Preceptes of Cato with annotacions of D. Erasmus of Roterodame very profitable for all menne To the right worshipfull sir Thomas Cauerden knight Robert Burrant wisheth moche prosperous healthe and wealthe RIght worshipfull sir all questions set a parte the onely fame good reporte whiche ye doe right worthely deserue of your so very excellent giftes and qualities and especially your vpright iudgemente with moste prudent and sage wisedome in Marciall affaires annexed seme not vnworthy the patronship of the preceptes of the antique wittie Cato Forasmoche as ye dooe not onely imitate and folowe like circumspecte grauitie and pollicie but also dooe with your like factes and propreties reuest and newly garnishe the wisedome of Cato I suppose that if the fates and destinies would suffre Cato to reuiue again and were certified into whose tnicioÌ„ and saufe defence he were dedicate he would either coumpt himself the moste fortunate of all other or els would willingly surrender his right and title that he could claime or demauÌ„de in this his preceptes vnto your discrecion CoÌ„sideryng that ye were hable to purchase vnto him a more ample inheritaunce of fame immortall whom he would finde so legitimate naturall a soonne and heire of his politique wisedome who for his merueilous inuencions and wittie coneighaunce in warrefare is not onely of auncient Capitaines to bee folowed and of young warriers to bee practised but also of children to bee learned And finally for this his excellencie deserueth not onely of the Grecians and Latinistes to bee read and knowen but also to bee translated into the Oulgare toungue of all nacions Receiue therefore here your father Catons inheritaunce And with your like wisedome caufe kept his substaunce To the reader AS often as I dooe by my foolishe witte and simple brain moste beneuolent reader somewhat earnestly considre the wittie sage yea rather diuine and heauenly then humain and worldely scioÌ„ces of the antique Philosophers thei dooe cause me not a litle to meruaile at the wounderfull giftes of God For truely if a manne should iudge them onely in their monumentes and writinges there were no perseuerance of their names times or beliefe I knowe not who would coumpt them vnworthie the names of perfect christians Forasmoche as their preceptes and teachynges their iudgementes and wittes and if Historiographers be to bee beleued their honestie ciuilitie and moste brotherlike conuersacion were so passyng and excellent what Chistian is hable in this our time to comprehende like woorkes to that very Heathen Plato or Aristotle Would to god o Plato thy faith might haue deserued the name of a diuine philosopher as thy writynges did Shewe me one of vs all that haue rather the name then the true perfection of christiaÌ„s that is like or in any part resembleth the humilitie and pacience that Socrates had Diogenes was called a dog either for some sluttishe coÌ„dicioÌ„s he had or els for his barkyng at other mennes euill liuyng But yet where is the perfeictest liuer of vs all that can vouchesafe with as glad a wil to forsake the worlde and his delightes and felicities as that Dogge did Shall we shewe our selues to bee of lesse perfeccioÌ„ then this dog truely we lacke soche a good barkyng curre now a daies to barke at these mischeuous theftes coueteousnesse Lecherie pride periurie and Deuilishe Simonie But least any soche band-dogge chaunce to open his mouth at vs now we will bee sure to haue in our sleue either some litle corde to tie him vp in a kenell or els we wil cast him a gobbet of meate to stoppe his throte that he maie leaue his barkyng But nothing no bread or meat no cherishyng or makyng moche of could make this Dogge Diogenes ceasse his barkyng Oh it was an exceadyng good Curre and had many good propreties to baite beares that is coueteous lecherous and proude persones ye might vse him for a baÌ„dogge or mastife To kepe wolues or other rauenyng beastes froÌ„ our shepe that is extorcioners and oppressours from the simple people he was as a good shepeherdes curre To finde and put vp game and to retrain thesame that is to seke out euil disposed persones and openly to reprehende and rebuke them there could be no better Spanell To ouertake his game that is to peruert the naughtie purposes of euill liuers there was no swifter Graiehounde And for to pursue the steppes of the wicked he was a passyng good bloudhounde I praie to God that we bee not founde wourse then this dogge or at least waies hauyng that worse propretie of a dogge that is retournyng to the flithie vomite of our sinfull life I would to Christes passion there were no more desire of worldelie felicities in the Churche of Christ then was in this simple HeatheÌ„ dogge Diogenes But yet Diogenes nor any of all the philosophers or of all the wise antique sage meÌ„ had so singuler perfeict giftes nor pricked nigher the streight marke and poinct of a catholike man then this seuere and moste prudente Caton Whose lacke of faithe christianitie there is no man of vnderstandyng and Iudgemente but 〈◊〉 moste pensiuely sorome and lam 〈…〉 Lette a man onely with good iudgement and sincere intelligence peruse this litle woorke of his Preceptes he shall finde nothing to haue missed or wanted in this Cato to the perfeccion of Christes religion sauyng the hope and faithe that a christian man ought to haue in the bloudde of Iesu Christ There is no degree emong meÌ„ but here thei maie learne their duetie and office towardes God and maÌ„ All kindes all ages hath here their lesson taught theÌ„ how to behaue theÌ„ selues in all states and coÌ„dicions So that this litle boke dooeth worthely deserue to be had in fauour with man woman and child Forasinoche as in it is conteined the good instruccion better reformacion of all their liues He that will haue good and Godlie poses and titles either in his armes badges cognisaunces or in the borders 〈◊〉 his hanginges in this booke ma 〈…〉 haue them whiche bee right worthie to be grauen written with goldeÌ„ letters or if there be any thing more precious Howbeit we se many yea to many if it were the will of god to ornate and decke their shildes armes and houses with goodly and gorgeous letters yet thei theÌ„ selues neuer a lote the better in their liuing So that thei haue fairer armes walles then soulles mindes I would not therefore that thou shouldest painte thy house and florishe thy armes and leaue thy soulle filthie But I would thou shouldest furnishe the behauiours of thy minde with these good lessons and there is no doubte but thou shalt auoide the occasion of many euilles and attain to the perfeccion of many Godlie knoweleges and diuine Preceptes and of no aucthour Heathen then of Caton more sincerely and perfeâ—ctly written THE PREFACE OF Cato his Preceptes AFter that I perceiued not a few to erre and misse in the true trade waie of
31. If thou require aughte see that thy demaunde bee accordīg vnto right to good honestie For doubtlesse he were a very foole in deede Soche thinges to demaūde as he ought not to spede Erasmus Euery man is not to be required but he that in maner ought to graunt thy request nor euery thing is to be craued but soche thinges as a man maie aske with honestie Cato 33. Forsake not those thinges whiche thou knowest of olde For thinges which thou doest not knowe For of that thou knowest thou maiest be sure and bolde But of soche as bee newe thou canst be nothing so Erasmus Chaunge not thold for the new neither thy old frend for a newe nor thy old trade of liuyng for a new whiche thou knowst not for that which thou hast already tried thou canst tel how to vse thē But as for the newe thou wotest not how thei will proue for often it happeneth that those which at the beginnyng seme very good in the ende will proue the contrarie Cato 33. Seyng how fraile the life is that we haue And through how many ieopardies daiely we runne Euery daie that thou haste escaped well and saue Accoumpte it firme and sure that it is wel wonne Erasmus ¶ Seing our life is so vncerteine and subiecte to so many daungers we maie reken euerie daie well wonne that we haue freelie escaped for there passeth vs no day in whiche we might not haue chaunced to die nor we had neuer no warraunt of our life Therefore feeing there hāges so manie ieopardies ouer vs it is meruaille that we escape any daie Cato 34. Though thou of thy power maiest haue althy wil. Folowe it not alwaies but sometime geue place For if thou of gētlenesse dooe other mindes fulfil So shalt thou best stande in thy frendes grace Erasmus ¶ This saiyng is as true as can bee for if thou sometime breake thy owne wil and folowe other mennes mindes thou shalt acquire great beneuolence But some be so stiffe minded that thei wil contende striue with their frendes and that for a matier of no weight and had rather bee at vtter destaunce with his frende then ones breake his wilful minde Cato 35. As thou wouldest that other men should geue vnto the. So to geue to other thou must contented be For soche mutual beneuolence euer Causeth menne in frendshippe long to perseuere Erasmus ¶ Frendeshippe must be vsed vpon bothe sides for as the common Prouerbe saieth One good turne asketh another Cato 36. Beware that thou engendre no debate Nor kindle no malice betwixte thy frende and the. For wrath engendreth strife and hate And concorde euer causeth loue and charite Erasmus ¶ Bee well ware thou fall not out with thy frende for soche dissention breadeth great hatred therefore to thy frende thou oughtest to vse all gentlenesse Cato 37. ¶ when thy seruauntes offence dooeth moue the vnto ire Loke that with discretion thou moderate the fire Erasmus ¶ Beate not thy seruaunte in thy angre for ire can dooe nothing well Therefore first tempre thy wrathe as a Philosopher saied ones to his seruaunte I were not angrie quod he I would surelie now walke thy coate And so vpō a time Plato was angrie with his seruaunte and he tooke vp a staffe one asked him what he would dooe Marie quod he beate this intemperate persone meaning himselfe that was so ouerseen by angre Cato 38. with pacience and sufferaunce dooe thou thine enemie winne And conquere him not by force and violence For emonges all other vertues that here been Pacience euermore hath the preheminence Erasmus ¶ It is one of the chiefest verities to suffre thine aduersarie when thou maiest ouercome him for emonges al vertues that is one of the greatest Cato 39. If thou with thy labour hast gotten ought at al. In spending therof be not to prodigal But if that thou laboure to an euel entente Those gooddes so euil gotten must needes be euil spent Erasmus ¶ It is good to labour and gette to haue wherwith no liue honestlie for he that truelie so getteth his liuing 〈◊〉 〈◊〉 〈◊〉 into necesserie but he that laboureth for the entent that he would after liue the more prodigallie maie sone be oppressed with pouertie Cato 40. when thou art welthie make good chere But see vnto thy selfe that thou be moste nere Erasmus ¶ When thou art riche spende some of thy riches vpon thy frendes but yet spende so that thou lacke nothing thy selfe another date and be a frende to thy frende but yet see that thou most of al be thine owne frende ☞ The ende of the first booke ¶ The seconde booke of Cato Cato 1. IF thou wouldest learne how to til the grounde Virgil wil the teache the feate of housbandrie The propretie of herbes in Macer maie be founde Also the Romaines warres Lucane dooeth versifie And in declaring louc Ouide beareth the masterie But if thou list to learne wisedome and Sapience How to gouerne thy life wel and vertuouslie Drawe nere then and harken to my sentence Erasmus ¶ Euerie diuerse aucthour teacheth diuerse thinges as Virgill in his boke of Georgikes teacheth the feacte of housbandrie Macer the Poete writeth the propretie of al maner of herbes Lucan writeth of the euil warres betwixte Cesar and Pompeie Ouide teacheth of all matiers apperteinyng vnto loue with her daliaunce But if thou list to learne the crafte or science how to liue wel and verteouslie then read this litle booke whiche teacheth the no trifling matiers but the very waie and meanes of verteous liuing and high perfection Cato 2. Dooe good to straungers euer by mine aduise For in so dooing thy honestie shal arise For why it is a farre better thing For to haue frendes then to bee a king Erasmus ¶ We ought not onelie to dooe for our frēdes but also sometime to dooe for straungers and to endeuer our selues to gette their keneuolence for it is better to gette the many frendes then to winne a whole kingdome as for a kingdome a man maie lose but a frende wil helpe a manne in his necessite And surelie those persones shal be more stedfast vnto the that thou winnest with gentlenesse and beneuolēce then those whiche thou constreignest with power and might Cato 3. Let God alone with his secretes all Nor of the heauen ensearche not the priuitie For sithe thou arte but a man mortal Medle with soche thinges as mortall be Erasmus As Socrates writeth that whiche is aboue vs belongeth not vnto vs. Wherefore this aucthour here willeth that we should leaue the high studie of natural Philosophie and studie those thinges whiche belōg vnto our owne life as to vse good verteous waies and to pourge our mindes from all euil affectes Cato 4. The feare of death hardelie lette it passe For he maie bee called well a verie Asse That of his death is afraied so sore That he can take no ioie in his life therefore Erasmus Thesame sentence is in the firste
moe For thinges wounderous although vntrue Poetes dooeth showe Erasmus ¶ Reade thou many and sondrie thinges but yet with a iudgemente For al thinges are not true the which thou dooest reade in Poetrie Cato 19. Among gestes at the table be thou of speache sobre Least where thou wouldest be taken manerlie thou be called a chatter Erasmus In the courte of lawe is a place of eloquence in the chambre of scileÌ„ce in feast and at meate it is comelie and meete to vse moderate communications one with the other and thei also pleasaunte and merie Some meÌ„ while thei goe about to bee seen curious be troublous to the other of the geasâ—es with their babling to whom thei dooe leaue no space and time to commune Cato 20. Feare not the woordes of thy wife beyng angrie For while she weepeth she woorketh some subtiltie Erasmus Women haue their teares in a readinesse With theim thei ouermaster their housbandes Therefore he geueth councel that thei be nothing moued with soche maner weping wailing For thei dooe often times faine theim that thei maie deceiue their housbandes As women dessemble theÌ„ selues to bee greued with Ialousie that thei maie cloke their owne alnoutrie or els when thei faine theim selues to be angrie with him whom thei entirelie loue Cato 21. Vse thinges gotten but to misuse them be thou not demed Thei that lacke seke other mennes when their owne is consumed Erasmus Vse and occupie soche thinges as thou hast gotten and dooe not abuse them least when all thy gooddes are wasted and spent thou be constrained either to aske other mennes shamefullie either to liue of anothers mans in bondage or elles to steale other mennes gooddes not without thy great peril and daunger Cato 22. Feare not death come when it will For death endeth al thine euil Erasmus Death and it be but for this thing onely is not to be feared forasmoche as she is the ende of euilles of this life Cato 23. Haue pacience with thy wife if her tounge walke Chiefelie if she be good grudge not at her talke Erasmus ¶ Litle trifling faultes are to be borne withal in our frendes if thei be in other poinctes good As in the wife if she be any thing talkatiue or of her tounge any thing saucie it is to bee suffred if she bee in other condicions chast and profitable that is dooing the duetie of a good houswife Speciallie for because the disease of the tounge is propre and naturall to that kinde He is a frowarde person that cannot kepe scilence speciallie seeing it is a light and easie thing for one to holde his peace for by this meanes thy wife shall ceasse to chat and prate if thou geuest her neuer a woorde to aunswere as Socrates was woont to dooe Cato 24. Towarde thy father and mother let not thy loue be slender Nor offende thy mother if to thy father thou wilt be tender Erasmus Mercie loue and reuerence is due vnto thy parentes thy countreie to God any that shal occupie the place of thy parentes There are some that loue their pareÌ„tes as though the lawe constrained them therto but loue thou them dearelie not fearefullie that is constrainedlie or for veraie shame but chearefullie and with good harte And if there fortune any strife betwene thy parentes bee thou so diligent to please the one that thou offende not thothen that thy gentlenesse maie remoue all griefes and troubles 〈◊〉 The ende of the thirde booke ¶ The .iiij. booke of Cato Cato 1. THou whatsoeuer wilte leade a life vpright and sure Set not thy minde on vice the whiche hurteth good nurture And these lessons to read bee euer diligent That thou maiest bee a master and come to gonernement Erasmus This is the Proheme or preface to the .iiii. booke If thou wilte be free and voide froÌ„ all vices and wilt liue guiltie to thy self of no faulte haue thou these preceptes alwaies ready and at haÌ„de In the whiche thou shalt finde wherin thou maiest vse thy self for a master and teacher that is how thou thy self maiest rule and moderate thy self beyng holpeÌ„ with these preceptes Cato 2. Despise richesse if thou wilte be in minde happie For thei that make moche of them be alwaies crauyng and nedie Erasmus He biddeth vs not to cast awaie richesse but not to make muche of theÌ„ For thei that dooe enhaunce theim that is highly esteme and regard theÌ„ while thei dare not vse and occupie those gooddes that thei haue And dooe alwaies heape vp somewhat yet dooe thei alwaies begge that is thei be pinchyng and crauyng Cato 3. The commoditie of nature thee neuer faileth If thou bee contente with that that nede requireth Erasmus If thou dooest measure thine expeÌ„ses accordyng to thy nede that is to thy necessitie and not to thy ambicioÌ„ nor yet to wanton pleasure the commodities pleasures of nature shall neuer faile thee whiche nature is coÌ„tent with fewe thinges wheras carnall lustes and delites desire out of measure Cato 4. where thou castest no feare neither rulest thy matier by reason Call not fortune blinde as she is not for thine vndiscrecion Erasmus If thy matiers come euill to passe by thine awne negligence dooe not put the blame in fortune that thou maiest call her blinde where as thou thy self tookest but small hede Cato 5. Loue money but for the coigne dooe thou litle craue For no verteous nor honest manne dooeth desire that to haue Erasmus To loue money for mannes vse and nede is the poinct of a wiseman To loue it that the coigne therof maie fede and delite a mannes yies is the signe of a coueteous and a mad man All menne would haue money euill men onely desire the coigne therof Cato 6. when thou art riche prouide for thy bodily wealth A sicke man beyng riche hath money but lacketh health Erasmus When thou art in ieopardie of the healthe of thy bodie dooe not then spare thy richesse and gooddes For he that dooeth not finde a remedy for his disease least he should diminishe his money Soche a one hath but he hath not himself wheras he is sicke and euill at ease He had rather haue his money saued then himself to haue the vse and occupiyng of them then of himself Cato 7. If at Schole stripes of thy master thou didst suffre Moche more thou muste forbeare thy father in his angre Erasmus Thou werte beaten of thy Master wheÌ„ thou diddest go to schole Moche more it becometh thee to suffre wheÌ„ thy father doeth chide the with wordes Thou diddest take well a worthe the tirannie of thy Teacher beeyng moche more cruell Forbeáre the rule or Emperie of thy father who although he be angrie yet he woeth refraine from fightyng Cato 8. Dooe thinges that profite to eschewe remembre again FroÌ„thinges of errour without hope of gain certain Erasmus Of what thinges thou art in doubt dooe them not dooe those thinges of whom thou dooest trust for a gain in those thinges by whom
booke he that is euer in sorowe for thinking of his death dooeth foolishlie for first by his feare he cannot amende it beside that he looseth all the pleasure of his life in the meane while Cato 5. As long as thou art in thy angrie mode Beware thou striue not with no maner wight For in case thy witte bee neuer so good In thy wrath thou shalt not see the right Erasmus Pyrrhus wonte to warne the young Souldiours that thei be not angrie then moche more ought thei to auoide anger that shal dispute any cause for he that is without anger shal the better iudge And on the other side anger blindeth the right iudgemente of the minde Cato 6. Laie out thy moneie gladlie in the time of nede For sometime thou must spende if thou wilt spede Erasmus ¶ That cost whiche must nedes be dooen doe it with good wil seme not for to grudge at it for sometime a mā must needes dooe some cost as at feastes buriynges or weddinges and also vpon thy frendes Cato 7. Flee euer from thinges that be to high And bee content with a meane estate For surer are the shippes whiche in the riuers ligh Then thei that bee sailyng in the Sea so greate Erasmus ¶ A meane fortune is surer then is a high estate like as the shippes be surer that are in the smal riuers then thei that bee tossed vp and doune in the maigne Sea Cato 8. Beware to thy felowes how thou dooest shewe Any of thy actes that maie putte the to shame For that whiche no manne but thy selfe dooest knowe In disclosing therof let no man the blame Erasmus ¶ If thou hast dooen amisse make no boast of it if thou dooe any thing whiche thou wouldest bee ashamed to haue it knowen let no other see it nor knowe therof But in thy dooing any soche thing looke that thou be prudēt and secrete therin Cato 9. In thy minde neuer thinke that those whiche be wicked shall euer scape free For though for a time that it bee kepte close Yet at the last it shall open be Erasmus Thinke not that the wicked shal be vnpunished for thei maie well for a time hide their wickednesse but at lengthe it wil be knowen for time at the last openeth euerie thing Cato 10. Though that a manne of stature be but smal Yet for all that contemne him not at all For though a man nature strength denighe Yet ofte dooeth she helpe him with witte and pollicie Erasmus Despise not thine enemie though he be but small of stature for many a time he that is weake of strengthe is of great wit and sapience And therefore we must not esteme a manne according to the robustiounes of his bodie but according to the clearenesse of his vnderstanding Cato 11. Striue not with him that is aboue thy might But for the season geue him the masterie For he that sometime is ouercome infight Another time again getteth the victorie Erasmus ¶ If thou perceiue that thou hast to dooe with him that is stronger thē thy selfe then geue him ouer a while suffre him for a season to haue the victorie for another time maie come when thou shalt bee euen with him again for ofte it chaunceth that he whiche before was ouercome maie haue aftrewarde the vpper hande and sometime the weaker ouercometh the stronger But some be so stiffe harted that either thei wil winne al or elles lose all at once Cato 12. with woordes with thy frendes striue not at all For great debate riseth of woordes that be small Erasmus He taught thee thesame lesson before when he warned thee that thou shouldest not striue with thy frendes for sometime for a fewe wordes thei that were frēdes fall at great discord Cato 13. Labour not to knowe thy fortune or destinie By craft or els by some Nicromācie For looke what thing is ordeined thee vnto without thy counsaill God full well can it dooe Erasmus Enquire not to knowe thy destenie neither by witchecraft nor by other vnlawfull actes for GOD will not haue a manne to knowe his secretes nor yet calleth he thee to counsaill when he ordeineth any thing to thee And if his wil were that thou shouldest knowe it he would then haue called thee to counsaill therin Cato 14. Be not to pompious in thine estate To cause other to haue enuie therat For though enuie no harme to thee can dooe Yet thou wart as good to haue their loue as no. Erasmus Go not to proudely nor shewe not thy self to stately to cause other to haue enuie at thee for though their enuie cannot hurt thee yet it is a displeasure to haue the euill will of menne and it is a greate coumforte to haue the good will of men though there come no profite therof Cato 15. Bee thou of minde bothe constaunte and strong Though in thy cause the iudge dooe thee wrong For surely thy aduersarie shall not long possesse That whiche he winneth by soche vnrighteousnesse Erasmus Be not cleane discomforted if thy aduersarie ouercome thee in the lawe by vnrighteous iudgement for surely he shal not long enioie it for god shall reforme soche wicked iudgemēt Cato 16. All displeasures before past and gone Out of thy minde se that thou doo cast For it is the condicion of an euill one Olde malice to remembre that is dooen and past Erasmus If a concorde and a louyng ende be ones made thou oughtest to forgette all the old debate for when the cause is ones determined then ought also the malice to be finished for he that dooeth otherwise is alwaie called a man of a doggishe minde Cato 17. Praise not thy self in any maner wise And to dispraise thy selfe is as foule a vice For either of theim from reason are farre wide And often to vse theim is a signe of pride Erasmus Neither praise nor dispraise thy self for in dooyng of either of theim is a signe of him that coueteth vainglory for he that dooeth dispraise him self doeth it because he would haue other men to praise him Cato 18. Spende measurablie thy gooddes that God hath sent For that whiche was long in gettyng full sone wil be spent Erasmus When thou hast substaunce wast it not so sone for a thing is euer soner spent then gotten Cato 19. Set a side wisedome when time requireth For sometime to plaie the foole is a poinct of wit it Erasmus Sometime a manne must set a side grauitie as in sportes and plaies where sometime a manne muste geue ouer wisedome and plaie the fooles parte and specially emong fooles a manne must plaie the foole and yet shall not be afoole in deede for it is an high poincte of wisedome for a manne to applie himself accordyng to the time Cato 20. Flee coueteousnesse and also from prodigalitie For neither of theim agreeth with honestie Erasmus Prodigalitie and coueteousnesse be twoo vices wherof either is repugnaunt vnto other therefore he that will haue a good name must eschewe them bothe for