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
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
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
healthes sake If thou desyre to be quyet mynded thou must eyther be a pore man in deade or els lyke to a pore man Take not thought to lyue long but to lyue well For so muche as thou art not certayne in what place death abydeth the be thou redy prepared in eche place to mete hym Prayse a man for that whiche may neyther be geuen hym nor taken awaye from hym whiche is not hys fayre house nor his goodly garmentes nor his greate householde but his wyt perfect reason Seneca Labour not for great numbre of bokes but for the goodnes of them Use thyne eares more than thy tounge Desyre nothing that thou wouldest denye yf it were axed the. What so euer thou wylt speake before thou shewe it to an other shewe it secretly to thy selfe What so euer thou wylt haue kept secret shewe vnto no bodye Searche forth the cause of euery dede Let not thy thoughtes departe from the truthe Promyse wyth consyderation and per fourme faythfully Prayse lyttle but disprayse lesse Let not the authoritie of the speaker perswade the nor regarde thou his person that speaketh but marke well what it is that is spoken Perfourme more fully than thou hast promysed Suche thynges as thou hast vse thou as thyne owne and keepe them not as yf they were an other bodyes Be gentle and louynge to euery bodye flatter none be familier with fewe be indifferent and equall towardes euery man be slowe to wrathe swyfte to mercye and pitie be constant and pacient in aduersitie and in prosperitie waâ—e and lowlye Seneca Worshyp gentlenes and hate crueltie Flye and eschue thyne owne vices and be not curyous to serche out other meÌ„nes Be not busye to vpbrayde men wyth theyr faultes for so shalte thou be hated of euery bodye Sumtyme among earnest thinges vse mery conceytes but measurably Lyue wyth thyne vnderlynges as thou wouldest thy betters shoulde lyue wyth the and do to all men as thou wouldest be done by Thynke not thy selfe to be that which thou arte not nor desyre to seeme greater than thou art in dede Thynke all thynges maye be suffered saue fylthynes and vice Eate rather for honger than for pleasure and delyte Be apte to learne wysedome and diligent to teache it Be mery without laughter Thou shalte be loued of god yf thou followe hym in this poynte In desyre to do good to all men and to hurte no bodye Beleue hym not that sayeth he loueth truthe and foloweth it not Solon Se that thy giftes be according to thyne abilitie for yf they be to byg thou shalt be thought a waster and agayne yf they be to smal thou shalt be thought a nygarde Let thy giftes be suche as he to whome thou geuest them doth delyte in Seneca Geue no vayne and vnmete gyftes as armour to women bokes to a plowman or nettes to a student Geue to the nedye yet so that thou nede not thy selfe Succour them that perish yet not so that thou thy selfe perysh therby If thou bestowe a benefite kepe it secret but yf thou receyue any publyshe it abrode Speake not to hym that wyl not heare for els thou shalt but vere hym Geue at the fyrste axynge for it is not freely geuen that is often craued Boast not thy selfe of that which is an other mannes Blame not Nature for she doeth for euery man alyke If thou wilte prayse any man because he is a gentleman prayse his pareÌ„tes also If thou prayse hym for his rychesse that appertayneth to Fortune If thou prayse hym for his strengthe remembre that sicknes wyl make hym weake If thou prayse hym for his swyftnes of bodye remembre that age wyll take it awaye If for hys bewtye it wyl sone vanyshe But yf thou wilt prayse hym for maners and learning than as muche as appertayneth to a man prayse thou hym for that is hys owne whiche neyther coÌ„meth by heritage neyther altereth with Fortune nor is chaunged by age but is alwaye one with hym Flye the company of a lyat but yf thou muste nedes kepe companye with hym beware that in any case thou beleue him not Geue parte of thy goodes to the neady so shall god encreace them Socrat â–ª Sowe good woorâ—kes and thou shalte reape the flowers of ioye and gladnes Boast not of thy good deades leaste thyne euyl be also layde to thy charge Company not with hym that knoweth not hym selfe Be not ashamed to beare the truthe of whome so euer it be for truthe is so noble of it selfe that it maketh them honorable that pronounce it Yf thou haue not so muche power as to refrayne thyne yre yet dissemble it and kepe it secrete and so by lyttle and lyttle forget it Pythag â–ª Honor wysedome and denye it not to them that wolde learne and shewe it vnto them that disprayse it Sowe not the sea fyeldes Isocrat Geue not so lyght credence to a maÌ„nes wordes nor laugh thou them to scorne for the one is the propertie of foole and the other the condicion of a mad man Thynke not suche thynges honest to be spoke of that are fylthy 〈…〉 Accustome not thy selfe to be heauye sadde for yf thou do thou shalt be thought fyrce yet be thoughtful for that is a token of a prudent man So doe all thynges as yf euery manne shoulde knowe them yet kepe them close a whyle and at lengthe discouer them Learne diligently the goodnes whiche is taught the For it is as great shame for a man not to learne the good doctrine that is taught hym as to refuse a gyft proâ—ered hym of his frende Let it not greue the to take payne to go to learne of a cunnyng man For it were gret shame for young men not to trauayle a lytle by lande to encreace theyr knowledge syth marchantes sayle so far by sea to augment theyr ryches Be gentle in thy behauyour and familier in communication It belongeth to gentlenes to salute gladlye them that we mete and to familiaritie to talke with theÌ„ gently and frendlye Behaue thy selfe gentlye to euery bodye so shalt thou make the good thy frendes and kepe the bad from beynge thyne enemyes Use thy selfe to labour by thyne owne accorde that yf it chauÌ„ce the to be compelled therto thou mayest awaye wyth it the better Perfourme thy promys as iustlye as thou wouldest paye thy detâ—es for a man ought to be more faythful than his othe For two causes yf thou be constrayned thou mayest sweare as to discharge thy selfe from any great offence or to saue thy frendes from great daunger But for moneye thou shalt not swere any othe for yf thou do thou shalt of some be thought forsworne and of othersome to be desyrous of money Thynke it as great a shame to be ouercome with thy frendes benefytes as with the iniurye of thyne enemyes Allowe them for thy frendes that be as ioyous for thy prosperitie as they seme sorowfull for thy misfortune For there be many that lament a mannes miserie
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
By sorrowe and thought the hearte is turmented Of sorowe commeth dreames and fantasies Of thought commeth watchyng and bleared eyes Hermes Syckenes is the pryson of the bodye but sorow the pryson of the soule Myrthe is the ende of sorowe Seneca Shamefastnes in a chylde is a token of wyt but in a man of folyshnes Suretye putteth awaye sorrowe and feare hyndereth gladnes Neyther strength nor bygnesse are of any value in a fearful bodye ¶ Of anger wrath enuy malice and reuengeaunce Cap. xiii Plato PRiuye hatred is worse than open malice Wrath leadeth shame in a lease Chales It is a great maruayle to se a wyseman angrye He is vnhappy that continueth in hys malice not thynkyng of the ende Plato Vnhappy is the estate of malicious eâ—uyous people The suspicious the hastye and the gelous man lyue euer in sorowe Aristotlâ— â–ª Shame of hym selfe is the ende of in dignation He is not perfectlye good that hateth his enemye what is he then that hateth his frende Seneca â–ª Debate deceyte contencion and enuy are the fruytes of euyll thoughtes It is foolyshnes or rather madnes for a man to be angrye for that which can not be amended or to desyre the thing whiche he maye not obtayne Aristip. Wrathe and hastynes are verâ—e euyl counsaylours Quyetnes is sure but rashnes is dauÌ„gerous Enuye and slaunder are .ii. bretherne whiche go euermore togyther Seneca â–ª Forgeuenes is a valyaunt kynde of reuengeaunce He hath greate rest that can refrayne hym selfe from anger Pythag â–ª Enuye hath ben is and shall be the destruction of many What is there that enuye hath not defamed or malice lefte vndefyled Truly no good thyng â—ristotle Anger is an heauynes and vexation of the mynde desyryng to be reuenged Anger is the woorcker of enmitye and hatred Humilitie pacience and fayre speache are the pacifyers of anger Plato Tyme appeyseth anger Wrathe commeth of feblenes of courage and lacke of wytte Wemen are soner angry than men the sycke soner than the healthye olde folke be souer moued than the yongue â—hilon He is enuyous that is sorye for goodmennes prosperitie An enuyous man serueth to none other pourpose but to speake euyl and slaunder other â—ermes To the wrathfull anger approcheth ¶ Of lybertie and bondage Cap. xiiii Plato HE is not fre that byndeth hym selfe to an other He obeyeth many that obeyeth his bodye â—hales Hope is a bondage but mystrust a libertie The chyld is not bounde to his parentes of whome he learned nothyng Aristotâ—â— â–ª He that hath bounde hym selfe to followe his flesshlye delytes is more bounde than any caytyfe Senecâ— â–ª A bonde man hath but halfe a mynde To muche libertie turneth into bondage A tyraunt neuer tasteth of true frendshyp nor of perfect libertie ¶ Of women wyne and dronkennes Cap. xv Plato â–ª DRonkennes maketh a man vnrulye Dronkennes vndoeth hym that delyghteth therin Muche wyne and wysedome maye not agree for they be .ii. contraries Isocraâ— â–ª Wyne vnmeasurably taken is an enemy to the soule Wrathe and wyne drounde bothe the reason and sences Wrathe maketh man a beast but dronkennes maketh hym worse Dronkennes ought to be eschued of al men but chyefely of Rulers watchemen and officers Dronkennes is an abhominable vice in a teacher Plato A dronkarde is vnprofitable for anye kynde of good seruice The husbande can do to his wyfe no greater wrong than to haue to do with an other woman A woman is a necessary euyill â—risto There can be no greater honour for an honest wyfe than to haue an honest faythful husbande which careth for her and for no woman els thynkyng her more chaste and faythful than any other Seneca Neyther gorgyous apparel nor excellent beautie nor plentye of golde and ryches become a woman so wel as sobrenes silence faythfulnes and chastitie The best waye for a man to kepe hys wyfe chaste is not to be gelous as many fonde fooles suppose but to be chaste hym selfe and faythfull vnto her Womans company is an euyl that can not be eschued â—hilon A fayre whore is a swete poyson Women in myschefe are wysar than men â—ocrat Woman is more pitifull than manne more enuyous than a serpent more malicious than a Tyraunt and more deceytful than the deuyll â—â—istotle Womans counsayle is weake and a chyldes vnparfect Woe be to that citie where a womao heareth rule Socraâ— â–ª It is better to be in companye with a serpent than wyth a wycked woman Gaye apparayled women stand forth as baytes to catche men that passe by but they take none saue suche as wyl be poâ—e or els suche as be ignorauÌ„t fooles whiche knowe them not There is no greater accumbraunce that maye chaunce to a man than ignoraunce and woman There is nothyng whotter than a lasciuious women He is an ignoraunt foole that is gouerned by womens counsayle An ignoraunt man may be knowen by thre poyntes he can not rule hym self because he lacketh reason he can not resiste his lustes because he lacketh wytte neyther can he do what he woulde because he is in bondage to a woman Women by Nature are borne malicious It is not possible for hym to obtayne wysedome and knowledge that is in bondage to a woman He that enhaunteth muche womans company can not be strong neyther maye he be ryche that delyteth muche in wyne ¶ Dyuers sentences of sundry matters Cap. xvi Plato Eloquence is a goodlye gyfte which in truth shyneth but in false hode corrupteth â—ermes It is harde to finde a meke wytty man Man is the measure of all thynges â—ocrat Holynes and ryghteousnes make men lyke vnto God â—eneca Small exspences ofte vsed consume great substaunce Excesse eyther hurteth or profyteth nothyng Euery man loueth aduauntage Rest must nedes be pleasaunt for it is the medicine of all diseases that are in labor Nothyng obtayneth Fauour so muche as diligent obedience Euyll men for lucre agre togyther â—ermes He is to be despysed of all that careth for none but hym selfe â—ythag Manye thynges at the begynnyng are counted good whiche at the ende are knowen to be euyl Desyre of ryches wareth infinite A solitary man is a god or a beast Diogeâ— It is better for a man to iudge after lawe and learnynge than after hys owne mynde and knowledge Diligent purueyaunce is great suertie It is wysedome to worke by science Plato The multiplying of frendes is the aswagyng of cares It is better to diminysshe that whiche hurteth than to augment that which helpeth Pittaâ— None but a craftes man can iudge of a crafte Excellent thynges oughte to be done warelye It is kynglyke to be reproued for well doyng The agrement of bretherne is stronger than a wall To vnlearne euyll is the best kynde of learnyng Plato â–ª A neady olde man is a miserable thing Aristo Melody is good to pacifye the angrye to comforte the sorowfull and to asswage all other passions Musicke is good to refresh the mynde and to passe forth the tyme and is a
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
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
great helpe to good pronunciation and therfore chyldren ought to learne musycke ¶ The .xvii. Chapter Socrat. OF all mysfortunes the moste vphappy is to haue ben fortunate â—ythag Nothing is to be couÌ„ted good that may be taken awaye â—eneca It is as well a faulte to trust no bodye as to trust euery bodye It skylleth not in what bedde a sycke man be layde whether it be of golde or of wood for wheresoeuer he be layde hys syckenes wyll be with hym If it were as paynful a thyng for men to prayse honest thynges as it is to do them than shoulde they be as lyttle praysed as be followed They lyue euylly that begyn alwayes to lyue for as muche as theyr many beginnynges doe make theyr lyues styll vnperfecte He that is roted in hys sinne wyll not be corrected A gyfte byndeth the receyuer and leuseth the geuer Whan a man doubteth in doubtfull thynges is assured in them that be euydent it is a signe of good vnderstandyng Hermeâ— There are .vi. kyndes of men that be neuer without vexacion The fyrst is he that can not forgette his trouble An enuyous man dwelling with folke newly enriched He that dwelleth in the place and can not thryue where as an other thryued before hym A ryche man decayed and fallen in to pouertye He that woulde obtayne that whiche he may not get The last is he that dwelleth with a wyse man and can learne nothyng of hym He that seketh enemyes seketh hys owne destruction Pithag â–ª Repentaunce deserueth pardon The best and greatest wynnyng is a true frende and the greatest losse is the losse of tyme. Plato Muche runnynge maketh great wearynesse Yf men in reasonyng desyred as much the truthe of the thyng it selfe as they do the mayntenaunce of theyr owne opinioÌ„s and glory of theyr wyttes there shuld not brede so muche hatred as there dothe nor halfe so many matters be lefte of vnconcluded There can not be a more intollerable thyng than a fortunate foole ¶ The .xviii. Chapiter Socrat. A Man of feble courage anoyeth hym selfe lyghtlye wyth that whiche he loueth Pythag. To be ouercome with affections is an euydent token of folyshnes Seneca He is not happy that hath rychesse but he y t vseth them â—ermes The wycked sumtyme seme to be happy It is better to suffer death than by coÌ„pulsion to do that is euyl He that is enclyned to his owne wyll is nygh the wrathe of god He that desyreth great charges desyreth great troubles â—â—thago The heartes of good people are the castels of theyr secretes It is a great follye for a man to muse muche on suche thynges as do passe his vnderstandyng Plato To do well to hym that hurteth vs is the most acceptable thyng in the syghte of God that a man maye doe Folly is the greatest enemy that a man maye haue Socra He that doeth good is better than the good whiche he doeth and he that doeth euyll is worse than the euyl that he doeth A man without science is lyke a realme without a kyng Plato An aswager of wrong ought greatly to be honored A good ryche man seeldome maye be founde Aristot. No man is happye whyles that he lyueth He is an excellent warryoure that lacketh neyther wysedome nor good successe There is but one way to goodnes but the wayes to euyll are innumerable The best place in warre is the middes for there be the strong and valiaunt whyche are in the myddes betwene the hardy and the cowardes There is no kynde so euyll but that some good is founde in Seneca That whiche a man beleueth not shall neuer fraye hym He fyndeth fetters that fyndeth benefyttes It is due to render deserued thankes They be worse that are latelye made ryche than they whiche haue bene ryche a great whyle Tyrantes prayers are necessary ¶ The .xix. Chapiter Socra TO lacke frendes is a token of euyl condicions It is a foolyshe madnes to thinke that ryche men be happy He is sufficientlye wel learned y t knoweth howe to do well he hath power ynoughe that can refrayne from doyng euyll Pythag. He that demaundeth but reason is able to vanquysh his enemy Couetous men lacke the thynges that they haue The shorter a thyng is the more it delyteth They that rob and slaunder the dead are lyke furyous dogges which byte and barke at stones â—lutarch It is the part of a good man to forget dishonest thynges which to remembre is a poynt of euyll That whiche is well done is done wetyngly but that whiche is euylly done is done ignorantly He is as muche a thefe that stealeth openly as he that robbeth priuily Socraâ— A thing oft spoken troubleth the hearer To see is but a smal matter but to forsee a thyng is harde to be done A man of good feelynge is euermore discrete so is it not of the other senses Aristotâ— Hearyng in a man is a great healp to knowledge Custome is as it were an other nature It is folyshnes to entend muche vnto dreames Fonde and foolyshe dreames deceyue them that trust therin They be grosse and foolysh phisicions whiche take any counsayle at theyr pacientes dreames When God wyll sende dreames or visions they chauÌ„ce to wysemen in the daye tyme. Suche as be borne deaffe and blynde haue theyr inwarde powers the more perfect He ought not to lye whiche wyl teach other folke Diuersitie of opinions is the cause of muche stryfe That thyng is noble whyche commeth of good kynde He that douteth and maruayleth seameth to be ignoraunt ¶ The .xx. Chapter Socra HE whiche knoweth not howe much he seketh doth not know whan to fynde that whiche he lacketh It is better to be ignoraunt in vyle thinges than to knowe them The gooddes of the soule are the principall goodes Pythag. A boaster is more to be despysed than a lyar It is harde for a liberall man to be ryche It is better to suffre than to do wroÌ„g He is worst of al that is malicious agaynst his frendes Euyll destroyeth it selfe The wrath and luste of lecherous people alter theyr bodyes and make many ruÌ„ne starke mad â—utarch It is better for a man to amende hym selfe by folowing the good example of his predecessours than to make his successors waxe worse by folowyng his vnthryftye vicious lyuyng To be muche inquisityue of others offences is a signe of an euyl disposicion Nothyng disprayseth a man so muche as his owne praysyng specially whan he boasteth of his good deades The most profitable thyng for y e world is the death of euyll people Aristoâ— Men ought not be chosen by age numbre of yeares but by wysedome condicions For he that hath chyldysh condicions is a chylde be he neuer so olde and he that hath manlyke condicions is a man be he neuer so young Hermeâ— Thre thinges are to be pityed and the fowerth not to be suffered A good man in the handes of a shrewe A wyse man vnder the gouernaunce of a foole A lyberall man