rewarde wherefore suche as in it suffre aduersitie shall in an other be recompenced with pleasure Senec â–ª This worlde is a waye full of hyd thistles wherefore euery maÌ„ ought to beware how he walketh for pricking of hym selfe Pytha â–ª He is not wyse whiche knowyng that he must depart from this worlde busyeth him selfe therin to make great buildynges This worlde is lyke a brennyng fyre wherof a litle is good to warme a man but yf he take to muche it wyll bren hym all togyther Socraâ— â–ª He that loueth the worlde hath great trauayle but he that hateth it hath rest He that loueth the worlde shall not fayle of one of these inconueniences or bothe that is eyther to displease god or els to be enuyed of myghtyer men than hym selfe This worlde is but a passage into the other wherefore he that prepareth him thinges necessary for that passage is sure from all perils â—â—rmes This worlde is the delite of an houre and sorowe of many dayes but thother worlde is great rest and long ioye He that seketh the pleasures of this worlde foloweth a shadowe which whan he thinketh he is surest of vanisheth and is nothyng Seneca Man hath neuer perfecte rest and ioye in this worlde nor possesseth alwayes his owne wynnyng Socrat. The loue of thys worlde stoppeth mannes eares from hearing wysedome blyndeth his eyes from seyng through it also it causeth a man to be enuyed kepeth hym from doyng any good This worlde gyueth to them that abide an example by them that depart He that trusteth to this world is deceyued and he that is suspicious is in great sorowe Aristot He that delyteth in thys worlde must nedes fall into one of these two griefes eyther to lacke that whiche he coueteth or to lose that which he hath wonne wyth great payne â—ythag He that loueth thys worlde is lyke vnto one that entereth into the sea for yf he escape the peryls men wyll saye he is fortunate but yf he perish they wyll saye he is wylfully deceyued Senecâ— â–ª Truste not the worlde for it payeth euer that it promyseth He that yealdeth hym selfe to y e world ought to dispose hym selfe to .iii. thynges whyche he can not auoyde Fyrst to pouertye for he shal neuer attayne to the ryches that he desyreth Secondly to suffre great payne and trouble Thyrdely to busynesse wythout expedition ¶ The summe of all The worlde is a region dyuers variable Of God created in the begynnyng To contayne his creatures of kynde innumerable Wherein eche one shoulde lyue by his winnyng Whos 's many pleasures are cause of gret siÌ„ning Wherfore al that gladly as vayne do theÌ„ hate Shal after this worlde haue permanent estate ¶ Of Deathe not to be feared Cap. v. Hermeâ— â–ª DEathe is the dissolucion of the body Socraâ— â–ª Death is not to be feared of them that be good Plato Deathe is a thing that can not be eschued wherfore it ought the lesse to be feared None nede to fear death saue those whiche haue commytted so muche iniquitie as after deathe deserueth dampnation â—â—atha Death ought rather to be desyred than despised for it chaungeth vs from this worlde of vncleannes shame to the pure worlde of worshyp from this transitorye lyfe to lyfe euerlastyng from the worlde of folly and vanities to the world of wisdome reason and truthe and from thys worlde of trauayle and payne to y e world of rest and consolation â—ristotle Deathe is lyfe to hym that looketh to haue ioye after it Socrat. A worshypful death is better than a miserable lyfe Solon He that lyueth wel shall dye well Deathe is the rest of couetous people Deathe of the euyll is the suretye of the good Plato He which feareth to haue paynes after deathe ought in hys lyfe tyme to auoyde the peryl which is his owne wyckednes â—socrat Prayse no man before death for death is the discouerer of all his workes Lyfe iudgeth vndirectly of deathe Seneca Deathe is the finisher of all tribulation and sorowe â—ermes Despyse bodelye deathe and it shall be lyfe to thy soule followe truthe and thou shalt be saued None feare to dye saue suche as lacke wyt and reason Plato For vnryghteousnes and other mischeuous deades the soule after deathe is sore punyshed Aristo Death is none other thyng but the departyng of the soule from the bodye A wyse man oughte rather to reioyce than to be sorye for his deathe Boâ—tâ— Death dispiseth all ryches and glorye and rolleth bothe ryche and pore folke togyther Senec â–ª It is not death but the remembraunce therof that maketh vs fearful Deathe is sweete to them that lyue in sorowe Wysedome maketh men to despise death and ought therefore of al men to be embraced as the best remedye agaynste the feare of death ¶ The summe of all Death the dissoluer of eche mortall bodye Dryueth all agayne to theyr fyrst matter dust Whiche whyle we lyue shulde put vs in memory Fro whence we came hence to what we must Fearful to the euyl but ioyfull to the iust Who after this lyfe through deathe transitory For deathles lyfe ioyned with ioye do trust Whose lyfe by death is led to greater glorye ¶ Of Frendshyp and frendes Cap. vi 〈◊〉 FRendship is to be preferred before all worldlye thinges because there is nothyng more agreable wyth Nature nor that helpeth maÌ„ more eyther in prosperitie or in aduersitie Frendshyp is nothyng els but the agrement of diuine and worldly thynges with good wyll and charitie and is the chyefest vertue wysedome only excepted that god hath geuen vnto men 〈◊〉 True and perfect frendshyp is to make one hart and mynde of manye hartes and bodyes Plato Frendshyp ought to be engendred of egalnes for where equalitie is not frendshyp maye not long continue Frendshyp is a great furtheraunce to a maâ—â—es felicitie and without it no welth maye be perfect 〈◊〉 He that woulde endeuour to take away frendshyp from the felowshyp of mannes lyfe shoulde seme to take away the sunne from the worlde â—totle The agrement of euel men in myschefe is not frendshyp for frendshyp is so pure of it selfe that it wyll not be vsed in euil Socâ—â—â— â–ª Lykenes of maners engendre frendship Platâ— â–ª Good wyll is the begynner of frendship whiche by vse causeth frendship to folow Isoâ—â— â–ª Distaunce of place seuereth not neyther hyndereth frendshyp but it may let the operation therof Frendshyp is better than ryches xenopâ— â–ª There is neyther frendshyp nor iustyce in them among whome nothing is coÌ„mon There is no man that woulde chose to lyue wythoute frendes althoughe he had plenty of al other ryches Socrâ—â— â–ª Euery man is by nature frendly to euery bodye Aristoâ— It is the property of frendes to lyue loue togyther They are no trusty frendes that become frendes for profyt or for pleasure The frendshyp that is betwene good and honest menne can not be broke nor altered Plato â–ª Frendshyp is the louer of loue
in subiection to a caytyfe And a foole set in authoritie Plato To men occupyed about diuine thinges lyfe semeth a thyng of no reputacion Bothe slepe and labour are enmyes to learnyng There is no greater victory than for a man to vanquysh hym selfe There are many that wyl not fyght yet be desyrous for to see frayes He that neglecteth wyfe and chyldren depryueth hym selfe of immortalitie Prudence is the gyde of all other vertues ¶ The .xxi. Chapter Plato IT is harde for a man hauynge licence to sinne to keepe hym selfe therfro â—erms Swete hope followeth hym that lyueth holyly and iustly nourishyng his harte and cheryshyng hys olde age and comforting him in all his miseries In all woorkes the begynnyng is the chyefest and the ende hardest to attayne Seneca He is not worthy to lyue that taketh no care to lyue well â—ristip He whiche is bewtyful and speaketh vnsemely thynges draweth a swearde of leade out of an yuory skabarde â—ocrat Suche thynges as are aboue vs pertayne not vnto vs. Nobilitie glory and rychesse are the clokes of maliciousnes He that is myghtye is not by and by good but he whiche is good immediatlye is myghtye â—hilon Men shoulde rather be drawen by the cares than by the clokes that is by perswasion and not by vyolence It is lawful to be a frende but no farther than to the aulter that is we ought not for our frendes sake to traÌ„sgresse our religion A citie can not prosper whan an oxe is solde for lesse than a fysshe Seneca He is worthy no wealth that can suffre no woe Muche babblynge is a signe of small knowledge Worldelye vanities hyndre mannes reason Hermes He is a wiseman that doth good to his frendes but he is more than a man that doeth good to his enemyes Of euyls the least is to be chosen Plato Good respect and consideration to the ende of thynges preserueth bothe soule and bodye Seneca Euery man is wyse in that whiche he hath learned He that helpeth the euyll hurteth the good Men shulde lyue exceadyng quyetlye yf these two woordes myne thyne were taken awaye Hope of rewarde maketh payne seme pleasaunt To be praysed of euyl men is as euyll as to be praysed for euyll doyng ¶ The .xxii. Chapter Of benefyttes and of unthankfulnes Seneca BEnefits ought to be as well borne in mynde as receyued w t the hande The remembraunce of benefyttes ought neuer to ware olde The wyll of the geuer and not the value of the gyfte is to be regarded He is worthye to be deceyued whyche whyle he bestowed a benefit thought of y e receyuyng of an other A small thynge geuen wyllynglye is more acceptable than that which is grudgyngly geuen be it of neuer so great pryce One gyfte wel geuen recouereth many losses A gyft grudgyngly geuen of a nygard is called a stony loafe whiche although it be bytter is nedeful to be receyued of the hongrye He is vnthankfull whiche acknowlegeth not the good that is done hym He is more vnthankful that to his power acquiteth it not But he is most vnthaÌ„kfull that forgetteth it vtterly Socra To be vnthankful is an vncomly thing There is no greater treasure than discrecion and wyt No greater pouertie than ignoraunce No better freÌ„dshyp than good condicions No better gyde than good Fortune Dastines causeth repentaunce Frowardnes causeth hynderaunce Pryde is cause of hatred and slothe of disprayse It is better to heare than to speake much and therefore Nature hath geuen vs two eares and but one tongue Experience is a good chastisement It is better to seeke and not to fynde than to fynde and not to profet All thynges maye be chaunged saue Nature and all thynges eschued excepte deathe Wytte without learnyng is lyke a tree wythout fruyte It is better to suffre great necessitie than to borow of hym whome a man may not trust The ende of syckenes is deathe and the ende of darkenes is lyght Chaunge of the worlde is a good teacher Experience is a good correctour Socrat. The hastye manne is neuer withoute trouble There are thre sortes of men woful to be sene A ryche man fallen in to pouertie A vertuous man dispraysed And a wyseman scorned of the ignoraunt Seneca He hath ryches sufficient that nedeth neyther to flatter nor to borowe He doeth hym selfe wrong whiche obeyeth them whome he ought not Plato Suffysaunce is the castell whiche keepeth wysemen from all euyll workes Finis ¶ Pyththie meters of dyuers matters ¶ Socrates HE that to wrath and anger is thrall Ouer his wyt hath no power at all ¶ Hermes Be mery and glad honest and vertuous For that suffyseth to anger the enuyous Pythagoras The more that a man hath of abundaunce So muche the lesse hath he of assuraunce Socrates The frendes whome profyt or lucre encreace When substaunce fayleth therwithal wyl cease But freÌ„des that are coupled w t hart with loue Neyther fear nor fortune nor force may remoue Musonius Yf that in vertue thou take any payne The payne departeth but vertues remayne But yf thou haue pleasure to do that is yll The pleasure abateth but yll taryeth styll Solon If that by destinie thynges be decreed To labour to shun them is payne lost in deade But yf that the chaunce of thynges be vnset It is folly to feare that we knowe we maye let Plato It is the parte of hym that is wyse Thinges to foresee with diligent aduise But whan as thinges vnluckely do frame It becommeth the valiant to suffre the same Hermes Yf not for to spede thou thynke it a payne Wyl not the thyng that thou mayst not attayne For thou and none other art cause of thy let If that which thou mayest not y u trauell to get Plato To fayne to flatter to glose and to lye Requyre coulours and wordes fayre and slye But the vttrauuce of truth is so simple playne That it nedeth no studye to forge or to fayne Horace To the auaricious is no suffisaunce For couetise encreaseth as fast as his substaunce Solon He is neyther ryche happy nor wyse That is a bondman to his owne auarice Pythagoras To strycke another yf that thou pretende Thinke yf he stroke the y u wouldest the defende Solon To beastes muche hurt hapneth because they â—e dumme But muche more to menne by meanes of speache hath cumme Thales Al enuyous hartes with the dead men depart But after death dureth the slaunderers darte Hermes He that at ones instance an other wil defame Wyl also at an others to the last do the same For none are so daungerous and doutful to trust As those that are redyest to obeye euery lust Plato Sith makyng of maners in company doth lye Enhaunt the good and the euyl see thou flye But yf to the euyll thou nedes wylt resort Returne betymes for feare thou come shorte Isocrates Loue betwene wyse men by effect maye fall But not betwene fooles though folly be egal For wyt goeth by ordre and may agree
Wherfore euery christen man ought diligently to applye it namely the morall parte whiche God wrote fyrste in the hartes of men and afterwarde wyllyng to haue euerye man to knowe it he wrote it in the tables of stone whiche he gaue to Moyses promisinge by hym a rewarde for suche thynges whiche before were obserued for vertues sake So that Moral philosophye maye wel be called that parte of goddes lawe whiche geueth commaundement of outwarde behauyour Whiche differeth from the gospel in as muche as the gospell promyseth remission of sinnes reconciling to god and the gyfte of the holy goste and of eternal lyfe for Christes sake whiche promyse is reueled to vs from aboue not able to be coÌ„prehended by reason according to the saying of S. Iohn The sunne whiche is in his fathers bosome hath shewed it to vs. And as for philosophie is nothyng els but the obseruyng eschuyng of such thinges as reason iudgeth to be good bad in the mutuall conuersacion of lyfe to whyche god hath promysed a rewarde and thretened a punishment so that the gospel is coÌ„prehended only by faythe and philosophy is iudged by reason Reason only was the cause why al the phylosofers haue so extolled philosophie whiche consydered that nothiuge was so requisite and behouefull for mannes lyfe as to lyue togyther well and louyngly For lyke as lyfe can not be mayntayned without meate and drynke and other lyke good gyftes of Nature no more coulde it continue long withoute lawes maners the lacke wherof saynt Iohn in his Epistle argueth to be the lacke of godlynesse saying Yf we loue not oure neyghboure whome we see howe can we saye we loue God whome we see not Which texte beyng well pondered maketh as muche for the commendacion of Moral philosophie as any of saynt Paules do to the dispraise therof Wherefore I humblye beseche the most gentle Reader to take in good part this simple philosopycal treatyse so to vse it as sainct Augustine hath taught vs takyng the good and leauyng the bad neyther reuerencyng it as the gospel neyther yet despysing it as a thing of no value And sithens the hollye Scriptures are nowe come to lyght Christians haue professed to followe and fulfyl the same hauyng also innumerable blessynges and rewardes promysed of God for oure so doyng let vs be ashamed that a droppe or sparkle of reason shoulde doe more in the Heathen Infidles as we cal them than â—ll the promyses of God among vs whiâ—he take vpon vs the name of Christians â—nd let vs so end euour oure selues euery man in his vocation to vse suche morall â—ertues and vertuous behauyours one to wardes an other that oure loue and charitie vsed towardes our brotherne maye testify our fayth and loue towardes god To whome be all prayse honor and gloyye for euer euer Amen ⸪ ¶ Loue and Lyue Ne quid nimis ¶ Of the beginnyng of Philosophy Cap. i. SOme perhaps seyng we entende to speake of a kynde of Philosophye wyll moue thys question more curious than necessarye where howe Philosophye began who the enuenters therof and in what nation Of whiche sith there is so great diuersitie among wryters some attrybutyng it to one some to another as the Tracians to Orpheus the Grecians to Linus the Lybians to Atlas the Pheniciens to Ochus the Perciens to theyr Magos y e Assiriens to their Chaldees the Indians to theyr Gymnosophistes of whiche Buddas was chefe and the Italians to Pythagoras the Frenche men to theyr Druides bryngyng eche one of them brobable reasoÌ„s to confirme herein theyr opinions It shal be harde for a man of our tyme in whiche many wrytinges are lost or at lest hyd fully herein to satisfye their question Neuertheles for so muche as God hym selfe as witnesseth our most holy scriptures is the author beginnyng of wysedome ye wisdome it selfe whiche is called of the Philosophers Sophia therefore I suppose that god which alwayes loued moste the Hebrues taught it them first yf ye aske to whome I thinke as also testifieth Iosephus to his seruaunt Abraham who being iÌ„ Assiria taught it both to the Caldees and to the Egiptians The sonnes of Seth were also studious in astronomye whiche is a parte of Philosophy as appered by the Pyllers wherein after Noes fludde whiche they by theyr graunde father Abraham had knowledge of their science was founde by them engraued and after the flud was by Noe and his chyldren taught to other nations of whiche I graunt that he whiche euery countrye calleth the fyrst finder hath ben in the same countrye better than the rest as among the Egyptians Mercurius trismegistus or Hermes whose workes bothe diuyne and Philosophicall excede farre all other that thereof haue entreted Neuertheles y e Gretians whiche haue ben alwayes destrous of glory chalenge to theÌ„ selues the inuention therof and haue therin taken great paynes naming it first Sophia and suche as therein were skilled Sophistes or wysardes whiche so continued vntyll Pythagoras tyme whiche being muche wyser than many other before hym consideryng that there was no wisdome but of god and that God hym selfe was alone wyse he called hym selfe a Philosopher a louer of wysedome and his science Philosophye There were besides these Sophistes an other kynde called Sapientes or Sages as was Thales Solon Periander Cleobolus Chilon Bias Pittachus thus there were in all thre sectes that is to saye wysardes whiche were called Sophistes and sages whiche were called sapientes louers of wisedome which were called Philosophers all whose science was Philosophye as we may call it natural wysdome Of whiche the kinde called Ionica began in Anaximander and ended in Theophrastus And thother kynde called Italica began in Pythagoras and ended in the Epicure ¶ Of the partes of Philosophie Cap. ii PHilosophie is sorted into .iii. partes Phisicke Ethicke and Dialectyke The offyce of phisicke is to discerne and Iudge of the worlde and of suche thinges as are therin It is the parte of Ethicke to trete of lyfe and maners and it is the dutie of Dialectike that is Logicke to make resons to proue and improue bothe phisicke and also Ethicke whiche is moral Philosophye Nowe as for Phisicke althoghe it altogyther be not froÌ„ our pourpose for why it coÌ„serueth y e bodye in health without whiche moral wisedome auaileth litle yet because it is more than we maye accomplish shal be omitted and suche as therein haue delyte whiche all oughte to haue that that loue their bodily health may rede Galene Hypocrates Aristotle and other suche which thereof entrete plentifully absolutely perfectly Logycke also because our matter is so playne that experience dayly proueth it shall not greatly nede for our pourpose whiche desire rather to be playne well vnderstanded than eyther with logicke or rethoricke to dispute and garnysh our matter But morall Philosophye whiche is the knowledge of preceptes of al honest maners whiche reson acknowledgeth to belong and appertayne
to mans nature as y e thing in which we differre from other beastes and also is necessary for the comly gouernance of mannes lyfe shall here be spoken of not reasoned to the tryall but simply and rudely declared yet so that suche as therin delite although not fully satisfied shall not be vtterly deceyued of their pourpose ¶ Of the begynnyng of morall Philosophye Cap. iii. NEcessitie as I iudge that not without cause was the firste fynder out of morall Philosophye Experience whiche is a good teacher was the first master therof taught suche as gaue diligence to marke considre thiÌ„ges to teache and instruct other therin and because Socrates in a maner despisyng the other two kyndes of Philosophy added this as the thyrd taught it more thaÌ„ any of the rest therfore because men must be the begynners of mennes matters I assente with Laertius to call hym the first beginner therof For although euen among the Atheniences the Sages as Thales and Solon both spake and wrot of lyke matter before him yet because he so ernestly embraced it and equally placed it with the other twayne he deserueth well the glory of the firste beginner therof and although he wrote it not in bokes for whiche as him thought he had a lawefull excuse or rather a good cause yet his disciple Plato hath writen suche thinges of his teaching as fewe so fully wrote of before whiche was as it is euydent many yeres before Iesus the sonne of Sirache whose worke we for the puritie of the doctrine therin conteyned reuerence and honour which as he hym selfe calleth it is a boke of morall wisedome thought full of diuinitie as are also many of Platoes workes as witnesseth Saint Augustine And therfore because Socrates was before Iesus Sirache I referre the inuention I shulde saye the beginning therof vnto hym As for Salomons workes are more diuine than morall therfore I rather worship in hym the diuinitie than ascribe the beginnyng of moral Philosophie wishing al men and exhortyng them both to learne and to folowe those so diuine and holy workes vttered by hym in his boke of prouerbes ¶ Of the kyndes of teachyng of morall Philososophye Cap. iiii AL that haue written of morall Philosophye haue for y e most part taught it either by preceptes counsell and lawes orels by prouerbes parables semblables For whiche cause it may well be deuyded into iii. kyndes of whiche the first is by councelles lawes preceptes of which Licurgus Solon Isocrates Cato and other more haue written muche Councellyng and admonishinge men to vertue by preceptes by theyr lawes fraying theÌ„ from vice The seconde kynde of teaching is by Prouerbes Adages whiche kynde of Philosophers most commonly is vsed in whiche they shewe y e contrarieties of thinges ferryng alwaye the best declaring therby both the profites of vertue the inconuenieÌ„ces of vices y t we consideryng bothe maye embrace the good and eschue the euyll The thyrde kynde is by Parables Examples and SeÌ„blables Wherin by esye and familier truthes harder thinges more out of vse are declared that by y e one the other maye be better perceyued borne in mynd whiche waye oure sauiour Christ hym selfe whan he taught y e grosse Iues any diuine thing most commonly vsed Parrables semblables and examples though differing in sumwhat drawe al to one kynde The which kynde Esopus moste of all vsed alludyng and bryngyng vnreasonable thinges to teache and instructe men in graue wayghtye matters ¶ The order of this boke Cap. v. OF these .iii. kyndes of morall Pholosophye last rehearsed consisteth this worke euery kynde by it selfe sundred into a boke that it maye the better be vnderstande of all that shall reade the same the matter of all whiche thre is gathered out of the workes of the most pure auncient Philosophers and specially of these foloyng Mercurius trismegistus Hermes Pythagoras Italicus Thales Milesius Solon Salaminus Chilo Lacedemoniencis Bias Prienneus Periander of Corinth Anacharcis the Scithian Etius Myson Cheneus Cpimenides Cretensis Anaxagoras Eubulinus Phericides the Sirian Socrates of Athens Xenophon of Athens Aristippus of Athens Plato Atheniencis diuinus Isocrates Xenocrates of Calcedonie Archelaus Aristoteles Stagirites Diogenes Plutarche Seneca And for so muche as the good lyfe of a man is cause of his better estimation the liues of all these before named shal be first shewed in a boke by theÌ„selues wherin also parte of theyr wyttye answers are conteyned whiche is set forthe onely for thys pourpose that we Christians ashamed of our selues in beholdyng the lyues of these Heathen persons maye amende and folowe the good doctrine that they haue taught vs. In the seconde booke whiche is called the booke of preceptes and counselles shal be declared what these men thought of god of the soule of y e worlde of death of freÌ„dshyp of counsell of silence of ryches and of pouertie wyth theyr wittie sayinges of and concerning the same matters After whyche theyr good preceptes orderly shall followe In the thyrde boke whiche is the boke of prouerbes or pytthy sayinges shal thinges be shewed worthy of memorie In the ende wherof shal folowe some of theyr principall sentences drawen into meter to the intent they maye be the eselyer learned and better kept in mynde In in forthe boke called the boke of parables or semblables shall appeare y e greate zeale y t the Phylisophers alwayes haue had to teache by all maner meanes that wit might ymagin this so precious and nedeful a science to all kynde of people And yf it shall chaunce that in any of these bookes thorough Ignoraunce or Negligence somewhat shall be misordered or not to fully handled as it shulde be and as the matter requyreth The excuse shal be y t in this treatise no perfection is pretended and onely is set forth as a shewe to make men thereby desirouse to haue the perfection of y e thing whiche it representeth And lyke as a whetstone although it be dull it selfe yet causeth instrumentes to be more keneâ— So by this bluÌ„t treatise suche as are apt ther vnto shal be prouoked to set forth better This beyng in the meane whyle vsed as a preparation to others workes whiche here vpon maye folowe Nowe the order and intent of the boke beyng knowen there is no daunger but that with iudgement the proces maye both be red learned and folowed ¶ The lyues and wittye answers of the Philophers and first of Hermes Cap. vi FOr as muche as of all the philosophers of whome we pourpose to wryte Hermes otherwyse called Mercuriê° Trismegistus is not onely the most excellent but also the most auncient therfore as he is most worthy his lyfe shal be first declared which because it is not wholly set forth nor all agreing in y t whiche is set forth therfore geuyng credit to the most true wryters it shal be set furth as they among them by pyeces haue preserued it Of whome saynt
as witnesseth Appollidorus lyued lxxâ—â—ii yeres Sosicrates sayeth lxxxx yeres and that he dyed in the lviii Olimpiade and floryshed in Cresus tyme to whome he promised that he wolde cause the ryuer Alm to ruÌ„ne backwardes agaynst y e streme Ther were many more of this name as testifieth Demetrius Duris Dionisius but thys Thales Milesius the sage beinge olde worne in age dyed of heate thirst whiles he beheld a triuÌ„phe Some saye that as he went forth of his house to beholde the starres he fell doune sodaynlye into a pit and was therfore mocked of an olde wyfe that he kept in his house with this saying O Thales howe thinkest thou to coÌ„prehend those thinges that are in heauen whiche canst not se suche thinges as are before thine eyes ¶ Of Solon Salaminus Ca. ix LYke as there is amoÌ„g writers great variaunce as I sayd before about the firste Philosopher euen so is there greate contention whiche were the seuen sages but as theyr variaunce maketh doutfull which were the persons so theyr hole coÌ„sent assureth that there were suche And for because we entend not so muche to shewe the persones and names as theyr good doctrine therfore it shal be sufficient that a wyse and approued Philosopher hathe sayde suche thynges as to theÌ„ are attributed yet as for good causes I haue allowed Socrates for y e first morall Philosopher after Lacrtius mynd â—o do I best alowe Lacrtiê° Iugement in this matter which saieth y t these wer they Thales Solon Periander Cleobulê° Chilon Bias and Pittachus Of whome althoughe Periander were a tyrant yet because y t for hys good doctrine he hath of the learned longe tyme bene allowed therfore shall he enioye that whiche they haue geuen hym Of Thales ye haue hearde alreadye after whoÌ„e Solon is next whiche was the sonne of Existides and was borne in Salamina and therof was called Salaminus He gaue many good lawes and dyd many worthy deades worthy to be remembred Among whiche this is very notable After that the Athemences and Megarences had made greate warre and greate slaughter betwene them to haue had the signory of hys countrye Salamina and were bothe sore weryed wyth warres they made a lawe at Athens that no maÌ„ payne of hys head shulde speake or perswade ought to chalenge the Ylande any more Than Solon beynge troubled and thoughfull for hys countrey fearyng least wyth holding his peace he shuld do smal good to the common weale and agayne if he shulde speake it shuld be for his hurte sodaynly fayned him selfe madde thinkyng therby not onely to speake but also to do suche thinges as were forbydden And disguisinge hym selfe â— he ran abrode amonge he hartles people And there in the maner of a cryer he perswaded the people y t whiche was forbydden styrred vp theyr myndes so much that incontinent they began warre to obtayne the Yland and so at last they got it He perswaded them also to chalenge ChersonesuÌ„ a citie iÌ„ Tracie affirming that it was theyr ryght And by this meanes so wan the peoples loue that they gladly wolde haue made him Ruler but as sayth So sicrates he had a neyghbour called Pisistratus whiche tyranously endeuoured to hurte hym whiche as sone as he knewe he armed him selfe and went into the streate and whan he had called a greate company about him he discouered Pisistratus treason and not onlye that but also that he was readye to amend it that he wolde fyght for his libertye saying Ye men of Athenes I am wyser then some valianter then other soÌ„e I am wiser thaÌ„ those y t marke not Pisistratus and I am valianter than those whiche knowe him and dare not for feare shewe what he is But the Senate that toke Pisistratus parte sayde he was mad and whan he sawe he coulde haue no redresse he layde downe his harneys before them sayde O countrey I haue alwayes holpe the bothe with word deade And then sayled into Cipres and there met with Cresus who demauÌ„ding of him whome he thought happy he layde Thelus of Athens and Byto and suche other whiche all all meÌ„ spake of Another time whaÌ„ Cresus had garnished hym selfe rychelye and was set in his highe trone he asked hym yf euer he had seene a more gorgious sight ye ê™ he both Capons Fesantes and Pecockes for their goodly colours are naturall From Cresus he weÌ„t into Cilicia and there buylded a citie and after his owne name called it Solos He made many good lawes for suche as were warriers yf any had got victorye he shulde haue a greate rewarde for hys labour and suche as were slaine had theyr wife and children founde of the common purse euer after He made a lawe y t no executour shuld dwell with any orphans mother nor that any shulde be executour to whom after y e heyres death his goodes shall belonge And that no â—yng or seale maker shulde kepe y e print of any â—olde seale And that who so euer had put out a mannes eye shall lose bothe his owne for it And y t whosoeuer toke oughte that was not his owne shulde dye for it And that yf any gouerner were founde dronken to dye for it And that no man shulde geue any dowry with his daughter with many mo good lawes Whan he was demaunded why he made no lawe against soche as kylled theyr father or mother He answered because it is a desperat mischife Being demauÌ„ded howe meÌ„ might best kepe them from breakyng the lawe he sayde yf suche as haue no wronge be as sory and and carefull as those that are wronged He wolde saye to riche men Aboundaunce groweth from riches and disdayne out of aboundaunce He wrote many bokes both of verses lawes other matters besides many goodly epistles He florished in the .xlvi. Olimpiade and was prince of Athens the .iii. yeare whiche was from the worldes creation .4605 yeares he lyued .lxxx. yeares â–ª and dyed in Cipres commaunding his sâ—ruauntes to â—ary his bones to Salomina and there beyng made in poulder to sowe them aboute the citie Dioscorides writeth that when he was asked why he wept for his sonnes death sith it profited him nothing He answered euen for this cause I wepe because I can profit him nothing Thus muche of his lawes and answers the rest of his sayinges shal be spoken of in their places ¶ Of Chylo Lacedemoniencis Cap. x. CHylo the sonne of Damagetus was borne in Lacedemonia He wrote many verses helde an opinion that man by reason might comprehend the foreknowlege of thinges to come by the myght and power of his manhode There were in his tyme as sayeth Soâ—icrates and Pamphilia diuers offyces of which one was most noble and the officers called Ephori which were kinges folowes Wherfore his brother being angry because he wolde not take that office sith he him selfe had bene in it before O brother ê™ he I can suffre wrong and so canst not thou This man as Herodotus
writeth in the first boke of his histories seyng on a tyme Hipocrates sacrifice and vessels in Olimpo to burne without helpe of fier counselled him either to lyue chaste or yf he were maryed to put away his wyfe sley his children Some saye y t when Esop whiche was in his tyme asked hym what Iupiter dyd he answered he mekeneth the myghty and exalteth the lowelye Beynge demaunded wherin y e learned differed from the ignerant he answered In theyr good hope To hym y t asked what was harde he sayde to kepe close secrete counsayle to kepe a man from ydlenes to suffre wronge He lyued so well that whan he was olde he sayde that he neuer in his lyfe to his knowlege had done any euell saue that on a tyme whan he shoulde haue bene iudge among his frendes wolde do nothyng contrary to the lawe he perswaded one to appele from him to some other iudge that therby he myght bothe kepe the lawe also his frende The Grekes reioysed in him muche because he prophecied of Citherea an ylond of Laconia For when he had well aduised both the nature and situation therof wolde to god ê™ he that eyther thys ylond had neuer ben orels that it had ben drowned as sone as it was sene A worthy prophet lyke sayeng For Demaratus flyeng from Lacedemonye couÌ„sayled Xerxes to kepe a nauy of shippes in that ylond And surely yf he had periwaded him therto he shulde haue got great riches by Gretia And afterwarde Niceas after he had warred at Peloponesê° ouercame y t place And made it a refuge for the men of Athens and afflicted sore the Lacedemoniens He was brefe in communication in so muche that brefe spakyng was of his name called Chilonia He was olde about the .li. Olimpiade In whiche tyme Esopus y e oratour was in his flowers whiche was in the yeare from the worldes creation 4624. he dyed at 〈◊〉 sayth Heimippus whyle he kissed his sonne that was crowned in Olimpia beyng ouercome both 〈◊〉 â—oye also with age The rest of his sayinges shal be spoken of in their places ¶ Of Byas Prienneus Cap. xi BYas Prieneus as sayth Diogenes was borne in Priena Hys fathers name was Teutamiê° Satirê° ã€ˆâ€¦ã€‰ hym the first of the seuen sages And many gesse that he was 〈…〉 Phanodicus wryteth that he redemed many wenches of Messena whiche were captiues brought them vp as his owne daughters and afterwardes geuing them dowries sent theÌ„ home agayne to they re countreye vnto theyr frendes Not long after certayne fishers found a golden trestell on whiche was wryten Sapienti that is to saye this is for a wise man Whiche when the forenamed wenches fathers hearde of they sayde Byas was a wiseman and sent it him but whan he sawe it he sayde Apollo was a wiseman and that he sent it hym We fynde that when his countrey Priena was besiged of Aliattes he fed two mules for the nones insomuche that they were exceding fat and draue them forthe into his enemyes tentes whiche whaÌ„ Aliattes sawe he was amased thynkyng by the fatnes of them that they had great plentye of all thinges And thinkyng to areyse the syege he sent a messenger into the citie to serche the truth And whan Byas perceyued the kynges entent he made many gret heapes of sand to be couered with wheate shewed them to the messenger whiche whan the kynge knewe thinkynge that they had had great plenty of vitayles made peace with them and sent coÌ„maundement to Byas to come vnto him to whiche Byas answered I commaunde the kynge to eate onyâ—ns and to wepe He wrote about .ii. m. verses Being asked what was difficill he sayde to take in good worth aduersitie after prosperitie O natuâ—â—e he sailed among wicked men and whan the ship was sore shaken with greate tempest and those wicked men called vpon god peace ê™ he that he se you not sayling from hence To a wicked man that asked him what was goodnes he gaue no answere And whaÌ„ he asked why he answered him not he sayde because thou enquirest of that whiche pertayneth not to the. He wolde saye y t he had rather be iudge among hys enemies than amonge his frendes for of his enemies he shulde make one his frend but amonge his frendes he shulde make one his foe Beyng asked in what dede a man reioysed most he answered whaÌ„ he gaineth He was a good oratour and when he was very olde as he pleaded a cause for one of his frendes after he had done his oration beyng weary and faynt with speakyng he rested his head in hys neces lappe whiche was his daughters sonne and whan his aduersary began afresh and had fynyshed and the iudges had geuen theyr sentence on hys syde whose part Byas toke assone as the iudgement was ended he was found dead in his nephewes bosom which buried him worthely And the citizens of Priena dedicated a chapell to hym whiche is called Teutonium He wolde saye alwaye the greater part are euell The rest of hys sayenges shal be spoken of in theyr places ¶ Of Periander Cap. xii PEriander as sayeth Heraclides was borne in Corinth his fathers name was Cipcelus he maried a wyfe called Licydes whiche was y e daughter of Procleus a tirant of Epidaur and by her had two soÌ„nes the one called Cypselus and the other Lycophrone of whiche y e yonger was very wyse but thelder was a fole This Periander was well learned And wrote a boke of .ii. M. verses neuertheles he was a Tirant excercised so muche his tyranny that al men did hate him he was about the .xxxviii. Olimpiade in Solons time And he executed his Tiranny xl yeares Some saye there were two Perianders th one a tyrant y e other a Philosopher which might well be neuerthelesse this Tyrant is he whome Laertius reckneth for one of the seuen sages whose opinion I allowe not For lyke as he for his euill doctrine disaloweth Orpheus to be a Philosopher so I for his euyl liuyng disalowe Periander to be any of the leuen sages althoughe he haue written many wise sayinges For as iÌ„ Philosophy nothing is lesse alowed than ignoraunce so in wisedome nothing is more abhorred than Tiranny in which this Periander excelled in so muche that whan he was demaunded why he continued in his tyrany because it is dauÌ„gerous ê™ he for a man to yelde him selfe eyther of his owne accorde or els against his wyll Neuerthelesse he wolde saye as wicked Hanniball sayed of peace that who so wolde rayne in suerty ought to endeuour them to haue theyr subectes obediente with loue and not with force And pet he him selfe sought nothing lesse For one a time he beyng very angry flong his wife being great w t childe downe a payre of staires and trode her vnder his feete and so kylled her And sent away his sonne Lycophorna bycause he mourned for his mother draue him vnto Corcyra And afterward whan he him selfe was
Put thy trust in god and pray vnto hym and he wyll kepe the from a wycked wife for which there is none other remedye If it chauÌ„ce the to come in a place wher men talke of god abyde thou there for yf thou be a foole thou shalte become wyse and yf thou be wyse thy wysedome shall encreace Pythâ— â–ª Feare the vengeaunce of god as muche as thou mayest and that shall kepe the froÌ„ sinne and when thou thynkest of his mercye remembre also his ryghteousnes Thaleâ— â–ª Let thy wordes and thoughtes be euermore of god for to speake and thynke of god surmounteth so muche all other wordes and thoughtes as god hym selfe surmounteth all other creatures Seneâ— â–ª To remembre that god seeth and beholdeth vs alwayes is a good preseruatyue to kepe vs from all kynd of sinne ¶ The summe of all God is a substaunce for euer durable Eterne omnipotent mercyfull and iust Whyche gydeth al thynges in ordre conuenable A God in whome eche man ought for to truste who for prayer geues grace to mortify our lust In whose feare loue all that shall here endure Shall after this lyfe of better lyfe be sure ¶ Of the soule and gouernaunce therof Cap. iii. â—â—rmes THe most excellent thyng y t God hathe created in yearth is a man And y e rychest thing to hym is his soule and reason by which he kepeth iustice and eschueth sinne The soule is an incorruptible substaunce apt to receyue eyther payne or pleasure bothe here els where â—â—hago Whan a resonable soule forsaketh his diuine nature and becommeth beast like it dyeth For although the substaunce of the soule be incorruptible yet lackyng the vse of reason it is reputed dead for it loseth the intellectyue lyfe Plato By the iustice of god the soule must nedes be immortal and therfore no man ought to neeglect it For though the bodye dye yet the soule dyeth not â—â—ocrat The soules of the good shall lyue into a better lyfe but y e euell soules into a worse Plato If death were the dissoluyng bothe of body and soule then happy were the wicked whiche ryd of theyr bodye shulde also be ryd of theyr soule and wickednes But for so muche that it is euident that the soule is immortall there is left no comfort for the wycked to trust in The soule when it dyeth caryeth nothyng wyth it but her vertue and learnyng and hath of it selfe none other helpe wherfore all suche as for the multitude of theyr sinnes and mischeues are hopeles and suche as haue commytted sacrilege slawghters with other suche lyke wickednesse the iustice of god and theyr owne desertes dampne vnto euerlastyng death from whiche they shal neuer be delyuered but suche as haue lyued more godlye than other beyng by deathe deliuered from the pryson of the bodye shall ascend vp into a purer lyfe and dwell in heauen euerlastynglye The immortalitie of the soule excludeth all hope from the wycked and establisheth the good in theyr goodnes Socrâ—â— â–ª The soule that foloweth vertue shal see God Aristoâ— â–ª As the begynnyng of our creation commeth of god so it is mete that after death our soule returne to hym againe Boetâ— â–ª The soule despyseth all worldly busynes whiche beyng occupyed about heuenly matters reioyseth to be deliuered from these yearthly bondes Aristoâ— â–ª The delytes of the soule are to knowe her maker to consyder the workes of heauen and to knowe her owne estate and beyng â—â—olon A cleane soule delyteth not in vncleane thynges The soule knoweth al thynges wherefore he y t knoweth hys soule knoweth all thynges he that knoweth not his soule knoweth nothyng Lyttle teaching suffiseth the good soule but to the euyll muche teachyng auayleth not Plato Wyne vnmeasurably taken is an enemye to the soule He that fyreth his mynde wholly vpon the worlde loseth his soule but he y t thinketh vpon his soule hateth the worlde The well disposed soule â–ª loueth to doo wel but the euyl desyreth to do harme â—enâ—ea The good soule graffeth goodnes wherof saluation is the frute but the euel planteth vices the frute wherof is damnation The good soule is knowen in that it gladlye receyueth truthe and the euyl by the delyte that it hath in lyes The soules of the good be sorowful for the workes of the wycked â—â—hago A good soule hath neyther to great toye nor to great sorow for it reioyceth in goodnes and it soroweth in wyckednes by the meanes wherof whan it beholdeth al thinges and seeth the good bad so myngled together it can neyther reioyce greatlye nor be gryeued with ouermuche sorowe Plato The soule is loste that delyteth in couetousnes Who so desyreth the lyfe of hys soule ought to mortify it wyth the bodye geue it trouble in this worlde Aristoâ— â–ª The vanities of the worlde are an hinderaunce to the soule It is better for the soules sake to suffre death than to lose the soule for the loue of this lyfe Hermâ— â–ª Whyle the soule is in companye w t good people it is in ioye but whan it is among the euyl it is in sorowe and heauynes He is in greate daunger that loketh not to hys soule Sicknesse is the pryson of the body and sorowe the pryson of the soule Socrâ— â–ª A wyse man ought to loke as carefully to his soule as to hys body Seneâ— â–ª It is better to haue a soule garnished wyth vertue and knowledge than a body decked wyth gorgyous apparel Wysedome vertue and vnderstandyng are the garnyshynges of the soule Pythâ— â–ª Order the selfe so that thy soule may alwayes be in good estate whatsoeuer becumme of thy bodye Dispose thy soule to all good and necessary thinges Plato â–ª Euell men by theyr bodely strengthe resist theyr mysfortunes but good meÌ„ by vertue of y e soule suffre them paciently which pacience commeth not by myght of arme by strength of hande nor by force of body but by grace of the soule by whiche we resist couetise other worldly pleasures hopyng to be rewarded therfore with eternal blisse â—ristotle Blessed is the soule that is not infected with the fylthynes of thys worlde Plato Woe be to the sinfull soule that hath not power to retourne to her owne place whose fylthy workes of bodely pleasure do hyndre her from the blysfull state and kepeth her doune from the presence of god ¶ The summe of all Of all the good creatures of goddes creatyng Most pure and precious is the soule of man A perfect substaunce at no tyme abatyng Whiche with the body the passions suffre can In vertue ioyous in vyce bothe wo and wan Which after death shall receyue the rewarde Of workes which iÌ„ life tyme it most did regard ¶ Of the worlde the loue pleasures therof Cap. iiii Aristoâ— â–ª THe worlde was created by the diuine purueyaunce of god Plato The goodnes of god was cause of the worldes creation Herme â–ª God created this world a place of pleasure and
he that most trusteth fortune nor any so muche oute of quyet as he y t is cumbred with an vnruly brawling shrew Through lacke of wyt spriÌ„geth much harme and by meanes of ignorance much good is left vndone A false opinion doeth great harme The boldenes of the ignorant engendreth all yuels Socrat. It is a shame to be ignoraunt in that whiche euery man ought to knowe Pythag. It is better to be ignorant in vile thinges than to knowe them Plato Idlenes engendreth ignoraunce and ignoraunce engendreth errour ¶ Of moneye and couetousnes Cap. vii Seneca AN auaricious olde manne is lyke a moÌ„ster He that ouercoÌ„meth his couetousnes is valianter than he that ouercommeth an enemye and he is the mightyest conquerour that vanquyssheth hys owne wyll Pithago Couetise can not be satisfyed wyth aboundaunce for the more that a man hath the more styll he desyreth Ambicious men haue vngracious wittes Plato He that hourdeth vp his money taketh paynes for other folke Dishonour is the ende of couetousnes but the ende of liberalitie is worshyp He that is a nygarde to hym selfe must nedes be nygardysh vnto other Diogen Seruauntes serue theyr bodelye maysters but euyll man serue theyr couetous lustes It is better to haue a man wythoute money than money without a man Hermes â–ª A couetous man can not learne truthe Plato It is no meruayle thoughe he be good whiche is not couetous but it were a wonder to see a couetous man good A man may soner yelde to auarice than to reason for couetise hath accompanyed hym euen from his chyldehode but reason cummeth not before he haue perfect age Aristo It is better for a man to loue his fellowes than to loue moneye Moneye is the cause of sedicion and euyl wyll To delyte in moneye is a daungerous pleasaunce Couetousenes taketh awaye the name of gentlenes the whiche liberalitie purchaseth A mery man can not lyghtly be angrye A liberall man maye not well be enuyous And as for the couetous man maye neuer be satisfyed wyth ryches ¶ Of the tongue of fayre speache and of flattery Cap. viii Byas FAyre and flatteryng speache is an honnyed snare Hermes A ryght commendable thiÌ„g both in heauen and yearthe is a true tongue Socra There is not a worse thyng than a deceytfull and lying toung Fayre speche in presence with good reporte in absence and maners in felowship obtayne great frendshyp Chilon An euyll tongue is sharper than any swearde Diogen If thou speake what thou wylt thou shalte heare that thou wouldest not â—ithago The â—ong is the bewrayer of the heart Deathe delyuereth a man from al enemyes saue the tongue He is wyse discrete that can refrayne hye tongue Plato Flattery is a present frende but an absent enemye Seneca It is a poynte of flatterye to prayse a man to his face Socra The tounge of a foole is the kaye of his counsayle whiche in a wyseman wysdome hath in kepyng The tongue of a wyse man is in hys hearte but the hearte of a foole is in hys tongue Plato Hastines of speache causeth men to erre ¶ Of truthe of Faythe of errour and lying Cap. ix Hermes TRuthe is the gyde of all goodnes Aristot. Faythe shyneth in daunger Honour is the fruyte of vertue truthe and for the truthe a man shall be worshypped Socrat â–ª He that vseth truthe hath more and myghtyer seruauntes than a kyng Seneca There is no difference betwene a great teller of tydynges and a lyer Plato There is no goodnes in a lyer It is lawefull for a gouernour for the mayntenaunce of his estate and safegard of his subiectes to lye but not for a subiecte to lye in any cause Socra A faythfull man is better than golde Lying is a sycknes of the soule which can not be cured but by shame or reason He ought not to lye that taketh vppon hym to teach other Plato Truthe is the messinger of god which euery man ought to worshyp for the loue of her mayster Of small errours not let at the begynning spryng great and myghty mischyfes ¶ Of bryngyng vp and maners of disposicions and instruction Cap. x. Plato A Gentle harte by the owne accorde is geuen to goodnesse Plutarth Noble wittes corrupt uâ— the bryngyng vp proue more vnhappy than other that be more simple The wyctes whiche in age wyl be eccellenâ— â–ª may be knowen in youthe by their honest delytes Socra He is to be commended whiche to hys good bryngyng vp ioyneth vertue wysed me and learnyng Instruction in a fole encreaseth more follye Plato Good disposicions can neyther be geuen bought nor solde yea yf they myght no man wolde bye them but the euyl are dayly bought and solde Aristot. Maners are more requisite in a chylde than playing vpon instrumentes or anye other kynde of vayne pleasantnes Those parentes are to be blamed that are verye carefull to heape vp ryches and take no care for the good bryngyng vp of theyr chyldren Hermes It becommeth a man from his youthe to be shamefaste in fylthy thynges and to be studious in that whiche is honest Sobernes in youthe semeth to fooles to be mere folyshnes Socrat. Good bryngyng vp maketh a man wel disposed He is perfect whiche to his good bringyng vp ioyneth other vertues Good bryngyng vp is the head of good maners Seneca It is not possible for hym to be sober that is wealthyly brought vp in ryortyng and pleasures ¶ Of Loue lust and lecherye Cap. xi Pytha. COnstaunt Loue is a principall vertue Plato Without Loue no vertue can be perfect There are twoe kyndes of loue the one Naturall and the other Heauenlye The good louer loueth his soule better than his bodye The euyl louer loueth his body and not his soule Socra This loue of a foole is more noysome than pleasaunt Loue can not be myngled with feare Loue is the busynes of loyterers Seneca He that lacketh loue oughte not to be regarded Repentaunce is the ende of fylthy loue There is nothynge so darcke but that loue espyeth Loue leaueth no dauÌ„ger vnattempted Plato To muche selfe loue is cause of al euyl Luste is a lordlye and disobedient thyng Of all thynges the newest is the â—est saue of loue and frendshyp whiche the elder that it waxeth is euer the better Aristotlâ— â–ª Dishonor shame yuel ende and damnacion wayte vppon lecherye and all other lyke vices Seneca Lykenes of maners maketh loue stedfast and parfecte It is not possible to do any thyng well without loue It is not possible for that seruaunt to be diligent that loueth not his mayster ¶ Of Sorowe gladnes feare and boldenes Cap. xii Socrat. IT is a poynt of madnesse to be sorye or to reioyce vnmeasurablye Aristip. He ought to feare manye whome manye do feare Pythag. Great grefe continueth not long Contynuall feare suffereth not a man to be happye Aristotle Sorowe is a gryfe for thynges that be done and past Fear is a doubt for thinges for to come Feare of hym selfe accuseth the gyltye
haue herein englysshed of his suche as to me semed moste meete for this pourpose addyng them to other agreable to this matter omyttyng the rest not because they agree not her with but because they be so many as wyll in englyshe make a great volume wyllyng suche as therin delyte to set forth the rest and not to loke for al thynges here in whiche nothyng lesse thaÌ„ perfection is pretended As for the profyt and vse of Parables I thynke it nedeles for to declare seyng theyr owne playnnesse declare theym so playnly as no man maye do it playnlyer as for example Lyke as Humlocke is poyson to man so is wyne poyson to Humlocke What declaracion neadeth this nowe to be better vnderstanded except a man phisicallye shoulde shewe the properties of wyne and Humlockes Nowe as for the vse of this in perswasion it may be thus applyed Lyke as Humlocke is poyson to man and wyne poyson to Humlocke So is Flattery poyson to frendship and licence in be flattered poyson vnto flattery Loe here the exaumple that Erasmus vseth wherin is contayned great councel great wyt and great learnyng Fyrste it teacheth that Humlocke is poyson mortall whan it is myngled with wyne whiche beyng knowen maye the better be auoyded Then couÌ„sayleth he to beware of flatterye and in shewyng what maketh flattery deadly poyson he teacheth a remedy howe to auoyde flattery For yf we regard not a flatterer nor geue hym liceÌ„ce to flatter vs we shall neuer be hurte vp flatterye Suche lyke commoditie shall a man take by Parables or as I call them Semblables which hereafter shal folow the effect whereof I haue not drawen into Summaries because they be so fewe but haue put them togyther as I founde them wysshyng them with all the rest to be wel accepted ¶ Hermes Socrates Plato LYke as a Chyrurgyen payneth sore hys pacientes bodyes with lancyng cuttyng and sering putrefyed membres Euen so doeth y e mynde of man afflict vexe his vnruly soule that it myght by suche meanes be ryd from voluptuousnes He that beyng reproued departeth immediatly hatyng his counsaylour dothe as a sicke man which as sone as his Chirurgâ—en hath cut his vlcer goeth his way not tarying vntyll his wounde be dressed and hys gryefe asswaged Lyke as to a shrewde horse belongeth a sharpe brydle so ought a shrewde wyfe to be sharply handeled As plantes measurably watered grow the better but watered to much are browned and dye so the mynde with moderate labour is refresshed but with ouermuch is vtterly dulled As emptye vesselles make the lowdest sounde so they that haue leaste wyt are the greatest babblers Lyke as a shyppe that hath a sure anker maye lye saufely in any place ryght so the mynde that is ruled by perfect reason is quyet euery where As a small spotte or freckle in the face is a greater blemysh than a scarre or knot in the bodye so a small faulte in a prince semeth worse than a greater in a pryuate person As fyer smoketh not muche that flameth at the fyrste blowyng so the glorye that shyneth at the fyrste is not greatlye enuyed at but that whiche is long in gettyng enuye alwayes preuenteth Lyke as a good Musicion hauyng any kaye or stryng of his instrument out of tune doeth not immediatlye cut it of and cast it awaye but eyther with straynyng it hygher or slackenyng it downe lower by lyttle and lyttle causeth it to agree so shoulde rulers rather refourme traÌ„sgressours than to cast them awaye for euerye trespasse Lyke as narrowe mowthed vesselles whiche are longest in fyllyng kepe theyr lycour the better so wittes that are slowe in takyng are best of all to retayne that they learne As a sparcle of fyer or the snuffe of a candle negligently lefte in an house maye sette an whole towne on fyer so of priuye malice and discorde coÌ„meth open destruction of people As yron and brasse is the bryghter for the wearyng so the wyt is the most ready that is most occupyed Lyke as they that taste poyson destroy them selues therwith so he that admytteth a frende before he knowe hym maye hurte hym selfe whyles that he proueth hym Lyke as a Chamell hath all coulours saue whyte so hath a flatterer al poyntes saue honestie Lyke as one braunche of a tree beynge set on fyre kyndeleth al the rest so one vicious felow destroyeth an hole company As a precious stone in a golden Kyng so shyneth an heart that is settled in vertuousnesse Lyke as with water Maulte is made sweete euen so a sorowful heart is made mery with wyne As a sycke man is cured of his disease by vertue of a medicine so is an yll man healed of his malice by vertue of y e lawe Lyke as men chose good grounde to labour and to sowe so shulde they chose honest men to be theyr seruauntes As the fortune of this worlde shall make the reioyce ouer thyne enemyes euen so maye it make thyne enemyes reioyce ouer the. Lyke as waxe is ready and plyaunt to receyue any print or fygure so is a young chylde apte to any kynde of learnyng As a Phisicion can not cure his pacyent excepte he knowe fyrste the truthe of his disease euen so maye a man gaue no good counsayle except he knowe throwly the effect of the matter Euen as a good Gardyner is very diligent about his gardeyn waterynge the good and profitable herbes and rootynge out the vnprofytable weedes so shoulde a kyng attende to his common weale cheryshyng his good and true subiectes and punyshyng suche as are false and vnprofitable As the cuttyng of vynes and all other trees is cause of better and more plentyfull fruyte so the punyshment of the bad causeth the good to florysh Lyke as grene wood whiche is long in kyndelyng is whotter than the dry whan it is fyered so he that is seelde and longe ere he be angrye is harder to be pacifyed than he that is sone vexed Lyke as the bytternes of the Allowe tree taketh away the swetnes of the swetest honnye so euyll workes destroye and take awaye the merite of the good Lyke as an arrowe that lyghteth on a stone glaunceth awaye bycause the stone lackyng softnes yeldeth not to receyue it so the ryches that fortune geueth not gyded with diligence circumspection vanysh awaye without profyt He that teacheth good to an other and followeth it not hym selfe is lyke hym whiche lyghteth a candle to another and goeth hym selfe darklyng Lyke as a vessell is knowen by y e souÌ„de whether it be whole or broken so are men proued by theyr speche whether they be wyse or foolysh Lyke as a flye whiche feedeth vpon corrupte thynges despyseth the sweete and pure herbes so wyckednes foloweth the wycked dispraysing all goodnes As rust consumeth yron so doeth enuy the heartes of the enuyous As a shepeherde amonge his shepe so ought a kyng to be among his subiectes Lyke as a fyelde although it be fretile can bryng forth no good