than the rest so lykewyse he whiche in this lyfe geueth his mynde to wysedome and knowledge ought more to be accepted than any of the rest Saynt Augustine sayeth that he was wel skylled in Nicromancye whiche may be very wel for in that time it was muche set by and none thought wyse that therin was ignorant Ualerius sayeth that hys hearers worshipped him so muche y t they thought it a great sinne to forget ought which they hearde of hym in disputyng any matter His wordes were so estemed that it was a cause good and suffycient in any matter to saye y t Pythagoras sayde so He was so good a Philosopher as scarce any deserueth to be hys matche He kept iustice so muche that after hys death the autoritie of his name ruled the people of Italic whiche in tyme past was called Magna Grecia He was so sparyng and profitable that some thinke he neuer did eate any daynty meates He taught many yong men whose aptnes he knewe alwayes by theyr countenaunce gesture and maners And he with all his disciples lyued in common to gether as well in loue as in other maners For he taught them that true frendship was to make one harte and mynde of a greate many hartes bodyes In so muche that Damon and Pithias whiche were of his sect loued so to gether as sayeth Ualerius Maximus that whan Dionisius the Tyrant wold haue kylled the one of them which desiring licence to go and dispose his goodes before his death was graunted his request yf he coulde get another in y e meane whyle that wold be his pledge who yf he cam not agayne at y e tyme appoynted shulde dye for hym his felowe not regardyng hys lyfe so muche as hys true frendeshyp became his pledge And the other beynge let go came agayne at his tyme appoynted to redeme his felowe froÌ„ his death whiche faythfulnes in bothe the tyraunt Dionisiê° scing not onely forgaue them bothe but also desyred that he myght be the thyrde of that felowship that had rather dye than to fayle in frendshyp A notable example of most constant frendshyp and of good instruction therin To one that asked him what he thought of womens wepyng he sayde There are in a womans eyes two kyndes of teares The one of grefe and the other of deceyte To a couetous maÌ„ he sayde O role thy ryches are lost vpon the and are very pouertye for why thou art neyther the warmer better fed nor richer for them It was axed hym yf he desyred to be ryche to whiche he answered naye saying I despyse to haue those ryches whiche with lyberalitie are wasted and lost and with sparyng do rust and rot To one y t was gaylye apparelled and spake vncomly thinges he sayde Eyther make thy speche like vnto thy garmentes orels thy garmentes lyke vnto thy language It chaunced a fole in Pythagoras presence to say that he had rather be conuersant among women than among Philosophers to whiche he sayde yea swyne had rather lye rowtyng in durt in draffe than in clere and fayre water Beinge asked what newe thinge was in the worlde he answered nothinge Beyng asked what was Phylosophye he sayd The meditation or remembrauÌ„ce of death labouryng daylye to get the soule libertye in this pryson of the bodye He was the first among the Grecians that helde opinion that the soule was immortall He kept scole in Italie and lyued in to a greate age and after that he was dead the people reuerenced hym so muche that they made a temple of hys house and worshypped hym as a god He florished in the tyme of Nabuchodonoser kynge of Babylon Hys preceptes prouerbes and parables shall folowe in theyr places ¶ Of Thales Milesius Cap. viii THales as sayeth Herodotus Democritus and Duris had to his father a noble maÌ„ called Examius and to his mother Cleobulina of the stocke of Cadinus Age nor and was borne sayeth Plato vnder Dâ—masiê° prince of Athens and is the fyrste that euer was called a Sage or wyseman He florished at Milerum what tyme Oseas was iudge iÌ„ Israel Romulus Emperour of Rome what time Scnnacherib king of y e Chaldees sent the Assirians to inhabit Iurye whiche after the couÌ„tyng of Eusebius was theÌ„ 4450. yeare froÌ„ the creation of the world This Thales was very well learned bothe in Astronomye and Phisicke wrote manye goodly workes was a citizen at Miletum as Phalerius wryteth and was come of a noble linage who after he had dispatched hys busines belonging to y e coÌ„mon weale gaue him selfe to the searchynge out of naturall causes And surely he was a profitable counsayler to the common weale For whan as Cresus demaunded to haue had his felowes he wolde not graunt to it which afterward whaÌ„ Cyrus had gotten the victory was cause of sauynge theyr citie Heraclides sayeth that he lyued solitarilye but some saye he toke a wyfe and had a childe called Cidistus and other saye that he lyued chaste all his life long whan it was asked him why he wold not get children he answered because he wolde not be bound to loue them Whan hys mother cryed on hym contynually to take a wyfe he wold say he was to young and afterwarde whan hys youth was past and hys mother still importunate he wolde saye it was out of seasoÌ„ to late He woulde saye alwayes he was bounde to thanke Fortune but forthre causes chefely first because he had reson and was not a beast secondly because he was a man and not a womaÌ„ thyrdly because he was borne a Gretian and no Barbarian He sayde there was no difference betwene deathe and and lyfe and beyng axed therfore why he dyed not because ê™ he I shulde than make a difference when he was asked whether god knowe mens euell worckes Ye ê™ he and theyr thoughtes to To an aduowtrer that axed hym whyther he myght sweare that he was no aduouterer he sayde Pariury is not worse than aduoutry whan he was asked what thiÌ„g was hardest He answered A man to knowe him selfe what was esiest He sayd to admonyshe other what was sweatest For a maÌ„ sayth he to vse that he hath what is god That that lacketh be ginnyng and ende And whan he was asked what was the most difficill seldest sene thinge He answered an olde Tyrant A selde sene thinge in deade for god eyther taketh them awaye before they be olde orels in theyr olde age chaungeth theyr hartes beyng demaunded howe a man myght best suffre aduersitie To se sayde he his enemies in worse plyght than hym selfe It was axed hym howe we myght lyue best and most righteously to whiche he answered to flye those thinges our selues which we reproue in other Beynge axed who was happye he sayde he that hath his bodyly health is fortunate in riches not of a vayne mind but learned These are part of hys wittye answers his preceptes prouerbes semblables shal be spokeÌ„ of in their places This Thales
Suche as become frendes for rychesse profyt or pleasures sake as sone as these fayle ceasse to be frendly Isocrâ— â–ª A man ought be the same to his frende that he woulde be to hym selfe for a frend is hym selfe in an other person Plato â–ª There can not be frendshyp betwene a seruaunte and his mayster in as muche as theyr estates be vnegall but for as muche as they be bothe men there maye because that in manhode they be both equal 〈◊〉 An euyl man is neyther his owne frend nor yet any other mannes Aristot. Frendes in aduersitie are a refuge and in prosperitie a plesure and delyte to communicate our pleasures withall â—ermes Among frendes all thynges be coÌ„mon Yf thou desyre to be thought a frende doe thou the workes that belong to a frende Cicero A true frende is more to be estemed thaÌ„ kynsfolke He is a very frende that lyghtlye forgetteth hys frendes offence One speciall frende is better than many common frendes Seneca He is a good frend that doth his frend good and a myghty frende that defende to his frende from harme There is no greater ryches than the agrement of good mennes myndes â—ythag If thy frende misordre hym selfe towardes the breake not of frendship therfore immediatlye but rather assaye by all meanes to refourme hym so shalte thou not onelye retayne thyne olde frende but shalte also double hys frendshyp If thou desyre that thy frendes loue maye alwayes continue be curteous and gentle towardes hym bothe in speche and also in maners forbeare hym in his angre reproue hym gentlye in hys errour comforte hym in hys aduersitie Isocraâ— â–ª Be as myndeful of thyne absent frendes as of them that be present Do good to thy frendes that they maye be the frendlyer to thyne enemyes that they maye be thy frendes Be not rash in takyng of a frende and when thou hast taken hym cast hym not of agayne Aristoâ— â–ª Admytte none thy frende except thou knowe fyrste howe he hathe behaued hym selfe with hys other frendes before For loke howe he hath sarued them so wyll he serue the. Periaâ— â–ª Be slowe to fall in frendshyp but whaÌ„ thou arte in continue Proue not thy frende wyth dammage nor vse thou hym vnproued This mayest y u do yf whan thou hast no nede y u fayne thy selfe to be neadye in whiche if he help the thou art neuer the worse but yf he refuse then knowest thou by faynyng howe for to trust hym Plato Get frendshyp of them that followe truthe Proue thy frend with aduersitie and wyth felowshyp in daunger Seneca â–ª So vse thy frende as yf he afterward shoulde be thyne enemye Scornful men are dangerous frendes â—ermes Whoso loueth good maners perseuereth in frendshyp 〈◊〉 The iniury of a frende is more greuous than the iniury of an enemye Socâ—â—â— â–ª Better is an open enemy that a frendlye foe 〈◊〉 It is a swete pleasure for a man to help and be holpen of hys frendes â—ristot Frendshyp is the chefest good thyng in a citie Kyngdomes are preserued and mayntayned by frendes and frendshyp 〈◊〉 Consulte and determine all thynges w t thy frende but with thy selfe fyrst He doeth amysse that seketh a frend in the marker and alloweth hym at a banker or 〈◊〉 a feaste It is more pleasaunt to make a frende than to haue a frende There be many that lacke no frendes and yet lacke frendshyp A wyse man although he be content and satisfyed with hym selfe yet wyl he haue frendes because he wyll not be destitute of so great a vertue What can be more pleasaunt than a maÌ„ to haue a frende with whome he maye be bolde to talke any thynge as boldelye as wyth hym selfe Beare witnes rather agaynst frendship than agaynst truthe Care not what rychesse thou lose for the wynnyng of true frendes ¶ The summe of all Frendshyp whiche is the agreement of myndes In truthe and loue is the chyefest vertue Of moral vertues y t in the worlde man fyndes Wherfore in the world to lyue who so myndes Ought frendshyp to get and got to ensue By loue not by lucre y t true freÌ„dship blyndes Rayt with an hart where rancor neuer grue Whiche knot estates equalitie so byndes That to dissolue in vayne may Fortune sue Though malice help which .ii. al glory gryndes So strong is frendshyp as no stormy wyndes Haue might to moue nor fear force to subdue Where al these poyntes be setled in their kindes ¶ Of counsayle and counsaylours Cap. vii Aristot â–ª COunsayle is an hollye thyng Plato There cannot be in maÌ„ a more diuine thyng than to aske counsayle howe for to order hym selfe Socra Counsayle is the kaye of certayntie Isocra â–ª Be secrete in counsayle and take heede what ye speake before your enemyes He that geueth good counsayle to an other begynneth to profyt hym selfe Wrath and hastines are very euyl couÌ„saylours Isocra Yf thou wouldest knowe a mans counsayle in any matter and wouldest not him to knowe thyne intent talke as yf thy matter were an other mannes so shalte thou knowe hys iudgement therein he neuer the wyser of that thou entendest Senâ—ca When thou wylt take counsayle in any matter marke well thy counsaylours bowe they order theyr owne busynes for yf they be euyl councellers towarde them selues they wyll be woorse towardes other men Take no councel of hym that hath hys harte all set vpon the worlde for hys aduise shall be after his plesaunce â—enoph Good councell is the ende and begynnyng of euery worke He is discrete that keepeth his owne counsayle and he is vnwyse that discouereth it 〈◊〉 Make not an angrye man nor a drunkarde of thy counsayle nor any that is in subiection to a woman for it is not possyble y t they shoulde kepe close thy secretes Aristot. He that kepeth secret that whiche he is requyred doeth well but he that kepeth secret that whiche is not requyred is to be trusted If thou thy selfe canst not kepe thyne owne counsayle muche lesse wyl other to whome thou shewest it Socrat. A wyse man ought to take councell for feare of myring his wyl wyth his wyt Wrathe and hastynes are very euyll counsaylours ¶ The summe of all Counsayle is a thyng so nedefull and hollye That without it no werke may prosper well Wherfore it behoues hym y e hateth his follye Nought to begyn without he take councel Whiche whoso vseth shal neuer hym repent Of tyme or trauayle that he therin hath spent ¶ Of rychesse and pouertie Cap. viii Plato SUffisaunce is better in rychesse than aboundaunce Pythag â–ª He is not ryche y t enioyeth not his owne gooddes Aristot. Uertue is greater richesse than eyther syluer or golde Hermes Labour for the ryches that after death profyt the soule Plato Wysedome is the treasure of the wyt wher w t euery man ought to enriche hym A couetous man can not be ryche To delyte in ryches is a daungerous vice Pouertie with suertye is better
than rychesse with feare Socra The profyte of sylence is lesse than the profyte of speche and the harme of speche is more than the harme of silence â—â—hago A foole is knowen by his speche and a wise man by silence â—iogen There is great vertue in a mans eares He that blabbeth muche declareth hym selfe to haue small knowledge He that wyll not kepe silence is to be blamed and he that speaketh not tyl he be hydden is to be praysed It is better to heare than to speake Eyther talke of vertue thy selfe or geue eare to them that wyll talke therof Hermes Multiply silence so shalt thou auoyde many peryls Silence is the answere of folyshe questions Of al good thinges the greatest quantitie is the best saue of wordes Thalee We ought to beare double as much as we speake and therefore hath Nature geuen vs two eares and but one tongue Socrat. A man hath power ouer his wordes til they be spoken but after they be vttered they haue power ouer hym A man ought to consyder before what he wyll speake and to vtter nothyng that maye repent hym afterwardes Pythag. He that speaketh lytle harkeneth and learneth at the speche of other but whan he speaketh other learne of hym Plato Wordes wythout good effecte is lyke a great water that droundeth the people doeth it selfe no profyt The fylthe of worldelye wysedome is knowen by muche speache Seneca He knoweth not howe to speake that knoweth not howe to holde his peace It is better to speake wel than to kepe silence and it is better to kepe silence thaÌ„ to speake euyll Socrat. To talke of God is the best communication and to thynke vpon hym is the best silence ¶ The summe of all Bothe speache silence are excelent vertues Used in tyme and place conuenient Of whyche the best and easyest to abuse Is speche for whiche men often tymes repent So do they not because they be sylent Yet be not dumme nor geue thy long the lease But speake thou wel or hear holde thy peace ¶ Of Kynges rulers and gouernours howe they shoulde rule theyr subiectes Cap. x. Aristotle KInges rulers gouernoures shuld first rule them selues than theyr subiectes Plato He is vnmete to rule other y t can not rule his selfe None ought to rule excepte he fyrst haue learned to obeye Dronkenens hauynes and couetise are to be abhorred of all men but specially of prynce and rulers Hermes If a kyng be negligent in serchyng the workes of hys enemyes and the heartes and wylles of his subiectes he shall not long be in suretye in hys realme The strengthe of a kyng is the frendshyp and loue of his people â—ithago The subiectes are to theyr kyng as the wynde is to a fyer for the stronger that y e wynde is the greater is the fyer The kyng that foloweth truthe and ruleth accordyng to iustyce shal raygne quietlye but he that doeth the contrarye seketh an other to raygne for hym Plato When couetyse is bounde to the kyng the realme is in prosperitie but when the kyng is bounde to couetyse the realme is in an euyl takyng Aristo A kynges good worde is better than a great gyft of an other man Hermes The most secret counsayle of a kyng is his conscience and hys vertuous deades are his chefest treasures Aristotle â–ª It is not so great an honour for a king to conquere as for to gouerne them well whome he hath conquered If a kyng be mercyfull his estate shall prosper and his wysedome shal helpe him in his nede yf he be iust his subiectes shal reioyce in hym and his reygne shall prosper and his estate continue Socrat. A kyng ought not to trust hym greatly that is couetous which setteth hys mynde wholly to get great rychesse nor hym that is a flatterer nor any to whome he hath done wronge nor in hym that is at truce wyth hys enemyes Plutare â–ª A kyng ought to refrayne the company of vicious persons for the euyll whyche they do in his companye is reputed his If becoÌ„meth a kyng to take good hede to his counsaylours who folow his iustes and whiche entende the common weale y t he maye knowe whome for to trust Solon It appertayneth to princes to see that theyr chyldren be wel broughte vp infourmed in wysedome and instruct in maners that they maye be able after them to rule and gouerne theyr kyngdomes Hermes Ye kynges remembre fyrst youre kyng the gouernour of al and as ye woulde be honored of your subiectes so honor ye him Use no familiaritie with anye vicyous person Trust none with your secretes before ye haue proued them Sleepe no more than shall suffyse the sustentation of your bodyes Loue ryghteousnes and truthe Embrace wysedome Feede measurablye Reward your trusty frendes Fauor your communaltie consideryng that by it your realmes are mayntayned Loue learned meÌ„ that the ignoraunt maye thereby be encoraged to learnyng Defend the true iust and punysh the euyl doers that other monyshed therby maye flyethe lyke vices Cut of the stealers handes Hang vp theues and robbers that the hygh wayes may be the surer Burne the Sodomytes Stone the aduouterers Beware of lyers and flatterers and punysh them Suffre not the swearers to escape vnponyshed Uisit your prysoners and delyuer the vngyltye Punyshe immediatly suche as haue deserued it Followe not your owne wylles but be ruled by counsayle so shall you geue your selues rest and labour vnto other Be not to suspicious for that shal both disquyet youre selues and also cause men to drawe from you Aristo It is a great chastysement to the people to haue a ryghteous prince and it is a great corruption vnto them to haue a corrupte and vicyous ruler Plutare â–ª A kyng ought to be of a good courage to be curteous fre lyberall to refrayne his wrathe where he oughte and shewe it where it nedeth to keepe hym from couetise to execute true iustice and to followe the vertuous examples to his good predicessours and yf it chaunce that y e strength of his bodye fayle yet oughte he to keepe the strength of hys courage ¶ The summe of all A kyng which in yearth is euen the same That god is in heauen of kynges king eterne Shulde fyrst feare god and busily hym frame Hym selfe to rule and than his realme gouerne By lawe by loue by iustice and by ryght Cherishyng the good punishyng the stubberne The lengthenyng of his raygne and doublyng of hys myght ¶ The preceptes of the wyse Cap. xi Solon WOrshyp God Reuerence thy father and mother Helpe thy frendes Hate no man Mayntayne truthe Sweate not Obey the lawes Thinke that whiche is iust Moderate thyne anger Prayse vertue Persecute the euyll with extreme hatred Thales Honor thy kyng Trye thy frendes Be the selfe same that thou pretendest Abstayne from vice Loue peace Desyre honor and glory for vertue Take hede to thy life and be circumspect Deserue prayse of euery bodye Cast
whysperers and tale bearers oute of thy companye Take in good worthe what so euer chaunceth â—â—obuâ— Be not hygh mynded Iudge iustlye Be careful for thy householde Reade ouer good bokes Do good to good people Refrayne from foule language Bryng vp in learnyng thy chyldren that thou louest best Be not suspicious nor gelouse Uanquish thy parentes with sufferaunce Remembre them whiche haue done the good forget not theyr benefittes Despyse nor thyne vnderlynges Desyre not other mennes gooddes Run not headlyng in to doubtful matters Kepe thy frendes gooddes as safe as thou wouldest thyne owne Do not that to an other whiche thou thy selfe hatest Thretten no bodye for it is womanlyke Be redyer to goe to thy frende in tyme of his miserie than in his prosperitie Chilon Knowe thy selfe Beare no man malice Use temperaunce Flye fylthy thinges Get thy goodes iustly Lose no tyme. Use wysedome Please the most Be well manered Suspecte nothyng Hate sclaunder Be not importunate Let not thy tongue runne before thy wyt â–ª Proue not that whiche thou mayest not atchyue Loue as yf thou wouldest hate and hate as yf thou wouldest loue shortly after Perâ—aÌ„dâ— â–ª Please euery bodye Hate vyolence Be alwayes one to thy frende as well in aduersitie as in prosperitie Perfourme whatsoeuer thou promisest Kepe close thy misfortune least thyne enemye reioyce at it Stycke to the truthe Abstayne from vice Do that whiche is ryghtfull and iust Geue place to thy betters and to thyne elders Abstayne from swearyng Folowe vertue Moderate thy lustes and affections Prayse honest thynges Hate debate Be mercyfull to the penitent Instructe thy chyldren Requyte benefits Enhaunt wysemens company Esteme greatly good men Flye rebuke Heare that whiche to the belongeth Be enuyous to no man Answere aptlye Do nothyng that maye repent the. Honor them that haue deserued honor Be fayre speched Feare the officers Mayntayne concorde Flatter not When thou doest amysse take better counsayle Trust not to the tyme. Hope well Be seruisable to euery bodye Take good hede to thy selfe Reuerence thyne elders with obedience Fyght and dye for thy countreye Mourne not for euery thyng for that wyl shorten thy lyfe Gette a wytty woman to thy wyfe and she shall bryng the forth wyse chyldren Lyue and hope as yf thou shouldest dye immediatlye Spare as though thou wer immortal Hate pryde and vayne glorye Smell not in welthe Seale vp secretes Tarye alwayes for a conuentent tym Geue liberally for thy profyt Do no man wrong Auoyde gryefe Mocke not the dead Use thy frendes Geue blameles counsayle comforte thy frendes Byas Beholde thy selfe often in a lokyng glasse and yf thou appeare bewtyfull do suche thynges as become thy bewetye but yf thou seme fowle than perfourme w t good maners the bewtye that thy face lacketh Talke none euyll of God but searche diligently to knowe what he is Heare muche but speake lytle Fyrste vnderstande and than speake Prayse not the vnworthye because of his rychesse Get vp perswasion and not by vyolence Get the sobrenes in thy youth and wisdome in thyne age Pittach â–ª Tell not abrode what thou entendest to doe for yf thou spede not thou shalte be mocked Paye thy dettes Reuyle not thy frende Rule thy wyfe Be not slowthefull Yf thy felowes hurte them small thinges suffre it and be as bolde with them Take not thyne enemy for thy frende nor thy frend for thyne enemye Be not iudge betwene thy frendes Stryue not with thy father and mother although thou saye the truthe Reioyce not at any mannes misfortune Let thy mynde rule thy tongue Be obedient to the lawe Heare gladlye Attempt nothyng aboue thy strengthe Be not hasty to speake nor slow to heare Wyshe not the thyng whiche thou mayest not obtayne Aboue and before all thynges worshyppe God Reuerence thyne elders Refrayne thy lust Breake vp hatred â—ermes Be obedient vnto thy kynge and worshyp those that be in auctoritie vnder him Loue God and truthe so shalt thou saue thy soule Enuye not thoughe an euyll man prosper for surely his ende shal not be good Be satisfyed with lytle for it wyll encrease and multiplye Truste not to the tyme for it deceyueth sodaynlye them that trust therto Upbrayde no man wyth his miserie Mary thy matche Take good aduysement ere thou begyn ought but whan thou hast begon dispatch it quyckely â—ythag Before thou go from home deuyse with thy selfe what thou wylt doe abrode and whan thou arte come home agayne remeÌ„bre what thou hast done abroade Socraâ— â–ª Neyther flatter nor chyde thy wyfe before straungers Be not proude in prosperitie neyther dispayre in aduersitie In prosperitie be ware and in aduersitie hope for better fortune Learne by other mens vices howe fylthy thyne owne are Moderate thy lustes thy tongue and thy belly Do not that thy selfe whyche thou dispraysest in an other Couet not to ware ryche through deceyte Aristip â–ª Loke what thanke thou rendrest to thy parentes and loke for the lyke agayne of thy chyldren Rule not excepte thou haue fyrst learned to obeye Yealde vnto reason Flye euyll company Sclaunder not them that he dead Prepare the suche rychesse as whan the shyppe is broken maye swymme skape wyth theyr mayster Plato â–ª Learne suche thynges whyle thou arte a chylde as maye profytte the whan thou arte a man Endeuour thy selfe to do so well that other maye enuye the therfore Spende not to outragyouslye nor be to â—ygardysh so shalte thou neyther be nedy nor in bondage to thy ryches 〈◊〉 Be pacient in tribulation and geue no man cause to speake euyll of the. Looke well to the saulfegarde of thyne owne bodye Socra Knowe thy selfe so shall no flatterer begylde the. Be vertuous and lyberall so shalt thou eyther stop the sclaunderers mouthe orels the eares of them that shal heare hym â—â—oph Meddle not with that with whyche thou hast nought to do Neyther suffre thy handes to worke nor thy tongue to speake nor thyne eares to heare that whiche is euyll â—â—hago Slepe not before thou haue consydered howe thou hast bestowed the daye past Yf thou haue wel done thanke god yf otherwyse repent and aske hym forgeuenes Desyre God at the begynnyng of thy workes that thou mayest by hys helpe bryng them to a good conclusion â—ristot Walke not in the waye of hatred Do not what thou wouldest but what thou shouldest Prayse not a man excepte he be prayse worthye Yf thou wylt correct any man do it rather with gentlenes then with violent extremitie Use measure in all thynges Socraâ—â— Whan thou talkest wyth a straunger be not to full of communication tyll thou knowe whether he be better learned than thou and yf thou be better speake than the boldlyer els be quyet learne of hym Geue thy wyfe no power ouer the for yf thou suffer her to daye to treade vpon thy fote she wyll to morowe treade vpon thy head Fyxe thy wyl to do iustice and sweare not Arâ—stipâ— Haunt not to muche thy frendes
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