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NEmo bene imperat, ni¦si {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, go¦uernours, 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.
Sero sapiunt phryges.
The Troyans are wyse to late. When the sege of Troye had en∣dured 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 contynu∣all 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 be∣gan now to take in his handes ye fishes which he had caught, chaū∣ced
to take vp also a Scorpion, which forthwith strake him. Well {quod} he, nowe that I am stryken I woll beware.
Factum stultus cognoscit.
A thynge doon, the fole knoweth. But a wise man forseeth and con∣sidereth 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 thyn∣ges 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
fote the stronger. Hierome vsed thys prouerbe wrytyng to S. Au∣styne to feare hym that he a yonge man shulde not prouoke S. Hie∣rom at that tyme olde, Forasmuch as though sage and auncient per∣sons 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 tou∣gher 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
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 & ma∣nye 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: namely syth Paule wold haue rulers obeyed euen for con∣science 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 medi∣cine. 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 cer∣tayn holy thinge. And as it ought gladly to be taken, whan occasion requyreth: so it ought aduysedly,
purely, and wythout fraude to be gyuen when one nedeth it. Other∣wyse 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 Ec∣clesiasticus. 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 plea¦saunt fable wrytten in Greke, not much dyssentynge from thys pur¦pose, whych is thys.
The Lion for weakenes of age beynge sycke and kepynge hym selfe hys denne, all the other beastes accordynge to theyr due∣tye and allegeaunce come to loke howe theyr kynge dothe.
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 trayto∣rous harte woll not wyth other beastes vysite maiestye, as theyr allegiaunce requyred.
Whyle the Wolfe was thus accu¦synge 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, af∣ter she hadde obteyned a space to pourge her selfe, thus begynneth to make her defence. I besech you syr kynge, {quod} she, what one beaste of all that be here assembled to vi∣site
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 phi¦siciens. The Lion hearynge thys, streyght charged her to tell the met dicine. Truly, {quod} 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 Li∣on 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 lygh¦ted vpon hys owne pate. Let all counsaylours beare thys exemple wel in mynde, Yf they be nothing moued wyth fables: Let them at☞
lest be admonyshed wyth the histo¦ry 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 lucu∣lencior.
The smoke of a mans owne countrey, is much clearer than the fyer in a straunge countrey. The countrey wherin we be borne, plea¦seth naturally euerye man beste, and he longeth continuallye to se it, yea be hys owne countre neuer so vnkynde vnto hym, lette hys
owne countreymen banyshe hym, exclude hym, thurst him out neuer so spytefully, yet he can not so har¦den 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 de∣clared.
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 pre∣sence 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, Hytherto pertay∣neth also the storye that Gelly tel∣leth. A certayne man well fedde
had a very leane horse. Now whā he was asked what was the cause that his horse was so leane: He an¦swered 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 Cardi∣nalles, there be Bishops, Prelates and sondry other officers and ma∣gistrates in Christendome, whych do all by vycares and deputies, but them selues lyue in most ydel¦nes and in all kyndes of pleasure
lyke popes. Wold god these wold take exemple of our most vigilāt prince and soueraygne lord kinge Hēry the eyght, who not only set∣teth☞ vigilant deputies and mini∣sters 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, simili∣tude in all thynges wonderfullye knytteth persons togyther & gen∣dreth frendshyp. We se yonge per∣sons kepe companye wyth yonge persons, aged wyth the aged, we se lerned men resorte to lerned, vn¦thryftes 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. Si∣militude (as Aristotle sayth) is mother of loue. Wherfore where a ful lykenes in al poyntes is be∣twene 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 co∣monly the lykenes of the science
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. Thys prouerbe byddeth vs otherwhiles to dissemble wyth dissemblers, namelye where sin∣gilnes 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 per∣suaded to set vpon an honest acte, so many peryls they cast. To mo∣rowe
to morowe they saye we wol begyn, but thys to morow is euer commynge but neuer present.
Wherfore who so wyth good cou∣rage ventureth vpon his maters, hath already halfe done.
Satius est initijs mederi, q̄ fini
Better it is to remedy the begyn∣nynges then the endes, Stoppe a disease (sayeth the poete Ouide) whyle it is in the commynge. Me∣dicine is sought for to late, whan by longe continuaūce of tyme the disease catcheth ones strength.
Audaces fortuna iuuat.
Fortune helpeth men of good cou¦rage. He that feareth that his mat¦ters shall not haue good successe: shall neuer brynge hys maters to passe.
Fratrum inter se irae sunt acer∣bissimae.
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 Ia¦cob and Esau & of infinite other.
Taurum tollet, qui uitulum su∣stulerit.
He that hath borne a calfe, shal also beare a bull, he that accusto∣meth 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, At length the calfe grew to a great oxe, his day¦ly exercyse made hym styl able to beare ye oxe, whē the oxe was now
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 lyt¦tel regard they haue to the lyuely ymages of God, whom god neuer theles so tēdereth, that what so e∣uer 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.
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
ploughm an talke of his plough.
Ex vno omnia specta.
By one consyder al, that is to say, of the proufe of one thyng, coniec∣ture 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 vn∣lawfull for the to loue, absteyne from beholdynge. He that behol∣deth a woman (sayth Christ) wyth a luste vnto her, hathe alredye played an aduowterers parte wt her in hys harte. If thyn eye ther∣fore be an impediment & let vnto ye, plucke it out. Better it were for
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, 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 ve∣ry profitable vnto vs, yet we chri∣sten 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 thyn∣ges delectable to the eye, thē by ye same to be in daūger of dānacion.
Candidae musarum ianuae.
The doores of the muses be with∣out enuye, that is to saye, learned persons ought frely, gentylly and wythout enuye admytte other vn¦to them that desyre to be taught or informed of them.
Ad consilium ne accesseris an∣te, {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 wor∣des.
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 agre¦eth the wyse man in hys prouer∣bes, 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 iudge∣mentes. Thapostle Paule not for¦getfull herof aduertyseth vs, 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
without daunger of the christen relygyon maye be vnknowen wel ynough.
Emere malo {quam} rogare.
I had leuer bye, then begge Her∣by is signifyed that a thynge ob∣teyned with moche sute & prayer, is īdede derely bought. For assu∣redly to an honest harte it is deth to begge, onles it be of his specy∣all 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 o∣ther mans hande.
Vbi amici, ibi opes.
Where frendes be, there be goo∣des. By thys is meant that fren∣des be better thā money, and that vnto the sustentacion of mannes
lyfe, frendes be more auaylable wt out money, than money wythoute frendes. And for thys cause amon¦ges the Scythians (as Lucian de¦clareth) he was coūted the rychest man, 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 pro¦uerbe and saye, where goodes be, there be frendes.
Durum est contra stimulum. calcitrare.
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 o∣uercome, or to prouoke them, who yf they be sturred maye do the dis∣pleasures, or to wrastle with gods
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.
Vnto money be all thynges obe∣dient. Thys prouerbe was neuer better verifyed than at thys daye amonges Christen mē, whych ne∣uertheles by their professiō, ought to despyse worldly goodes.
Veritas simplex oratio.
Trouthes tale is simple, he that meaneth good fayth, goeth not a∣boute 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 bet∣ter than he loueth another. Whe∣ther thys saynge may stande with Christes doctrine, whych byddeth vs loue our neyghboure as oure selfe: let the doctours and profes∣sours 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
cuppe and the mouth. Thoccasi∣on of this prouerbe was this.
Ther was a certayne person cal∣led 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 cal∣lyng on, one of his seruātes beyng euen for werines of the laboure moued agaynst his maister: Well mayster, {quod} 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 mais∣ter triumphynge and moch reioy∣syng, 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,
redy to set it to hys mouth, he put∣teth 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 run¦nynge in, an other seruaunt & tel∣leth how a great wilde bore is de∣stroyenge the vyneyarde. Whych tydynges as sone as Anceus hea∣reth, forthwyth he setteth downe hys cuppe and runneth vpon the wylde bore, of whome (whyle he was chasyng of hym) he was gre∣uously wounded and so dyed.
Lette thys exemple teache men
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, that after two and fyfty yeares, the sharpnes of wyt waxeth blounte & dull, wher∣fore 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 oc∣cupyed
in the practyse and conti∣nual 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.
made anye goodlye and excellent pece of worke, 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 lac∣ked 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.
Apelles not sufferyng his sawcy∣nes, cryed out vnto him, Let the shomaker not passe the shoe. Cer∣tes euery man ought to medle no further then he can skyll of. Eue∣ry 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 eue∣ry 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. Our foreparē¦tes Adā & Eue were for theyr trās∣gression depriued of originall iu∣stice, of the true feare of God, of
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 lyke∣wyse spotted & naturally corrup∣ted 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 Tha∣les the sage, who beynge demaun¦ded what is ye moost harde thynge to do: answered, to know thy selfe. Agayne whan the same Thales was demaūded, what is the easest
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 contra∣rye way. The thinges that be vn∣derneth vs, perteyne nothyng vn¦to vs. For as we ought not curi∣ouslye 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 becom∣meth 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.
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 coun∣trey wold be a courtier, the bachil∣ler wysheth hym selfe maryed, a∣gayne 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 conti∣nually borne in mynde.
Ne quid nimis.
Nothynge to muche. There is (sayeth Horace) a measure in thyn¦ges and certayne lystes ouer whi∣che and on thys syde whyche, the
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 ho¦nest ceremonies, tradicions, and lawes, or els in the mayntenynge of that is honeste, they woll wyth∣out choyse styffely defēde yea and kepe styll in theyr churches al cu∣stomes, 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.
Sponde, noxa praesto est.
Be suretie for an other and harme is at hande. What losse, what vt∣ter vndoynge, commeth by surety∣shyp
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 Citha∣ram, sunt Citharcoedi.
All that haue harpes be no har∣pers. Outwarde sygnes many ty∣mes deceyue men. All that haue the gospel hangynge at theyr gyr∣dels 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 appe∣raunce of thynges.
Simia simia est, etiam si aurea ge∣stet insignia.
An ape is an ape although she weare badges of golde. Thys pro¦uerbe aduertyseth vs that the or∣namētes
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.
For like as no beast approcheth ne¦rer to the fygure of man, then the Ape: so is there none other beaste yt eyther better or more wyllyngly counterfayteth mans actes, gestu∣res 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
dyd cast them in the floore amon∣ges the maskers. Here forthwyth the apes so soone as they sawe the nuttes, forgettynge theyr daun∣synge 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 a∣pes (that is to saye counterfayters whych by a Greke worde we com∣monlye call hypocrites) decked in☞ purple badges and cognisaunces, that is to wyte, whyche beare out∣warde sygnes & badges of greate holynes as though they were lam¦bes, but inwardly they be raue∣nous 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. Sue∣tonius 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, by reason wherof he gaue him selue moche the more e∣gerly 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 pro¦uerbe. And estemed it the fowlest
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 Di∣onisius 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 mu∣sicke. For this cause amonges the Greakes is art or kunnynge cal∣led the porte or hauen of necessite vnto men mortall, that is to say, ye onely refuge in pouerty. Wher∣fore 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, wher∣by
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yf fortune fayle they maye yet get them a lyuynge.
Omnium rerum uicissitudo est.
There is an alteraciō of al thing{is} This sentēce of Terēce signifieth that in mens thynges nothyng is perpetual, nothynge stable, but all passe & repasse euen lyke to the eb∣bynge & 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 na∣ture of thynges, so great lothsom∣nes 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 ex¦cellent, that can longe content the mynde. And therfore the poete Iu¦uenal wryteth very handsomly.
A seldom vse of pleasures ma∣keth the same the more pleasaunt. Shift & variete hath so gret force in euery thing yt by reasō of ye new¦nes, 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 con∣clude 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.
And in thys wyse they painted her ☞They made her a goddesse stan∣dynge wyth fethered feete vpon a whele and turnynge her selfe a∣boute the circle therof most swyft∣ly, beynge on the former parte of her hed all heary and on the hyn∣der 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 vn¦laufully gotten vanysh awaye, no man knoweth how.
Occultae musices nullus re∣spectus.
Of musyke hyd is no regarde. Haue a man neuer so excellent ler¦nynge or knowlege in any feate,
yet, yf he be not knowen, he is had in no price. A lyke thyng is rad in Ecclesiastico. Of wysdome hydd, & of treasure caste in a corner, com¦meth no profite.
Vna hirundo non facit ver.
It is not one swalowe that bryn∣geth in somer. It is not one good qualitie that maketh a mā good. Swalowes be a token of the be∣gynnynge of somer, yet one swa∣lowe is no sure token. So of al o∣ther thynges.
Aequalem tibi vxorem quaere.
Seke the an egal wyfe, that is to wytte, one that is not aboue thyn estate.
persons be in Englād not a fewe.
Bis dat, qui cito dat.
He gyueth twyse, yt gyueth quyc∣kely. 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 no∣thyng 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 per∣sons be had in honest reputation and be worthyly preferred, anone ye shall se bothe thē and other by theyr exemple stryue who may ex∣celle other.
Verecundia inutilis uiro egenti.
Shamefastnes is vnprofitable to a nedy person. This prouerbe ad∣monisheth vs, to cast away bash∣fulnes where nede constrayneth. For shamefastnes is very vnpro∣fytable vnto many thynges, but in especyall whē the mater requy∣reth 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 wa∣ter. And Christ also preferred the wydowes two fardynges afore al the ryche mens offerynges.
Multis ictibus deiicitur quercus
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 re¦claymed and ouercome.
Diues aut iniquus est, aut ini∣qui 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 shall soner passe through a nedles
eye, than a rych man entre into he∣uen. Meanyng that it is excedyng harde for such as flowe in worldly goodes to haue a mynde vntang∣led 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 Pa∣triarches were.
Satius est recurrere, {quam} cur∣rere male.
Better it is to runne backe a∣gayne, 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 prac∣tise 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 equi∣tie: whan they most supersticiously stycke to the letters of lawes not regardyng thintēt of the makers. For thys is called summum ius, that is to saye, the extremitie or ri∣goure
of the lawe, whā all ye stryfe and contention is vpon the wor∣des of the lawe wythout any res∣specte to the meanynge and pur∣pose of the lawe makers. Thys fondnes of some supersticiouse lawyers doth Marke Tully copi∣ously and pleasaūtly illude in hys oration for Murena.
Vir fugiens & denuo pugnabit.
A man that fleeth woll also fyght agayn. By thys we be taught that we shulde not be forthwith discou¦raged for a lyttell mysfortune.
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 de∣clareth, 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 & autho∣ritie, so that in maner he maye do what hym lusteth: anone he she∣weth himselfe what he is. Epami∣nondas properlye turned the pro∣uerbe the contrary waye. For whē
the Thebanes euē of spyt had put hym to a very vyle office in the cy¦tie, he despysed it not, but wt suche diligēce executed the rowine, that where before, it was coūted an of∣fice 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 decla∣reth the office.
Conscientia mille testes.
The conscience is a thousande wytnesses. Nothynge so much ac∣cuseth a mā as his owne cōscience
Festina lente.
Make slowe hast, or hast the slow∣ly. Thys is as muche to saye as temper thy hast wyth slouth. Yf ye
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lyste to knowe more of thys pro¦uerbe moste worthy continuallye to be borne in mynde, reade the Chiliades of Erasmus, who hād¦leth this mater at large.
Difficilia, quę pulchra.
Harde or difficile be those thyn∣ges 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. Wherfore let not the difficultie or hardnes of the thyng withdrawe vs from honest enterpryses.
Nemini fidas, nisi cum quo pri∣us modium salis absumpseris.
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 fre¦quent 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
thy dronkenes the thynge, that af∣terwarde 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 dis∣pleasure.
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 shul∣dest in tyme to come loue. There is no man, be he neuer so muche
thyne enemye, but here after maye chaunce to be thy frēde. It is ther∣fore the propertie of a prudent and wyse man, so to temper hys effecti¦on as well in loue as in hatred, as he susteyne no incōmoditie by the same. Now though christianitie re¦quireth of vs a perfect loue of our neyghboure and forbyddeth al su∣spicion: 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
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 Sene∣ca) is so harde but mās mynde can ouercome it, and continuall practi¦synge brynge it into a acquayn∣taunce. 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 accu∣stomed
themselues neuer to laugh Some haue forbydden them sel∣ues 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 ty∣mes one crafte and gyle expell an other.
Sera in fundo parsimonia.
It is to late sparinge at the bo∣tome. This sentence of Seneca is worthy to be wryttē vpon ye dores of all stoore houses, of all coūtyng houses, vpon all kaskettes, al ves∣sels of wyne or such lyke thynges. It monysheth vs to spare byty∣mes and not to folowe the com∣mon sorte of prodigall yongkers, whyche whan theyr landes and goodes be ones fallen into theyr
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 wa∣ter mans lyfe can not consyste, so neyther can it stande wythout the vse, familiaritie, and seruice of fa∣miliars, whome the Latynes euen for thys selfe cause do call neces∣sarios,
and amitie or frendshyppe they call necessitudinem. Wher∣fore the prouerbe meanethe that two of the gretteste commodities that can be are gathered of frend∣shyp, that is to wyt, pleasure and profite. For there is nothyng ney∣ther more delectable or cherefull then is fyer, neyther more profi∣table 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 clow∣tyng his neyghbours shoes, and not be a captaine in felde, or med∣del wyth maters concernynge a common wealth. Let them iudge of controuersies in the christen religion, yt be lerned in the same,
and not euery Iacke plowman.
Iniquum petendum, vt ęquū feras.
Aske that is vnreasonable yt thou mayst beare awaye that is reaso∣nable. 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) by∣cause ye cheaper shulde be ye more willyng to gyue the reasonable & due price, it maye perchaunce be suffred, but yf they do ye thing of a ☞mynd to circumuent and deceyue the ignoraūt and simple persons
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, toti∣dem habemus hostes.
Loke how many bōdmē we haue & so many enemyes we haue. E∣uery 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, & cur∣sed of them, that at the laste they conspyre all togyther to expulse☞ thē, as infinite exēples in Crho∣nicles do testifie.
Optimum est aliena insania frui.
It is beste to vse an others mans madnes. We vse, enioye, or take the commoditie of other mennes madnes, when the thynge that o∣ther men do rasshelye or folishlye, we applye to oure profytte, plea∣sure 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. As∣suredlye this is naturally ingra∣uen 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 no∣thynge
is more frayle, more fugi∣tiue, more slyght thā ye lyfe of man
Furem fur cognoscit, & lu∣pum lupus.
The thefe knoweth the thefe, and the wolfe ye wolfe, One false har∣lot 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
foly than is it for a mortall crea∣ture to call agayne (as they saye) yesterdaye.
Iustitia in se uirtutem comple∣ctitur omnem.
Iustice compriseth in it al vertue. He that is perfecte righteous or iuste man, wythout question lac∣keth 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,
while forgettyng what they spake afore, they speake thynges contra¦ry and repugnaunte to theyr for∣mer 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.
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 ne∣uer so lowe, yet hopeth to lyue.
Hostimentum est opera pro pecunia.
Seruice is a recompence for mo∣ney. He that for my seruice or tra∣uell gyueth me money, is acquy∣ted, I owe hym nothynge. Hys mo¦ney is not better, then my seruice.
Nec omnia, nec passim, nec ab omnibus.
Nether all thynges, nor in all pla¦ces, nor of al men. Thys prouerbe teacheth vs, that in takynge of re¦wardes, we shewe oure selues not
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 ho∣nestye, to receyue any gyfte.
Tempus omnia reuelat.
Tyme discloseth all thynges. No∣thynge is couered, but shalbe reue¦led, nothynge is hyd, that shal not be knowen, sayeth Christ.
syth nothyng stycketh more fastly, than that, that is receyued and ta∣ken 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 play∣eth the foole, thoughe he seme ne∣uer 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, ac∣cuse fortune, or when they se other
men to prospere well in theyr mat∣ters, they saye it is theyr fortune. So they laye all together vpō for¦tune, thynkynge there is suche a thynge called fortune that ruleth all. But surely they are hyghly de¦ceyued. It is theyr owne maners, theyr owne qualities, tetches, con∣dicions, 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 so¦rowe so immoderate, but tyme as∣swageth it.
Ne puero gladium.
Commytte not a swearde to a
chylde. Who so euer putteth a chylde, or a foolyshe and ignoraūt person (whych indede differeth no¦thynge 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 Eras∣mus 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. Thys excellent kynge (say¦eth 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 diui∣nitie
preache which was one of the secte of those yt were called mendi∣cant 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 prea¦chynge: Truely, {quod} the kynge, me thought that a naked sworde was cōmytted to the hādes of a madde man.
Vulpes non iterum capitur la∣queo.
The foxe is not eftsones taken in a snare. He that wyse is, woll not the seconde tyme stomble at the sa¦me stone.
Mendici pera non impletur.
A beggers scryppe is neuer fylled
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They that haue a beggers herte, the more thou gyueste them, the more woll they craue.
Simiarum pulcherrima de∣formis est.
The fayreste of Apes is fowle. That yt of the owne kynd is vnho¦nest, can not be made honest. To be a bawde, to be a harlot, is vn∣honest of the selfe nature, where∣fore 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.
in his. vi. boke whyche is this: If thou do any honest thyng wyth laboure, the labour goeth a∣way, 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.
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 meng∣led therwyth religion, that is to wyte, 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 reuellyn¦ges, stues, dyes, cardes, frayes, byc¦kerynges and vpon all naughty∣nes, neyther is there at any tyme more leudnes and myschiefe done thē on holy dayes, when mē ought moost of all to absteyne from leud¦nes. Neyther do we euer folowe
more ye Panyms, thē when cheif∣lye 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 phi∣siciens, whiche accordynge to the qualitie of ye deseases, do chaūge their medicines & remedies, ha∣uyng this onely as a marke afore their eyes, yt they prescribe suche thynges vnto theyr pacientes,
as be profytable to the restorynge and preseruacion of helth. Wher∣fore, syth now it is apparant, that the thynge ones well institute, ha∣uynge regarde to those tymes, is now by the chaunge of mens ma∣ners 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 chri¦sten 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
fyrst inuented. For wyth true chri∣stē folke euery day (to say ye trouth) is the Sabboth daye and is feast∣full. 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 wor¦des of that renowmed clerke Eras¦mus. But now in Englande than∣ked be god through the hygh bene fyte of oure incomparable prince Henry the. viij. dyuerse superflu∣ouse holydayes be already abro∣gate. Neyther do we tary the bys∣shop of Romes redresse in maters of religion, which as it semeth for∣ceth no more of Christes church (o∣uer whych neuertheles he preten∣deth to haue ye charge) thē the hyre lynge passeth vpon the flocke of shepe, as Christ hymselfe declareth
Vino vendibili suspensa he∣dera nihil opus.
Wyne that is saleable and good nedeth no bushe or garland of y∣uye 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 thyn∣ges nede no commendation of a∣ny 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 e∣recte and set vp some great stone,
pyller or other thyng for a sygne of victorie, which marke they cal∣led 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 glo∣rie, 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 con¦tingant 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 v∣nus, {quam} auriti decem.
One eye wytnesse, is of more va∣lue, 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 Ca∣riam perdidit.
The multitude of rulers destroy∣ed the coūtrey of Caria. This coū∣trey was sumtyme a very florysh∣ynge 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
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 cal∣led an 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 thyn∣ges which of themselues be verye good, a man marreth wt the med∣ley 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
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 Philoso¦pher, by whych two word{is}, 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 wor¦des, susteyne and absteyne. By the fyrst worde we be taught, strongly to beare aduersitie, & by the secōde to absteyne from all vnlefull plea¦sures and pastymes.
Thurst out nature wyth a croche, yet woll she styll runne backe a∣gayne. It is an harde thinge dout¦les, to stryue against nature. A cro¦ked 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 re∣turneth to ye owne nature & course agayne. So in lyke wyse, yf man contrary to hys nature and bryng¦ynge vp take vpon hym an other person ether for fear, or for shame, or for some other cause, let an occa¦sion be offered, and anone he retur¦neth to his owne maners & nature
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
of the staffe or sworde, take me a∣way the staffe or sworde, and forth wyth ye shal se hym returne to his olde kynde. For assuredlye theyr kinde and natural inclinacion (say¦eth Pindarus) can nether the craf∣tye foxe, 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. Seruaun¦tes do nothynge wel, where ye may¦ster is absente. Scholers do no good, when the teacher is gone.
That commonaltie is nothynge
worth, yt is not gouerned by thau∣thoritie of a prince. In sūma, wher is an anarchie and no monarchie, I meane, where one hedde & ru∣ler is not, but euery mā as a lorde doth what hym lusteth, there is no¦thynge well done.
Parit puella, etiam si male adsit viro.
A yonge woman or wenche bryn∣geth lyghtlye forth chyldren, al∣though she be not halfe well kno∣wen 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.
It is not semynge for a capi∣tayne or ruler to slepe all the hole nyght. Thys prouerbe monysheth that vigilancie and busye reuol∣uynge of mynde doth moost of all become capitaynes, princes, magi¦strates, & rulers, whyche susteyne so greate a burthen of busynesses vpon theyr shoulders.
Foelix, qui nihil debet.
Happye is he, that oweth no∣thynge. 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, and howe wretched a thynge it is to owe, he shal easely espie. For what is more miserable, then so ofte to be asha∣med, so ofte to flee thy creditours syght, to hyde thy self, to lye, to dis∣semble,
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 fyn∣ger 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 o∣ther incōmodities doth debt bring wyth it.
In magnis & uoluisse sat est.
In great maters it euen suffi¦ceth 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
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 pre∣sent 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 mynd{is} getteth frēdes, where speakyng of
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
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, ma∣keth 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 pe∣cus non deglubere.
It is the partes of a good shep¦herde or pastor to sheare the shepe and not to plucke of theyr skinnes
This prouerbe did Tiberius Ce∣sar an Emperoure of Rome aun∣swere to certayne of hys frendes, which counsayled him to inhaūce the rentes and exactions of suche as helde of him. Also Alexander kynge of Macedonie surnamed the greate, when one aduertysed him yt he myghte take farre grea∣ter tributes of the cities that he had cōquered, aunswered agayne on this wyse. I hate that gardi∣ner 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 so∣rer.
Great braggers commonly be least fyghters, and moost cowar∣des, euē as the most barkyng dog¦ges be for ye most parte lest byters.
Dulce bellum inexpertis.
Batell is a swete thynge to them that neuer assayed it. He that ly∣steth to knowe more of thys pro∣uerbe, let him go to Erasm{us} which hādleth in hys Chiliades this pro¦uerbe both ryght copiously & also eloquently.
Donum quodcun{que} dat ali∣quis 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.
men for the moost parte are pray∣sed 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 ap∣parayl that better becōmeth a wo∣man 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 hus¦bādes at home, yf they be in doubt of any thynge.
Quod opus non est, asse
charum est.
That nedeth not, is to dere of a fardyng. Cato (which is thauc∣tour of this prouerbe) amonges hys other preceptes and lessons of husbandry teacheth the husbād man to be a seller and no byer, & to bye onely suche thynges as he muste nedes vse. For suche thyn∣ges ({quod} 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.
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.
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, 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 de∣lyte
excedyngly much. Thys Par∣meno then as he was by this feate and qualitie verye acceptable and pleasaunt to the people: so hys fa∣me and brute for hys excellency in thys behalfe dyd not a lytel florysh aboue the rest. Wherfore whan dy¦uerse other for gaines sake studied to counterfayte the same, and to re¦presente 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
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 shew∣ynge 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.
as manye as were admitted of him into the felowship and com∣pany 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 Pytha∣goriās resēbled moche better that☞ communiō vsed in the primatiue churche amonges the Apostles, than doth either our Monkry at this day, or the wycked Anabap∣tistical secte, whiche woll haue no Rulers, no order, but whiche go aboute to disturbe the hole world with horrible confusion.
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.
Ieren.
Rom. 7. 13.
Cap. 27.
A pleasaūt fable of the Lion.
The may∣sters eye.
Aulus Gel∣lius.
Similitudo mater amo∣ris.
Tit. i.
Venienti oc∣currite mor∣bo.
Milo.
Math. 5.
Democritus
Roma. 9.
The ma∣ner of the Scythians
Actu. 10.
Eccle. 10.
Terence.
Anceus.
The opi∣nion of A∣ristotle.
Apelles the cōning paynter.
Apelles the cōning peynter.
Math 7.
The an∣swere of Thales.
Horace
Auream▪ quis{que} medi∣ocritatē. &c
The mask of Apes.
Nero.
Science the porte of nede.
Terence.
Voluptates cōmendat rarior usus.
Cap. 20
Plaut.
Kynge Xerxes.
Luce. 21.
Math. 19.
Terence.
Summū ius.
Cicero.
1. Timo. 1.
Menander
Epaminōdas
Solon.
Math. 7.
Seneca.
Seneca.
Necessarij.
Erasmus.
Terence.
Plautus.
Horace.
The say∣eng of the moost ex∣cellent price kyng Henry the seuenth.
Aulus Gel. lib. 16.
The insti∣tucion of holydayes.
Abuse of holydayes
Ioh. 10▪
Anarchie.
Epictetus.
Horace
Sisperat fo¦re dam rur sum ad inge¦nium redit.
Pindarus.
Plutarche de vitandis Vsuris.
Plautus.
Terence.
Tiberius
Alexander.
Horace
Cato
The grate of briefnes.
Ennius
Terence.
Of Par∣menoes sowe.
Phythagoras.
Pythagoras