houses for that engendreth no great loue nor be to long from thence for that engendreth hate but vse a meane in all thynges Socraâ—â— Trouble not thy selfe with worldelye carefulnes but resemble the byrdes of the ayre whiche in the mornynge seke theyr foode but onely for the daye Doubte them whome thou knowest truste not them whome thou knowest not Wander not by nyght nor in the darke Laboure not to enfourme hym that is withoute reason for so shalte thou make hym thyne enemy Platâ— Use not womans companye except necessitie compell the. Esteme hym as muche that teacheth the one worde of wysedome as yf he gaue the golde Swere not for any manner of aduauntage Seneca Affyrme nothyng before thou know the truthe Begynne nothyng before thou knowe owe for â—o fynysh it Be not hastye angrye nor wrathfull for they be the conditions of a foole Refrayne from vice for vertue is a precious garment Socrat Beware of the baytes of a wanton woman whiche are layde out to catche men for they are a greate hynderaunce to hym that desyreth wysedome â—â—oph Measure thy patthes and go the right waye so shalt thou go safely Refrayne from couetyse and thyne estate shall prosper Use iustyce and thou shalte be both beloued and also feared Yf thou wylte disprayse hym whome thou hatest shewe not that thou arte hys enemye â—â—rmes Take hede to the meate that a gelouâ— woman geueth the. Let neyther thy bewtye thy youth nor thy health deceyue the. â—â—istot Breake not the lawes that are made for the wealth of thy countrey Applye thy mynde to vertue and thou shalte be saued Prayse nothynge that is not commendable nor disprayse ought that is prayse worthye Plato Trauayle not muche to wynne that whyche wyll lyghtly perysh Ensue the vertues of thy good auncesters Senecâ— Araye thy selfe wyth iustice and clothe the wyth chastitie so shalt thou be happy and thy workes prosper Enforce the to get bothe wysdome and science by whiche thou mayest direct both thy soule and bodye Pythâ— Endeuour thy selfe so to kepe the lawe that god maye be pleased with the. Couet not thy frendes ryches least thou he despysed and hated therfore Reproue not a man in hys wrathe for than thou mayest not rule hym Hermâ—â— Reioyce not at an other mannes mysfortune but take hede by hym that y e lyke chaunce not the. Stablysh thy wyt bothe on thy ryghte hande and on the lefte and thou shalte be free Socrâ—â— Geue to the good and he wyll requyte it but geue to the euyll disposed and he wyll aske more Isoâ—â— Be not slacke to recompence them that haue done for the. Thynke fyrste than speake and last of all fulfyll Accustome not thy selfe to be sodaynlye moued for it wyl turne to thy displeasure Pythag. Yf thou entend to do any good tary not tyll to morow for thou knowest not what maye chaunce the thys nyght Aristot. Yf thou fele thy selfe more true to thy kyng than manye other and hast also lesse wages of hym than they yet complayne not for thyne wyll continue and â—o wyll not theyrs â—â—ogen If any man enuy the or saye euyl by the set not therby and thou shalt dysappoynt hym of his pourpose Forget not to geue thankes to theÌ„ that instructe the in learnyng nor challenge to thy selfe the prayse of other mennes inueacions Socrat. Loue all men and be subiect to al lawes but obeye god more than men Plato If thou wylt be counted valyaunt let neyther chaunce nor grefe ouercome the. Geue good eare to the aged for he can teache the of thy lyfe to come Flye lecherous lustes as thou wouldest a furyous lorde Attempte not two thynges at ones for the one wyll hynder the other â—ristot Let no couetous man haue anye rule ouer the nor yelde thy selfe subiecte to couetyse for the couetous manne wyll defraude the of thy gooddes and couetousnes wyl defrawde the of thy selfe Receyue not the giftes that an euil disposed man doeth proffer the. Plato Be sober and chaste among yong folke that they maye learne of the and amonge olde that thou mayest learne of them Senecâ— Order thy wyfe as thou wouldest thy kynsfolke Plato Apply thy selfe so nowe in vertue that in tyme to come thou mayest therefore be praysed Thynke that the weakest of thyne enemyes is stronger than thy selfe Be not ashamed to do iustice for al that is done without it is tyrannye Fortifye thy soule with good woorkes and fly from couetyse Yf thou entend not to do good yet at the lest refrayne from doyng euell Aristâ—â— Geue not thy selfe muche to pleasure ease for yf thou vse thy selfe thereto thou shalt not be able to sustayne the aduersitie that maye afterwardes chaunce vnto the. Endeuour thy selfe in thy youth to learne although it be paynful for it is lesse payne for a man to learne in hys youth then in his age to be vncunnyng Whan thou art weary of studye sporte thy selfe with readyng of good storyes Couet not to haue thy busines hastely done but rather desyre that it maye be well done Reioyce without great laughter Aristot. Desyre not to be wyse in wordes but in workes for wysdome of speache wasteth with the worlde but workes wrought by wysedome encreace into y e world to come Yf thou doute in any thyng aske counsayle of wysemen and be not angrye although they reproue the. Worshyp good men so shalt thou obtayne the peoples fauour Pâ—ogen Kepe no company wyth hym that knoweth not hym selfe Be not lyke the boulter that casteth out the flower and kepeth in the branne Commitâ—e not the gouernaunce of people to a chylde to a foole to a couetous man nor to any hastie person that is desirous of reuengeaunce Plato If thou desyre to be good endeuour thy selfe to learne to knowe and to followe truthe for he that is ignorant therin and wyl not learne can not be good Aristot. Kepe a measure in thy communicacion for yf thou be to brefe thou shalte not be well vnderstanded and yf thou be to long thou shalt not be wel borne in mynde To hym that is to full of his questions geue thou none answere at all â—ythag Use examples that suche as thou teachest maye vnderstande the the better Reason not with hym that wyll denye the principall truthes Aristot. Take good heede at the begynnyng to what thou grauntest For after one inconuenience an other foloweth If thou desire to haue delite without sorowe apply thy mynde to studye wysedome Seneca Marry a yong mayde that thou mayst teache her good maners Kepe company with them that maye make the better Be bounde vnto wysedome that thou mayst obtayne the true libertie Loue yf thou wylt be loued So lyue with men as yf god sawe the. So talke with god as yf men hearde the. Feare foloweth hope wherfore yf thou wylte not feare hope not â–ª Desyre not to dwell nygh a ryche maÌ„ for that shall make the couetous Eschue anger though not for wysedomes sake yet for thy bodyly
writeth in the first boke of his histories seyng on a tyme Hipocrates sacrifice and vessels in Olimpo to burne without helpe of fier counselled him either to lyue chaste or yf he were maryed to put away his wyfe sley his children Some saye y t when Esop whiche was in his tyme asked hym what Iupiter dyd he answered he mekeneth the myghty and exalteth the lowelye Beynge demaunded wherin y e learned differed from the ignerant he answered In theyr good hope To hym y t asked what was harde he sayde to kepe close secrete counsayle to kepe a man from ydlenes to suffre wronge He lyued so well that whan he was olde he sayde that he neuer in his lyfe to his knowlege had done any euell saue that on a tyme whan he shoulde haue bene iudge among his frendes wolde do nothyng contrary to the lawe he perswaded one to appele from him to some other iudge that therby he myght bothe kepe the lawe also his frende The Grekes reioysed in him muche because he prophecied of Citherea an ylond of Laconia For when he had well aduised both the nature and situation therof wolde to god ê™ he that eyther thys ylond had neuer ben orels that it had ben drowned as sone as it was sene A worthy prophet lyke sayeng For Demaratus flyeng from Lacedemonye couÌ„sayled Xerxes to kepe a nauy of shippes in that ylond And surely yf he had periwaded him therto he shulde haue got great riches by Gretia And afterwarde Niceas after he had warred at Peloponesê° ouercame y t place And made it a refuge for the men of Athens and afflicted sore the Lacedemoniens He was brefe in communication in so muche that brefe spakyng was of his name called Chilonia He was olde about the .li. Olimpiade In whiche tyme Esopus y e oratour was in his flowers whiche was in the yeare from the worldes creation 4624. he dyed at 〈◊〉 sayth Heimippus whyle he kissed his sonne that was crowned in Olimpia beyng ouercome both 〈◊〉 â—oye also with age The rest of his sayinges shal be spoken of in their places ¶ Of Byas Prienneus Cap. xi BYas Prieneus as sayth Diogenes was borne in Priena Hys fathers name was Teutamiê° Satirê° ã€ˆâ€¦ã€‰ hym the first of the seuen sages And many gesse that he was 〈…〉 Phanodicus wryteth that he redemed many wenches of Messena whiche were captiues brought them vp as his owne daughters and afterwardes geuing them dowries sent theÌ„ home agayne to they re countreye vnto theyr frendes Not long after certayne fishers found a golden trestell on whiche was wryten Sapienti that is to saye this is for a wise man Whiche when the forenamed wenches fathers hearde of they sayde Byas was a wiseman and sent it him but whan he sawe it he sayde Apollo was a wiseman and that he sent it hym We fynde that when his countrey Priena was besiged of Aliattes he fed two mules for the nones insomuche that they were exceding fat and draue them forthe into his enemyes tentes whiche whaÌ„ Aliattes sawe he was amased thynkyng by the fatnes of them that they had great plentye of all thinges And thinkyng to areyse the syege he sent a messenger into the citie to serche the truth And whan Byas perceyued the kynges entent he made many gret heapes of sand to be couered with wheate shewed them to the messenger whiche whan the kynge knewe thinkynge that they had had great plenty of vitayles made peace with them and sent coÌ„maundement to Byas to come vnto him to whiche Byas answered I commaunde the kynge to eate onyâ—ns and to wepe He wrote about .ii. m. verses Being asked what was difficill he sayde to take in good worth aduersitie after prosperitie O natuâ—â—e he sailed among wicked men and whan the ship was sore shaken with greate tempest and those wicked men called vpon god peace ê™ he that he se you not sayling from hence To a wicked man that asked him what was goodnes he gaue no answere And whaÌ„ he asked why he answered him not he sayde because thou enquirest of that whiche pertayneth not to the. He wolde saye y t he had rather be iudge among hys enemies than amonge his frendes for of his enemies he shulde make one his frend but amonge his frendes he shulde make one his foe Beyng asked in what dede a man reioysed most he answered whaÌ„ he gaineth He was a good oratour and when he was very olde as he pleaded a cause for one of his frendes after he had done his oration beyng weary and faynt with speakyng he rested his head in hys neces lappe whiche was his daughters sonne and whan his aduersary began afresh and had fynyshed and the iudges had geuen theyr sentence on hys syde whose part Byas toke assone as the iudgement was ended he was found dead in his nephewes bosom which buried him worthely And the citizens of Priena dedicated a chapell to hym whiche is called Teutonium He wolde saye alwaye the greater part are euell The rest of hys sayenges shal be spoken of in theyr places ¶ Of Periander Cap. xii PEriander as sayeth Heraclides was borne in Corinth his fathers name was Cipcelus he maried a wyfe called Licydes whiche was y e daughter of Procleus a tirant of Epidaur and by her had two soÌ„nes the one called Cypselus and the other Lycophrone of whiche y e yonger was very wyse but thelder was a fole This Periander was well learned And wrote a boke of .ii. M. verses neuertheles he was a Tirant excercised so muche his tyranny that al men did hate him he was about the .xxxviii. Olimpiade in Solons time And he executed his Tiranny xl yeares Some saye there were two Perianders th one a tyrant y e other a Philosopher which might well be neuerthelesse this Tyrant is he whome Laertius reckneth for one of the seuen sages whose opinion I allowe not For lyke as he for his euill doctrine disaloweth Orpheus to be a Philosopher so I for his euyl liuyng disalowe Periander to be any of the leuen sages althoughe he haue written many wise sayinges For as iÌ„ Philosophy nothing is lesse alowed than ignoraunce so in wisedome nothing is more abhorred than Tiranny in which this Periander excelled in so muche that whan he was demaunded why he continued in his tyrany because it is dauÌ„gerous ê™ he for a man to yelde him selfe eyther of his owne accorde or els against his wyll Neuerthelesse he wolde saye as wicked Hanniball sayed of peace that who so wolde rayne in suerty ought to endeuour them to haue theyr subectes obediente with loue and not with force And pet he him selfe sought nothing lesse For one a time he beyng very angry flong his wife being great w t childe downe a payre of staires and trode her vnder his feete and so kylled her And sent away his sonne Lycophorna bycause he mourned for his mother draue him vnto Corcyra And afterward whan he him selfe was
Put thy trust in god and pray vnto hym and he wyll kepe the from a wycked wife for which there is none other remedye If it chauÌ„ce the to come in a place wher men talke of god abyde thou there for yf thou be a foole thou shalte become wyse and yf thou be wyse thy wysedome shall encreace Pythâ— â–ª Feare the vengeaunce of god as muche as thou mayest and that shall kepe the froÌ„ sinne and when thou thynkest of his mercye remembre also his ryghteousnes Thaleâ— â–ª Let thy wordes and thoughtes be euermore of god for to speake and thynke of god surmounteth so muche all other wordes and thoughtes as god hym selfe surmounteth all other creatures Seneâ— â–ª To remembre that god seeth and beholdeth vs alwayes is a good preseruatyue to kepe vs from all kynd of sinne ¶ The summe of all God is a substaunce for euer durable Eterne omnipotent mercyfull and iust Whyche gydeth al thynges in ordre conuenable A God in whome eche man ought for to truste who for prayer geues grace to mortify our lust In whose feare loue all that shall here endure Shall after this lyfe of better lyfe be sure ¶ Of the soule and gouernaunce therof Cap. iii. â—â—rmes THe most excellent thyng y t God hathe created in yearth is a man And y e rychest thing to hym is his soule and reason by which he kepeth iustice and eschueth sinne The soule is an incorruptible substaunce apt to receyue eyther payne or pleasure bothe here els where â—â—hago Whan a resonable soule forsaketh his diuine nature and becommeth beast like it dyeth For although the substaunce of the soule be incorruptible yet lackyng the vse of reason it is reputed dead for it loseth the intellectyue lyfe Plato By the iustice of god the soule must nedes be immortal and therfore no man ought to neeglect it For though the bodye dye yet the soule dyeth not â—â—ocrat The soules of the good shall lyue into a better lyfe but y e euell soules into a worse Plato If death were the dissoluyng bothe of body and soule then happy were the wicked whiche ryd of theyr bodye shulde also be ryd of theyr soule and wickednes But for so muche that it is euident that the soule is immortall there is left no comfort for the wycked to trust in The soule when it dyeth caryeth nothyng wyth it but her vertue and learnyng and hath of it selfe none other helpe wherfore all suche as for the multitude of theyr sinnes and mischeues are hopeles and suche as haue commytted sacrilege slawghters with other suche lyke wickednesse the iustice of god and theyr owne desertes dampne vnto euerlastyng death from whiche they shal neuer be delyuered but suche as haue lyued more godlye than other beyng by deathe deliuered from the pryson of the bodye shall ascend vp into a purer lyfe and dwell in heauen euerlastynglye The immortalitie of the soule excludeth all hope from the wycked and establisheth the good in theyr goodnes Socrâ—â— â–ª The soule that foloweth vertue shal see God Aristoâ— â–ª As the begynnyng of our creation commeth of god so it is mete that after death our soule returne to hym againe Boetâ— â–ª The soule despyseth all worldly busynes whiche beyng occupyed about heuenly matters reioyseth to be deliuered from these yearthly bondes Aristoâ— â–ª The delytes of the soule are to knowe her maker to consyder the workes of heauen and to knowe her owne estate and beyng â—â—olon A cleane soule delyteth not in vncleane thynges The soule knoweth al thynges wherefore he y t knoweth hys soule knoweth all thynges he that knoweth not his soule knoweth nothyng Lyttle teaching suffiseth the good soule but to the euyll muche teachyng auayleth not Plato Wyne vnmeasurably taken is an enemye to the soule He that fyreth his mynde wholly vpon the worlde loseth his soule but he y t thinketh vpon his soule hateth the worlde The well disposed soule â–ª loueth to doo wel but the euyl desyreth to do harme â—enâ—ea The good soule graffeth goodnes wherof saluation is the frute but the euel planteth vices the frute wherof is damnation The good soule is knowen in that it gladlye receyueth truthe and the euyl by the delyte that it hath in lyes The soules of the good be sorowful for the workes of the wycked â—â—hago A good soule hath neyther to great toye nor to great sorow for it reioyceth in goodnes and it soroweth in wyckednes by the meanes wherof whan it beholdeth al thinges and seeth the good bad so myngled together it can neyther reioyce greatlye nor be gryeued with ouermuche sorowe Plato The soule is loste that delyteth in couetousnes Who so desyreth the lyfe of hys soule ought to mortify it wyth the bodye geue it trouble in this worlde Aristoâ— â–ª The vanities of the worlde are an hinderaunce to the soule It is better for the soules sake to suffre death than to lose the soule for the loue of this lyfe Hermâ— â–ª Whyle the soule is in companye w t good people it is in ioye but whan it is among the euyl it is in sorowe and heauynes He is in greate daunger that loketh not to hys soule Sicknesse is the pryson of the body and sorowe the pryson of the soule Socrâ— â–ª A wyse man ought to loke as carefully to his soule as to hys body Seneâ— â–ª It is better to haue a soule garnished wyth vertue and knowledge than a body decked wyth gorgyous apparel Wysedome vertue and vnderstandyng are the garnyshynges of the soule Pythâ— â–ª Order the selfe so that thy soule may alwayes be in good estate whatsoeuer becumme of thy bodye Dispose thy soule to all good and necessary thinges Plato â–ª Euell men by theyr bodely strengthe resist theyr mysfortunes but good meÌ„ by vertue of y e soule suffre them paciently which pacience commeth not by myght of arme by strength of hande nor by force of body but by grace of the soule by whiche we resist couetise other worldly pleasures hopyng to be rewarded therfore with eternal blisse â—ristotle Blessed is the soule that is not infected with the fylthynes of thys worlde Plato Woe be to the sinfull soule that hath not power to retourne to her owne place whose fylthy workes of bodely pleasure do hyndre her from the blysfull state and kepeth her doune from the presence of god ¶ The summe of all Of all the good creatures of goddes creatyng Most pure and precious is the soule of man A perfect substaunce at no tyme abatyng Whiche with the body the passions suffre can In vertue ioyous in vyce bothe wo and wan Which after death shall receyue the rewarde Of workes which iÌ„ life tyme it most did regard ¶ Of the worlde the loue pleasures therof Cap. iiii Aristoâ— â–ª THe worlde was created by the diuine purueyaunce of god Plato The goodnes of god was cause of the worldes creation Herme â–ª God created this world a place of pleasure and
wysemen be made gouernours or gouernours be made wysemen mankind shal neuer haue quyet test nor vertue be able to defeÌ„d her selfe The city is wel ordered where ambicious men desyre to haue no offices Cities are wel gouerned wheÌ„ the wicked be punyshed Al that is done by iustice is well done but al that is done other wyse is euyl â—â—istotle A citie to obtayne prosperitie nedeth not so muche abundance of goodes as vertue â—â—ermes Lawe is the fynder and tryer oute of truthe Through ydlenes negligence and to muche trust in Fortune not onely men but cities and kyngdomes are vtterly lost and destroyed Plato Iustice is a measure whiche God hath ordeyned on the yearthe to defend the feble from the myghtye and the true from the vntrue to roote oute the wycked froÌ„ among the good Pythaâ— Wysedome is leache of the lawe and moneye the disease whan the leache can not cure hym selfe howe shoulde he cure other Lawe and wysedome are two laudable thynges for the one conserueth vertue and the other good condicions Senecâ— An euyll lawe and the loue of a shrewe are lyke vnto the shadow of a cloude whiche vanysheth away as sone as it is sene Lawe is the quene of immortalitie Socraâ— Lawes ought to be made for no maÌ„nes pleasure Those Rulers sinne exceadynglye that geue other licence to sinne Cities must nedes perysh whan the coÌ„mon lawes are of none effect A good coÌ„mon weale bryngeth vp good men Aristotâ— There can not be in a citie a more horryble thyng than sedicion He that is obedient to the lawe obeyeth god Where lawe and ordre is all thynges prosper well Plato A lawe maker ought to be godly learned and wyse and suche one as hath bene subiect to others lawes Plato God is the causer that lawes be made Brybry vsed in a citie engendreth euyl maners by meanes whereof botheÌ„ faythe and frendshyp are lytle set by That citie is safe whose dignities are well bestowed None delyteth in iustice but the iuste man none loueth wysedome but the wise man nor none but the true frende deliteth in frendshyp Pythag. Wythout iustice no realme maye prosper He that maketh his realme subiecte to the lawe shal reygne and he that maketh the lawe subiect to his Realme maye hap to reygue a whyle But he that casteth the lawe forth from his Realme casteth forth hym selfe God is a lawe to sober men Happy is that citie that hath a wyseman to gouerne it â—ristotle It is better for a citie to be gouerned by a good man than by a good lawe A good citie shoulde care more for vertue than for people Without iustice no Citie maye be long inhabyted Be that polityckelye entendeth to the common weale maye well be called iust but he that intendeth onelye to his owne profyt is a vicious person ¶ Of power honor vertue and strengthe Cap. iiii Aristotlâ— â–ª ONely vertue at tayneth the euerlastyng blessednes He is not to be couÌ„ted stroÌ„g that can not awaye wyth labour It is a signe of a noble and myghtye cowrage to sette lytle by great and myghtye thynges Seneca â–ª Vertue is shut vp from no man but is redye for al that desyre her she receyueth all men gladly she calleth all men bothe seruauntes kynges and banished men she requyreth neyther house nor substaunce but is contented with the naked man Plato They that be perfectlye wyse despyse worldlye honour Where ryches are honored good men are despysed He that honoreth ryche men despiseth wysedome He that to his noble lynage addeth vertue and good condicione is to be praysed Plato Honor is the frute of vertue and truth and for the truthe a man shall be worshypped He is worthye to be honored that wylleth good to euery man The iust man resteth in suertye He that vanquysheth his lustes is a great conquerour Diogen Nobilitie honor and ryches are the clokes of maliciousnes Socrat. Plato Pleasure perysheth lyghtly but honor is immortall Vertue alone perfourmeth the euerlastyng felicitie Immortal honor is better than transitory rychesse It is a shame for a man to desyre honor because of his noble progenitours not to deserue it through his owne vertue The glory of the auncestours is a goodly treasure to theyr chyldren Seneca He is the very valiant whiche neyther reioyceth muche nor soroweth out of measure Honour ought to be geuen to vertue and not to rychesse â—ermes It is better to suffre shame for vertuous dealyng than to wynne honor for vicious lyuyng â—ythag â—o vse vertue is perfect blessednes ¶ Of liberalitie pacience vse and diligence Cap. v. Socra Aristotle He that is liberal can not lyue amysse he that speaketh truth can not be ashamed of that he speaketh The lowlye man can not be hated he y t diligentlye atteÌ„deth to hys busynes can neuer repent hym but bryngeth his workes to a good conclusion Seneca He is liberall y t delyteth more in good renoune than in money He that is pacient and sober shall neuer repent hym Plato That which kepeth a man from shame is better than ryches gotten therby He that doeth not for his frendes whaÌ„ he maye shall in his most nede of them be forsaken He is perfectly pacient whiche in hys fury can subdue his owne affections Socrat. Pacience and good belefe in god maketh a man victorious Diligence dispatcheth al thynges Diligence and carefulnes is the kaye of certayntie Plato That whyche a man hath accustomed long tyme semeth pleasaunt although in dede it be paynfull There is nothyng so good to make an horse fat as the eye of his mayster nether is there ought better to make lande fertyle than the steppes of the owner that is to saye the maysters diligence It is as difficulte to breake a custome long vsed as to chaunge or alter Nature Aristot. Custome is as it were an other nature ¶ Of knowledge ignoraunce and errour Cap. vi Socrat. INtelligence is kynge bothe of heauen and also of yearth Plato Great is the hurte that hath chaunced by ignoraunce Ignoraunce is a madâ—es of the soule whiche whyle it laboureth to attayne to truth is confounded in the knowledge of it self Aristo It is not possyble for one man to know all thynges yet shulde eche man labour to knowe as muche as he myght An opinion without learnyng can not be good He that erreth afore that he know the truthe ought the souer to be forgeuen Errour at the ende is knowen to be euyll â–ª and truthe therby is knowen muche the better It is great shame for an olde man to be ignoraunt There can not be in a Ruler a worser thing than ignoraunce Plato The ignoraunt in theyr bankettes vse minstralsie to chere them but the learned with theyr voyces delyte one an other He that is ignoraunt in the truthe and led about with opinions must nedes erre To learne better is a good punyshment for ignoraunce Socrat. There is none so ignoraunt as he that trusteth most to his owne wyt none so vncertayne as
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