a womans nature is the despayre of all men, that is to wete, [Page] euery man despayre to do it, it is a thyng so harde.

Fer difficilia, vt facilia leuius feras

Beare harde thynges that thou mayst beare easy thynges ye lyghter.

Fortuna nulli plus (quam) consiliū valet

Fortune is to no man more of strength then coūsayle, that is to say Wysdome dothe more then ryches.

Fortuna vitrea est, quae cum splen­det, frangitur.

Fortune is brykle as glasse, whē she glystereth, she breaketh.

Feras quod laedit, vt quod prodest perferas.

Beare incōmodie, to the intent yu mayste cary away cōmoditie.

Facit gratum fortuna quam nemo videt.

Fortune (that is to saye wealthe, ryches, prosperitie) whiche no man [Page] seeth maketh the owner acceptable and beloued. As who shulde say, if thy wealth be espyed, thou shalte be enuied. Dissēble therfore thy felicitie

Frugalitas miseria est rumoris boni

Frugalitie, that is to wete, homly and temperate lyuing is a misery of a good rumour, as who shulde saye, thoughe it be (namely to the worlde) a mis [...]ry, yet is the name good and honest.

GRaue praeiudiciū est, quod iu­dicium non habet.

That is a greuouse preiudice or fore iudgement, whiche hath no iud­gement. He calleth here a fore iudge­ment, when a man of power suppresseth and dampueth a man before he be iudged by the lawe.

Grauissima est probi hominis ira­cundia.

[Page]The wrath of a good man is most heuy.

Grauis animi poena est, quem post factum poenitet.

The punyshment and payne of mynde is greate of that person whiche repēteth him after he hath done a mys.

Grauis animus dubiam non habet sententiam.

A graue and sad mynde hath no waueryng sentence.

Graue est malum omne, quod sub aspectu latet.

Euery euyll is greuouse and sore, whiche lyeth hyd vnder a vysour, yt is to say, whiche is cloked vnder the outwarde apparaunce of goodnes.

Grauius nocet, quodcun (que) inexpertum accidit.

What so euer happeneth vnas­sayed [Page] greueth the sorer.

Grauior inimicus, qui latet sub pe­ctore.

More greuous is the enemy that lurketh vnder thy brest, which is, thy viciouse affection and luste.

Grauissimum est imperium cōsue­tudinis.

Moste greuouse is the empire or rule of custome. Custome practiseth euen a certayne tyranny amonges vs, in so muche that the most folysh thynges of al, if they ones growe in to an vse, can not be plucked away.

Graue crimen etiam cum dictum est leuiter, nocet.

A greuouse and heynouse cryme (as for example to be called a tray­tour or heretique) thoughe it be but lyghtly spoken, yet it hurteth and is daūgerouse to him that is so called, [Page] euen bycause of the odyousnes of the cryme.

HEu (quam) difficile est gloriae cu­stodia?

Ah, howe harde a thyng is the ke­ping and reteining of a mans glory or fame?

Homo extra corpus est suum, cum irascitur.

A man is out of his owne body, when he is angry.

Heu (quam) est timendus, qui mori tu­tum putat?

Oh, howe muche is he to be feared that counte it a sure thyng to dye? He that despyseth death is muche to be feared, forasmuch as, who so euer is a despiser of his owne life, is as it were lorde of another mans.

Homo qui in homine calamito so est misericors, meminit sui.

[Page]The man yt is pytiful vpō a mise­rable person, remembreth hym selfe. For he vnderstandeth yt he him selfe may haue nede of helpe. Trochaicus.

Habet in aduersis auxilia, qui in se­cundis cōmodat.

He hath helpes in aduersitie, which lendeth in prosperitie. Versus est trochai.

Heu (quam) miserum est laedi ab illo, de quo non possis queri.

Oh howe miserable a thyng is it, to be hurte of him, one whom yu canste not complayne. Versus est Trochaicus.

Hominem experiri multa, pauper­tas iubet.

Pouertie forseth a man to assaye many thyngys.

Heu dolor (quam) miser est, qui in tor­mento vocem non habet.

Oh howe miserable is yt sorowe, which in turment, dare not vtter his [Page] voyce. Men, whiche, whyle they are racked, beaten, and tourmēted, dare not, or can not be suffred to speake the trouthe, are in moste miserable state. Versus est Trochaicus.

Heu (quam) poenitenda incurrunt homines, viuendo diu.

Oh into howe miserable thinges and full of repentaunce do men run by lyuyng longe? In a longe lyfe, do many thynges happen, that a man wolde not haue. Versus est Trochaicus.

❧ Habet suum venenum blanda oratio.

A fayre speache hathe his venyme Eloquence lyeth in awayte of men and is as it were a sugred poyson.

Homo toties morit (ur), quoties amit­tit suos.

A man so often dyeth, as he loseth his chyldren. Orbitie, that is to saye [Page] the losse of a mans chyldren is euen a spyce of death vnto him.

Homo semper in sese aliud fert, in alterum aliud cogitat.

A man euer beareth one thynge towardes him selfe, and thinketh another towarde another man. There is no man but dissembleth otherwhi­les. Versus est Iambicus tetrameter.

Honestus rumor alterum est patri­monium.

An honest fame to a man, is as good as patrymony or inheritaūce.

Homo nescit, si dolore fortunam inuenit.

A man knoweth not if he fyndeth fortune with sorowe and payne.

Honeste seruit, qui succumbit tempori.

He honestly serueth that stoupeth to the tyme, that is to saye, it is ho­nesty [Page] for a man to fashyon him selfe to the tyme and to gyue place vnto fortune for a season.

Homo vitae cōmodatus, non do­natus est.

Man is lente vnto lyfe and not gyuen. As who shulde saye, lyfe is graūted but for a tyme, and in suche wyse, as he that lent it, may laufully require it agayne when him lusteth.

Haeredē scire, vtilius est (quam) quaerere

Better it is for a man to knowe his heyre, then to seke his heyre. He knoweth his heyre, that getteth him chyldrē of his owne, to inherite after him, But he seketh him an heyre, yt despyseth to be maryed, or which re­gardeth not his owne chyldren, but preferreth straungers.

Haeredis fletus sub ꝑsona risus est.

The heyres mournyng is vnder [Page] a vysour a laughyng. He bewayleth the death of his testatour or aunce­siour in outwarde semblaunce but inwardly he laugheth.

Habent locum maledicti crebrae nuptiae.

Often maryages be not cōmen­ded.

INferior horret, quicquid peccat superior.

What so euer the ruler dothe a­mysse, the subiecte shrynketh for it & feleth the smarte.

Inimicum vlcisci, vitam accipere est alteram.

A man to reuēge him of his enemy is euen lyfe vnto him and meat and dryncke.

Id agas, ne (qui)s tuo te merito oderit

Do so, that no mā hate the rightly and for thyne owne descruyng.

Inuitum cum retineas, exire incitas

When thou reteynest an euylwyl­lyng body, yu allurest him to departe

Ingenuitatem laedis, cum indignū rogas

Thou hurtest generositie, when yu prayest or intreatest the vnworthy

In nullum auarus bonus est, in se pessimus.

The couetouse body is good to none, and worste to him selfe.

Inopi beneficium bis dat, qui dat celeriter.

To the nedy he gyueth a double benefite, that gyueth it quickely.

Instructa inopia est, in diuitijs cu­piditas.

Couetousnes in ryches and a­boundaunce of gooddes, is as who shulde say, a furnished or well stored pouertie.

Inuitat culpam, qui peccatum prae­terit.

He prouoketh syn, that wynketh at synne. He that passeth ouer synne and wyl not punyshe it, allureth mē to noughtynes.

Iucundum nihil est, nisi quod refi­cit varietas.

Nothyng is swete, onles it be in­terlased with varietie and sundry­nes. Shyfte of thynges refresheth wounderfully the lothsome appetite of man.

Ingenuitas non recipit cōtumeliā.

A gentle nature can abyde no re­proche.

Impune peccat, cum quis peccat rarius.

When a man offendeth but very seldom, he escapeth punyshment.

Ingratus vnus, miseris oibus nocet

[Page]One chourle or vnthankeful per­son maketh al other pore felowes to fare the worse.

In miseri vita nulla contumelia est.

In the lyfe of a wretche is no sclaū der. Wretches and euyll persons be not sclaundered.

Inopiae desunt parua, auaritiae oia.

Pouertie lacketh smale thynges but couetise lacketh al thinges. The pore man is holpen with a lytle, but nothyng wyll satisfie the couetouse body.

Ita amicū habeas, posse vt fieri ini­micum putes.

So take thy frend yt thou thinke he may be made thyne enemy. Loue as yu shuldest in tyme cōmyng hate. So truste thy frende, that if he be­come thyne enemy, he shalbe hable to do the no greate displeasure.

Inuidiam ferre, aut fortis aut felix potest.

Eyther the wealthy, or the hardye is hable to susteine enuy. The weal­thy and fortunate persons regarde not the disdayne of other, and the hardy and couragyouse mynde de­spyse it.

In amore mendax semper iracūdia

In loue angre is a lyer. The angry louer performeth nothyng that he thretneth. For one false teare of hys lady wyll quenche all hys proude wordes.

Inuidia tacite, sed minute irascitur

Enuy, that is to say, the enuiouse person chafeth and is angry closely without vtteryng his mynd, warely and stylly, but yet lyghtly that is to say for lyght and tryflyng maters.

Iratū breuiter vites, inimicum diu.

[Page]Shon the angry person a lytle, but shon thyne enemy longe.

Iniuriarum remedium est obliuio.

The remedie of wronges is for­getfulnes.

Iracundiam qui vincit, hostem su­perat maximum.

He yt vaynquisheth angre vayn­quisheth the greatest enemy. Trochaicus.

In malis sperare bonum, nisi inno­cens nemo solet.

In trouble to hope well, no man vseth but ye vngyltie person. Trochaicus.

In vindicando criminosa est celeri­tas.

In reuengyng, quickenes is full of blame. Some rede in iudicando in iudgyng. Doubtles to be heady ey­ther in iudgyng or in reuengyng is not cōmendable.

Inimicum (quam)uis humilem docti est [Page] metuere.

It is the propertie of a wyse and well taught man to feare his enemie thoughe he be but of a lowe degre and estate.

In calamitoso risus etiā iniuria est.

In a deiecte and infortunate per­son euen laughing is an iniury, that is to say, he thynketh him selfe tou­ched and mocked, if he seeth one but laughe.

Iudex damnatur, cum nocens ab­soluitur.

The iudge is condemned, when the gyltie is acquit. The iudge that acquyteth the offendour, damneth him selfe of iniquitie.

Ignoscere humanum, vbi pudet cui ignoscitur.

It is the duetie of man & a poynt of humanitie to forgyue, where the [Page] partie that is forgyuen, repenteth, and is a shamed of his faulte.

In rebus dubijs plurimi est audacia

In thynges doubtfull, boldnes is very muche worthe.

Illo nocēs se dānat, quo peccat die

The same day that the gyltie of­fēdeth, he damneth him selfe. There is no sorer iudge then a mans owne conscience.

Ita crede amico, ne sit inimico locꝰ.

So truste thy frende that thou be not in daunger of him neyther that he haue place beyng thyne enemye.

Iratus etiam facinus consiliū putat.

The angry man counteth mys­chief counsayle. When a body is angry he iudgeth a leude dede to be wel and wysely done. Or ye may inter­prete it also this wayes. The angry man counteth counsayle myschief, [Page] that is to say, when he is well coun­sailed of his frende he thynketh him selfe harmed.

Improbe Neptunum accusat, qui iterum naufragium facit.

He that the seconde tyme suffreth shypwrake, wyckedly blameth god. Neptune was of ye panyms supposed to be the god of ye see. Trochaicus tetrameter

LOco ignominiae est apud indig num dignitas.

Worthynes in an vnworthy person is in place of a reproche. Worshyp or honour cōmytted to hym that is not worthy to haue it, doth not com­mende him, but rather doth diswor­shyp him.

Laus vbi noua oritur, etiam vetus admittitur.

Where newe prayse spryngeth, there also the olde is alowed. When [Page] a man dothe agayne ye seconde tyme wel, he bringeth to pas that men be­leue his format name and prayse the better.

Laeso, doloris remedium, inimici dolor.

To a person greued the grefe of his enemy is a remedy of hys gre­uaunce. He that can bewreake hym selfe of his enemy, fealeth his owne harme the lesse.

Leuis est fortuna, cito reposcit quae dedit.

Lyght & inconstant is fortune, she anone claymeth agayne yt she gaue.

Lex vniuersi est, quae iubet nasci et mori.

The lawe is generall that com­maundeth to be borne and to dye.

Lucrum sine damno alterius fieri non potest.

[Page]Gaynes without the losse of an other can not be had.

Lasciuia et laus nun (quam) habent con­cordiam.

Ryotteouse lyuyng and prayse, can not be coupled togyther.

Legem nocens veretur, fortunam innocens.

The gylty feareth the lawe, the vngylty fortune. The innocent and harmeles persō, although he feareth not the lawes, as the euyll doer and gyltie dothe, yet he feareth fortune whiche otherwhyles oppresseth the gyltles.

Luxuriae desunt multa, auaritiae oīa

Ryottouse lyuyng or prodiga­litie wanteth muche, but the coue­touse mynde lacketh all thynges.

MAlignos fieri maxime ingrati docent.

Vnthankful persons teache men moste of all to be vnkynde hard and vnlyberall. Churlyshe natures and ingrate, make liberal and kynd per­sons to be the harder.

Multis minatur, qui vni facit iniu­riam.

He threteneth many that dothe wronge to one. All loke for iniury at his hande, that dothe iniury to one.

Mora omnis odio est, sed facit sa­pientiam.

Euery taryaunce is hatefull, but yet it maketh wysdome. Leyser and tracte of tyme gendereth prudence. Leyser maketh that we do nothyng rashly.

Mala causa est quae requirit mise­ricordiam.

[Page]It is an euyll cause that asketh pytie. Innocency nedeth not mercy.

Mori est felicis, ante (quam) mortem in­uocet.

It is an happy mans lot, to dye a­fore he desyre deathe. They yt wyshe them selues deade be in misery.

Miserum est tacere cogi, quod cu­pias loqui.

It is a payne to be cōpelled not to speake that thyng that thou wol­dest couet to vtter.

Miserrima est fortuna quę inimico caret.

Moste miserable is that fortune whiche lacketh an enemy. Wealth & felicitie sturreth hatredes & enuies. Wherfore whom no man enuieth, he muste nedes be moste miserable.

Malus est vocandus qui sua causa est bonus.

[Page]He is to be called an euyl person, that is good for his owne cause and auauntage only.

Malus vbi bonum se simulat, tune est pessimus.

The naughty body, when he fei­neth him selfe good, is then worste.

Metus cum venit, rarū habet som­nus locum.

When feare cōmeth , sleape hathe seldome place.

Mori necesse est, sed non quoties volueris.

Thou must dye, but not as ofte as thou wylte.

Male geritur, quicquid geritur for­tunae fide.

It is euyll done, what so euer is done through truste of fortune.

Mortuo qui mittit munus, nil dat illi, adimit sibi.

[Page]He yt sendeth a gyfte to the deade gyueth nothyng to him, but taketh from him selfe. Amonges the Pa­nyms they made sacrifices for the deade. Versus est Trochaicus.

Minus est (quam) seruus, dominus qui seruos timet.

The maister that feareth his ser­uauntes, is les then a seruaunt.

Magis haeres fidus nascitur (quam) scri­bitur.

A trusty executour or heyre is ra­ther borne thā wrytē. There is more fidelitie in a mans owne bloude, thā in a straunger vnto him. The straū ­ger that is not of thy bloude flatte­reth the, that thou mayste wryte him thyne heyre after the of yt thou hast. This is ment agaynst them whiche defraudynge theyr owne naturall kynsfolke for euery tryfling displea­sure, [Page] transferre theyr gooddes vnto straungers.

Malo in consilio foeminae vincunt viros.

In a shrewde counsayle women ouercome men.

Mala est voluptas alienis assuescere

It is an euyll pleasure a man to accustom him selfe with other mens thynges.

Magno cum periculo custoditur, quod multis placet.

With greate perill is that kepte, which pleaseth many. est Versus trochaicus.

Mala est medicina, vbi aliquid na­turae perit.

It is an euyll medicine, where any thyng of nature perysheth.

Malae naturae nun (quam) doctrina indi­gent.

Euyll natures nede neuer any [Page] teachyng. Naughtynes is learned without a scholemayster.

Miseriam nescire, est sine periculo viuere.

To lyue without daūger is not to knowe misery. Who so lyueth with­out peril, lyueth happely. A sure and saufe lyfe, though it be but lowe and base is moste happy.

Male viuunt, qui se semper victu­ros putant.

They lyue naught, that thynke they shall euer lyue.

Maledictum interpretando facies acrius.

By interpretyng an euyll tale or sklaunder, thou shalte make it more greuouse.

Male secum agit aeger, medicum qui haeredem facit.

That syeke body dothe naught [Page] for him selfe, that maketh his phi­sician his executour. For he prouo­keth him to kyll him.

Minus decipitur, cui negatur cele­titer.

He is les deceiued, yt is quickely denyed. When a man is quickely denyed of hys sute, he loseth the lesse labour.

Mutat se bonitas, quūirites iniuria

Goodnes chaungeth it selfe whē thou sturrest it with iniury. As who shulde say good men be made euyll and vngentle whē they be prouoked

Mulier quum sola cogitat, male co­gitat.

The woman when she thynketh and studyeth alone, thynketh euyll. Womē for most parte study shreud­nes when they be alone.

Malefacere qui vult, nus (quam) non cau­sam [Page] inuenit.

He that wyl do myschief fyndeth euery where occasion therunto. Euil disposed persons can sone deuyse mater to worke vpon and to shewe theyr malyce.

Maleuolus semper sua natura ves­citur.

The euylwylled & myscheuouse person feadeth vpon his owne na­ture, that is to wete, thoughe he be not hyred of other to do mischief, yet loueth he to do it for the satisfyeng and fedyng of his owne nature. So that he delyteth & feadeth his owne nature when he is occupyed aboute vnhappynes.

Multos timere debet, quem multi timent.

He ought to feare many, whom many doth feare.

Male imperando summum impe­rium amittitur.

By euyl rulyng, the hyghest rule or empyre is loste.

Mulier quae nubit multis, multis non placet.

The woman yt weddeth her selfe to many, can not please many.

Malum consilium est, quod mutari non potest.

An euyll counsayle is that which can not be chaunged.

NIhil agere, semper infelici est optimum.

It is euer best for an infortunate person, to do nothyng.

Nil peccent oculi, si animus oculis imperet.

The eyen can nothyng offende, if the mynde wolde rule the eyen. We accuse our eyen, as though they mi­nistred [Page] the occasion of euyll lustes. But the mynde is in blame, whiche ruleth not the eyes.

Nil pro prium ducas, quod mutari possiet.

Count nothyng thyne owne, that may be chaunged.

Non cito perit ruina, qui ruinam praetimet.

He perysheth not sone by fal, that before feareth a fall. Versus est Trochaicus

Nescis quid optes aut quid fugias, ita ludit dies.

Thou knowest not what thou mayste desyre or what thou mayste flee, the tyme so mocketh and dalieth with vs. Suche is the chaunge and alteraciō of the worlde that oftymes that a man thought beste, he shall fynde worste for him, contrary wyse the worste, best. Versus est Iambicus tetrameter.

Nun (quam) periclum sine periculo vin­citur.

Peryl is neuer ouercom without peryll.

Nulla tam bona est fortuna, de qua nil possis queri.

There is no fortune so good, wherof a man can not complayne. trochaicus

Nus (quam) melius morimus homines, (quam) vbi libenter viximus.

We nowhere do dye better, then where we haue lyued gladly. Trochaicus

Negandi causa auaro nus (quam) deficit

The couetouse wretche neuer wanteth a cause to denye a man. He that gyueth not gladly, euer fyndeth som cause or pretense why he shulde not gyue.

Nimium altercando veritas amittit (ur)

With ouermuche stryuyng the trouth is loste. By moderate dispu­taci| [...] [Page] wyl not be cōuersaunt in the comon weale is wyllingly a banished man.

TImidus vocat se cautum, par­cum sordidus.

The cowarde calleth him selfe a ware felowe, & the niggard a sparer.

Tam deest auaro qd habet (quam) quod non habet.

The couetouse man as wel wan­teth that he hath, as that he hath not He vseth no more his owne then he doth other mens goods. So he lac­keth them bothe a lyke.

VEterem ferendo iniuriam, in­uitas nouam.

By sufferyng olde wronge, thou prouokest newe.


❧ Londini per Picardum Bonces. Cum priuilegio ad impri­mendum solum.

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