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
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
frute except it be fyrste tylled so the mynde although it be apte of it selfe can not without learnyng brynge forth any goodnes As the plowgh rooteth oute from the yearthe all brambles and thystles euen so wysedome rooteth oute all vyces from the mynde Lyke as a crased shyp by drynkyng in water not onely droundeth it self but all other that are in her so a Ruler by vsyng viciousnes destroyeth not hym self alone but al other besydes that are vnder his gouernaunce As it becommeth the people to be obedyent and subiect to theyr lorde and king so it behoueth the kyng to entend diligently to the weale gouernaunce of his people and rather procure theyr profyt than his owne pleasure For as the soule is ioyned with the bodye so is a Kyng vnited with his people Lyke as a small disease excepte it be loked to in tyme and remedyed maye be the destruction of the whole bodye so yf Rulers be negligent and loke not to smal thynges whervpon greater do depende se them reformed in tyme they shal suffre the common weale to decaye not able to refourme it whan that they woulde As the shadowe foloweth the body so prayse foloweth vertue And as the shaddowe goeth sumtymes before and sumtymes behynde so dothe prayse also to vertue but the later that it commeth the greater it is and the more of valure As in euery Pomegranade there is some grayne rotten so is there no man but hath some euyll condicion As a man appeareth more in a mist thaÌ„ in cleare weather so appeareth his vyce more whan he is angrye than whan he is at quyet As no Phisicion is reputed good that healeth other and can not heale hym self so is he no good gouernour that coÌ„maundeth other to auoyde vices and wyll not leaue them hym selfe Lyke as the fyre wasteth y e fyerbrand so dothe scornfulnes waste loue betwene frendes As men for theyr bodely health do abstayne from euyll meates so oughte they to abstayne from sinne for the saluacion of theyr soules As healthe conserueth the body euen so wysedome conserueth the soule As a Capitayne is the directer of an hole hoste so Reason ioyned with knowledge is the gyde of lyfe Lyke as an hande is no parte of a man except it can do the office of an hande so is wysedome no part of a wyseman excepte it be occupyed as it shulde be Lyke as a gouernour of a shyp is not chosen for his rychesse but for hys knowledge so ought Rulers of Cities to be chosen for theyr wysedome and learnyng rather than for theyr dignitie and rychesse As a golden brydle â–ª although it garnysh an horse yet maketh hym neuer the better so although riches garnish a man yet can they not make hym good Lyke as age followeth youthe euen so death followeth age As to the good theyr goodnesse is a rewarde so to the wycked theyr wyckednes is a punyshment Lyke as gryefe is the disease of the bodye so is malyce a syckenesse of the soule As a man in a darke caue maye not see his owne proper fygure so the soule that is not cleane pure can not perceyue the true and parfecte goodnes of almyghtye God As the goodnes of wysemen continuallye amendeth so the malice of fooles euermore empayreth As God surmounteth all other creatures so the remembraunce of hym surmounteth all other ymaginacions As liberalitie maketh frendes of enemyes so pryde maketh ennemyes of frendes Lyke as Beas oute of flowers sucke forth the swetest so shulde men out of sciences learne that is best Lyke as no man can tell where a shooe wryngeth saue he that weareth it so no man can knowe a womans disposition saue he that hath wedded her As they whiche can not suffre the light of a candle can muche worse abyde the bryghtnes of the Sunne so they that are trowbled with small tryfles woulde be more amased in wayghtyer matters The spouse whiche forsaketh her husbande because she is greued with his maners is lyke hym whiche because a â—ea hath stonge hym forsaketh the honye He that fysheth with poyson catcheth fyssh but yll corrupted and so they that endeuour to get theyr husbandes by deceyâ—es and charmes maye lyghtly get them but better vngotten Suche wyues as had rather haue foolysh husbandes whome they myght rule than to be ruled by sobre wyse men are lyke to hym whiche woulde rather leade a blynde man in an vnknowen way than to followe one that can see and knoweth the waye well Lyke as a blocke though it be decked with golde pearles and gemmes is not to be regarded except it represent the shape of sumwhat euen so a wyfe be she neuer so ryche yet yf she be not obedient to her husbande she is nothyng worthe Lyke as the sauour of carrayne is noysome to them that smel it so is the talke of fooles to wysemen that heare it Lyke as in a payre of tables nothyng maye be well wrytten before the blottes and blurres be wyped out so vertue and noblenes can not be sene in a man excepte he fyrst put awaye his vices Lyke as the eye can not atones se both aboue and benethe no more maye the wyt apply bothe vice and vertue together As Yuye in euerye place fyndeth sumwhat to cleaue to so loue is neuer lyghtly without a subiecte ¶ Aristotle Plutarche Seneca LYke as Nources oftentymes whyle they be to curyous to rubbe of spottes from theyr chyldren rub awaye the skynne and al Euen so dyuers whyles they go aboute to redresse small tryfles commyt greater offences He that casteth awaye his kynsfolke and maketh hym frendes of straungers doethe as the man whiche woulde cast awaye his flesshy legge and set on another of wood Lyke as rayne maye not profytte the â—orne that is sowen vpon drye stones so neyther teachyng nor studye maye profyt a foole to learne wysedome Lyke as the eye without lyght can neyther see it selfe nor iudge of anye thyng elles so the soule that lacketh wisdome is brute and knoweth nothyng As the townes wherein men laboure waxe alwayes rycher and rycher suche as are bent to ydlenes and pleasure dayly decaye and come to vtter desolacion so the gooddes that be got by trauayle study and diligence and so kepte shall continue and encreace but that whiche is euyl got or sodaynly wonne shall euen as sodaynly vanysh awaye agayne Lyke as the sycke man whiche asketh counsayle and is taught of the phisicion is neuer the nerer of hys health except he take his medicine so he that is instructe in wysedome and vertue followeth not the same is neuer the better therfore but loseth the healthe of his bodye and blessednes of his soule Lyke as it is a shame for a man whiche woulde hyâ— the prycke to mysse the whole â—utte euen so is it a shame for hym that desyreth honor to fayle of honestye As fyrr and heate are inseparable so are the harâ—es of faythful frendes Lyke as a trumpeter soundeth out hys
than the rest so lykewyse he whiche in this lyfe geueth his mynde to wysedome and knowledge ought more to be accepted than any of the rest Saynt Augustine sayeth that he was wel skylled in Nicromancye whiche may be very wel for in that time it was muche set by and none thought wyse that therin was ignorant Ualerius sayeth that hys hearers worshipped him so muche y t they thought it a great sinne to forget ought which they hearde of hym in disputyng any matter His wordes were so estemed that it was a cause good and suffycient in any matter to saye y t Pythagoras sayde so He was so good a Philosopher as scarce any deserueth to be hys matche He kept iustice so muche that after hys death the autoritie of his name ruled the people of Italic whiche in tyme past was called Magna Grecia He was so sparyng and profitable that some thinke he neuer did eate any daynty meates He taught many yong men whose aptnes he knewe alwayes by theyr countenaunce gesture and maners And he with all his disciples lyued in common to gether as well in loue as in other maners For he taught them that true frendship was to make one harte and mynde of a greate many hartes bodyes In so muche that Damon and Pithias whiche were of his sect loued so to gether as sayeth Ualerius Maximus that whan Dionisius the Tyrant wold haue kylled the one of them which desiring licence to go and dispose his goodes before his death was graunted his request yf he coulde get another in y e meane whyle that wold be his pledge who yf he cam not agayne at y e tyme appoynted shulde dye for hym his felowe not regardyng hys lyfe so muche as hys true frendeshyp became his pledge And the other beynge let go came agayne at his tyme appoynted to redeme his felowe froÌ„ his death whiche faythfulnes in bothe the tyraunt Dionisiê° scing not onely forgaue them bothe but also desyred that he myght be the thyrde of that felowship that had rather dye than to fayle in frendshyp A notable example of most constant frendshyp and of good instruction therin To one that asked him what he thought of womens wepyng he sayde There are in a womans eyes two kyndes of teares The one of grefe and the other of deceyte To a couetous maÌ„ he sayde O role thy ryches are lost vpon the and are very pouertye for why thou art neyther the warmer better fed nor richer for them It was axed hym yf he desyred to be ryche to whiche he answered naye saying I despyse to haue those ryches whiche with lyberalitie are wasted and lost and with sparyng do rust and rot To one y t was gaylye apparelled and spake vncomly thinges he sayde Eyther make thy speche like vnto thy garmentes orels thy garmentes lyke vnto thy language It chaunced a fole in Pythagoras presence to say that he had rather be conuersant among women than among Philosophers to whiche he sayde yea swyne had rather lye rowtyng in durt in draffe than in clere and fayre water Beinge asked what newe thinge was in the worlde he answered nothinge Beyng asked what was Phylosophye he sayd The meditation or remembrauÌ„ce of death labouryng daylye to get the soule libertye in this pryson of the bodye He was the first among the Grecians that helde opinion that the soule was immortall He kept scole in Italie and lyued in to a greate age and after that he was dead the people reuerenced hym so muche that they made a temple of hys house and worshypped hym as a god He florished in the tyme of Nabuchodonoser kynge of Babylon Hys preceptes prouerbes and parables shall folowe in theyr places ¶ Of Thales Milesius Cap. viii THales as sayeth Herodotus Democritus and Duris had to his father a noble maÌ„ called Examius and to his mother Cleobulina of the stocke of Cadinus Age nor and was borne sayeth Plato vnder Dâ—masiê° prince of Athens and is the fyrste that euer was called a Sage or wyseman He florished at Milerum what tyme Oseas was iudge iÌ„ Israel Romulus Emperour of Rome what time Scnnacherib king of y e Chaldees sent the Assirians to inhabit Iurye whiche after the couÌ„tyng of Eusebius was theÌ„ 4450. yeare froÌ„ the creation of the world This Thales was very well learned bothe in Astronomye and Phisicke wrote manye goodly workes was a citizen at Miletum as Phalerius wryteth and was come of a noble linage who after he had dispatched hys busines belonging to y e coÌ„mon weale gaue him selfe to the searchynge out of naturall causes And surely he was a profitable counsayler to the common weale For whan as Cresus demaunded to haue had his felowes he wolde not graunt to it which afterward whaÌ„ Cyrus had gotten the victory was cause of sauynge theyr citie Heraclides sayeth that he lyued solitarilye but some saye he toke a wyfe and had a childe called Cidistus and other saye that he lyued chaste all his life long whan it was asked him why he wold not get children he answered because he wolde not be bound to loue them Whan hys mother cryed on hym contynually to take a wyfe he wold say he was to young and afterwarde whan hys youth was past and hys mother still importunate he wolde saye it was out of seasoÌ„ to late He woulde saye alwayes he was bounde to thanke Fortune but forthre causes chefely first because he had reson and was not a beast secondly because he was a man and not a womaÌ„ thyrdly because he was borne a Gretian and no Barbarian He sayde there was no difference betwene deathe and and lyfe and beyng axed therfore why he dyed not because ê™ he I shulde than make a difference when he was asked whether god knowe mens euell worckes Ye ê™ he and theyr thoughtes to To an aduowtrer that axed hym whyther he myght sweare that he was no aduouterer he sayde Pariury is not worse than aduoutry whan he was asked what thiÌ„g was hardest He answered A man to knowe him selfe what was esiest He sayd to admonyshe other what was sweatest For a maÌ„ sayth he to vse that he hath what is god That that lacketh be ginnyng and ende And whan he was asked what was the most difficill seldest sene thinge He answered an olde Tyrant A selde sene thinge in deade for god eyther taketh them awaye before they be olde orels in theyr olde age chaungeth theyr hartes beyng demaunded howe a man myght best suffre aduersitie To se sayde he his enemies in worse plyght than hym selfe It was axed hym howe we myght lyue best and most righteously to whiche he answered to flye those thinges our selues which we reproue in other Beynge axed who was happye he sayde he that hath his bodyly health is fortunate in riches not of a vayne mind but learned These are part of hys wittye answers his preceptes prouerbes semblables shal be spokeÌ„ of in their places This Thales
Suche as become frendes for rychesse profyt or pleasures sake as sone as these fayle ceasse to be frendly Isocrâ— â–ª A man ought be the same to his frende that he woulde be to hym selfe for a frend is hym selfe in an other person Plato â–ª There can not be frendshyp betwene a seruaunte and his mayster in as muche as theyr estates be vnegall but for as muche as they be bothe men there maye because that in manhode they be both equal 〈◊〉 An euyl man is neyther his owne frend nor yet any other mannes Aristot. Frendes in aduersitie are a refuge and in prosperitie a plesure and delyte to communicate our pleasures withall â—ermes Among frendes all thynges be coÌ„mon Yf thou desyre to be thought a frende doe thou the workes that belong to a frende Cicero A true frende is more to be estemed thaÌ„ kynsfolke He is a very frende that lyghtlye forgetteth hys frendes offence One speciall frende is better than many common frendes Seneca He is a good frend that doth his frend good and a myghty frende that defende to his frende from harme There is no greater ryches than the agrement of good mennes myndes â—ythag If thy frende misordre hym selfe towardes the breake not of frendship therfore immediatlye but rather assaye by all meanes to refourme hym so shalte thou not onelye retayne thyne olde frende but shalte also double hys frendshyp If thou desyre that thy frendes loue maye alwayes continue be curteous and gentle towardes hym bothe in speche and also in maners forbeare hym in his angre reproue hym gentlye in hys errour comforte hym in hys aduersitie Isocraâ— â–ª Be as myndeful of thyne absent frendes as of them that be present Do good to thy frendes that they maye be the frendlyer to thyne enemyes that they maye be thy frendes Be not rash in takyng of a frende and when thou hast taken hym cast hym not of agayne Aristoâ— â–ª Admytte none thy frende except thou knowe fyrste howe he hathe behaued hym selfe with hys other frendes before For loke howe he hath sarued them so wyll he serue the. Periaâ— â–ª Be slowe to fall in frendshyp but whaÌ„ thou arte in continue Proue not thy frende wyth dammage nor vse thou hym vnproued This mayest y u do yf whan thou hast no nede y u fayne thy selfe to be neadye in whiche if he help the thou art neuer the worse but yf he refuse then knowest thou by faynyng howe for to trust hym Plato Get frendshyp of them that followe truthe Proue thy frend with aduersitie and wyth felowshyp in daunger Seneca â–ª So vse thy frende as yf he afterward shoulde be thyne enemye Scornful men are dangerous frendes â—ermes Whoso loueth good maners perseuereth in frendshyp 〈◊〉 The iniury of a frende is more greuous than the iniury of an enemye Socâ—â—â— â–ª Better is an open enemy that a frendlye foe 〈◊〉 It is a swete pleasure for a man to help and be holpen of hys frendes â—ristot Frendshyp is the chefest good thyng in a citie Kyngdomes are preserued and mayntayned by frendes and frendshyp 〈◊〉 Consulte and determine all thynges w t thy frende but with thy selfe fyrst He doeth amysse that seketh a frend in the marker and alloweth hym at a banker or 〈◊〉 a feaste It is more pleasaunt to make a frende than to haue a frende There be many that lacke no frendes and yet lacke frendshyp A wyse man although he be content and satisfyed with hym selfe yet wyl he haue frendes because he wyll not be destitute of so great a vertue What can be more pleasaunt than a maÌ„ to haue a frende with whome he maye be bolde to talke any thynge as boldelye as wyth hym selfe Beare witnes rather agaynst frendship than agaynst truthe Care not what rychesse thou lose for the wynnyng of true frendes ¶ The summe of all Frendshyp whiche is the agreement of myndes In truthe and loue is the chyefest vertue Of moral vertues y t in the worlde man fyndes Wherfore in the world to lyue who so myndes Ought frendshyp to get and got to ensue By loue not by lucre y t true freÌ„dship blyndes Rayt with an hart where rancor neuer grue Whiche knot estates equalitie so byndes That to dissolue in vayne may Fortune sue Though malice help which .ii. al glory gryndes So strong is frendshyp as no stormy wyndes Haue might to moue nor fear force to subdue Where al these poyntes be setled in their kindes ¶ Of counsayle and counsaylours Cap. vii Aristot â–ª COunsayle is an hollye thyng Plato There cannot be in maÌ„ a more diuine thyng than to aske counsayle howe for to order hym selfe Socra Counsayle is the kaye of certayntie Isocra â–ª Be secrete in counsayle and take heede what ye speake before your enemyes He that geueth good counsayle to an other begynneth to profyt hym selfe Wrath and hastines are very euyl couÌ„saylours Isocra Yf thou wouldest knowe a mans counsayle in any matter and wouldest not him to knowe thyne intent talke as yf thy matter were an other mannes so shalte thou knowe hys iudgement therein he neuer the wyser of that thou entendest Senâ—ca When thou wylt take counsayle in any matter marke well thy counsaylours bowe they order theyr owne busynes for yf they be euyl councellers towarde them selues they wyll be woorse towardes other men Take no councel of hym that hath hys harte all set vpon the worlde for hys aduise shall be after his plesaunce â—enoph Good councell is the ende and begynnyng of euery worke He is discrete that keepeth his owne counsayle and he is vnwyse that discouereth it 〈◊〉 Make not an angrye man nor a drunkarde of thy counsayle nor any that is in subiection to a woman for it is not possyble y t they shoulde kepe close thy secretes Aristot. He that kepeth secret that whiche he is requyred doeth well but he that kepeth secret that whiche is not requyred is to be trusted If thou thy selfe canst not kepe thyne owne counsayle muche lesse wyl other to whome thou shewest it Socrat. A wyse man ought to take councell for feare of myring his wyl wyth his wyt Wrathe and hastynes are very euyll counsaylours ¶ The summe of all Counsayle is a thyng so nedefull and hollye That without it no werke may prosper well Wherfore it behoues hym y e hateth his follye Nought to begyn without he take councel Whiche whoso vseth shal neuer hym repent Of tyme or trauayle that he therin hath spent ¶ Of rychesse and pouertie Cap. viii Plato SUffisaunce is better in rychesse than aboundaunce Pythag â–ª He is not ryche y t enioyeth not his owne gooddes Aristot. Uertue is greater richesse than eyther syluer or golde Hermes Labour for the ryches that after death profyt the soule Plato Wysedome is the treasure of the wyt wher w t euery man ought to enriche hym A couetous man can not be ryche To delyte in ryches is a daungerous vice Pouertie with suertye is better
in one But folly lacketh ordre so that concord is none Theophrastus For a man muche better it is among raueners To fall and be taken than among flatterers For rauens but of flesh dead bodyes do depryue â–ª But flatterers deuour men whyle they be alyue â–ª Socrates He that of all men wyll be a correctour Shall of the most part wyn hate for his labour â–ª Dyogenes Of slaundrers flattrers take hede yf ye wylâ— For nether tame nor wylde best can byte vs so yâ— For of wyld beastes slaunder is the worst byter And of the tame most byteth a flatterer Pythagoras They that to talke of wysedome are bent Not folowyng the same are lyke an instrument Whose pleasant sounde the hearers doth delyte But it selfe not hearyng hath therby no profyte Horace As long as a tonne or vessell maye last Of the fyrst lycour it kepeth the taste And youthe beyng seasoned in vertuous labour Wyll euer after therof kepe the sauour Euripedes Englyshed by Ascham What thing a man in render age hath most iÌ„ vre That same to deth always to kepe he shal be sure Therfore in age who greatly loÌ„ges good frute to mow In youth he must hym self apply good seed to sowe Pythagoras Beware of thyne enmy whan he doth manace And trust thou hym not yf fayre seeme his face For serpentes neuer so deadly do stynge As whan they byte without any hyssynge Hermes Tresures which falsehod semeth to augment Are euylly gotten and worser are spent Wherefore to be ryche who so doeth entende Ought trulye to wynne and dulye to spende Plutarche Sith the worlde vnsteady doth oft ebbe flowe It behoueth a wyseman all tymes for to knowe And so for to sayle whyle he hath fayre wether That the hauen maye kepe hym whan hold may no anker Dyogenes Of a chorlysh nature procedeth fowle language But fayre speache is token of a noble courage Anacharcis A frende is not knowen but in necessitie For in tyme of welth eche man semeth frendly Socrates Wysedome science whiche are pure by kynde Shulde not be wryt in bookes but in mynde For wysedome in bookes with the boke wyl rot But writ in mynd wil neuer be forgot Seneca For couetous people to dye it is best For the longer they lyue the lesse is theyr rest For lyfe them leadeth their substance to double Where death theÌ„ dischargeth of endles trouble Antisthenes Men ought not wepe for hym y e giltles is slayne But for the slayer whiche quycke doth remayne For to dye gyltles is losse but of bodye But body and soule bothe are lost of the gyltye Xenocrates Of woorkes begon whan goodnes may bredâ— We shulde with al swyftnes deuyse to procede But yf by our workes maye growe any yll We shulde be as swyft to conquer our wyll Socrates By ordryng the tong is a tryal most true To knowe yf a man hys lustes can subdue For he that ne rule can his tongue as hym lyst Hath muche lesse power other lustes to resist Socrates What euer it chaunce the of any to heare Thyne eye not consenting beleue not thyne eare For the eare is a subiect full oft led awrye But the eye is a iudge that in nothyng wyll lye Seneca Boetâ—us Wysdome honor most commonly be founde In them that in vertue and goodnes abounde And therfore are better than syluer and golde Which the euyl commonly most haue in holde Horace Stop the begynnynges so shalt thou be sure All doubtfull diseases to swage and to cure But yf thou be carelesse and suffre them brast To late cummeth playster when al cure is past Xenophon Yf that it chaunce the in warre for to fyght More than to wyt trust not to thy myght For wyt w tout strength much more doth auayle Than strength w tout wit to conquer in battayle Aristotle Bothe hatred loue and theyr owne profet Cause Iudges oft tymes the truthe to forget Purdge all these vices therfore fro thy mynde So shall ryght rule the thou the truthe fynde Plato Although for a whyle thy vice thou may hyde Yet canst thou not alway kepe it vnespyed For truth the true daughter of god and of tyme Hath sworne to detect al sinne vice and cryme Aristotle The hauyng of rychesse is not so coÌ„modious As the departyng from them is greuous Plato Happy is the realme the whiche hath a king Endued with wysedome vertue and learnyng And muche vnhappy is the Realme prouince Where as these poyntes do lacke in their prince Plutarche To what so euer the kyng doth hym frame His men for the most part delyte in the same Wherfore a good kyng shoulde vertue ensue To geue his subiectes example of vertue Hermes Better it is for a wyfe to be barrayne Than to bryng forth a vile wycked carrayne Socrates Almes distributed vnto the indigent Is lyke a medicine geuen to the impotent But to the vnneady a man to make his dole Is lyke the ministring of playsters to the whole Pythagoras Better it is for a man to be mute Than with the ignoraunt muche to dispute And better it is to lyue solitarily Than to enhaunt muche euyll companye Diogenes Trye and than trust after good assuraunce But trust not ere ye trye for feare of repentauÌ„ce Plato That thyng in realme is worthy renoune Which rayseth vp ryght wrong beteth doune Seneca Goodnes it selfe dothe good men declare For whiche many mo the better do fare Socrates Unhappy he is where so euer he come That hath a wit and wyl not learne wysdome ¶ The thinges that cause a quiet lyfe wrytten by Marciall MY frende the thynges that do attayne The happy lyfe be these I fynde The rychesse left not got with payne The fruytful grounde the quiet mynde The equall frende no grudge no stryfe No charge of rule nor gouernaunce Without disease the healthye lyfe The householde of continuaunce The meane dyet no dayntye fare Wysdome ioyned with simplenes The myght discharged of all care Where wyne the wyt maye not oppresse The faythfull wyfe without debate Suche sleepes as maye begyle the nyght Content thy selfe wyth thyne estate Neyther wysh death nor feare hys might ¶ The last boke Of Prouerbes and Semblables THre bokes concluded accordynge to oure promyse it is requysite that the fowerth followe whiche beyng wel consydered is no lesse profytable ether to good instrustruction or moral wisedome than any of the rest For where as the other only commaunde or shewe the thing simply this kynde by vehemencie of matter contayned in other thynges perswadeth the thyng effectuallye besydes muche good learnyng of naturall Philosophie conteyned in the examples And suerlye the diligence of the Philosophers herein is greatly to be commended whiche hath diuised so goodly a waye to allure all men to wysedome In whiche kynde sithe Erasmus one of the best learned in oure tyme hath alredy studyed and therof compyled a boke drawen as he sayeth hym selfe out from the purest of the Philosophers I
as fyre is an instrument without whiche fewe workes can be fynyshed so with out Charitie nothyng maye be done well and honestly Lyke as cleare glasse can hyde nothing so there be many that can kepe secret nor dissemble nothyng As some poysons are so contrarye by Nature that the one cureth the other so is it lykewyse of deceytes and vices After wynter the sprynge tyme followeth but after age youthe neuer coÌ„meth agayne As it is a great foolyshnes to leaue the cleare fountaynes and to fetche water in puddles so is it lykewyse to leaue the Euangelyes and to studye the dreames of mennes ymagination Lyke as an Adamant draweth by lytle and lytle the heauy yron vntyll at the last it be ioyned with it so vertue and wyse-ioyne men vnto them As he whiche in a game place runneth swyftest and continueth styll his pace obtayneth the crowne for his labour so all that diligently learne and earnestlye followe wisedome vertue shal be crowned with euerlastyng glorye ¶ Faultes escaped ¶ In the .xv. syde of the Signature A. the .iii. line reade In the fowerth boke ¶ In the .vii. syde of the Signature B. the v lyne reade Excused hym properly ¶ In the fyrste syde of Q. the last lyne reade That thyng in a realme c Finis A table declaryng the contentes of the whole booke ¶ The fyrste booke THe fyrste beginnyng of Philosophye Cap. i. The partes of naturall Philosophye Cap. ii Of the begynnyng of morall Philosophie Cap. iii. The kyndes of teachyng Morall Philosophye Cap. iiii The order of the boke Cap. v The lyfe of Hermes otherwyse called Mercurius Trismegistus Cap. vi Of Pythagoras Cap. vii Of Thales Milesius Cap. viii Of Solon and whiche were the .vii. that are called sages Cap. ix Of Chylon Cap. x The lyfe of Byas Cap. xi Of Periander Cap. xii Of Anachacis Cap. xiii The lyfe of Myson Cap. xiiii Of Epimenides Cap. xv Of Anaxagoras Cap. xvi The lyfe of Phericides Cap. xvii The lyfe answers and Deathe of Socrates Cap. xviii Of Xenophon Cap. xix Of Aristippus Cap. xx The lyfe of Plato Cap. xxi Of Xenocrates Cap. xxii Of Archelaus Cap. xxiii The lyfe of Aristotle Cap. xxiiii Of Diogenes Cap. xxv Of Antâ—sthenes Cap. xxvi Of Isocrates Cap. xxvii Of Plutarche â—ap xxviii The lyfe and death of Seneca Cap. xxix Finis The seconde booke THe profyt and vse of moral philosophye Cap. i Of God of his workes and of his power Cap. ii Of the soule and gouernaunce therof Cap. iii. Of the worlde the lustes and pleasures therof Cap. iiii Of Deathe not to be feared Cap. v. Of frendshyp and frendes Cap. vi Of counsayle and counsaylours Cap. vii Of rychesse and pouertie Cap. viii Of Silence speache and communication howe to be vsed Cap. ix Of Kynges rulers and gouernours how they shulde rule bothe them selues and theyr subiectes Cap. x In the .xi. Chapter are conteyned the preceptes and counsayles of good maners for all pourposes written of the Philosophers Finis ¶ The contentes of the thyrde booke THe vse profit of prouerbes and adages Cap. i. Of Wysedome learnynge and vnderstanding Cap. ii Of Iustice lawes Cities gouernaunce Cap. iii Of power honour vertue and strengthe howe to be vsed Cap. iiii Of Liberalitie pacience vse custome diligence Cap. v. Of knowledge ignoraunce and erroure and of folyshnes Cap. vi Of moneye and couetousnes Cap. vii Of the tounge of fayre speche of flatterye Cap. viii Of truthe of Faythe of erroure and of lyinge Cap. ix Of bryngyng vp and maners of disposicions and good instruction Cap. x. Of Loue lust and lechery Cap. xi Of Sorrowe gladnes feare and boldenesse Cap. xii Of anger wrathe enuye malice and reuengeaunce Cap. xiii Of libertie and bondage Cap. xiiii Of women wyne and dronkenes Cap. xv The reste of the Chapiters of this booke contayne many goodly sentences of dyuers good and profitable matters ¶ Proper Meaters Finis In the last booke are conteyned Parables verye proper to be vseâ— â–ª written by these folowyng Hermes Plato Plutarche Socrates Aristotle Seneca Finis ¶ Imprinted ⧠at London in Flete strete at the signe of the Sunne ouer agaynste the Conduyte by Edwarde Whitchurche the .xx. daye of Ianuarie in the yeare of oure Lorde 1547. Cum priuilegio ad imprimendum solum per Septennium â§