Put thy trust in god and pray vnto hym and he wyll kepe the from a wycked wife for which there is none other remedye If it chauÌ„ce the to come in a place wher men talke of god abyde thou there for yf thou be a foole thou shalte become wyse and yf thou be wyse thy wysedome shall encreace Pythâ— â–ª Feare the vengeaunce of god as muche as thou mayest and that shall kepe the froÌ„ sinne and when thou thynkest of his mercye remembre also his ryghteousnes Thaleâ— â–ª Let thy wordes and thoughtes be euermore of god for to speake and thynke of god surmounteth so muche all other wordes and thoughtes as god hym selfe surmounteth all other creatures Seneâ— â–ª To remembre that god seeth and beholdeth vs alwayes is a good preseruatyue to kepe vs from all kynd of sinne ¶ The summe of all God is a substaunce for euer durable Eterne omnipotent mercyfull and iust Whyche gydeth al thynges in ordre conuenable A God in whome eche man ought for to truste who for prayer geues grace to mortify our lust In whose feare loue all that shall here endure Shall after this lyfe of better lyfe be sure ¶ Of the soule and gouernaunce therof Cap. iii. â—â—rmes THe most excellent thyng y t God hathe created in yearth is a man And y e rychest thing to hym is his soule and reason by which he kepeth iustice and eschueth sinne The soule is an incorruptible substaunce apt to receyue eyther payne or pleasure bothe here els where â—â—hago Whan a resonable soule forsaketh his diuine nature and becommeth beast like it dyeth For although the substaunce of the soule be incorruptible yet lackyng the vse of reason it is reputed dead for it loseth the intellectyue lyfe Plato By the iustice of god the soule must nedes be immortal and therfore no man ought to neeglect it For though the bodye dye yet the soule dyeth not â—â—ocrat The soules of the good shall lyue into a better lyfe but y e euell soules into a worse Plato If death were the dissoluyng bothe of body and soule then happy were the wicked whiche ryd of theyr bodye shulde also be ryd of theyr soule and wickednes But for so muche that it is euident that the soule is immortall there is left no comfort for the wycked to trust in The soule when it dyeth caryeth nothyng wyth it but her vertue and learnyng and hath of it selfe none other helpe wherfore all suche as for the multitude of theyr sinnes and mischeues are hopeles and suche as haue commytted sacrilege slawghters with other suche lyke wickednesse the iustice of god and theyr owne desertes dampne vnto euerlastyng death from whiche they shal neuer be delyuered but suche as haue lyued more godlye than other beyng by deathe deliuered from the pryson of the bodye shall ascend vp into a purer lyfe and dwell in heauen euerlastynglye The immortalitie of the soule excludeth all hope from the wycked and establisheth the good in theyr goodnes Socrâ—â— â–ª The soule that foloweth vertue shal see God Aristoâ— â–ª As the begynnyng of our creation commeth of god so it is mete that after death our soule returne to hym againe Boetâ— â–ª The soule despyseth all worldly busynes whiche beyng occupyed about heuenly matters reioyseth to be deliuered from these yearthly bondes Aristoâ— â–ª The delytes of the soule are to knowe her maker to consyder the workes of heauen and to knowe her owne estate and beyng â—â—olon A cleane soule delyteth not in vncleane thynges The soule knoweth al thynges wherefore he y t knoweth hys soule knoweth all thynges he that knoweth not his soule knoweth nothyng Lyttle teaching suffiseth the good soule but to the euyll muche teachyng auayleth not Plato Wyne vnmeasurably taken is an enemye to the soule He that fyreth his mynde wholly vpon the worlde loseth his soule but he y t thinketh vpon his soule hateth the worlde The well disposed soule â–ª loueth to doo wel but the euyl desyreth to do harme â—enâ—ea The good soule graffeth goodnes wherof saluation is the frute but the euel planteth vices the frute wherof is damnation The good soule is knowen in that it gladlye receyueth truthe and the euyl by the delyte that it hath in lyes The soules of the good be sorowful for the workes of the wycked â—â—hago A good soule hath neyther to great toye nor to great sorow for it reioyceth in goodnes and it soroweth in wyckednes by the meanes wherof whan it beholdeth al thinges and seeth the good bad so myngled together it can neyther reioyce greatlye nor be gryeued with ouermuche sorowe Plato The soule is loste that delyteth in couetousnes Who so desyreth the lyfe of hys soule ought to mortify it wyth the bodye geue it trouble in this worlde Aristoâ— â–ª The vanities of the worlde are an hinderaunce to the soule It is better for the soules sake to suffre death than to lose the soule for the loue of this lyfe Hermâ— â–ª Whyle the soule is in companye w t good people it is in ioye but whan it is among the euyl it is in sorowe and heauynes He is in greate daunger that loketh not to hys soule Sicknesse is the pryson of the body and sorowe the pryson of the soule Socrâ— â–ª A wyse man ought to loke as carefully to his soule as to hys body Seneâ— â–ª It is better to haue a soule garnished wyth vertue and knowledge than a body decked wyth gorgyous apparel Wysedome vertue and vnderstandyng are the garnyshynges of the soule Pythâ— â–ª Order the selfe so that thy soule may alwayes be in good estate whatsoeuer becumme of thy bodye Dispose thy soule to all good and necessary thinges Plato â–ª Euell men by theyr bodely strengthe resist theyr mysfortunes but good meÌ„ by vertue of y e soule suffre them paciently which pacience commeth not by myght of arme by strength of hande nor by force of body but by grace of the soule by whiche we resist couetise other worldly pleasures hopyng to be rewarded therfore with eternal blisse â—ristotle Blessed is the soule that is not infected with the fylthynes of thys worlde Plato Woe be to the sinfull soule that hath not power to retourne to her owne place whose fylthy workes of bodely pleasure do hyndre her from the blysfull state and kepeth her doune from the presence of god ¶ The summe of all Of all the good creatures of goddes creatyng Most pure and precious is the soule of man A perfect substaunce at no tyme abatyng Whiche with the body the passions suffre can In vertue ioyous in vyce bothe wo and wan Which after death shall receyue the rewarde Of workes which iÌ„ life tyme it most did regard ¶ Of the worlde the loue pleasures therof Cap. iiii Aristoâ— â–ª THe worlde was created by the diuine purueyaunce of god Plato The goodnes of god was cause of the worldes creation Herme â–ª God created this world a place of pleasure and
rewarde wherefore suche as in it suffre aduersitie shall in an other be recompenced with pleasure Senec â–ª This worlde is a waye full of hyd thistles wherefore euery maÌ„ ought to beware how he walketh for pricking of hym selfe Pytha â–ª He is not wyse whiche knowyng that he must depart from this worlde busyeth him selfe therin to make great buildynges This worlde is lyke a brennyng fyre wherof a litle is good to warme a man but yf he take to muche it wyll bren hym all togyther Socraâ— â–ª He that loueth the worlde hath great trauayle but he that hateth it hath rest He that loueth the worlde shall not fayle of one of these inconueniences or bothe that is eyther to displease god or els to be enuyed of myghtyer men than hym selfe This worlde is but a passage into the other wherefore he that prepareth him thinges necessary for that passage is sure from all perils â—â—rmes This worlde is the delite of an houre and sorowe of many dayes but thother worlde is great rest and long ioye He that seketh the pleasures of this worlde foloweth a shadowe which whan he thinketh he is surest of vanisheth and is nothyng Seneca Man hath neuer perfecte rest and ioye in this worlde nor possesseth alwayes his owne wynnyng Socrat. The loue of thys worlde stoppeth mannes eares from hearing wysedome blyndeth his eyes from seyng through it also it causeth a man to be enuyed kepeth hym from doyng any good This worlde gyueth to them that abide an example by them that depart He that trusteth to this world is deceyued and he that is suspicious is in great sorowe Aristot He that delyteth in thys worlde must nedes fall into one of these two griefes eyther to lacke that whiche he coueteth or to lose that which he hath wonne wyth great payne â—ythag He that loueth thys worlde is lyke vnto one that entereth into the sea for yf he escape the peryls men wyll saye he is fortunate but yf he perish they wyll saye he is wylfully deceyued Senecâ— â–ª Truste not the worlde for it payeth euer that it promyseth He that yealdeth hym selfe to y e world ought to dispose hym selfe to .iii. thynges whyche he can not auoyde Fyrst to pouertye for he shal neuer attayne to the ryches that he desyreth Secondly to suffre great payne and trouble Thyrdely to busynesse wythout expedition ¶ The summe of all The worlde is a region dyuers variable Of God created in the begynnyng To contayne his creatures of kynde innumerable Wherein eche one shoulde lyue by his winnyng Whos 's many pleasures are cause of gret siÌ„ning Wherfore al that gladly as vayne do theÌ„ hate Shal after this worlde haue permanent estate ¶ Of Deathe not to be feared Cap. v. Hermeâ— â–ª DEathe is the dissolucion of the body Socraâ— â–ª Death is not to be feared of them that be good Plato Deathe is a thing that can not be eschued wherfore it ought the lesse to be feared None nede to fear death saue those whiche haue commytted so muche iniquitie as after deathe deserueth dampnation â—â—atha Death ought rather to be desyred than despised for it chaungeth vs from this worlde of vncleannes shame to the pure worlde of worshyp from this transitorye lyfe to lyfe euerlastyng from the worlde of folly and vanities to the world of wisdome reason and truthe and from thys worlde of trauayle and payne to y e world of rest and consolation â—ristotle Deathe is lyfe to hym that looketh to haue ioye after it Socrat. A worshypful death is better than a miserable lyfe Solon He that lyueth wel shall dye well Deathe is the rest of couetous people Deathe of the euyll is the suretye of the good Plato He which feareth to haue paynes after deathe ought in hys lyfe tyme to auoyde the peryl which is his owne wyckednes â—socrat Prayse no man before death for death is the discouerer of all his workes Lyfe iudgeth vndirectly of deathe Seneca Deathe is the finisher of all tribulation and sorowe â—ermes Despyse bodelye deathe and it shall be lyfe to thy soule followe truthe and thou shalt be saued None feare to dye saue suche as lacke wyt and reason Plato For vnryghteousnes and other mischeuous deades the soule after deathe is sore punyshed Aristo Death is none other thyng but the departyng of the soule from the bodye A wyse man oughte rather to reioyce than to be sorye for his deathe Boâ—tâ— Death dispiseth all ryches and glorye and rolleth bothe ryche and pore folke togyther Senec â–ª It is not death but the remembraunce therof that maketh vs fearful Deathe is sweete to them that lyue in sorowe Wysedome maketh men to despise death and ought therefore of al men to be embraced as the best remedye agaynste the feare of death ¶ The summe of all Death the dissoluer of eche mortall bodye Dryueth all agayne to theyr fyrst matter dust Whiche whyle we lyue shulde put vs in memory Fro whence we came hence to what we must Fearful to the euyl but ioyfull to the iust Who after this lyfe through deathe transitory For deathles lyfe ioyned with ioye do trust Whose lyfe by death is led to greater glorye ¶ Of Frendshyp and frendes Cap. vi 〈◊〉 FRendship is to be preferred before all worldlye thinges because there is nothyng more agreable wyth Nature nor that helpeth maÌ„ more eyther in prosperitie or in aduersitie Frendshyp is nothyng els but the agrement of diuine and worldly thynges with good wyll and charitie and is the chyefest vertue wysedome only excepted that god hath geuen vnto men 〈◊〉 True and perfect frendshyp is to make one hart and mynde of manye hartes and bodyes Plato Frendshyp ought to be engendred of egalnes for where equalitie is not frendshyp maye not long continue Frendshyp is a great furtheraunce to a maâ—â—es felicitie and without it no welth maye be perfect 〈◊〉 He that woulde endeuour to take away frendshyp from the felowshyp of mannes lyfe shoulde seme to take away the sunne from the worlde â—totle The agrement of euel men in myschefe is not frendshyp for frendshyp is so pure of it selfe that it wyll not be vsed in euil Socâ—â—â— â–ª Lykenes of maners engendre frendship Platâ— â–ª Good wyll is the begynner of frendship whiche by vse causeth frendship to folow Isoâ—â— â–ª Distaunce of place seuereth not neyther hyndereth frendshyp but it may let the operation therof Frendshyp is better than ryches xenopâ— â–ª There is neyther frendshyp nor iustyce in them among whome nothing is coÌ„mon There is no man that woulde chose to lyue wythoute frendes althoughe he had plenty of al other ryches Socrâ—â— â–ª Euery man is by nature frendly to euery bodye Aristoâ— It is the property of frendes to lyue loue togyther They are no trusty frendes that become frendes for profyt or for pleasure The frendshyp that is betwene good and honest menne can not be broke nor altered Plato â–ª Frendshyp is the louer of loue
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