A treatise of morall phylosophie contaynyng the sayinges of the wyse. Gathered and Englyshed by Wyl[lia]m Baldwyn.

A treatise of Morall Phylosophie , contaynyng the sayinges of the wyse .

Gathered and Englyshed by Wylm̄ Baldwyn .

To the right honorable the Lorde Edwarde Beauchampe , Earle of Hartforde , W. Baldwyn wyssheth encrease of vertue , honor and learnyng .

WHan I had finished this tretise ( right honorable lorde ) I thought it mete according to the good & accustomed vsage of wryters , to dedicate it vnto some woorthye person , whose thankful receyuyng and allowyng thereof , myghte cause it to be the better accepted of other . And forso muche as it was not of value to be geuen to any auncient Counsayler whiche are all therein sufficientlye seen already , I iudged it most conuenient to be geuen to somme that were yonger : Emong whome for so muche as your learnyng , & vertuouse towardnes , was greatlye commended of dyuers and sundry credible persons , I doubted not but that your good disposicion naturally taken of your vertuous parentes , woulde take in worthe the gyft of this simple treatyse , which although it answer not fully vnto youre estate , yet disagreeth it not muche with your age , whiche with your good report and vertuous disposicion , hath emboldened me to dedicate it vnto you rather than to any other : humbly besechyng you to pardon myne audacitie herein , and to take in good parte the simplenes of my gyfte . In whiche so doyng , ye shall not onely ensue the steppes of your honorable father , whome God for his excellent and manyfolde vertues , ioyned with very gentylnes , hath called to the high office protector of this realme vnder ouer soueraygne Lorde the kynges Royall maiestie : but shall also cause other the more gladly to desyre it , to the greate encoragyng of me and other lyke , whiche for the commoditie of our countreye , woulde gladly helpe forwarde all honest and vertuous studyes : Among whome although I am the least bothe in age , learnyng & wit , yet is my good wyll not muche behynde the formoste .

And because that your lordshyp maye the better knowe how to vse this treatise , and all other of morall Phylosophie , I haue in my prologe to the Reader shewed the ryght vse thereof : wysshyng that all whiche shall reade the Booke , shulde fyrst note the Prologe : that Phylosophye maye haue her lawfull prayse , the holy scriptures , theyr due seruice & reuerence , and God hys honor , worshyp , and glorye : Who kepe your lordship , with your honorable Parentes , in healthe , and felicitie . Amen . ❧

¶ The Prologue to the Reader .

WHan Pericles had gathered an armye , makyng expedition towardes the battayle of Peloponesus , whan his nauy was ready rygged , and at the poynte to launche forthe , sodaynly there chaunced so great a darknes through an Eclips of the Sunne , that the daye was as dark as yf it had bene nyght , in so muche that the starres appered : at whiche so sodayne and prodigious a wonder the Pylote beyng amased and affrayed , as were also diuers of the souldyers , refused to sayle any farther . Whiche whan Pericles perceyued , whether it were in contempte of Astronomye , or to encorage his astonished souldyers , be toke his cloke and blynded there with , the Maryners eyes : and at the last vncouering them agayne , he asked hym yf he thought it any wonder because his eyes had be couered a whyle , and yet were neuer the worse therfore . And whan the Pylote answered that it was not : No more is it ( sayde Pericles ) althoughe the Moone shadowyng the Sunne , take away his lyght for a season . And so contemning a good admonicion sent as than by god , he sayled forwarde , to the destruction of hys souldyers , besydes the great detriment of all the whole lande of Brecia .

In lyke maner there be manye nowe a dayes , which as Pericles despysed Astronomye , despyse all other sciences : deuysyng proper toyes ( as he dyd ) to dasshe them out of countenaunce , tunnyng headlyng through Ignoraunce , into contempt of all good learnyng : Not only inuentyng tryfelyng toyed , but also wrestyng the holy scriptures whiche they vnderstand not to serue for their pyuish purpose . For yf it chaunce them to be improued with any of the good sayinges of the auncient philosophers , which so playnly impugneth theyr vices , that they be vnable by good reason to refell it , tha● on goeth the brasen face , and a cloke must be sought oute of Scrypture eyther to do deface all Phylosophye , or els to blynde mennes eyes withall : But yf they vnderstoode the Scriptures , or yf arrogancie woulde let them learne to vnderstande them as they be trulye meaned , than shoulde they , confessyng theyr lewde and wylful blyndnes , be ashamed of their many vices , & cease to disprayse that , that is greatly to be commended .

For although ( Good Reader ) that Philosophye is not to be compared with the moste holy scriptures , yet is it not vtterlye to be despised : whiche ( yf men wyl credyt the holy doctours ) maye be proued by the iudgement of S. Augustine , which in his booke De doctrina Christiana . cap. xl exhorteth vs to the reading therof , saying Yf they whiche be called Phylosophers , specially of Plato his secte , haue spoken ought that is true , and appertinent to our faythe , we ought not onely not to feare it , but also to chalenge it as 〈◊〉 owne , from them whiche are no ryght owners therof . For lyke as the Egyptians had not onely Idoles and great burdens which the Israelites did hate and flye , but also vessels ornamentes , and goodly Iewels of golde and syluer , whiche the Israelytes departyng from Egypt , vnder the colour of borowyng , stole priuilye from them , not of theyr owne mynde , but by the commaundement of God , to turne that to a better vse whiche the Egyptians abused : So in the doctrine of the Bentyles are not only contayned supersticious and fayned rites , with great burdens of vayne labour , all whiche we Christians followyng Christe out from among the vnbeleuyng gentiles , shulde vtterly detest and auoyde : but also much good learnyng , mete for to serue the truthe , wyth some moste profytable preceptes of good maners , wherein are folide some truthe , howe to worshyp the eternal and onely God . &c.

These be the woordes , iudgement , and councell of that moste holye Doctour concernyng Philosophie , the whiche yf many had wel remembred . whiche vnder the tytle of philosophicall science , haue with Sophistrie , corrupted the true sense of holy scripture , neyther shoulde ther haue ben suche contencion as nowe raygneth euery where , neyther faultles philosophye haue bene so muche despysed . Yet thynke not ( Louyng Reader ) that I allowe philosophie to be Scriptures Interpretour , but rather woulde haue it as an handmayden to perswade suche thynges as Scripture doeth commaunde . In whiche kynde whan it is vsed , than maye al the prayses be veryfyed therupou , with whiche the auncyent phylosophers haue magnifyed it .

Emonge whome Demosthenes the moste famouse Oratoure among the Greciens , calleth it , namely the moral parte , An inuencion and gyfte of God . After whome Licero the mooste excellent and eloquent Oratour emong the Romaynes , calleth it the gyde of lyfe , and the expulser of vice .

These and many moe lyke commendacions haue ben therto attributed , whiche auaunce it excedyngly , neyther disagreyng with the holy Scriptures . Wherfore euery christen man ought diligently to applye it , namely the morall parte : whiche God wrote fyrste in the hartes of men , and afterwarde wyllyng to haue euerye man to knowe it , he wrote it in the tables of stone whiche he gaue to Moyses , promisinge by hym a rewarde for suche thynges , whiche before were obserued for vertues sake .

So that Moral philosophye maye wel be called that parte of goddes lawe , whiche geueth commaundement of outwarde behauyour : Whiche differeth from the gospel , in as muche as the gospell promyseth remission of sinnes , reconciling to god , and the gyfte of the holy goste , and of eternal lyfe , for Christes sake , whiche promyse is reueled to vs from aboue , not able to be comprehended by reason , according to the saying of S. Iohn . The sunne whiche is in his fathers bosome hath shewed it to vs . And as for philosophie is nothyng els but the obseruyng & eschuyng of such thinges as reason iudgeth to be good & bad in the mutuall conuersacion of lyfe , to whyche god hath promysed a rewarde , and thretened a punishment : so that the gospel is comprehended only by faythe , and philosophy is iudged by reason .

Reason only was the cause why al the phylosofers haue so extolled philosophie whiche consydered that nothiuge was so requisite and behouefull for mannes lyfe , as to lyue togyther well and louyngly . For lyke as lyfe can not be mayntayned without meate and drynke and other lyke good gyftes of Nature : no more coulde it continue long withoute lawes & maners : the lacke wherof , saynt Iohn in his Epistle argueth to be the lacke of godlynesse , saying : Yf we loue not oure neyghboure whome we see , howe can we saye we loue God whome we see not ? Which texte beyng well pondered , maketh as muche for the commendacion of Moral philosophie as any of saynt Paules do to the dispraise therof . Wherefore I humblye beseche the ( most gentle Reader ) to take in good part this simple philosopycal treatyse , & so to vse it as sainct Augustine hath taught vs , takyng the good , and leauyng the bad , neyther reuerencyng it as the gospel , neyther yet despysing it as a thing of no value .

And sithens the hollye Scriptures are nowe come to lyght , & Christians haue professed to followe and fulfyl the same , hauyng also innumerable blessynges and rewardes promysed of God , for oure so doyng : let vs be ashamed that a droppe or sparkle of reason shoulde doe more in the Heathen Infidles ( as we cal them , ) than ●ll the promyses of God among vs , whi●he take vpon vs the name of Christians : ●nd let vs so end euour oure selues euery man in his vocation , to vse suche morall ●ertues , and vertuous behauyours one to wardes an other , that oure loue and charitie vsed towardes our brotherne , maye testify our fayth and loue towardes god .

To whome be all prayse honor , and gloyye , for euer & euer . Amen . ⸪ ¶ Loue , and Lyue . Ne quid nimis .

¶ Of the beginnyng of Philosophy . Cap. i.

SOme perhaps , seyng we entende to speake of a kynde of Philosophye , wyll moue thys question more curious than necessarye : where & howe Philosophye began , & who the enuenters therof , and in what nation . Of whiche sith there is so great diuersitie among wryters , some attrybutyng it to one , & some to another , as the Tracians to Orpheus , the Grecians to Linus the Lybians to Atlas , the Pheniciens to Ochus , the Perciens to theyr Magos , the Assiriens to their Chaldees , the Indians to theyr Gymnosophistes , of whiche Buddas was chefe , and the Italians to Pythagoras , the Frenche men to theyr Druides , bryngyng eche one of them brobable reasons , to confirme herein theyr opinions : It shal be harde for a man of our tyme ( in whiche many wrytinges are lost , or at lest hyd ) fully herein to satisfye their question . Neuertheles for so muche as God hym selfe ( as witnesseth our most holy scriptures ) is the author & beginnyng of wysedome , ye wisdome it selfe , whiche is called of the Philosophers Sophia , therefore I suppose that god , which alwayes loued moste the Hebrues , taught it them first , yf ye aske to whome , I thinke ( as also testifieth Iosephus ) to his seruaunt Abraham , who being in Assiria , taught it both to the Caldees and to the Egiptians . The sonnes of Seth were also studious in astronomye whiche is a parte of Philosophy , as appered by the Pyllers , wherein after Noes fludde ( whiche they by theyr graunde father Abraham had knowledge of ) their science was founde by them engraued : and after the flud was by Noe , and his chyldren taught to other nations , of whiche I graunt that he whiche euery countrye calleth the fyrst finder , hath ben in the same countrye better than the rest : as among the Egyptians Mercurius trismegistus or Hermes , whose workes bothe diuyne and Philosophicall , excede farre all other that thereof haue entreted . Neuertheles the Gretians ( whiche haue ben alwayes destrous of glory ) chalenge to them selues the inuention therof , and haue therin taken great paynes , naming it first Sophia , and suche as therein were skilled Sophistes or wysardes , whiche so continued vntyll Pythagoras tyme , whiche being muche wyser than many other before hym , consideryng that there was no wisdome but of god , and that God hym selfe was alone wyse , he called hym selfe a Philosopher , a louer of wysedome , and his science Philosophye . There were besides these Sophistes , an other kynde called Sapientes or Sages , as was Thales , Solon , Periander , Cleobolus , Chilon , Bias & Pittachus , & thus there were in all thre sectes , that is to saye , wysardes whiche were called Sophistes , and sages whiche were called sapientes , & louers of wisedome which were called Philosophers , all whose science , was Philosophye , as we may call it natural wysdome . Of whiche the kinde called Ionica began in Anaximander , and ended in Theophrastus , And thother kynde called Italica . began in Pythagoras , and ended in the Epicure .

¶ Of the partes of Philosophie . Cap. ii

PHilosophie is sorted into .iii. partes , Phisicke , Ethicke , and Dialectyke . The offyce of phisicke is , to discerne and Iudge of the worlde , and of suche thinges as are therin : It is the parte of Ethicke , to trete of lyfe and maners , and it is the dutie of Dialectike , that is Logicke , to make resons to proue and improue bothe phisicke and also Ethicke , whiche is moral Philosophye . Nowe as for Phisicke , althoghe it altogyther be not from our pourpose , for why it conserueth the bodye in health , without whiche moral wisedome auaileth litle , yet because it is more than we maye accomplish , shal be omitted , and suche as therein haue delyte , ( whiche all oughte to haue , that that loue their bodily health ) may rede Galene , Hypocrates , Aristotle , and other suche , which thereof entrete plentifully , absolutely , & perfectly . Logycke also , because our matter is so playne , that experience dayly proueth it , shall not greatly nede for our pourpose , whiche desire rather to be playne & well vnderstanded , than eyther with logicke or rethoricke , to dispute and garnysh our matter . But morall Philosophye , whiche is the knowledge of preceptes of al honest maners , whiche reson acknowledgeth to belong and appertayne to mans nature ( as the thing in which we differre from other beastes ) and also is necessary for the comly gouernance of mannes lyfe , shall here be spoken of : not reasoned to the tryall , but simply and rudely declared : yet so , that suche as therin delite , although not fully satisfied , shall not be vtterly deceyued of their pourpose .

¶ Of the begynnyng of morall Philosophye . Cap. iii.

NEcessitie as I iudge ( & that not without cause ) was the firste fynder out of morall Philosophye , & Experience , whiche is a good teacher , was the first master therof , & taught suche as gaue diligence to marke & considre thinges , to teache and instruct other therin : and because Socrates in a maner despisyng the other two kyndes of Philosophy , added this as the thyrd , & taught it more than any of the rest , therfore ( because men must be the begynners of mennes matters ) I assente with Laertius , to call hym the first beginner therof . For although euen among the Atheniences , the Sages , as Thales and Solon , both spake and wrot of lyke matter before him , yet because he so ernestly embraced it , and equally placed it with the other twayne , he deserueth well the glory of the firste beginner therof : and although he wrote it not in bokes ( for whiche as him thought he had a lawefull excuse , or rather a good cause ) yet his disciple Plato hath writen suche thinges of his teaching , as fewe so fully wrote of before : whiche was as it is euydent , many yeres before Iesus the sonne of Sirache , whose worke we for the puritie of the doctrine therin conteyned , reuerence and honour : which as he hym selfe calleth it , is a boke of morall wisedome , thought full of diuinitie , as are also many of Platoes workes , as witnesseth Saint Augustine . And therfore because Socrates was before Iesus Sirache , I referre the inuention , I shulde saye the beginning therof , vnto hym . As for Salomons workes are more diuine than morall , & therfore I rather worship in hym the diuinitie , than ascribe the beginnyng of moral Philosophie , wishing al men and exhortyng them both to learne and to folowe , those so diuine and holy workes , vttered by hym in his boke of prouerbes .

¶ Of the kyndes of teachyng of morall Philososophye . Cap. iiii .

AL that haue written of morall Philosophye , haue for the most part taught it , either by preceptes , counsell , and lawes , orels by prouerbes , parables , & semblables . For whiche cause it may well be deuyded into . iii. kyndes , of whiche the first is by councelles , lawes , & preceptes , of which Licurgus , Solon , Isocrates , Cato , and other more , haue written muche . Councellyng and admonishinge men to vertue by preceptes , & by theyr lawes fraying them from vice .

The seconde kynde of teaching , is by Prouerbes & Adages : whiche kynde , of Philosophers most commonly is vsed , in whiche they shewe the contrarieties of thinges , ferryng alwaye the best , declaring therby both the profites of vertue , & the inconueniences of vices , that we consideryng bothe , maye embrace the good , and eschue the euyll .

The thyrde kynde is by Parables , Examples and Semblables . Wherin by esye and familier truthes , harder thinges & more out of vse are declared , that by the one the other maye be better perceyued & borne in mynd : whiche waye oure sauiour Christ hym selfe , whan he taught the grosse Iues , any diuine thing , most commonly vsed .

Parrables , semblables and examples , ( though differing in sumwhat ) drawe al to one kynde . The which kynde Esopus moste of all vsed , alludyng and bryngyng vnreasonable thinges , to teache and instructe men , in graue & wayghtye matters .

¶ The order of this boke . Cap. v.

OF these .iii. kyndes of morall Pholosophye last rehearsed , consisteth this worke , euery kynde by it selfe sundred into a boke , that it maye the better be vnderstande of all that shall reade the same , the matter of all whiche thre , is gathered out of the workes of the most pure & auncient Philosophers , and specially of these foloyng .

Mercurius trismegistus Hermes . Pythagoras Italicus . Thales Milesius . Solon Salaminus . Chilo Lacedemoniencis . Bias Prienneus . Periander of Corinth . Anacharcis the Scithian . Etius Myson Cheneus . Cpimenides Cretensis . Anaxagoras Eubulinus . Phericides the Sirian . Socrates of Athens . Xenophon of Athens . Aristippus of Athens . Plato Atheniencis diuinus . Isocrates . Xenocrates of Calcedonie . Archelaus . Aristoteles Stagirites . Diogenes , Plutarche . Seneca .

And for so muche as the good lyfe of a man , is cause of his better estimation , the liues of all these before named , shal be first shewed in a boke by themselues : wherin also , parte of theyr wyttye answers are conteyned : whiche is set forthe onely for thys pourpose , that we Christians ashamed of our selues , in beholdyng the lyues of these Heathen persons , maye amende , and folowe the good doctrine that they haue taught vs .

In the seconde booke whiche is called the booke of preceptes and counselles , shal be declared what these men thought of god , of the soule , of the worlde , of death , of frendshyp , of counsell , of silence , of ryches and of pouertie , wyth theyr wittie sayinges of , and concerning the same matters : After whyche theyr good preceptes orderly shall followe .

In the thyrde boke , whiche is the boke of prouerbes or pytthy sayinges , shal thinges be shewed worthy of memorie . In the ende wherof shal folowe some of theyr principall sentences , drawen into meter , to the intent they maye be the eselyer learned , and better kept in mynde .

In in forthe boke , called the boke of parables or semblables , shall appeare the greate zeale that the Phylisophers alwayes haue had , to teache by all maner meanes that wit might ymagin , this so precious and nedeful a science , to all kynde of people . And yf it shall chaunce that in any of these bookes , thorough Ignoraunce or Negligence somewhat shall be misordered , or not to fully handled as it shulde be , and as the matter requyreth : The excuse shal be that in this treatise no perfection is pretended , and onely is set forth as a shewe , to make men thereby desirouse , to haue the perfection of the thing , whiche it representeth . And lyke as a whetstone although it be dull it selfe , yet causeth instrumentes , to be more kene● : So by this blunt treatise , suche as are apt ther vnto , shal be prouoked to set forth better . This beyng in the meane whyle vsed , as a preparation to others workes whiche here vpon maye folowe .

Nowe the order and intent of the boke , beyng knowen , there is no daunger but that with iudgement , the proces maye both be red , learned , and folowed .

¶ The lyues and wittye answers of the Philophers , and first of Hermes . Cap. vi .

FOr as muche as of all the philosophers , of whome we pourpose to wryte , Hermes , otherwyse called Mercurius Trismegistus , is not onely the most excellent , but also the most auncient , therfore as he is most worthy , his lyfe shal be first declared : which because it is not wholly set forth , nor all agreing in that whiche is set forth , therfore geuyng credit to the most true wryters , it shal be set furth as they among them by pyeces haue preserued it . Of whome saynt Augustine the worshypfull docter sayeth .

Atlas the Astrologian , the brother of Promotheus the Phisition , floryshed , and was hyghly accepted , the same tyme , in whiche Moses was borne : whiche Atlas was graundfather by the mother syde , to Mercurius the elder , whose Nephewe was this Mercurius Trismegistus , which in the Egiptian tounge is called Hermes . Howbeit some whiche wryte of hym , holde opinion that he was Enoch , whiche as they saye , signifieth the same in Hebrue , that Hermes dothe in the Egiptian tong . And so make hym in the seuenth degre from Adam : reconyng after this sorte . Adam begat Sethe , the father of Enos , the father of Caynan , the father of Malalael , the father of Matusale the father of Iareth , whiche is the father of Enoche . Which opinion ( although it be not to be vtterly reiected ) yet is not sufficient without profe to be beleued . For Enoche whome they take for Hermes , was before Noes flud , in whiche al the workes whiche were wrytten , yf they had at that tyme any vse of letters , were drowned : but the workes of this Hermes of whome we entreate , are yet appearing in dyuers languages , wherfore it shuld seme that this was not he , except we shulde say that he graued it in the stone pyllers , in which in tyme of the flud , Astronomye was preserued , whiche myght well be , and but that saynt Augustine , & Pamphilus in his chronicle , and saynct Ierom thervpon , appoynt the contrary , I coulde wel beleue . For Iamblicus & diuers other , wryte much of Mercurius Pyllers . And Mercurius was of suche same among the Egiptians , that they put forth all theyr workes vnder hys name . And the Poetes for his singuler learnyng , make hym a god , & call hym the messenger of Iupiter , whome they call the god of heauen & gouerner of all . And it maye be , that the pyllers whiche the sonnes of Seth ( of whose image he was ) made , were grauen by hym , whiche ( as many wryte ) are full of learning : out of which as testifyeth Iamblicus , both Pythagoras and Plato with diuers other more , learned Philosophy . But those pillers I take rather to be hys .ii. goodlye bookes , whych maye very well be called Pyllers , for why they beare both diuinitie , ( yf with Lactancius I maye so call it ) and also Philosophy , whiche were peraduenture also grauen in Sethes chyldrens pyllers , & therout drawen by some that hath ben since . Of whiche .ii. bokes the firste called Pymander , is so full of diuinitie , as may astonysh the wyttes of suche as therin shal reade : which causeth . S. Augustine , to doute whether he spake suche thinges as he dyd by knowledge of Astronomy , or els by reuelation of spirites . Howe be it Lactantius douteth not to count him amonge the Cibiles , and Prophetes . The other boke called Asclepius being but smal , conteyneth in it the hole summe of naturall Philosophye , oute of whiche I thinke no lesse , but that the Philosophers haue learned oute theyr Science . Tully & Lactancius ( not shewing in what time ) saye that there were fyue Mercuries , & that this is the fift , whome the Egipcians call Theuth , and the greciens Trismegistus , & that this is he whiche slewe Argus , & was ruler of the Egipcians , and gaue them lawes , and instructed them in learning , & deuysed markes & shapes of letters after the forme of beastes , & trees . He was called Trismegistus , because he was the chefest Philosopher , the chefest prest , & the chefest kynge . He prophesied of the regeneration , and beleued the resurrection of the body , and the immortalitie of the soule , and gaue his subiectes warnynge to eschue sinne , thretnyng them with the iugement of god , wherin they shuld geue accomptes of theyr wycked deades . He taught them also to worship god with diuers kindes of ceremonies , and taught them in all matters to make theyr prayers vnto god , and instructed the Ylandes in the knowledge of god . And whan he had lyued into a perfecte olde age , he gaue place to nature . Hys preceptes , prouerbes , and parables , shal be spoken of in theyr places .

¶ Of Pythagoras Cap. vii .

PYthagoras the Philosopher borne in Samia , was a ryche marchaunt mannes sonne , called Demarratus , howbeit he was richer than his father , whiche was not able with hys marchandise to get so muche , as he despised : which was both riche in abstinence from couetise , and also in Wysedome , whiche is the very riches : of which in his youth he was so desirous , that he went fyrst to Egypt , and after to Babylon , to learne Astronomye , and the beginnyng of the worldes creation : whiche when he had learned , he returned into Crete , & Lacedemonia , to se Lycurgus , and Mynoes lawes . In whiche when he was perfecte , he went vnto Ceuona , where was a people excedingly geuen to luxurie , and all kynde of vice , among whome he so behaued hym selfe , that he refourmed them from theyr euyll maners , & in small tyme brought them to suche sobrenes , that men wolde neuer haue thought it had ben possible . For the wyues , that were forsaken of theyr husbandes , and chyldren cast of by theyr parentes , he so instructed , that they were receyued agayne . He caused the women also to set asyde theyr gorgious attyres , reaching them that chastitie , was the chefe ornament of honest women . This Pythagoras ( as sayeth Boetius ) was the inuenter of Musycke among the Grecians , whiche he founde out by the soundes of hammers , wherof he wrot a boke , which Boetius and Apuleyus , translated into Latyn . Saynt Augustyne in his .viii. booke de ciuitate dei , sayth that Philosophy was so named by hym , whiche before was called Sophia . For whan it was asked hym what sciencer he was , he answered a Philosopher , whiche is a desirer of wisedome : thinking it a great arrogancie , to haue called him selfe wise . Tullius sayeth that Pythagoras spake so wysely , and so ornatly before Leontius a king , that he , wondryng at his wyt , and Eloquence , desyred hym to shewe what science he knewe best , to whom he answered , that he knewe no science : but was a Philosopher . At whiche , for the newnes of the name the kyng astonyshed , asked hym what was a Philosopher , & what difference was betwene Philosophers and other men . To whome Pythagoras sayde . Mans lyfe semeth to me , to be like a congregation of people gathered to see a game , to whyche men resort for sondrye pourposes : some by theyr owne actiuitie to wyn the worshyp of the game , & other some for lucre sake , to by or sell somwhat , and othersome myndyng neyther to gainne nor to profit , come onely to behold and se what is done : And in lyke maner men whiche are come vnto thys lyfe , as out of an other lyfe & nature , occupye them selues with diligence , to get prayse or profit , or regardyng neyther , apply theyr mindes to serche and to knowe the nature of thinges , which sorte last named , we call Philosophers , that is to saye louers of wysedome : Thus by thys goodly parable he vttred his mynde , in the continuance wherof also , he prayseth and proueth his science to be best , saying . Lyke as he which commeth to se the game onely , is more liberalle , ye and more to be praysed , 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 , that 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 that 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 the meane whyle that wold be his pledge , who yf he cam not agayne at the 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 from his death : whiche faythfulnes in bothe the tyraunt Dionisius 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 man 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 that 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 remembraunce 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 man , called Examius , and to his mother Cleobulina , of the stocke of Cadinus & Age nor : and was borne ( sayeth Plato ) vnder D●masius prince of Athens , and is the fyrste that euer was called a Sage , or wyseman .

He florished at Milerum what tyme Oseas was iudge in Israel , & Romulus Emperour of Rome : what time Scnnacherib king of the Chaldees , sent the Assirians to inhabit Iurye , whiche after the countyng of Eusebius , was them . 4450. yeare from 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 the common 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 whan 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 season , & 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 woman : 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 ( ꝙ he ) I shulde than make a difference : when he was asked whether god knowe mens euell worckes . Ye ( ꝙ 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 thing was hardest ? He answered : A man to knowe him selfe : & what was esiest ? He sayd to admonyshe other , what was sweatest ? For a man ( 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 spoken of in their places . This Thales as witnesseth Appollidorus , lyued lxx●●ii . yeres . Sosicrates sayeth lxxxx . yeres , and that he dyed in the lviii . Olimpiade , and floryshed in Cresus tyme , to whome he promised , that he wolde cause the ryuer Alm , to runne backwardes agaynst the streme . Ther were many more of this name as testifieth Demetrius , Duris , & Dionisius , but thys Thales Milesius the sage , beinge olde , & worne in age , dyed of heate & thirst , whiles he beheld a triumphe . Some saye that as he went forth of his house to beholde the starres , he fell doune sodaynlye into a pit , and was therfore mocked of an olde wyfe that he kept in his house with this saying : O Thales howe thinkest thou to comprehend those thinges that are in heauen , whiche canst not se suche thinges as are before thine eyes .

¶ Of Solon Salaminus . Ca. ix .

LYke as there is among writers great variaunce ( as I sayd before ) about the firste Philosopher , euen so is there greate contention whiche were the seuen sages : but as theyr variaunce maketh doutfull which were the persons , so theyr hole consent assureth that there were suche . And for because we entend , not so muche to shewe the persones and names , as theyr good doctrine , therfore it shal be sufficient that a wyse and approued Philosopher hathe sayde suche thynges as to them are attributed , yet as for good causes , I haue allowed Socrates for the first morall Philosopher , after Lacrtius mynd , ●o do I best alowe Lacrtius Iugement in this matter , which saieth that these wer they : Thales , Solon , Periander , Cleobulus , Chilon , Bias , and Pittachus .

Of whome althoughe Periander were a tyrant , yet because that for hys good doctrine he hath of the learned longe tyme bene allowed , therfore shall he enioye that , whiche they haue geuen hym .

Of Thales ye haue hearde alreadye , after whome Solon is next , whiche was the sonne of Existides , and was borne in Salamina , and therof was called Salaminus . He gaue many good lawes , and dyd many worthy deades , worthy to be remembred : Among whiche this is very notable . After that the Athemences and Megarences , had made greate warre and greate slaughter betwene them , to haue had the signory of hys countrye Salamina , and were bothe sore weryed wyth warres , they made a lawe at Athens that no man payne of hys head , shulde speake or perswade ought to chalenge the Ylande , any more . Than Solon beynge troubled and thoughfull for hys countrey , fearyng least wyth holding his peace , he shuld do smal good to the common weale , and agayne if he shulde speake , it shuld be for his hurte , sodaynly fayned him selfe madde : thinkyng therby , not onely to speake , but also to do suche thinges as were forbydden . And disguisinge hym selfe ● he ran abrode amonge he hartles people , And there in the maner of a cryer he perswaded the people that whiche was forbydden , & styrred vp theyr myndes so much , that incontinent they began warre to obtayne the Yland , and so at last they got it . He perswaded them also to chalenge Chersonesum a citie in Tracie , affirming that it was theyr ryght . And by this meanes so wan the peoples loue , that they gladly wolde haue made him Ruler : but as sayth Sosicrates , he had a neyghbour called Pisistratus whiche tyranously endeuoured to hurte hym , whiche as sone as he knewe , he armed him selfe and went into the streate , and whan he had called a greate company about him , he discouered Pisistratus treason , and not onlye that , but also that he was readye to amend it , & that he wolde fyght for his libertye , saying .

Ye men of Athenes , I am wyser then some , & valianter then other some . I am wiser than those that marke not Pisistratus , and I am valianter than those , whiche knowe him and dare not for feare shewe what he is : But the Senate that toke Pisistratus parte , sayde he was mad , and whan he sawe he coulde haue no redresse , he layde downe his harneys before them , & sayde . O countrey I haue alwayes holpe the bothe with word & deade : And then sayled into Cipres , and there met with Cresus , who demaunding of him whome he thought happy , he layde : Thelus of Athens , and Byto , and suche other , whiche all all men spake of . Another time whan Cresus had garnished hym selfe rychelye , and was set in his highe trone : he asked hym , yf euer he had seene a more gorgious sight , ye ( ꝙ he ) both Capons , Fesantes , and Pecockes , for their goodly colours are naturall . From Cresus he went into Cilicia , and there buylded a citie , and after his owne name , called it Solos . He made many good lawes for suche as were warriers , yf any had got victorye , he shulde haue a greate rewarde for hys labour , and suche as were slaine , had theyr wife and children founde of the common purse euer after . He made a lawe , that no executour shuld dwell with any orphans mother , nor that any shulde be executour to whom after the heyres death his goodes shall belonge . And that no ●yng or seale maker shulde kepe the print of any ●olde seale . And that who so euer had put out a mannes eye , shall lose bothe his owne for it . And that whosoeuer toke oughte that was not his owne , shulde dye for it . And that yf any gouerner were founde dronken , to dye for it . And that no man shulde geue any dowry with his daughter : with many mo good lawes . Whan he was demaunded why he made no lawe against soche as kylled theyr father or mother ? He answered , because it is a desperat mischife . Being demaunded howe men might best kepe them from breakyng the lawe ? he sayde : yf suche as haue no wronge be as sory and and carefull , as those that are wronged . He wolde saye to riche men : Aboundaunce groweth from riches , and disdayne out of aboundaunce . He wrote many bokes , both of verses , lawes , & other matters , besides many goodly epistles . He florished in the .xlvi. Olimpiade , and was prince of Athens the .iii. yeare whiche was from the worldes creation .4605 . yeares , he lyued .lxxx. yeares ▪ and dyed in Cipres , commaunding his s●ruauntes to ●ary his bones to Salomina , and there beyng made in poulder , to sowe them aboute the citie . Dioscorides writeth that when he was asked why he wept for his sonnes death , sith it profited him nothing ? He answered euen for this cause I wepe , because I can profit him nothing . Thus muche of his lawes , and answers : the rest of his sayinges shal be spoken of , in their places .

¶ Of Chylo Lacedemoniencis . Cap. x.

CHylo the sonne of Damagetus , was borne in Lacedemonia . He wrote many verses , & helde an opinion that man by reason , might comprehend the foreknowlege of thinges to come , by the myght and power of his manhode . There were in his tyme ( as sayeth So●icrates and Pamphilia ) diuers offyces : of which one was most noble , and the officers called Ephori , which were kinges folowes : Wherfore his brother being angry because he wolde not take that office , sith he him selfe had bene in it before : O brother ( ꝙ he ) I can suffre wrong , and so canst not thou . This man ( as Herodotus 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 that 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 the learned differed from the ignerant , he answered : In theyr good hope . To hym that 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 ( ꝙ 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 , counsayled 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 Peloponesus ) ouercame that 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 the 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 〈◊〉 ●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 Teutamius . Satirus 〈…〉 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 them home agayne to theyre 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 whan 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 commaundement to Byas to come vnto him , to whiche Byas answered : I commaunde the kynge to eate ony●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 natu●●e he sailed among wicked men , and whan the ship was sore shaken with greate tempest , and those wicked men called vpon god , peace ( ꝙ he ) that he se you not sayling from hence . To a wicked man that asked him what was goodnes , he gaue no answere . And whan he asked why he answered him not , he sayde : because thou enquirest of that , whiche pertayneth not to the. He wolde saye that 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 : whan 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 the daughter of Procleus , a tirant of Epidaur , and by her had two sonnes : the one called Cypselus , and the other Lycophrone , of whiche the yonger was very wyse , but th elder 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 , the 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 in 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 daungerous ( ꝙ 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 with 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 very olde , he sent for him agayne : that he might with his owne handes play the tyrant with him : whiche when the men of Corcira knewe , they put him to deathe them selues , to delyuer him from his fathers tyranny . And whan Periander hearde that , ragyng in his fury , he toke all theyr chyldren , & sent them to Aliattes a tirant to be slaine : but whan the shippe wherein they were approched vnto Samos , they vowyng to Iuno , were saued of the Samnites : whiche whan Periander hearde of , he beyng .lxxx. yere olde , what with sorowe , and what with woodnes , died . This was his life , whiche shulde not haue ben rehearsed , saue that for his good sayinges , whiche shal be spoken of in theyr places . Neyther wolde we that any man shulde take example hereby , but rather shulde se howe shamefull it is for a Christian , to haue the like conditions .

¶ Of Anacharsis . Cap. xiii .

ANacharsis the Scithian was the sonne of Gnurus , brother to Caduidus kynge of Scithia . But hys mother was a Grecien . By reason wherof he was learned in bothe the languages , and wrote much bothe of the Scithians and Greciens lawes , and also of warres & marciall affayres . Sosicrates sayth that he was at Athens in the .xlvii. Olimpiad vnder the Prince Eucrates . And Hermippus sayeth that he wente to Solons house , and when he was at his gate , that he bode one of the house , to tell Solon that Anacharsis was without , and that he desired greatly yf he myght , to be hys gest , and haue hys acquayntaunce : whan the seruant had tolde Solon , he sent hym worde agayne that he made gestes of hys owne countrey folkes , whiche whan Anacharsis hearde , he went in boldlye , and sayde . Nowe am I in my cuntrey . And whan Solon sawe hys wyt & wysedome , he admytted him , not onely for a gest , but also for a pryncypall frende .

He had thys one goodly saying , worthy to be noted . The vyne bringeth forth .iii. grapes , the firsste of pleasure , the second of dronkennes , and the thyrde of sorowe . Beynge asked what shoulde cause a man most to be sobre , he sayde : to behold se , and remembre the filthy bestlines of dronkardes . Beynge on a tyme in a ship , after that he knewe it was but .iiii. ynches thicke , he sayde that they were nyghe death that sayled . Beynge asked what shyp was most sure : that ( ꝙ he ) that cummeth safe to the hauen : whan he was demaunded whether there were more dead then alyue ? he asked in whiche syde he shulde count mariners . Beyng vpbrayded of a man of Athens , because we was a Scithian : in deade ( quod he ) my countreye is a reproche to me , but thou art a reproche to thy countrye . To one that asked hym yf a wyseman myght mary a wyfe ? he sayde what thynkest thou that I am ? & when the other affirmed that he was a wyse man , wel ( ꝙ he ) I haue maryed a wyfe . When he was reproued of fearfulnes , he sayde that hys fearfulnes caused him to abstayne from sinne . To a woman that sayde he was foule and ylfauoured , he sayde : thou arte so foule and fylthye a myrrour , that my bewty can not be sene in the. When it was axed hym why wysemen woulde aske counsayle ? he answered : for feare of mingling theyr wylles with theyr wyttes . To a paynter that was be come a phisition , he sayd : The faultes that thou madest before in thy workes myght sone be espyed , but them that thou makest nowe , are hyd vnder the yearthe . For dead mens diseases are buried with them .

Beyng asked what was bothe good and euyll to a man , he answered : the tonge . He wolde saye that the market was a place appoynted for men to deceyue in , and to apply them selues to auaryce . To a yong man that was hys gest , whyche slaundered him , he sayde : wel young man yf whyle thou art young , thou canst not suffre wyne , whan thou art olde , thou must be content with water . He was the firste ( as some thynke ) that inuented the anker . He was long tyme wyth Solon , and thence returned into his owne countreye , & there intendyng to chaunge theyr lawes , and to haue established the Greciens lawes , was slayne of hys brother wyth a shaft , as he rode on huntyng : and whan he felt hys deathes wounde , he sayde : I haue bene preserued in Grecia , by wysedome and learnynge , but at home and in my country , I perishe throughe enuye . Some wryte that he was slayne , whyle he was sacrifisyng after the maner of the Gretiēs . The rest of his sayinges shall be spoken of in theyr places .

¶ Of Myson . Cap. xiiii .

OF this Misō is great variaunce amonge writers , & al through the doutiulnes of Apollos answere : For whan Anacharsis axed of Apollo who was wyser than he ? he answered : Ecius , Myson , Cheneus , but some saye that Apollo sayde not Ecius but Eteus : and so they aske what Eteus is . Parmenides sayth it is a village of Laconia , in whiche Myson was borne . But Sosicrates sayth , that his father was called Eteus , and his mother Cheneum . Euthyphron sayth that he was of Crete , and that Heraclides Ponticus was his father , but Anaxilaus , sayth that he was of Archadia : thus there is controuersy about him , in whiche I allowe best Sosicrates mynde . But after that Apollo had geuen this answere , Anacharcides beynge troubled ther with , came vnto Mison , in the Sommer tyme , and founde him makynge a share for hys plowe , and mockyng him therfore , sayde : Ywys Myson it is no mete tyme to go to Plowe now : No ( ꝙ he ) but is mete inough to prepare & make it readye . He lyued solitarylye , and whan a man by chaunce met hym laughyng to him self , & axed him why he laughed so , sith no man was present there with him , he answered : Euen therfore , do I laughe . He wrote many goodly workes , & dyed whan he was lxxvii . yere olde . His goodly sayinges shal be spoken of in theyr places .

¶ Of Epimenides . Cap. xv .

THeopompus saythe that Phestius was Epimenides father . Other saye that Dosiades was , other some saye Age●iarchus . He was borne in Crete in a strete called Gnosus . This Epimenides beynge on a tyme , sent of hys father , into the countreye , to fetche home a shepe , about nonetyde as he trauayled with the sheepe on his neeke , beyng weary , he went into a caue , and slepte .lvii. yeare . And whan he waked , he sought for the shepe , and because he coulde not fynde hym , he went backe agayne into the fyelde , and whan he sawe that all thinges were chaunged , beyng greatly astonished , he returned to the towne : and whan he wolde haue entred into hys owne house , they asked who he was ? and whan he sawe his younger brother , he was so olde that he knewe him not : but at last after much communication he tolde his brother al that had chaunced him : which whan it was noysed abrode , euery man toke him for one high in goddes fauoure . Wherfore on a tyme , whan as the Atheniences were plaged with the pestilence , & were counsayled of Apollo to pourge theyr cytie , they sent for Niceas & him vnto Crete , who whan he was cume to Athens , purged it in this maner . He toke shepe both white and black , and brought them into a shepecote , and suffred them to go thence whyther they wolde : commaundyng them which folowed them to sacrifice them to god , in the place where they firste laye downe : which done the plage ceased . The Atheniences delyuered thus from destruction , gaue him a great summe of money and also a ship to cary him againe into Crete , but he forsaking theyr mony , onely desyred theyr frendship : and so departed . Alytle after that he was come home he dyed , beyng .cxcvii. yeres olde as sayeth Phasgo , but as his countrey folke say , he liued . 299. yeres . He wrote many workes in prose & in verse , of whiche somwhat shal be shewed in their places . Some thinke that he died not at that age , but fell aslepe agayne vntyll an other tyme .

¶ Of Anaxagoras . Cap. xvi .

ANaxagoras was an excedyng well learned man , and came of a good stocke : his fathers name is Eubulus , he was very witty in Philosophy , And wrote muche therof . He was of a noble courage & very lyberall : For why he gaue away all his patrimony . And whan his frendes reproued him therefore , & sayde that he toke no care for his goodes : what nede I ( ꝙ he ) sith ye take care therfore . At last he went from them , and gaue his mynde altogether to the study of Philosophye , regardyng neyther the common weale nor yet his owne profit : insomuche that one asked him yf he regarded not his countrey ? to whome he answered , yes : the chefest thing that I care for , is my countrey : poynting with his finger , towarde the heauen . He was in Xerxes tyme , And beganne to treate of Philosophy at Athens ( as sayeth Ualerius ) whan he was but .xx. yere olde , and taryed there .xxx. yeres . He sayde that the Sunne was made of burning Yron , and that there were mountaynes and vallayes in the moone . Some sayde that he told before of a stone that fell from heauen in to the flud Egis . To one that asked him yf the mountaynes Lampsaceni shulde euer be parte of the seca ? yes ( ꝙ he ) yf the tyme fayle not . Beyng asked for what entent he was borne , he sayde : to beholde the heauen , the sonne , and moone . To a man that was very pensiue and heauy , because he shulde die in a straunge countrey , he sayde : be of good chere frend , for the way that goeth downe to hell , is euery where .

Sylenus wryteth that in prince Dimilus tyme , there fell a stone from heauen , and that Anaxagoras therthrough held opinion that Heauen was made of stones , and that but for the great compasse of the buyldyng , it wolde sodaynly fall . Sotion sayth that he was accused for this & suche lyke matters , and lost muche of his gooddes therfore , and was banisshed . But other wryte that Thucidides accused him of treason , and he beyng absent , was therfore condemned , at whiche tyme also hys children dyed . And when it was tolde him howe he was condemned , and his children dead , as touching his condemnation , he sayde : nature hath geuen lyke sentence both of my condemners and me . And as touching his children , he sayde : I knowe that I begot mortall creatures : neuerthelesse afterwarde he was saued by Pericles , and departed from Athens vnto Lampsacum , and being .lxii. yeres olde , dyed there . Beyng asked of the citie , yf he wolde haue any thing done for him : he wylled that the same moneth in whiche he died , the children of the towne shulde yerely playe : And that they shulde kepe that custome for euer : whiche graunted , they buryed hym honorably , and set vp a goodly Epitaphe vpon his tumbe . His goodly sayinges shal be spoken of in theyr places .

¶ Of Phericides . Cap. xvii .

PHericydes the sunne of Badis ( as saythe Alexander ) was a Sirian borne , and was an hearer of Pittachus . Theopompus affirmeth hym to be the first that euer wrote of nature , and of the goodes among the Gretians . Many marueyles are wrytten of him . For as he walked by the sea syde at Samos , behowldyng a shyppe saylyng swyftly with full sayles , he prophesied that within a lytle whyle , it shulde be drouned : And as he sayde , it came to passe euen in his owne sight . After that he prophesied ( as ther was in dede ) that the thyrde after , there shulde be an yearthquake . Not long after whan he was at Massena , in the game place , he counsayled one Perilaus a straunger , to get him thence , and all his householde , with as muche spede as myght be : whose counsayle he not regardyng , was taken not long after with the towne , & all of his enemyes . He wolde saye to the Lacedemonians , that neither golde nor syluer ought to be worshipped and that Hercules in his slepe gaue hym that commaundement , which Hercules also the same tyme , commaunded the Princes to obeye Phericides : Some apply thys to Pythagoras . Hermippus sayth that whan there was great warre betwene the Ephesians and Magnesians , he beyng desirous that the Ephesians might wynne the victory , asked one that passed by , of whence he was : whome confessing him selfe to be an Ephesian , he commaunded to drawe him by the legges , and to laye hym in the Magnesian fyelde saying : desyre the citizens that whan they haue got the victory , that they bury me ( whiche am Phericides ) in this same place : whiche when the citizens knewe , they were in good hope of victory . And the next daye , they ouercame the Magnesians in battaile , & founde Phericydes dead , and buryed hym honorably . But some saye that he flonge hym selfe downe headlyng from an hyll called Coriciam , & so to haue died , & to be buryed at Delos . Othersom say , that he dyed , beyng consumed with lice . Aristoxenus sayeth that whan Pithagoras whiche cam to visit him , demaunded howe he dyd , that he puttyng his fynger out at the dore , sayde : beholde thy selfe , which answere afterward among learned men became a by worde . He wrote an epistle to Thales , wherin he prophecied of his owne deathe , saying that he swarmed full of lyce , and that he had a fyuer , and whan any of his frendes axed howe he dyd , he shewed them his lowsye fynger out thoroughe the dore , and desyred them that the next daye after they shulde come to hys buryall .

¶ Of Socrates . Cap. xviii .

SOcrates ( as saythe Plato ) the sonne of Sophroniscus , a Lapidarie , & his mother Phenareta , a mydwyfe , was borne at Athens : a man of a wonderfull wyt , and as some say , was an hearer of Anaxagoras and of Damon . But Duris sayth that he was a seruant , and that he graued in stone , and that the Gracie , thre goodly ymages , were of his caruyng , wherfore Tymon calleth hym a caruer of stones , and a vayne Greke Poete , and a subtyll oratoure , For in hys orations , he was sharpe and prompte , & was therfore forbydden to teache it , by 30. Tyrantes , as saieth Xenophon . But ( as sayth Fauorinus , ) he wyth hys disciple Eschines , opened the feeldes of the oratorye crafte . He got money to fynde hym selfe with al , by his handye worke : from which Crito delyuered hym , bycause of his wysdome , and became his scholer as Byzantius sayth . But after that Socrates perceyued that there was no frute in the speculation of naturall Philosophye , & that it was not greatly necessarye to the outwarde maners of lyuynge , he brought in the kynde called Ethicke that is morall Philosophye , and taught it dayly both in the shoppes and stretes , and exhorted the people chiefly to learne those thinges , whiche shulde instructe them in maners , whiche were nedefull to be vsed in theyr houses . He vsed somtyme through vehemencie of hys communication , to shake his hand , and styr his fynger , yea & to plucke hym selfe by the heare also , & was therfore mocked of many , whyche he suffered paciently . And was so pacient , that whan one had spurned hym he suffered hym : & beynge axed why he stroke not agayne ? he asked yf an asse had kycked hym , yf he shulde kycke agayne . Whan Euripedes had geuen hym a worke of Heraclitus to rede , and asked hym what he thought by it , he answered : suche thinges as I vnderstande are very misticall , and so I thynke those be whiche I vnderstande not : But suerly they lacke some Apollo to expounde them . He toke greate care in the exercise of hys body , and he was of a comely behauyour , he was also a good warryer , for whan Xenophon was in the warre fallen from his horse , he caught hym , & saued hym . Another tyme whan the Atheniences fled all awaye hastely , he him selfe went leyserly alone , lokyng backe oftentimes priuely , and watchyng to reuenge hym , yf any man wyth his swearde durst venter to inuade his felowes : he warred also by sea , and whan he had valiauntly fought & ouercome his enemyes , he gaue wyllyngly the victory to Alcibiades , whome ( Aristippus sayeth ) he loued greatly . He was of a constant mynde , and of inuincible reason , & excedyng carefull for the common weale , he was also thriftye and contynent . Whan Alcibyades wolde haue geuen hym muche lyme and sande to buylde hym an house , he sayde : yf I lacked shoes , and thou woldest geue me an hole hyde , to make me a payre , shulde I not be mocked , yf I toke it ? When he behelde many tymes the multytude of thynges that were solde , he wolde saye , Good lorde so many thinges there be that I nede not . He wolde saye commonly that golde , sylke , and purple , and other suche thynges , were more meete to set forthe tragedyes , than necessary to be vsed . He lyued so sparely & temperatly , that many tymes when there were plages in Athens , he onely hys selfe alone , was neuer sicke . Aristotle sayth that he had two wyues , the first Xantippe , of whom he begat Lamprocles : & thother Mirtone Aristides daughter , whome he token without any dowrye , of whome he begatte Sophroniscus , and Menexenus . Satyrus and Hieronimus Rhodius saye , that he had both at ones . For the Atheniences beynge cousumed wyth warres , and morayne of people , to augment the citie , decreed that euery man shulde haue two wyues : the one a citizen , & the other what he wold , to beget chyldren of bothe : whiche Socrates dyd . He depysed greatly suche as were proude & hygh mynded , and wranglers . He gloryed greatly in pore fare . And sayde that suche were most lyke vnto god , as lacked fewest thinges . He had a great gyft bothe in perswadyng and also in diswadyng . For he ( as sayeth Xenophon ) perswaded a yong man which was Merciles and cruell , agaynst his mother , to reuerence her : he diswaded also Platos brother , which was desyrous to haue come into the common weale , & caused hym to leaue of , because he was rude & ignorant in thinges . Beyng asked what was the honour of young men ? he answered : to attempt nothynge to muche . To hym that asked hym whether it were better to marye or no ? he sayde : whiche soeuer thou do , it shall repent the. He wolde saye that he wondred muche at men whiche with great diligence , endeuored to carue and make stones lyke men , & toke so lytle heade to them selues , that they both semed , and were lyke vnto stones . He exhorted yong men to beholde them selues oft in a lokynge glasse , to the intent that yf they were bewtifull and well fourmed , they shulde do suche thynges as becommed theyr shape : but and yf they were ylfauoured , that they shuld with learning and good maners hyde theyr deformitie , whan he on a tyme had bydden many riche men to diner , & his wyfe Xantippe was ashamed of the small preparaunce that he made , he sayde : be content wyfe , for yf oure gestes be sober and honest men , they wyll not despyse thys there , & agayne yf they be ryotous and intemperate , we shall be sure they shal not surfet . He sayde some lyued that they myght care , but he dyd eate , that he myght lyue . Beyng on a tyme reuyled , and asked why he spake nothyng ? because ( ꝙ he ) that which he speaketh , pertayneth not to me . O that men coulde nowe adayes so take suche matters . An other tyme whan it was tolde him that one had spoke euell by hym , he sayde : he hath not learned as yet to saye well . Whan Alcibiades tolde hym he could not suffre the frowardnes and skoldynge of Xantippe , as he dyd : no ( ꝙ he ) but a can , I am so vsed therwith , caust not thou at home suffer thy gaggeslyng gese ? Yes ( ꝙ Alcibiades , ) for they lay me egges , mary ꝙ Socrates , & so doth Xantippe bryng me forth chyldren . On a tyme whan his wyfe in the open strete plucked his cloke from of his backe , & some of his acquaintaunce counsayled him to haue stroke her therfore , he sayde : ye syrs ye saye well , that whyle we were brawlyng and fyghtng togyther , euery one of you myght crie : now to it Socrates , Eya well sayde Xantippe , the wittyest of the twayne . He counseled that men shulde so go to their wiues , as horsemen do to theyr fyerce horses , and with a prary similitude , he coloured his pacience , saying : lyke as an horce being broken of an horce keper , suffereth euer after any man to ryde vpon him , so I by vse of Xantippe can suffre all other folke . Fynally he dayly saying and doyng suche thinges , was praysed of Apollo to be the wysest man that lyued : At whiche dyuers beyng displeased , and because that he proued somme whiche thought them selues very wyse men , to be very foles : they not content , conspired against him , and accused hym , saying . Socrates breaketh the lawes of the citie which haue ben geuen of our elders , supposinge that there are no goddes : and bryngyng in other newe spirites : ( For Socrates helde opinion that ther was but one god , whiche was without begynning & ending , whiche had made and gouerned , all thynges , and that the soule of man was immortall , and that euery man had .ii. spirites assigned him by god , whiche he called demones , of whiche he sayde that one shewed hym thynges to come , wherefore he despysed theyr goddes and wolde not worship them ) & agaynst tyght and lawe he corrupteth our youthe : wherefore let hym dye . Whan thys was put vp agaynst hym . Lysias a Philosopher wrote an Apologie for hym , whiche whan he red , he sayde : Lysias the oration is good and excellent , but surely it is nothing mete for me ( for why it was more iudiciall than shulde seme mete for a Philosopher ) and whan Lisias demaunded of hym sith it was good , why it was not mete for hym , he sayde : Garmentes & shoes maye be bothe good and fayre , & yet vnfit for me . but while he was iudged it is sayde that Plato stode vp in his defence , & could not be suffered . And so he was condemned by .lxxx. iudges , and cast into prison : For whom the prince of Athens was very sory , but the centence whiche the iudges had geuen vpon him , whiche was that he shulde drynke poyson , coulde not be reuoked . The kyng had a ship frayght with sacrafices whiche he offered to his ydols , whiche than was abrode and he wolde neuer geue any sentence vpon any mannes death , before it came to Athens . Wherefore one of Socrates frendes called Inclites , counsayled him to geue a certayne summe of moneye to the kepers , to let him scape away secretly , and so to go to Rome , but Socrates sayde he had not so muche : Than sayde Inclytes , I and thy frendes haue so muche , whiche we wylle gladly geue to saue thy lyfe , yf thou wilt . To whyche Socrates answered : I thanke you and my frendes but syth thys citie wherein I muste suffre my death , is the natural place of my byrthe , I had rather dye here than els where : for yf I dye here in my countrye without deseruyng , onely because I reproue theyr wickednes , and theyr worshipping of vayne ydols , and wolde haue them worship the true god , yf these men of myne owne nation persecute me for saying and maintaining truthe , euen so wyll stranngers wheresoeuer I become : for I wil neuer spare to say the truthe , and surely straungers wolde haue lesse mercye on me than myne owne countreye folkes . Beying thus mynded , he contynued styll in prison , teaching his scholers which resorted to him , many thinges both of the composition of elementes , and also of the soule : but wolde wryte nothing , for he sayde that wysedome ought to be wrytten in mennes hartes , and not in beastes skynnes : neuertheles his disciple Plato wrote welny all that he taught . A litle before he shulde be put to death , he desired that he might bath hym selfe , and saye hys orations , whiche he dyd , and called his wyfe and chyldren , and gaue them good instruction : And whan he went towarde the place where he shulde fynish his lyfe , his wyfe went after hym , cryinge : Alas my husbande dyeth gyltles : to whome he sayde , why woman woldest thou haue me dye otherwyse ? and sent her awaye . So when the cup of poyson was delyuered hym to drynke , hys frendes beganne to wepe , wherefore he blamed them , sayinge : I sent away the wemen because they shuld not do as you do . Than Pollidotus profered hym a precious garment to dye in , to whom he sayde : hath not myne owne cote serued me to lyue in ? why than maye it not as well serue me to dye in ? And than after he had commended his soule to god , he dranke the confection , & as he was in trauayle of death one of disciples sayd , O Socrates well of wisdome , yet teache vs sumwhat whyle thy speche lasteth : to whome he answered : I can teache you none otherwise now dying , than I taught you in my life time . Thus finished he his most godly life , being lxx . yeres olde . His goodly sayinges shal be spoken of in theyr places .

¶ Of Xenophon . Cap. xix .

XEnophon the sonne of Grillus was borne an Athens , he was shamefaste , & exceding bewtifull . It is sayde that Socrates met hym in a narrowe laue , and wold not let him passe tyll he had answered him to dyuers questions : and whan he axed hym , where men were made good and bad , at whiche he stayed , and could not tell : Socrates sayed , cum with me , and learne . And so he did , untill suche tyme as he went to Cyrus , whose fauour he obteyned & became in great reputation with him , and wrote all his actes , he had a woman also called Philesia which folowed him : of whome he had two children . He had much trouble in his lyfe , and was banished , & fled from place to place , till he came to Corinth : where he had an house . And whan the Atheniences , entended to succoure the Lacedemonians , he sent his two sonnes called Diodorus & Grillus to Athens , to fyght for the Lacedemonians : from whiche battayle Diodorus returned , without doing any great feate : but Gryllus fyghtyng manfully amonge the horsemen , dyed about Mantinia . And when Xenophon ( whiche was doyng sacrifice with his crowne on hys head ) hearde that his sonne was ded , he put of his crowne , and when he afterwardes hearde , that he dyed fyghtyng valiantly , he put it on agayne , not so sory for his death , as ioyous for his valiantyse . He dyed at the citie Corinthum as saieth Demetrius being very olde : a man both good and valyant , expert in tydyng and huntyng , and greatly skilled in marciall affayres , as appeareth by his workes . He was also religious , & muche intentyue about sacrifice , & was a folower of Socrates . He wrote .xl. bokes intytled euery one by a sondrye name : & Tucidides workes which by negligence were lost , he brought to light . And was him selfe so pleasaunt in his style , that he was called the muse of Athens . There were more of this name , of whom this is the chiefe , whose good sayinges & preceptes hereafter shal be touched .

¶ Of Aristippus . Cap. xx .

ARtistippus , ( as sayeth Elchines ) came to Athens , to heare Socrates , whose excelent wysdome was spoken of euery where . But whan Socrates was dead , he flattered Dionisius , and became a courtier . He was a merye wytted fellowe , & coulde forme him selfe mete to all times and places , in so muche that Diogenes called hym the kynges hounde . whan he on a tyme had espyed Dyogenes gatherynge herbes , and makyng potage , he sayd : yf thou Diogenes couldest flatter Dionise , thou shuldest not nede to make wortes . To whome Dyogenes sayde : yf thou also couldest be content to eate and gather wortes , thou shuldest not nede to flatter Dionise . When one made his boast that he had learned much , he sayd that learnyng consisted not in the greatnes but in the goodnes . To one that made greate bragges of his swymmyng , he sayde : Art not thou ashamed to boast of this whiche euery Dolphin can do ? Beyng reproued because he hyred a rethoricien to pleade hys cause , he sayde : whan I make a banket I hyre a coke to . When his seruaunt whiche iourneyed with hym , was tyred with the wayght of the moneye whiche he caryed , he sayde : that whiche is to heauy cast out , and that whiche thou canst , carye . Byon sayth , that as he sayled , perceyuynge that he was in a Pyrats shyppe , he toke his moneye and counted it , & than ( as against his wyll , ) let it fall out of his hande into the sea , & mourned for it outwardelye : but sayde inwardly to hym selfe , it is better that thys be lost of me , that I be lost for this . Dionisius commaunded that all his seruauntes shulde daunce in purple robes , whyche Plato woulde not , saying : I wyll not put on a womans garment , but Aristippus dyd , and whan he beganne to daunce , he sayde : in dronken feastes , the sober offende not . It chaunced that he sewed to Dyonisius for a frende of his , and beyng denyed , fell downe before his fete , & whan he was reproued therfore , he sayd : I am not in the faulte , but Dionisius , whiche hath eares in his fete . This & many lyke answers he gaue , whiche who so listeth to rede , maye loke in the Apothegmes of Erasmus , where he shall fynde ynough : whiche because it appertayneth not greatly to oure pourpose , we wyll omyt , & entrete of his good preceptes & prouerbes in the places thereto appoynted .

¶ Of Plato . Cap. xxi .

PLato the sonne of Aristō & Periander , of Solons kinred , was borne at Athens , in the yere & daye that Apollo was borne , as witnesseth Appollodorus . Whiche was in the .lxxxviii. Olimpiade , & dyed being .lxxx. and .4 . yeres olde . It is sayde that whan he was borne , there came a swarme of bees , & hyued in his mouthe , which Socrates sayd to be a signe of his great eloquence . He was a goodly man of person as sayeth Alexander , and was therfore called Plato , which some saye was for hys eloquence , and some for hys greate forhead . He excercysed him selfe in his youth , in wrastling , & suche lyke feates : & gaue his minde also to paynting , & to wryte Poesies , meters , and tragedyes . He had a small voyce and an eloquent tonge . Socrates dremed that a swanne let fall an egge , whyche hatched in his lappe , and whan it was fethered , it flue vp on hygh , & song exceadyng swete songes : and the next daye whan Platoes father brought hym to schole to Socrates , O ( ꝙ he ) this is the swan that I dreamed of : and whan he had learned muche , & shulde come before Dynonyse to a schole game , wherein learned men shulde showe theyr goodly meaters , & pyththy wrytynges , wherin who that excelled had a great rewarde : when he had hearde Socrates declare his , Plato flong his owne into the fyer , sayinge : O fyer , Plato hath nede of thy helpe . And whan Socrates was dead , he went into Italye , to Phylolaum , which was of Pythagoras secte . From thence he went into Egypt , to heare the preestes & the Prophetes , where beynge sore sicke , he was healed by one of the preestes , with sea water , by reason wherof , he sayde : The sea ebbeth & floweth all maner diseases : He sayde moreouer that all the Egyptians were Phisitians . He determined also to go to the Magicians , but by meanes of the warres that were in Asia , he chaunged his purpose , & returned to Athens : where he abode , and wrote many goodly workes : and drewe togyther Heraclitus , Pithagoras , and Socrates , reasons . And in sensible thinges he preferred Heraclitus : and in thinges that pertayned to intelligence , he toke Pythagoras parte : and in ciuill matters and morall Phylosophy , he estemed most his master Socrates . And drue these thre partes of Phylosophy in to one bodye . Satyrus sayeth that he gaue an hundred pounde to Phylolaum , for .iii. of Pythagoras bokes . He sayled thryse into Sicil to se the countrye : whereas Dionisius the tyrant Hermocrates sonne , compelled hym to talke wyth hym , & when Plato in his communication , sayde that a tyrant ought not to do that whiche was for his owne profit , except he excelled in vertue , the Tyraunt beynge angry therwythall , sayde : Thy wordes sauour of olde ydle dottrels tales . And thyne also ( ꝙ Plato ) of a yong tyrant . For whyche this tyrant woulde haue slayne hym , but was entreated otherwyse , and commaunded hym to be solde . And by chaunce there was one Annicer , a Cyreniake , whyche gaue thyrtye pounde for hym , & sent hym to Athens amongest hys frendes : whiche incontinent sent hym his moneye agayne , which he in no wise wolde receyue , allegyng that other men were as worthy to care for Plato as they . And when the tyraunt hearde how Plato had sped , & was in his countrye agayne , he wrote vnto hym , praying him not to speake or wryte euell of hym : to whyche request , Plato wrote agayne , that he had not so muche ydle tymes as to remembre hym . Some saye , that whan the captayne Cabria whyche was gyltye of deathe fled , that he ( when none els of the citie durst ) went wyth hym . And whan Crobylus a scoffer sawe hym enter into the castell with him , he rayled on him , saying : thou goest to healpe another , as though thou knewest not that we all redye owe the Socrates poyson . To whome Plato sayde , whan I warred for my country , he suffered peryll with me , wherfore now for frend shyps sake , I wil do as muche for hym . To one whome he reproued for playing at dyse , whiche sayde thou chydest for a small matter , in dede ( ꝙ he ) the thinge is small , but the customable vse therof , is no small thing . To one of hys boyes which had displeased him , he sayd : yf I were not angrye , I wolde trymme the. To one of his seruauntes which had done amisse , and excused him , saying it was my desteny , I could do none otherwyse , he sayde : excuse thy selfe no more than , for it is thy destinie also to be punyshed . He dyed in the scholes as some saye , beynge broken in the myddes , & was buryed in Athens . His notable sentences shal be added in theyr places .

¶ Of Xenocrates . Cap. xxii .

XEnocrates the sonne of Agathenor , beyng borne in Calcedonie , was Platos scholer , euen from his youthe . He was blunt wytted , and slowe , insomuche that Plato speakynge of hym and Arisstotle , woulde say that the one had nede of the spurre , & the other of the brydle . He was graue and earnest , and drye in his communication . He was muche in the scholes , and yf at any tyme he went in to the towne , boyes & tolyshe people wolde crye after hym for the nones , to anger hym . He was so chaste , that whan men for the nones had hyred an harlot to meddle with him , which lying with him many nyghtes coulde not obtayne her pourpose , she sayde he was an ymage and no man . When hys fellowes woulde cast into hys bed Layis , ( which at that time was the fayrest strumpet in Athens ) when she wolde entyse hym wyth her moste whoryshe conditions , he wolde cut hys owne members , because she shulde not ouercome him . Beyng sent with other Embassadours to Philip , whan all the other take rewardes , and banqueted with hym , he wolde not : In so muche , that whan Philip many tymes wolde talke with him , he refused : For whiche cause Philip admytted hym not for an Embassadour . And when he wyth the rest of his felowes was returned to Athens , they sayde that he went with them in vayne . And when ( accordyng to the lawes ) he shulde therfore paye a forfayt , he counsayled the rulers to take good hede to the common weale , sayinge that Philip with gyftes had corrupted all the other Embassadours , but coulde not make hym graunt , by any maner meanes : which ( they hearing ) estemed him more thou euer they dyd before . Beyng sent an other tyme to Antipater , to redeme the prisoners whiche he had taken in battayle , Antipater desyred hym to dyne with hym , whiche he denying sayde : I come not to dyne & banket , nor to take pleasure with the , but to redeme my felowes from the sorowes whiche they suffre with the : & when Antipater heard the wisedome , and sawe the constant mynd of the man , gently entertaynynge him , deliuered his prisoners . Whan Dionisius in his presence sayde to Plato , some bodye shall take from the thy head , he sayde : that shall they not except they take awaye myne fyrste . He lyued holylye and wrote excedyng many goodly workes : & dyed beyng .lxxxii. yeres olde . His goodlye counselles shal be spoken of in theyr places .

¶ Of Archelaus . Cap. xxiii .

ARchelaus the sonne of Seuthus ( as sayeth Appollodorus ) was a good Philosopher and verye studyous in Platos workes . He was first an hearer of Antilochus , a Mathematycke , and afterward of Theophrastus . He was a verye wyttye felowe , and of a prompt spirit , and graue in communication , & muche excercised in wrytynge , & gaue hys mynde to poetrye . He delyted so muche in Homer , that euery nyght before he slept , he wolde rede somwhat . He learned geometry of Hipponicus , & was thereto so dull , & yet so well learned in the crafte , that he wolde saye that geometry fell into his mouth as he gaped . Hearyng men singynge meaters that he had made , ylfauouredly , he kicked them on the sydes , sayinge : ye breake myne , and I wyll breake poures . Being called to a sicke man perceyuyng that he was sicke for thought & lacke of ryches , he conueyed vnder hys pyllowe a sacke full of money , whiche he fyndyng , was so ioyouse that he recouered strayt wayes . Whan he was byd to solute a ryddle at a banket , he sayde that the chefest poynt of wysedome was , to knowe to what pourpose the time was meatest . To him that asked him why many scholers of euerye secte became Epicures , but none of the Epicures became of other sectes , he sayde : because that cockes were made of men , but neuer men of cockes , or as some saye capons be made of cockes , but neuer cockes of capons . Beynge reproued because he chalenged not a yong man , whome he had ryght to , he excused hym pretely , saying : It is not possible , to drawe softe chese with an hoke . Beynge asked what man was most in trowble , thought , and care , he sayde . He that desyreth most to be at quyet , and rest : beyng asked whether it were better to marye a fayre woman or a fowle , he answered : yf thou mary a foule one , thou shalte haue gryefe with her , but & yf thou take a fayre one , she shall make the cuckolde . He called olde age the hauen of all tribulations . He sayed it was a great euell , not be able to suffre euyll . To an enuyous man which was verye sorowfull , he sayde : I knowe not wel , whether euel haue chaunced to the , or good to an other : signifying therby , that enuyous men are as sorowful for others prosperitie , as for theyr owne aduersitie . As he sayled among theues , by chaunce they met with shippes of true folke , which the theues espyinge , sayde : we maye chaunce to dye yf we be knowen : and so may I ( ꝙ he ) yf we be not knowen . These & suche lyke answers he gaue , & dyed at Athens when he was . 80. yere olde , beyng ouercome with to muche wyne . And was reputed more among the Atheniences , than any other of the Philosophers . His piththy prouerbes shal be spoken of here after .

¶ Of Aristotle . Cap. xxiiii .

ARistotle , the sonne of Nychomache , a stagerite , was welbeloued of Amintha King of Macedonie , bothe for his learning , & also for his wysedome . He was Platos disciple , and passed far all the rest of his felowes , he had a small voice , small legges , & small ryes , he wolde go rychely appareled with rynges and chaynes , mynionly rounded and shauen . He had a sonne called Nichomache by an whore . He was so well learned , that Phylip Kynge of Macedonie sent for hym to teache his sonne Alexandre , who because he reproued hym to muche , caused hym to dye . But Appollodorus sayeth that he came to Athens agayne , and kept the scholes there ; & dyed whan he was lxiii . yere olde . He was an excellent good Phisition , and wrote therof many goodly workes . He vsed to washe hym selfe in a basen of hote oyle : and vsed to cary a bladder full of whote oyle at his stomacke . He vsed also whan he slept , to hold a ball of brasse in his hande , with a pan vnder his bed syde , that whan it fell it myght walte hym . Beynge asked what vauntage a man might get by lying , he answered : to be vnbeleued whan he telleth truth . Many tymes whan he enueyed agaynst the Atheniences , he wolde saye that they had founde out bothe frutes and lawes , but knew howe to vse neyther of them . He wolde saye that the rotes of lyberall sciences were bytter , but the frutes verye swete . It was tolde hym that one rayled on hym , to whiche he answered : whan I am awaye let hym beat me to . Beyng asked howe muche the learned differed from the ignorant , he answered : As muche the quicke dyffer from the dead . He wolde saye that learning in prosperitie , was a garnishing : & in aduersitie , a refuge . To one that boasted that he was a Citizen of a noble citie , he sayde : bost not of that , but se that thou be worthy , to be of suche a noble citie . Beyng asked what was frendship , he sayd : one soule dwelling in many bodies Beyng asked what he had got by Philosophy , he sayd : I can do that vnbydden , whiche some can scarce do , compelled by the lawe . Beyng rayled on to hys face , & not regardyng , and the rayler askyng hym whyther he had touched hym or no ? he sayde : Good lorde , I mynded the not yet . Being reproued because he gaue wages to one that was scarce honest , he sayde : I geue it to the man and not to hys maners . Thus and suche lyke he spake , and wrote many goodly bokes , of which we haue ( thought not the one halfe ) yet so muche as in our age is thought sufficient for one man to haue knowen and written , out of whiche his most pith thy prouerbes for our pourpose shal be be added in place most conuenient .

¶ Of diogenes . Cap. xxv .

DIogenes as sayeth Diocles , was borne in a towne called Cinope , his father beyng called Icecius Mensar , who beyng imprisoned for counterfetyng theyr coyne , Dyogenes whiche was of counsell with hym , fled : and came to Athens , where he met with Antithenes : whome vnwyllyng to receyue him ( for why he neuer wold teache any ) he ouercame with hys perseueraunce . And when his master on a tyme toke vp a staffe to beate hym , he put vnder his heade , saying : stryke , for thy staffe is not able to dryue me away , so long as thou canst teache me ought . He lyued simply as one that was out of hys countrye , and comforted hym selfe muche with beholdyng the lytle mouse , whiche neyther desyred chaumbre , nor feared the darke , nor was desyrous more of one meate than of an other : whose nature as nygh as he coulde , he folowed . He ware a double cloke , and made him a bagge , wherin he wrapped hym whan he slept , and put therin hys meat , and vsed one place for all purposes : bothe to eat , to slepe , and to talke in . Whan he was diseased he wente with a staffe , whiche afterward he caryed with him alwayes not onely in the citie , but also in all other places . He wrote to one to make hym a cell , whiche because he taried longe for , he toke a barrell or a tunne and made that his house . Whan he had any graue matter , he wolde call the people to heare him , whiche whan they regarded not , he wolde sing pleasantly : to which whan many resorted , he wolde say : to heare folyshnes ye runne a pace , but to heare any wayghty matter ye scarce put forth your fote . He wondered at Grammarians whiche could shewe of other folkes lewdnes , and neclected theyr owne . He reproued Musitians , because they toke great care that theyr instrumentes shulde agre , & theyr owne maners agreed not . He rebuked the Mathematikes whiche behelde the sonne , the moone , and the starres , and neclected the busines that laye before theyr fete . He taunted the orators because they studyed to speake that was iust , & folowed not the same in theyr lyuyng . He dispraysed the people , whiche whyle they sacrificed , and gaue thankes for theyr healthe , wolde make great bankets , which was agaynst theyr health : he wondred that seruauntes coulde stand and se men eat , and snatched not awaye theyr meate . Beyng mocked because he annoynted his fete with odours , and not his head , he sayde : the sauour goth from the head vp into the ayer , but from the fete vp to the nose . Being asked what tyme a man shulde dyne , he sayde : a riche man whan he wyll , and a pore man whan he maye , when one had geuen him a blowe vpon the eare , he sayde : I wyst well I had left somwhat vncouered . To yonge laddes that stode about hym saying : we wyll beware folish question , he gaue none answer , beyng asked why he helde hys peace , he sayde : Silence is the answer of folish questions . Innumerable suche pretie answers & tauntes he vsed , which who so listeth to here shall fynde in the Apothegmes of Erasmus , whiche is no lesse fynely handled in the English than in the latine , beside that it is also more plaine & parfect . This Diogenes liued . 90. yeres , & died beyng byt of a dogge some wryte , other saye that he styfled hym selfe , with long holding of his breathe : After whose death there was great stryfe amonge his scholers , who shulde haue his body to bury , neuertheles the stryfe was appeased by the elders , and they buryed hym by the gate that leadeth to Isthmus , and made hym a fayre tumbe , and set a piller with a dogge therupon , and set thereto a goodly Epitaphie . His good preceptes , and prouerbes shall followe in theyre places .

¶ Of Antisthenes . Cap. xxvi .

ANtisthenes the sonne of Antisthenes , was borne at Athens : And was disciple to Gorgias the oratour , of whome he learned to pleade : and from hym he went to Socrates , of whome he learned wysdome , and morall Philosophie . To a yong man that wolde be hys scholer , which asked what he neded to hys learnyng , he answered : a newe boke , and a newe wyt . Whan it was tolde hym that Plato spake euyll of hym , he sayde : It is kyngly to be euell spoken of , whan a man doth well . He wolde say that it were better for a man in hys necessitie , to fall amonge rauens , than amonge flattereres : for rauens wyll eat none but dead folke , but flatterers wyll eat men being aliue . He wolde saye that Cities must nedes decaye , where good men were not knowen from the bad . Beyng praysed of euell men , he sayde : I feare me that I haue done some euell . He wold saye that it was a great ouersight , sithens they purged theyr wheate from darnell , and theyr warres of cowardly soldiers , that they purged not theyr common weale from enuyous people . Beyng asked of a man what was best to learne , he sayde : to vnlearne the euell that thou hast learned . He alwayes toke Plato for proude , disdaynous , and hygh mynded : in somuche that whan he met hym at a tryumphe , wheras there were many goodly and coragious neyghyng horses , he sayde : o Plato thou woldest haue made a goodly horse . He wrote many goodly bokes & spake many proper and piththy sentences , whiche shal be spoken of hereafter . He died of a disease whan he was very olde . If is sayde that whan he was sicke , Diogenes came to visit hym , hauyng a blade by his syde , & whan he sayde , who shall rid me from my disease : Diogenes shewing him his sweard , sayde : this same shal , to whiche Antisthenes sayde , I spake of my grefe , & not of my lyfe . There were mo of this name , but he lyeth buryed at Athens .

¶ Of Isocrates . Cap. xxvii .

ISocrates was a Grecian borne , & cam of a good kinred & was in his youth wel brought vp in all kindes of good maners , and whan he came to age & discretion , he was an hearer of Gorgias the oratour , whose disciple he continued , vntyll suche time as he was well learned , bothe in naturall & also in morall Philosophy . As some saye he was in the time of Ahasuerus the kyng , and was of suche fame for his learning , namely for morall Philosophy , that he semed to many rather a god than a man : He liued vertuouslye , wyth suche faythfulnes in frendship , and continence of his bodye , and with suche piththines in his counsayle , as verye fewe hath ben like him since . He wrot many goodly bokes in his youthe , whiche he folowed in hys age : of whiche his good counsayles to Demonicum , testyfye his wit & his learning in morall Philosophy , besyde other which he wrote of naturall Philosophy . He liued long time for ( as Ualerius Maximus saieth ) whan he was .xciiii. yeres olde , he set forth Turrian excellent boke , ful of the spirit . In all his workes he praysed vertue as hed fountaine of all maner riches , & exhorted al men thervnto . To one that axed him yf he wolde be a king ? he answered that he woulde not : And beyng asked wherfore : he sayde : If I iudge rightfully , I can not eschue the hatred of many men : & agayne yf I iudge wrongfully , I can not eschue the payne of eternall damnacion : wherfore I had rather liue porely assured of the blisse of heauen , than in doubt therof , possessing all worldly riches . Being asked how a man might kept him selfe from anger ? he answered : In remembring that god loketh alwayes vpon him . In hys tyme men delyted muche in blacke heare , wherfore one of hys neyghbours died his head blacke : & whan one asked him why his neybour did so ? he featly tauntyng his neyghbours folyshnes , answered : because no man shulde axe counsayle , nor learne any wysedome of hym .

What woulde he say nowe trowe we , yf he sawe these wyues , that not onely coloure their heare , but also paynt theyr faces ? He vsed oftentymes in his prayers , to desyre god to kepe & saue him from the daunger of his frendes , rather than from his enemies : and beyng demaunded of one that hearde him , why he prayed so , he sayde : as for myne enemy I can beware of , for why I trust him not : so can I not of my frende , because I trust him . Beyng asked what a man ought not to do , although it were iust and true , he answered : to prayse hym selfe . He liued .cii. yeares , and dyed for very age , & was buryed honorablye . The rest of his sayinges , shal be spoken of hereafter .

¶ Of Plutarche . Cap. xxviii .

PLutarche the Philosopher , was a man of a wondrefull wyt , well brought vp in hys youthe , well instructed in maners , & well furnyshed in al kyndes of learnyng : which growing vp as wel in vertue , & learning as in body & yeares , was chosen , & that worthely , to be the instructer of the Emperour Traiane , whome he so well instructed , that his glorye therby was greatly augmented , as it is sayde in Policrato , the fifth boke . He was faythfull in his sayinges , and eloquent in hys wordes , and very diligent & ware in his maners , of a chaste lyfe and good conuersation . He gaue hys mynde muche to instruct & teache other , and wrote manye bokes , of whiche one intytled the education of youthe , whyche we haue in the English tonge , ( drawne therinto by the excellent & famous knyght Sir Thomas Eliote , whose good zeale & loue bothe to further good learning , & to profyt his countrey , appeareth as well therby , as by other many workes , which he hath payned him selfe , to bryng into our language ) sheweth wel his good affection that he had to the common weale . He wrote an other boke , called the institution of Traiane , In whiche he setteth out the office of a Prince , & what he ought to be , so excellently , as no man can amende it . He wrote al so an other boke , entitled Archigrammatum , wherin he teacheth rulers & officers howe to gouerne them selues , with diuers other thinges : among whiche the letter that he wrote to Traiane what tyme he was created Emperour , is worthye to be remembred , in the ende wherof he sayth thus . Thou shalte rule al thinges euen as thou woldest , yf thou go not from thy selfe : and yf thou dispose all thy workes to vertue , all thinges shal prosper with the : And as touching the gouernaunce of thy common weale , I haue taught the therin already , whiche yf thou shalte folowe me thy master Plutarche , as an example of good lyuyng : but yf thou do otherwyse , than shal this my lettre be my wytnes , that I gaue the neyther councel neyther any example thervnto . Whan he was aged , he dyed , & was buried honorably , his goodly prouerbes , adages , parables , & semblables shal folowe in theyr places .

¶ Of Seneca . Cap. xxix .

SEneca the Philosopher , an excellent well learned man , was borne in Corduba , and therof called Cordubences . He was disciple to Stratus the stoycke , and was Lucane the Poetes countreyman . He floryshed at Rome , in the tyme of the Emperour & Tyrant Nero , whom he taught in his youth in learnyng and maners , whiche afterwardes was cause of hys deathe . In the tyme of this Seneca , Peter and Paule came to Rome and preched there . And whan many of Nero the Emperours house gathered togyther to heare Paule , Seneca amonge the test , was so familier with him , & delighted so muche to heare the diuine science , and wysdome , whiche he sawe in him , that it greued him to be seperate at any tyme from his communication : insomuche than whan he might not talke with him mouth to mouth , he vsed communication by letters oft sent betwene them . He read also the wrytynges and doctrines of Paule , before the Emperour Nero , and got him the loue and fauour of euery bodye : Insomuch that the Senate wondered muche at Paule . This Seneca was a man of a verye chaste lyfe , & so good , that sainct Iherom numbreth hym in hys bederowe of Sayntes , prouoked therto by his Epistles , whiche are entytled Seneca to Paule , & Paule to Seneca . After he lyued in to a meane age , he was slayne of Nero the tyraunt , two yeares before Peter & Paule suffered theyr gloryous martyrdome . For Nero on a daye beholdyng hym , & callyng to mynde , howe he whan he was his master , dyd beat him , he conceyued hatred agaynst hym , and beyng desyrous to reuenge hym selfe , and to put hym to deathe , gaue hym lycence to chose what kynde of deathe he woulde , wherfore Seneca , seynge that his tyranny coulde not be appeysed , and supposyng that to dye in a bayne , was the easyest kynde of deathe , desyred to be let bloode in the vaynes of his armes , and so dyed : which death as some thynke was forshewed in his name Seneca , that is to saye se necans , whiche signifyeth in Englishe , a kyller of him selfe . He wrote in his lyfe time many goodly bokes , out of whiche shal be pyked some of the most piththy sentences , bothe of preceptes and counsayles , and also of Prouerbes , Adages , Parables and Semblables , whyche in theyr places hereafter shall folowe . And because the lyues of these before written are sufficient for our pourpose , and because we be desyrous to be as shorte as we myght be , here wyll we finish the firste boke : desyrynge all men that the same shall rede , to folowe the good vertues that therin are contayned .

The ende of the first Boke . In this first boke of Phylosophers lyues Wherin theyr answers are partly contayned , A man may learne , as chaunce therto him dryues To shape an answer . Or yf he be constrayned To wrath or anger , or other passions lyke , Here shal he see howe lyke lustes wer refrayned Of Hethen men , who thought it shame to strike When good occasion oftymes then therto payned .

¶ The seconde boke intytled , of preceptes and counsayles .

¶ Of the profite of morall Philosophy . Cap. i.

IT is not vnknowen to any , which haue any knowlege at al , how profitable , necessary , & nedefull it is for men , to haue the knowlege of morall Philosophy ( In whiche whoso is ignorant , is worse than a brute beast ) and therfore it mought here haue wel ben omytted . Yet neuerthelesse to satisfye that desires of some , and to stop the mouthes of other some , whiche peraduenture , wolde be glad ( accordyng to the prouerbe , ) to seke a knot in a rishe , and agayne to helpe and encourage other , whom eyther ignoraunce or neglygence holdeth backe : it semeth necessary , though not all , yet at the least to shewe some of the innumerable commodities , that there vnto be ioyned . Wherin omittyng , the discommodities , whiche for lacke therof daylye augment & growe , as malice , hatred , enuy , pryde , lacke of loue , deceytes , robberies , theftes , murthers , bluddy battayles , seditions , decaye of cities , decaye of common weales , spoyling of realines , and vtter desolation of people and kyngdomes , what can be a greater commoditie than for euery man peaceably , to possesse his owne : whiche peaceable agrement sith it can none other wayes be got , nor when it is got be preserued , but by loue , whych only springeth of agremente in maners , and morall vertues , what thyng ought men more to embrace ? Agayne yf we consyder the diuinitie of our soules , whiche god hath created to hys owne lykenes , and the rewardes therto due , for the maners whiche it hath vsed in this lyfe , what wordly thing shall be able to be compared therwith ? Agayne yf we consyder howe nedefull it is , as the onely helpe that god hath geuen vs to supply that whiche nature hath left vnperfect , than shall we knowe what a Iuell it is . For where as Nature bringeth forth all other creatures able to helpe them selues , clothing them and geuing them fode without takyng any payne or labour therfore : onely man is borne naked , destitute of power to helpe hym selfe , ye ( as sayth Plinie ) not one borne to his owne vse , neyther is any man able to lyue hym selfe alone . For yf he had al the wul in the worlde , yet yf it were not carded , spunne , dressed , & brought into clothe , it woulde not defend him from the colde : Agayne yf he had al the grayne , that spryngeth on the yearth , yet yf it wer vngrounde , and vnbaked , it wolde be vnmete meare : whiche sith they be diuers mennes offices one man alone can not doe . And sith therfore it is so , that no man can lyue alone , but must of necessitie bothe helpe and be holpen of other , what can be better than good maners , that make euery man glad & wyllyng to do one for an other : that ioyneth vs togyther in loue and frendshyp , and helpeth vs in all kynde of necessities ? Surelye nothyng . Wherfore who so willeth to be riche , lette him learne maners , whiche teache how to get , & to retayne frendes , which are the verye riches . Whoso desireth honor , let hym study vertuous maners , whiche is the only thyng in man worthy to be honored . Fynally what soeuer any man woulde attayne , let hym learne mortall wisedome , without whiche no thing that is good maye be obteyned . Whiche , that it myght the more esylyer be learned ( accordyng to our promise in the fyrst booke ) we purpose in thys folowyng to set forth the preceptes and counsayles , of those Phylosophers , whose lyues we shewed in our former booke : Iustantly desyryng all men not onely to reade , but also to folowe the same . And althoughe saynt Paule haue byd you beware that no man deceyue you with Philosophye , he ment not morall , as many learned clarkes wrytyng vpon the same , playnly do testyfye . Which councell all men to folowe it , namely so muche , as agreeth with the commaundementes of god . Repugnant to the which ye shall fynde litle in thys boke : and because ye maye the better vnderstand what the Philosophers haue thought of god , here shal be set to gyther suche sentences as they haue spoken of hym and of his power , & after of the soule , & so forth , accordyng to our promyse in the fyrst boke , from the readyng wherof , s●th the commodities are innumerable , I wyll kepe you no lenger .

¶ Of God , of his power , and of his workes . Cap. ii . Hermes

THat is God whiche lacketh begynnyng and ending , whiche God being made of none , hathe by his owne power created all thynges .

God knoweth & seeth bothe the deades and also the thoughtes of al menne , from whose knowledge nothyng may be hyd .

Socrat.

God estemeth greatly vertuous people , though in this worlde they be lytle set by .

God the authour of goodnes , hath created all good thynges .

Plato .

God is carefull for all , as well smal as great .

The moste gloryous and mighty beginner is god , whiche in the begynnyng created the worlde .

God is the principal and chefe good , aboue all Nature , whome all creatures honour and looke for .

Aristot.

It shulde seeme that god careth not for wycked people .

No man may escape the iust iudgement of god .

Herme●

God wyl rewarde euery man according to hys woorkes .

Socrat.

No man can be iust without the feare of god .

The remembraunce of god , kepeth men from euell .

●ermes .

If thou wylt know god , enforce thy selfe not to knowe wycked people .

Reioyce and thanke god as well in aduersitie as in prosperitie .

Pytha .

It is a ryght honorable and blessed thing to serue god , & sanctifye his sayntes .

The worshippe of god consisteth not in wordes , but in deades .

Worship god with a cleane heart , praye vnto hym , and he wyll aduaunce you .

Hermes .

Whan ye wyl faste purge youre soules from fylth , and abstayne from synne : For God is better pleased therwith than with abstayning from meates .

He that is not contented with the small gyftes that god geueth hym , is vnworthy to haue any better .

Though god exalt the in thys worlde , be not proude , nor dispyse any man therfore , nor thynke not thy selfe better than an other : but remembre howe that god by creation , hath made all men lyke .

Plato .

God hath not in thys worlde a more conuenable , & mete place , than in a cleane and pure soule .

It is better to be a pore man beleuyng in god , than to be riche putting doubtes in hym .

God loueth them that be disobedient to theyr bodely lustes .

Herme● .

Prayer is the chefest thyng that man may present god with all .

Socra●●●

Yf thou woldest obtayne any thyng of god , frame thy workes accordyng to hys wyll .

Sweare not by god for any lucre , although thy cause be lust .

Xenoph●●

Praye to god at the begynnyng of thy workes , that thou mayst bryng them to a good conclusion .

Be not to carefull for worldly ryches , for GOD hath prouyded for eche man sufficient .

Pyth●● .

Enforce thyselfe to knowe god , & to feare hym .

Desyre nothyng of god , saue what is profitable , for be wyll graunt nothyng vniustly asked .

God hateth the prayers and sacrifices of wycked people .

Socra●● .

A good man is the similitude of God .

It is the dutye of a wyseman to be carefull in suche thinges as pertayne vnto god .

Put youre trust in god , and he will aduaunce you .

For as muche as all men , although they be great sinners , receyue dayly great benefittes of god : Therefore are we all bounde to thanke hym for his grace , and to aske hym forgeuenes for our sinnes and trespasses .

●ocrat .

The feare of God is the begynnynge of wysedome .

By the feare of god we attayne healpe of the holye goste , whiche shall open to vs the gates of saluation , wherinto our soules shall entre with them that haue deserued euerlastyng lyfe .

●●rmes .

He that feareth god as he oughte , shall neuer fall into the paththes that leade men vnto yuell .

●●thag .

The tyme , and rychesse are best bestowed , that are employed aboute the seruyce of god .

It is wysedome to loue god , for he that loueth god , doeth that whiche god loueth : which who so doeth , shall be sure to be beloued of god .

●ristot .

Science is had by diligence , but discrecion and wysedome commeth from god .

Commyt all thy causes to god withoute any exception .

Plato .

He is wyse that disposeth hys tongue to speake of god : and he that knoweth hym not , is maste foole of all .

●ocrat .

Speke euer of god , and he wyll alwayes put good wordes in thy mouthe .

He that loueth god best , dreadeth hym moste .

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 chaunce 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 .

Pyth● .

Feare the vengeaunce of god as muche as thou mayest , and that shall kepe the from sinne , and when thou thynkest of his mercye , remembre also his ryghteousnes .

Thale● .

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 .

Sene● .

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. ●●rmes .

THe most excellent thyng that God hathe created in yearth , is a man : And the 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 .

●●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 .

●●ocrat .

The soules of the good shall lyue into a better lyfe , but the 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 .

Socr●● .

The soule that foloweth vertue shal see God .

Aristo● .

As the begynnyng of our creation commeth of god so it is mete that after death our soule returne to hym againe .

Boet● .

The soule despyseth all worldly busynes , whiche beyng occupyed about heuenly matters , reioyseth to be deliuered from these yearthly bondes .

Aristo● .

The delytes of the soule are , to knowe her maker , to consyder the workes of heauen , and to knowe her owne estate , and beyng .

●●olon .

A cleane soule delyteth not in vncleane thynges .

The soule knoweth al thynges , wherefore he that 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 that thinketh vpon his soule , hateth the worlde .

The well disposed soule ▪ loueth to doo wel , but the euyl desyreth to do harme .

●en●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 .

●●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 .

Aristo● .

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 .

Herm● .

Whyle the soule is in companye with 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 .

Socr● .

A wyse man ought to loke as carefully to his soule , as to hys body .

Sene● .

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 .

Pyth● .

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 .

Euell men by theyr bodely strengthe resist theyr mysfortunes , but good men by vertue of the 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 .

●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 in life tyme , it most did regard .

¶ Of the worlde , the loue , & pleasures therof . Cap. iiii . Aristo● .

THe worlde was created by the diuine purueyaunce of god .

Plato .

The goodnes of god was cause of the worldes creation .

Herme .

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 .

This worlde is a waye full of hyd thistles , wherefore euery man ought to beware how he walketh for pricking of hym selfe .

Pytha .

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 .

Socra● .

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 .

●●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 .

●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 .

Senec● .

Truste not the worlde , for it payeth euer that it promyseth .

He that yealdeth hym selfe to the 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 . Whose many pleasures are cause of gret sinning Wherfore al that gladly , as vayne do them hate , Shal after this worlde , haue permanent estate .

¶ Of Deathe , not to be feared . Cap. v. Herme● .

DEathe is the dissolucion of the body .

Socra● .

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 .

●●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 the world of rest and consolation .

●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 .

●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 .

●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 .

Bo●t●

Death dispiseth all ryches and glorye , and rolleth bothe ryche and pore folke togyther .

Senec .

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 man 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 ma●●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 .

●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 .

Soc●●● .

Lykenes of maners engendre frendship .

Plat● .

Good wyll is the begynner of frendship whiche by vse causeth frendship to folow .

Iso●● .

Distaunce of place seuereth not , neyther hyndereth frendshyp , but it may let the operation therof .

Frendshyp is better than ryches .

xenop● .

There is neyther frendshyp nor iustyce in them , among whome nothing is common .

There is no man that woulde chose to lyue wythoute frendes , althoughe he had plenty of al other ryches .

Socr●● .

Euery man is by nature frendly to euery bodye .

Aristo●

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 .

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 .

Isocr● .

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 .

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 .

●ermes .

Among frendes all thynges be common . 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 than 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 .

●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 .

Isocra● .

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 .

Aristo● .

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.

Peria● .

Be slowe to fall in frendshyp , but whan thou arte in , continue .

Proue not thy frende wyth dammage , nor vse thou hym vnproued : This mayest thou do , yf whan thou hast no nede , thou 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 .

So vse thy frende , as yf he afterward shoulde be thyne enemye .

Scornful men are dangerous frendes .

●ermes .

Whoso loueth good maners perseuereth in frendshyp .

〈◊〉

The iniury of a frende is more greuous than the iniury of an enemye .

Soc●●● .

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 .

●ristot .

Frendshyp is the chefest good thyng in a citie .

Kyngdomes are preserued and mayntayned by frendes and frendshyp .

〈◊〉

Consulte and determine all thynges with 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 man 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 , that 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 , that true frendship 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 .

COunsayle is an hollye thyng .

Plato .

There cannot be in man a more diuine thyng than to aske counsayle , howe for to order hym selfe .

Socra .

Counsayle is the kaye of certayntie .

Isocra .

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 counsaylours .

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 .

Sen●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 .

●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 that 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 the 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 .

He is not ryche , that 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 with 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 .

●●hago .

A foole is knowen by his speche , and a wise man by silence .

●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 , than 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 , that 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 .

●ithago .

The subiectes are to theyr kyng , as the wynde is to a fyer : for the stronger that the 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 .

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 .

A kyng ought to refrayne the company of vicious persons , for the euyll whyche they do in his companye , is reputed his .

If becommeth a kyng to take good hede to his counsaylours , who folow his iustes and whiche entende the common weale , that 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 men 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 .

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 the 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 . ●●obu● . 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 ▪ Proue not that whiche thou mayest not atchyue . Loue as yf thou wouldest hate , and hate as yf thou wouldest loue shortly after . Per●ād● . 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 with 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 .

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 : ●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 .

●ythag .

Before thou go from home , deuyse with thy selfe what thou wylt doe abrode , and whan thou arte come home agayne , remember what thou hast done abroade .

Socra● .

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 .

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 .

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 ●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 .

●●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 .

●●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 .

●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 .

Socra●●

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 .

Ar●stip●

Haunt not to muche thy frendes houses , for that engendreth no great loue : nor be to long from thence , for that engendreth hate , but vse a meane in all thynges .

Socra●●

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 .

Plat●

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 ●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 .

●●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 .

●●rmes .

Take hede to the meate that a gelou● woman geueth the.

Let neyther thy bewtye , thy youth , nor thy health deceyue the.

●●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 .

Senec●

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 .

Pyth●

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 .

Herm●●

Reioyce not at an other mannes mysfortune , but take hede by hym , that the lyke chaunce not the.

Stablysh thy wyt bothe on thy ryghte hande , and on the lefte , and thou shalte be free .

Socr●●

Geue to the good , and he wyll requyte it : but geue to the euyll disposed , and he wyll aske more .

Iso●●

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 ●o wyll not theyrs .

●●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 them 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 .

●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 .

Senec●

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 .

Arist●●

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 the 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 .

P●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 .

Commit●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 .

●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 ▪

Desyre not to dwell nygh a ryche man , for that shall make the couetous .

Eschue anger , though not for wysedomes sake , yet for thy bodyly healthes sake .

If thou desyre to be quyet mynded , thou must eyther be a pore man in deade , or els lyke to a pore man .

Take not thought to lyue long , but to lyue well .

For so muche as thou art not certayne in what place death abydeth the , be thou redy prepared in eche place to mete hym .

Prayse a man for that , whiche may neyther be geuen hym , nor taken awaye from hym : whiche is not hys fayre house , nor his goodly garmentes , nor his greate householde , but his wyt & perfect reason .

Seneca

Labour not for great numbre of bokes , but for the goodnes of them .

Use thyne eares more than thy tounge .

Desyre nothing that thou wouldest denye , yf it were axed the.

What so euer thou wylt speake , before thou shewe it to an other , shewe it secretly to thy selfe .

What so euer thou wylt haue kept secret , shewe vnto no bodye .

Searche forth the cause of euery dede .

Let not thy thoughtes departe from the truthe .

Promyse wyth consyderation , and per fourme faythfully .

Prayse lyttle , but disprayse lesse .

Let not the authoritie of the speaker perswade the , nor regarde thou his person that speaketh , but marke well what it is that is spoken .

Perfourme more fully , than thou hast promysed .

Suche thynges as thou hast , vse thou as thyne owne , and keepe them not as yf they were an other bodyes .

Be gentle and louynge to euery bodye , flatter none , be familier with fewe , be indifferent and equall towardes euery man , be slowe to wrathe , swyfte to mercye and pitie : be constant and pacient in aduersitie , and in prosperitie , wa●e and lowlye .

Seneca .

Worshyp gentlenes and hate crueltie .

Flye and eschue thyne owne vices , and be not curyous to serche out other mennes .

Be not busye to vpbrayde men wyth theyr faultes , for so shalte thou be hated of euery bodye .

Sumtyme among earnest thinges , vse mery conceytes , but measurably .

Lyue wyth thyne vnderlynges as thou wouldest thy betters shoulde lyue wyth the : and do to all men as thou wouldest be done by .

Thynke not thy selfe to be that , which thou arte not , nor desyre to seeme greater than thou art in dede .

Thynke all thynges maye be suffered saue fylthynes and vice .

Eate rather for honger than for pleasure and delyte .

Be apte to learne wysedome , and diligent to teache it .

Be mery without laughter .

Thou shalte be loued of god , yf thou followe hym in this poynte : In desyre to do good to all men , and to hurte no bodye .

Beleue hym not that sayeth he loueth truthe , and foloweth it not .

Solon .

Se that thy giftes be according to thyne abilitie : for yf they be to byg . thou shalt be thought a waster : and agayne yf they be to smal , thou shalt be thought a nygarde .

Let thy giftes be suche as he to whome thou geuest them doth delyte in .

Seneca .

Geue no vayne and vnmete gyftes as armour to women , bokes to a plowman , or nettes to a student .

Geue to the nedye , yet so that thou nede not thy selfe ,

Succour them that perish , yet not so , that thou thy selfe perysh therby .

If thou bestowe a benefite , kepe it secret : but yf thou receyue any , publyshe it abrode .

Speake not to hym that wyl not heare , for els thou shalt but vere hym .

Geue at the fyrste axynge , for it is not freely geuen , that is often craued .

Boast not thy selfe of that , which is an other mannes .

Blame not Nature , for she doeth for euery man alyke .

If thou wilte prayse any man , because he is a gentleman , prayse his parentes also . If thou prayse hym for his rychesse , that appertayneth to Fortune . If thou prayse hym for his strengthe , remembre that sicknes wyl make hym weake . If thou prayse hym for his swyftnes of bodye , remembre that age wyll take it awaye . If for hys bewtye , it wyl sone vanyshe . But yf thou wilt prayse hym for maners and learning , than as muche as appertayneth to a man , prayse thou hym : for that is hys owne , whiche neyther commeth by heritage , neyther altereth with Fortune , nor is chaunged by age , but is alwaye one with hym .

Flye the company of a lyat , but yf thou muste nedes kepe companye with hym , beware that in any case thou beleue him not .

Geue parte of thy goodes to the neady , so shall god encreace them .

Socrat .

Sowe good woor●kes , and thou shalte reape the flowers of ioye and gladnes .

Boast not of thy good deades , leaste thyne euyl be also layde to thy charge .

Company not with hym , that knoweth not hym selfe .

Be not ashamed to beare the truthe , of whome so euer it be : for truthe is so noble of it selfe , that it maketh them honorable that pronounce it .

Yf thou haue not so muche power , as to refrayne thyne yre , yet dissemble it , and kepe it secrete , and so by lyttle and lyttle , forget it .

Pythag .

Honor wysedome , and denye it not to them that wolde learne , and shewe it vnto them that disprayse it .

Sowe not the sea fyeldes .

Isocrat .

Geue not so lyght credence to a mannes wordes , nor laugh thou them to scorne : for the one is the propertie of foole , and the other the condicion of a mad man .

Thynke not suche thynges honest to be spoke of , that are fylthy 〈…〉 .

Accustome not thy selfe to be heauye & sadde , for yf thou do , thou shalt be thought fyrce : yet be thoughtful , for that is a token of a prudent man .

So doe all thynges , as yf euery manne shoulde knowe them , yet kepe them close a whyle , and at lengthe , discouer them .

Learne diligently the goodnes whiche is taught the : For it is as great shame for a man not to learne the good doctrine that is taught hym , as to refuse a gyft pro●ered hym of his frende .

Let it not greue the to take payne to go to learne of a cunnyng man . For it were gret shame for young men , not to trauayle a lytle by lande to encreace theyr knowledge , syth marchantes sayle so far by sea , to augment theyr ryches .

Be gentle in thy behauyour , and familier in communication : It belongeth to gentlenes , to salute gladlye them that we mete : and to familiaritie , to talke with them gently and frendlye .

Behaue thy selfe gentlye to euery bodye , so shalt thou make the good thy frendes : and kepe the bad , from beynge thyne enemyes .

Use thy selfe to labour , by thyne owne accorde , that yf it chaunce the to be compelled therto , thou mayest awaye wyth it the better .

Perfourme thy promys , as iustlye as thou wouldest paye thy det●es : for a man ought to be more faythful than his othe .

For two causes yf thou be constrayned , thou mayest sweare : as to discharge thy selfe from any great offence , or to saue thy frendes from great daunger . But for moneye , thou shalt not swere any othe : for yf thou do , thou shalt of some be thought forsworne : and of othersome , to be desyrous of money .

Thynke it as great a shame to be ouercome with thy frendes benefytes , as with the iniurye of thyne enemyes .

Allowe them for thy frendes that be as ioyous for thy prosperitie , as they seme sorowfull for thy misfortune : For there be many that lament a mannes miserie , that woulde haue enuye to se hym prosper .

Desyre to be cleanlye , and not gorgyous in thyne apparell .

Yf thou do good to the euyl , it shall happen to the , as it doth to them that fede other mennes dogges , whiche barcke as well at theyr feeder , as at an other straunger .

●●thag .

Do not suche thynges thy selfe as thou wouldest disprayse in an other .

Enforce thy selfe to refrayne thy euyll lustes , and followe the good , for the good mortifyeth and destroyeth the euyll .

●ocra .

Speake euer of god , and god wyll alwayes put good wordes in thy mouthe .

Set thyne owne woorkes alwayes before thyne eyes , but cast other mennes behynde thy backe .

Fyxe not thy mynde vpon worldly plesure , nor truste to the worlde , for it deceyueth all , that put theyr trust therin .

Be content with lytle , and couet not an other mannes gooddes .

Be saber in thy lyuyng , and replenysh thyne harte with wysedome .

Dreade God , and kepe thy selfe from vayne glorye .

Mocke not an other man for his miserye , but take hede by hym , howe to auoyde the lyke misfortune .

Let no man perswade the by flattery to do any euyll , nor to beleue otherwyse of thy selfe , than thou arte in dede .

●rmes .

Receyue paciently the woordes of correction , though they seme greuous .

Feare the vengeaunce of God , al that thou mayest , and consyder the greatnes of his puyssaunce and myght .

By ware of spyes and talebearers .

Socrat.

Tell nothyng to hym that wyl not beleue the , nor demaunde any thyng whiche thou knowest before wyl not be graunted .

Feare God aboue all thynges , for that is ryghtfull and profytable : and so ordre thy selfe , that thy thoughtes and wordes be alwayes of hym : for the speakyng and thynkyng of god surmounteth so much al other wordes and thoughtes , as god hym selfe surmounteth al other creatures , and therfore men ought to obeye hym , thoughe they should be constrayned to the contrary .

Make thy prayers perfect in the syght of god : for prayer is lyke a shyp in the sea , whiche yf it be good , saueth all therin , but yf it be naught , suffereth them to perysh .

Plutar●

Praye not to god to geue the sufficient , for that he wyll geue to eche man vna●ed : but praye that thou mayest be content and satisfyed with that whiche he geueth the.

Beleue hym not which telleth the a lye by an other bodye : for he wyl in lyke maner make a lye of the to an other man .

Yf thou desyre to be beloued of euerye bodye , salute eche man gladly , be lyberall in gyuyng , and thankfull in receyuyng .

Forget thyne anger lyghtlye , and desyre not to be reuenged .

Yf thou desyre to co●tinue long with an other man , payne the to instructe hym wel in good maners .

¶ The conclusion .

THese are part of the preceptes and counsayles of the heathen men , which taken and vsed as they shulde be , are not vnmete for Christen men to followe . Of whiche I coulde haue made a greater boke , but for so muche as these fewe contayne the effect of all , & because also that men wyl be sone weary of tediouse matters , be they neuer so good , it semed good for fear of bryuyng men from it , before they sawe it , to be as brefe as mought be : wysshyng that these few myght be wel accepted . To the whiche I haue set no summaryes , because I woulde that they shoulde be read thoroughlye . And although they be so easye , playne , and common , that euery chyld can saye the same , yet beyng so lytle followed of men , whiche shoulde knowe them best , I thought it no shame at all to wryte them , which mynde not in this booke to teache men to speake , but to do the thynges whiche they can speake alreadye .

Wherein peraduenture some wylle muse why I haue attributed so many sentences to Socrates , whiche they perhaps knowe to haue be wrytten of other men : in which doyng I folowed the prouerbe . Doubtefull thynges ought to be interpreted to the best . And therfore suche thinges as I haue founde wrytten , without certaynty of any certayne authour , I haue ascrybed vnto hym , not onelye because they be thynges meete for hym to speake , but because they be wrytten by some of his scholers , which learned them of hym . Among whome the most excellent , setteth forth suche thinges in hys maysters name , that the authoritie of the speaker , myght cause the matter to be more regarded . I meane Plato , whose example in this poynt I haue folowed , yet not so desyrous to perswade wyth the authoritie of the speaker , as wyth goodnes of the thynge , whyche he hath spoken .

The whiche wyth al the rest , I would wyssh al men to learne , and followe . ⸪

¶ The ende of the seconde boke .

¶ The vse of prouerbes and adages . Cap. ● .

LYke as a louer delyted in the goodly bewtie of his loue , can neuer be satisfyed in beholdyng her , neyther can take any rest vntil he haue by praysyng , enflamed other to delyte in the same , labouryng to the vttermost to set forth hys beloued : Euen so the ●hylosophers rauyshed in the loue of wysdome , haue not onely labored to knowe it to the vttermost , but haue also deuysed by al maner meanes , to prouoke and entice all men to delyte in the same : and because they consydered mennes myndes to be variable , & diuersly delytyng , they deuysed to set out wysedome in sondry kyndes of wrytyng , that euery man myght fynde wherin to delyte , and so to be caught in his owne pleasure . Among whiche kyndes of teaching although preceptes and counsayles be the most playne and easye , yet lacke they the grace of delyte , whiche in theyr Prouerbes they haue supplyed , and that so fynely and so wyttely , that they bothe delyte and perswade excedynglye , myxed with suche piththynes in wordes & sentence , as maye minister occasion to muse & studye , a cause to fire them the better in memory : and like a playster bothe corrosyue & incarnatiue , tanting vices , and shewing the remedyes : beyng therwithall so brefe , that wythout trouble they maye be contayned . As for an example this lyttle prouerbe .

Wrathe leadeth shame in a lease .

What myght there be sayde to cause a man more to refayne his wrath ? For euery man naturally hateth shame , whiche sith it is the folower and ende of anger , and therto ioyned inseperablye , euen as the shadowe foloweth the body , what man considering the ende , wyl vse hym selfe therto . And to make hym ashamed , loe here an other .

He that to his wrath and anger is thrall , Ouer his wyt hath no power at all .

Nowe what maye make a man more ashamed of hym selfe , than to be thought a very foole ? I suppose nothyng .

Wherfore syth this kynde is so wytty , and so pleasant , I haue endeuored in this boke to gather togyther part of theyr prouerbes , and haue sundred them into chapters , that they myght the easylier be had and founde out for al maner pourposes . And suche thinges as I thought most proper , I haue drawen into meter , and ioyned with them diuers other , by other men done alreadye , to the intent that suche as delyte in Englyshe meter , and can retayne it in memory better than prose , might find herin somwhat according to theyr desires : whiche booke and meters I submyt to the correction of fyne wytted and wel learned men , desyring them herein to pardon myne ignoraunce , and to beare with my boldnes whiche thought it better though rudely to doe sumwhat , than to be ydle , and to do nothyng . For by ydlenes , no goodnes maye come : but al wyckednes hath growen ther of accordyng to the prouerbe .

Ydlenes is the cause of ignoraunce , and Ignoraunce the cause of errour .

Where as by this my labour , though simple and rude , I maye chaunce to styrre vp summe by occasion herein geuen , to handle the matter as I woulde I coulde my self . Ones I am sure , that by my laboure can cumme none euyll , wheras good may chaunce therby dyuers wayes .

Yet to Momus , and his scorneful mayny , whiche I am sure wyl despyse this , before they knowe it , as it is theyr custome in al maner matters be they neuer so good , I wyll obiect this saying of Horace .

Yf ye can do better , my frendes set it forth : Yf not , vse myne , & take it wel in worth .

¶ Of wysedome , learnyng , and vnderstandyng . Cap. ii . Aristot. Socrat.

VNderstandyng is a lyght whiche God powreth into mans soule .

Wysdome is the knoweledge of diuine thinges , and is the head of al other sciences .

Wysedome is lyfe , and ignoraunce is death : wherfore the wise man lyueth , for whye , he vnderstandeth what he doeth : but the ignorant is deade , because he doth he knoweth not what .

Of all the gyftes of god , wisedome is chefest . Wysedome ordereth the mynde , she directeth the lyfe , and ruleth the woorkes thereof , teachynge what oughte to be done , and what to be lefte vndone , withoute whiche no man maye be safe .

Wysedome teacheth to do as wel as to speake .

Plato .

Of all the gyftes of God , wysedome is moste excellent , she geueth goodnes to the good : and forgeueth the wycked theyr wyckednes .

To men of lowe degree , wysedome is an honour : & folyshnes is a shame to men of hygh degre .

Wysedome garnysheth ryches , & shadoweth pouertie .

Wysedome is the defence of the soule , and the myrrour of reason , & therfore blessed is he that trauayleth to get her , for she is the grounde and rote of al noble deades , by her we obtayne the chyefe good , that is eternall felicitie .

Seneca .

Prudence is the gyde of all other good vertues .

Hermes .

Of all the good gyftes of God , wysedome is the purest : she geueth goodnes to good people , and obtayneth for the wicked pardon for theyr wyckednes : she maketh the poore ryche , and the ryche , honorable : and suche as vnfaynedlye embrace her , she maketh lyke to God .

Wysedome and Iustice are honorable , bothe to god and man .

Intelligence is kyng bothe of heauen and yearthe .

Wysedome is the messenger of reason ▪

Pytha.

Wysedome at the begynnyng seemeth a great wonder .

Wysedome is lyke a thyng fallen into the water , whiche no man can fynde , except he searche it at the bottom .

Wysedome throughly learned wyl neuer be forgotten .

So●●● .

Science is got by diligence , but discretion and wysedome commeth of God .

In the company of wysemen is rest , but in the felowshyp of fooles is nothyng but laboure .

A wyseman oughte not to sorrowe for his losses , but to be careful to kepe the rest of his goodes .

A wyse man is knowen by .ii. poyntes . He wyl not lyghtly be angry for the wrong that is done hym : neyther is proude whan he is praysed .

He that seketh wysedome the ryghte waye , fyndeth her : but many erre because they seke her not duely , and blame her without cause .

●socrat .

A wyse man is knowen by .iii. poyntes . In makyng his enemyes his frendes . In makyng the rude learned , and in refourmyng the euyl disposed vnto goodnes ,

He is wyse that acknowledgeth hys ignoraunce , and he is ignoraunt that knoweth not hym selfe .

Seneca .

There is none happy , but the wyse man .

Wysemen for the truthes sake , ought to contrary one an other , that by theyr contencion the truthe may the better be knowen .

Plato .

It is better to be wyse and not to seme so , than to seme wyse and not to be so : yet men for the most part desyre the contrary .

A wyse man vnderstandeth bothe the thynges that are aboue hym , and those also that are benethe hym : he knoweth the thynges that are aboue hym , by the benefyttes whiche he receyueth thereby , and thynges beneth hym , by the vse and profit that he hath by them .

Herme●

Wysedome teacheth man to know his creatour .

Senec●

A perfecte wyse man mortifyeth his worldlye desyers , by meanes whereof he subdueth both his soule and bodye .

He that desyreth wysedome , desireth the most hygh and diuine estate .

He that fyndeth wysedome , fyndeth lyfe both in this worlde , and in the world to come .

It is not possible for hym to be wyse , that desyreth not to be good .

Aristo●

A yong man can not be perfectly wyse for wysdome requyreth experience , which for lacke of tyme , younge men maye not haue .

A wyseman ought to repute his errour great , and his goodnes small .

●eneca

The wyseman , & not the ryche is voyde of misery .

He shall be wyse that enhaunteth wyse mens company .

It is not vncomly for wysedomes sake for a man to be in subiection , to whome soeuer it be .

A wyse man is knowen by silence , and a foole by muche babblyng .

Learnyng maketh young men sober , it comforteth olde men , it is rychesse to the pore , and it garnisheth the ryche .

It is a shame for a wyse man to saye , I thought not so muche .

Pytha.

Muche bablyng is signe of smal knowledge .

Knowledge is better in youth than in age .

A wyse man caryeth all his gooddes wyth hym .

The best kynde of learnynge is to vnlearne our euyls .

No man maye refrayne from doyng amysse : but a wyse man by one peryl , wyll auoyde an other .

Plato .

Wysedome in the hearte of a foole , is lyke a flying thyng , that can not long continue in one place .

A man of perfecte wysedome , can not dye , and a man of good vnderstandyng can not be poore .

Learnyng is studyes sister .

Wysedome is a tree whiche springeth in the hearte , and beareth fruyte in the tongue .

Without studye of wysedome the mynde is sycke .

Early rysing and muche watching , are profitable to kepe a man in health , and to encrease his wysedome .

A man without science , is lyke a realme wythout a kyng .

Aristo●

Science separate from Iustice and vertue , is not wysedome but subteltie .

Nothynge becommeth a wyseman so muche as temperaunce .

He that is worshypped for wysedome is angrye with them that despyse it .

Socra●

Of all thynges the least quantitie is easyest to be borne , saue of knowledge and science , of whiche the more that a manne hath , the better he maye beare it .

A wyseman knoweth what ignoraunce is , because he hym selfe before tyme hath ben ignoraunt : but the ignoraunt was neuer wyse ▪ & therfore he knoweth not what wysedome is .

The true louers of wysedome shal se god .

Sen●●

Power and myght is in yong men , but wysedome and prudence is in the aged .

¶ Of Iustice , Lawes , cities , and gouernaunce . Cap. iii. Plato .

EXcept wysemen be made gouernours , or gouernours be made wysemen , mankind shal neuer haue quyet test nor vertue be able to defend her selfe .

The city is wel ordered , where ambicious men desyre to haue no offices .

Cities are wel gouerned , when the wicked be punyshed .

Al that is done by iustice , is well done : but al that is done other wyse , is euyl .

●●istotle

A citie to obtayne prosperitie nedeth not so muche abundance of goodes , as vertue .

●●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 from among the good .

Pytha●

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 .

Senec●

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 .

Socra●

Lawes ought to be made for no mannes pleasure .

Those Rulers sinne exceadynglye that geue other licence to sinne .

Cities must nedes perysh , whan the common lawes are of none effect .

A good common weale bryngeth vp good men .

Aristot●

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 , bothem 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 .

●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 . Aristotl● .

ONely vertue attayneth the euerlastyng blessednes .

He is not to be counted strong 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 .

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 .

●ermes

It is better to suffre shame for vertuous dealyng , than to wynne honor for vicious lyuyng .

●ythag .

●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 that diligentlye attendeth to hys busynes , can neuer repent hym , but bryngeth his workes to a good conclusion .

Seneca .

He is liberall , that 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 whan 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 mad●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 ▪ 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 that is cumbred with an vnruly brawling shrew .

Through lacke of wyt , springeth 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 monster .

He that ouercommeth 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 .

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 thing 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 .

●ithago .

The ●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 .

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 u● the bryngyng vp proue more vnhappy than other , that be more simple .

The wyctes whiche in age wyl be eccellen● ▪ 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 daunger 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 ●est , saue of loue and frendshyp : whiche the elder that it waxeth , is euer the better .

Aristotl● .

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 & e●uyous people .

The suspicious , the hastye , and the gelous man , lyue euer in sorowe .

Aristotl● .

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 .

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 ver●e euyl counsaylours .

Quyetnes is sure , but rashnes is daungerous .

Enuye and slaunder are .ii. bretherne whiche go euermore togyther .

Seneca .

Forgeuenes is a valyaunt kynde of reuengeaunce .

He hath greate rest , that can refrayne hym selfe from anger .

Pythag .

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 .

●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 .

●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 .

●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 .

●hales .

Hope is a bondage , but mystrust a libertie .

The chyld is not bounde to his parentes of whome he learned nothyng .

Aristot●● .

He that hath bounde hym selfe to followe his flesshlye delytes , is more bounde than any caytyfe .

Senec● .

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 .

DRonkennes maketh a man vnrulye ,

Dronkennes vndoeth hym , that delyghteth therin .

Muche wyne and wysedome maye not agree , for they be .ii. contraries .

Isocra● .

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 .

●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 .

●hilon .

A fayre whore is a swete poyson .

Women in myschefe are wysar than men .

●ocrat .

Woman is more pitifull than manne , more enuyous than a serpent , more malicious than a Tyraunt , and more deceytful than the deuyll .

●●istotle .

Womans counsayle is weake , and a chyldes vnparfect .

Woe be to that citie where a womao heareth rule .

Socra● .

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 po●e , or els suche as be ignoraunt 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 falsehode corrupteth .

●ermes .

It is harde to finde a meke wytty man .

Man is the measure of all thynges .

●ocrat .

Holynes and ryghteousnes make men lyke vnto God .

●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 .

●ermes

He is to be despysed of all , that careth for none but hym selfe .

●ythag .

Manye thynges at the begynnyng are counted good , whiche at the ende are knowen to be euyl .

Desyre of ryches waxeth infinite .

A solitary man is a god or a beast .

Dioge●

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 .

Pitta●

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 .

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 great helpe to good pronunciation : and therfore chyldren ought to learne musycke .

¶ The .xvii. Chapter . Socrat.

OF all mysfortunes the moste vphappy , is to haue ben fortunate .

●ythag .

Nothing is to be counted good that may be taken awaye .

●eneca .

It is as well a faulte to trust no bodye , as to trust euery bodye .

It skylleth not in what bedde a sycke man be layde , whether it be of golde , or of wood : for wheresoeuer he be layde , hys syckenes wyll be with hym .

If it were as paynful a thyng for men to prayse honest thynges , as it is to do them , than shoulde they be as lyttle praysed , as be followed .

They lyue euylly that begyn alwayes to lyue , for as muche as theyr many beginnynges doe make theyr lyues styll vnperfecte .

He that is roted in hys sinne , wyll not be corrected .

A gyfte byndeth the receyuer , and leuseth the geuer .

Whan a man doubteth in doubtfull thynges , & is assured in them that be euydent , it is a signe of good vnderstandyng .

Herme●

There are .vi. kyndes of men that be neuer without vexacion . The fyrst is he that can not forgette his trouble . An enuyous man dwelling with folke newly enriched He that dwelleth in the place and can not thryue , where as an other thryued before hym . A ryche man decayed , and fallen in to pouertye . He that woulde obtayne that whiche he may not get The last is he that dwelleth with a wyse man and can learne nothyng of hym .

He that seketh enemyes , seketh hys owne destruction .

Pithag .

Repentaunce deserueth pardon .

The best and greatest wynnyng is a true frende , and the greatest losse is the losse of tyme .

Plato .

Muche runnynge maketh great wearynesse .

Yf men in reasonyng desyred as much the truthe of the thyng it selfe , as they do the mayntenaunce of theyr owne opinions , and glory of theyr wyttes , there shuld not brede so muche hatred as there dothe , nor halfe so many matters be lefte of vnconcluded .

There can not be a more intollerable thyng , than a fortunate foole .

¶ The .xviii. Chapiter . Socrat.

A Man of feble courage , anoyeth hym selfe lyghtlye wyth that whiche he loueth .

Pythag.

To be ouercome with affections , is an euydent token of folyshnes .

Seneca .

He is not happy that hath rychesse , but he that vseth them .

●ermes .

The wycked sumtyme seme to be happy .

It is better to suffer death , than by compulsion to do that is euyl .

He that is enclyned to his owne wyll , is nygh the wrathe of god .

He that desyreth great charges , desyreth great troubles .

●●thago .

The heartes of good people , are the castels of theyr secretes .

It is a great follye for a man to muse muche on suche thynges as do passe his vnderstandyng .

Plato .

To do well to hym that hurteth vs , is the most acceptable thyng in the syghte of God , that a man maye doe .

Folly is the greatest enemy , that a man maye haue .

Socra .

He that doeth good , is better than the good whiche he doeth : and he that doeth euyll , is worse than the euyl that he doeth .

A man without science , is lyke a realme without a kyng .

Plato .

An aswager of wrong ought greatly to be honored .

A good ryche man , seeldome maye be founde .

Aristot.

No man is happye , whyles that he lyueth .

He is an excellent warryoure that lacketh neyther wysedome nor good successe .

There is but one way to goodnes , but the wayes to euyll are innumerable .

The best place in warre is the middes , for there be the strong and valiaunt , whyche are in the myddes betwene the hardy , and the cowardes .

There is no kynde so euyll , but that some good is founde in .

Seneca .

That whiche a man beleueth not , shall neuer fraye hym .

He fyndeth fetters , that fyndeth benefyttes .

It is due to render deserued thankes .

They be worse that are latelye made ryche , than they whiche haue bene ryche a great whyle .

Tyrantes prayers are necessary .

¶ The .xix. Chapiter . Socra .

TO lacke frendes is a token of euyl condicions .

It is a foolyshe madnes to thinke that ryche men be happy .

He is sufficientlye wel learned that knoweth howe to do well , & he hath power ynoughe , that can refrayne from doyng euyll .

Pythag.

He that demaundeth but reason , is able to vanquysh his enemy .

Couetous men lacke , the thynges that they haue .

The shorter a thyng is , the more it delyteth .

They that rob , and slaunder the dead , are lyke furyous dogges , which byte and barke at stones .

●lutarch .

It is the part of a good man , to forget dishonest thynges , which to remembre , is a poynt of euyll .

That whiche is well done , is done wetyngly : but that whiche is euylly done , is done ignorantly .

He is as muche a thefe that stealeth openly , as he that robbeth priuily .

Socra●

A thing oft spoken , troubleth the hearer .

To see is but a smal matter , but to forsee a thyng , is harde to be done .

A man of good feelynge , is euermore discrete , so is it not of the other senses .

Aristot●

Hearyng in a man is a great healp to knowledge .

Custome is as it were an other nature .

It is folyshnes to entend muche vnto dreames .

Fonde and foolyshe dreames , deceyue them that trust therin .

They be grosse and foolysh phisicions whiche take any counsayle at theyr pacientes dreames .

When God wyll sende dreames or visions , they chaunce to wysemen in the daye tyme .

Suche as be borne deaffe and blynde , haue theyr inwarde powers the more perfect .

He ought not to lye , whiche wyl teach other folke .

Diuersitie of opinions is the cause of muche stryfe .

That thyng is noble whyche commeth of good kynde .

He that douteth and maruayleth , seameth to be ignoraunt .

¶ The .xx. Chapter . Socra .

HE whiche knoweth not howe much he seketh doth not know whan to fynde that whiche he lacketh .

It is better to be ignoraunt in vyle thinges than to knowe them .

The gooddes of the soule are the principall goodes .

Pythag.

A boaster is more to be despysed than a lyar .

It is harde for a liberall man to be ryche .

It is better to suffre , than to do wrong .

He is worst of al , that is malicious agaynst his frendes .

Euyll destroyeth it selfe .

The wrath and luste of lecherous people , alter theyr bodyes , and make many runne starke mad .

●utarch .

It is better for a man to amende hym selfe by folowing the good example of his predecessours , than to make his successors waxe worse , by folowyng his vnthryftye vicious lyuyng .

To be muche inquisityue of others offences is a signe of an euyl disposicion .

Nothyng disprayseth a man so muche as his owne praysyng : specially whan he boasteth of his good deades .

The most profitable thyng for the world is the death of euyll people .

Aristo●

Men ought not be chosen by age & numbre of yeares , but by wysedome & condicions : For he that hath chyldysh condicions is a chylde , be he neuer so olde : and he that hath manlyke condicions is a man , be he neuer so young .

Herme●

Thre thinges are to be pityed , and the fowerth not to be suffered . A good man in the handes of a shrewe . A wyse man vnder the gouernaunce of a foole . A lyberall man in subiection to a caytyfe . And a foole set in authoritie .

Plato

To men occupyed about diuine thinges lyfe semeth a thyng of no reputacion .

Bothe slepe and labour are enmyes to learnyng .

There is no greater victory , than for a man to vanquysh hym selfe .

There are many that wyl not fyght , & yet be desyrous for to see frayes .

He that neglecteth wyfe and chyldren depryueth hym selfe of immortalitie .

Prudence is the gyde of all other vertues .

¶ The .xxi. Chapter . Plato .

IT is harde for a man hauynge licence to sinne to keepe hym selfe therfro .

●erms

Swete hope followeth hym that lyueth holyly and iustly , nourishyng his harte , and cheryshyng hys olde age , and comforting him in all his miseries .

In all woorkes the begynnyng is the chyefest , and the ende hardest to attayne :

Seneca :

He is not worthy to lyue , that taketh no care to lyue well .

●ristip .

He whiche is bewtyful , and speaketh vnsemely thynges , draweth a swearde of leade , out of an yuory skabarde .

●ocrat .

Suche thynges as are aboue vs , pertayne not vnto vs .

Nobilitie , glory , and rychesse , are the clokes of maliciousnes .

He that is myghtye , is not by and by good , but he whiche is good , immediatlye is myghtye .

●hilon .

Men shoulde rather be drawen by the cares , than by the clokes : that is by perswasion and not by vyolence .

It is lawful to be a frende , but no farther than to the aulter : that is , we ought not for our frendes sake to transgresse our religion .

A citie can not prosper , whan an oxe is solde for lesse than a fysshe .

Seneca .

He is worthy no wealth , that can suffre no woe .

Muche babblynge is a signe of small knowledge .

Worldelye vanities , hyndre mannes reason .

Hermes .

He is a wiseman that doth good to his frendes : but he is more than a man , that doeth good to his enemyes .

Of euyls , the least is to be chosen .

Plato .

Good respect and consideration to the ende of thynges , preserueth bothe soule and bodye .

Seneca

Euery man is wyse in that whiche he hath learned .

He that helpeth the euyll , hurteth the good .

Men shulde lyue exceadyng quyetlye , yf these two woordes myne & thyne were taken awaye .

Hope of rewarde , maketh payne seme pleasaunt .

To be praysed of euyl men , is as euyll as to be praysed for euyll doyng .

¶ The .xxii. Chapter . Of benefyttes , and of unthankfulnes . Seneca .

BEnefits ought to be as well borne in mynde as receyued with the hande .

The remembraunce of benefyttes ought neuer to ware olde .

The wyll of the geuer , and not the value of the gyfte , is to be regarded .

He is worthye to be deceyued whyche whyle he bestowed a benefit , thought of the receyuyng of an other .

A small thynge geuen wyllynglye , is more acceptable than that which is grudgyngly geuen , be it of neuer so great pryce

One gyfte wel geuen , recouereth many losses .

A gyft grudgyngly geuen of a nygard , is called a stony loafe : whiche although it be bytter , is nedeful to be receyued of the hongrye .

He is vnthankfull whiche acknowlegeth not the good that is done hym . He is more vnthankful that to his power acquiteth it not . But he is most vnthankfull that forgetteth it vtterly .

Socra

To be vnthankful is an vncomly thing .

There is no greater treasure , than discrecion and wyt .

No greater pouertie than ignoraunce .

No better frendshyp than good condicions .

No better gyde than good Fortune .

Dastines causeth repentaunce .

Frowardnes causeth hynderaunce .

Pryde is cause of hatred , and slothe of disprayse .

It is better to heare than to speake much . and therefore Nature hath geuen vs two eares , and but one tongue .

Experience is a good chastisement .

It is better to seeke and not to fynde , than to fynde and not to profet .

All thynges maye be chaunged saue Nature , and all thynges eschued , excepte deathe .

Wytte without learnyng , is lyke a tree wythout fruyte .

It is better to suffre great necessitie , than to borow of hym , whome a man may not trust .

The ende of syckenes is deathe , and the ende of darkenes , is lyght .

Chaunge of the worlde is a good teacher .

Experience is a good correctour .

Socrat.

The hastye manne is neuer withoute trouble .

There are thre sortes of men woful to be sene . A ryche man fallen in to pouertie . A vertuous man dispraysed . And a wyseman scorned of the ignoraunt .

Seneca .

He hath ryches sufficient , that nedeth neyther to flatter nor to borowe .

He doeth hym selfe wrong , whiche obeyeth them whome he ought not .

Plato .

Suffysaunce is the castell whiche keepeth wysemen from all euyll workes .

Finis .

¶ Pyththie meters of dyuers matters . ¶ Socrates . HE that to wrath and anger is thrall , Ouer his wyt hath no power at all . ¶ Hermes . Be mery and glad , honest , and vertuous , For that suffyseth to anger the enuyous . Pythagoras . The more that a man hath of abundaunce , So muche the lesse hath he of assuraunce . Socrates . The frendes whome profyt or lucre encreace , When substaunce fayleth , therwithal wyl cease : But frendes that are coupled with hart , & with loue , Neyther fear nor fortune nor force may remoue . Musonius . Yf that in vertue thou take any payne , The payne departeth , but vertues remayne . But yf thou haue pleasure to do that is yll , The pleasure abateth , but yll taryeth styll . Solon . If that by destinie thynges be decreed , To labour to shun them is payne lost in deade . But yf that the chaunce of thynges be vnset . It is folly to feare that we knowe we maye let Plato It is the parte of hym that is wyse Thinges to foresee , with diligent aduise . But whan as thinges vnluckely do frame . It becommeth the valiant to suffre the same . Hermes . Yf not for to spede , thou thynke it a payne . Wyl not the thyng that thou mayst not attayne , For thou and none other art cause of thy let , If that which thou mayest not thou trauell to get . Plato . To fayne , to flatter , to glose and to lye , Requyre coulours , and wordes fayre and slye . But the vttrauuce of truth is so simple & playne , That it nedeth no studye to forge or to fayne . Horace . To the auaricious is no suffisaunce . For couetise encreaseth as fast as his substaunce Solon . He is neyther ryche , happy , nor wyse , That is a bondman to his owne auarice . Pythagoras . To strycke another yf that thou pretende . Thinke yf he stroke the , thou wouldest the defende . Solon . To beastes muche hurt hapneth because they ●e dumme , But muche more to menne by meanes of speache hath cumme . Thales . Al enuyous hartes with the dead men depart . But after death dureth the slaunderers darte . Hermes . He that at ones instance , an other wil defame . Wyl also at an others to the last do the same . For none are so daungerous and doutful to trust As those that are redyest to obeye euery lust . Plato . Sith makyng of maners in company doth lye , Enhaunt the good , and the euyl see thou flye . But yf to the euyll thou nedes wylt resort , Returne betymes , for feare thou come shorte . Isocrates . Loue betwene wyse men by effect maye fall . But not betwene fooles though folly be egal : For wyt goeth by ordre , and may agree 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 ▪ But flatterers deuour men whyle they be alyue ▪ Socrates . He that of all men wyll be a correctour . Shall of the most part wyn hate for his labour ▪ Dyogenes . Of slaundrers & flattrers take hede yf ye wyll For nether tame nor wylde best can byte vs so y● 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 in vre , That same to deth always to kepe he shal be sure Therfore in age who greatly longes 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 then dischargeth of endles trouble . Antisthenes . Men ought not wepe for hym the 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 bred● 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 . Boet●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 without strength much more doth auayle , Than strength without 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 commodious , 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 repentaunce . 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 haue herein englysshed of his , suche as to me semed moste meete for this pourpose , addyng them to other agreable to this matter : omyttyng the rest , not because they agree not her with , but because they be so many , as wyll in englyshe make a great volume : wyllyng suche as therin delyte , to set forth the rest , and not to loke for al thynges here , in whiche nothyng lesse than perfection is pretended .

As for the profyt and vse of Parables I thynke it nedeles for to declare , seyng theyr owne playnnesse declare theym so playnly , as no man maye do it playnlyer : as for example .

Lyke as Humlocke is poyson to man , so is wyne poyson to Humlocke . What declaracion neadeth this nowe , to be better vnderstanded , except a man phisicallye shoulde shewe the properties of wyne and Humlockes ? Nowe as for the vse of this in perswasion , it may be thus applyed .

Lyke as Humlocke is poyson to man , and wyne poyson to Humlocke : So is Flattery poyson to frendship , and licence in be flattered , poyson vnto flattery .

Loe here the exaumple that Erasmus vseth , wherin is contayned great councel great wyt , and great learnyng . Fyrste it teacheth that Humlocke is poyson , & mortall whan it is myngled with wyne , whiche beyng knowen , maye the better be auoyded . Then counsayleth he to beware of flatterye , and in shewyng what maketh flattery deadly poyson , he teacheth a remedy howe to auoyde flattery : For yf we regard not a flatterer , nor geue hym licence to flatter vs , we shall neuer be hurte vp flatterye . Suche lyke commoditie shall a man take by Parables , or as I call them , Semblables , which hereafter shal folow : the effect whereof , I haue not drawen into Summaries because they be so fewe , but haue put them togyther , as I founde them , wysshyng them with all the rest , to be wel accepted .

¶ Hermes , Socrates , Plato .

LYke as a Chyrurgyen payneth sore hys pacientes bodyes , with lancyng , cuttyng , and sering putrefyed membres : Euen so doeth the mynde of man , afflict & vexe his vnruly soule , that it myght by suche meanes be ryd from voluptuousnes .

He that beyng reproued , departeth immediatly , hatyng his counsaylour : dothe as a sicke man , which as sone as his Chirurg●en hath cut his vlcer goeth his way , not tarying vntyll his wounde be dressed , and hys gryefe asswaged .

Lyke as to a shrewde horse belongeth a sharpe brydle : so ought a shrewde wyfe to be sharply handeled .

As plantes measurably watered grow the better , but watered to much are browned and dye : so the mynde with moderate labour , is refresshed , but with ouermuch is vtterly dulled .

As emptye vesselles make the lowdest sounde : so they that haue leaste wyt , are the greatest babblers .

Lyke as a shyppe that hath a sure anker , maye lye saufely in any place : ryght so the mynde that is ruled by perfect reason , is quyet euery where .

As a small spotte or freckle in the face is a greater blemysh than a scarre , or knot in the bodye : so a small faulte in a prince semeth worse than a greater in a pryuate person .

As fyer smoketh not muche , that flameth at the fyrste blowyng : so the glorye that shyneth at the fyrste , is not greatlye enuyed at , but that whiche is long in gettyng , enuye alwayes preuenteth .

Lyke as a good Musicion , hauyng any kaye or stryng of his instrument out of tune , doeth not immediatlye cut it of , and cast it awaye , but eyther with straynyng it hygher , or slackenyng it downe lower by lyttle and lyttle , causeth it to agree : so shoulde rulers rather refourme transgressours , than to cast them awaye for euerye trespasse .

Lyke as narrowe mowthed vesselles whiche are longest in fyllyng , kepe theyr lycour the better : so wittes that are slowe in takyng , are best of all to retayne that they learne .

As a sparcle of fyer , or the snuffe of a candle negligently lefte in an house maye sette an whole towne on fyer : so of priuye malice and discorde , commeth open destruction of people .

As yron and brasse is the bryghter for the wearyng : so the wyt is the most ready that is most occupyed .

Lyke as they that taste poyson , destroy them selues therwith : so he that admytteth a frende before he knowe hym , maye hurte hym selfe whyles that he proueth hym .

Lyke as a Chamell hath all coulours saue whyte : so hath a flatterer al poyntes saue honestie .

Lyke as one braunche of a tree beynge set on fyre , kyndeleth al the rest : so one vicious felow , destroyeth an hole company .

As a precious stone in a golden Kyng , so shyneth an heart that is settled in vertuousnesse .

Lyke as with water , Maulte is made sweete : euen so a sorowful heart is made mery with wyne .

As a sycke man is cured of his disease by vertue of a medicine : so is an yll man healed of his malice , by vertue of the lawe .

Lyke as men chose good grounde to labour and to sowe : so shulde they chose honest men to be theyr seruauntes .

As the fortune of this worlde shall make the reioyce ouer thyne enemyes : euen so maye it make thyne enemyes reioyce ouer the.

Lyke as waxe is ready and plyaunt to receyue any print or fygure : so is a young chylde apte to any kynde of learnyng .

As a Phisicion can not cure his pacyent , excepte he knowe fyrste the truthe of his disease : euen so maye a man gaue no good counsayle , except he knowe throwly the effect of the matter .

Euen as a good Gardyner is very diligent about his gardeyn , waterynge the good and profitable herbes , and rootynge out the vnprofytable weedes : so shoulde a kyng attende to his common weale , cheryshyng his good and true subiectes , and punyshyng suche as are false , and vnprofitable .

As the cuttyng of vynes and all other trees , is cause of better and more plentyfull fruyte : so the punyshment of the bad causeth the good to florysh .

Lyke as grene wood whiche is long in kyndelyng , is whotter than the dry whan it is fyered : so he that is seelde and longe ere he be angrye , is harder to be pacifyed , than he that is sone vexed .

Lyke as the bytternes of the Allowe tree , taketh away the swetnes of the swetest honnye : so euyll workes destroye and take awaye the merite of the good .

Lyke as an arrowe that lyghteth on a stone glaunceth awaye , bycause the stone lackyng softnes , yeldeth not to receyue it : so the ryches that fortune geueth , not gyded with diligence , & circumspection , vanysh awaye without profyt .

He that teacheth good to an other , and followeth it not hym selfe : is lyke hym whiche lyghteth a candle to another , and goeth hym selfe darklyng .

Lyke as a vessell is knowen by the sounde whether it be whole or broken : so are men proued by theyr speche , whether they be wyse or foolysh .

Lyke as a flye whiche feedeth vpon corrupte thynges , despyseth the sweete , and pure herbes : so wyckednes foloweth the wycked , dispraysing all goodnes .

As rust consumeth yron : so doeth enuy the heartes of the enuyous .

As a shepeherde amonge his shepe : so ought a kyng to be among his subiectes .

Lyke as a fyelde although it be fretile can bryng forth no good frute , except it be fyrste tylled : so the mynde although it be apte of it selfe , can not without learnyng brynge forth any goodnes .

As the plowgh rooteth oute from the yearthe , all brambles and thystles : euen so wysedome rooteth oute all vyces from the mynde .

Lyke as a crased shyp by drynkyng in water , not onely droundeth it self , but all other that are in her : so a Ruler by vsyng viciousnes , destroyeth not hym self alone but al other besydes that are vnder his gouernaunce .

As it becommeth the people to be obedyent and subiect to theyr lorde and king : so it behoueth the kyng to entend diligently to the weale & gouernaunce of his people , and rather procure theyr profyt , than his owne pleasure . For as the soule is ioyned with the bodye : so is a Kyng vnited with his people .

Lyke as a small disease , excepte it be loked to in tyme , and remedyed , maye be the destruction of the whole bodye : so yf Rulers be negligent , and loke not to smal thynges whervpon greater do depende , & se them reformed in tyme , they shal suffre the common weale to decaye , not able to refourme it , whan that they woulde .

As the shadowe foloweth the body : so prayse foloweth vertue . And as the shaddowe goeth sumtymes before , and sumtymes behynde , so dothe prayse also to vertue , but the later that it commeth , the greater it is , and the more of valure .

As in euery Pomegranade there is some grayne rotten : so is there no man but hath some euyll condicion .

As a man appeareth more in a mist , than in cleare weather : so appeareth his vyce more whan he is angrye , than whan he is at quyet .

As no Phisicion is reputed good that healeth other , and can not heale hym self : so is he no good gouernour that commaundeth other to auoyde vices , and wyll not leaue them hym selfe .

Lyke as the fyre wasteth the fyerbrand : so dothe scornfulnes waste loue betwene frendes .

As men for theyr bodely health , do abstayne from euyll meates : so oughte they to abstayne from sinne , for the saluacion of theyr soules .

As healthe conserueth the body : euen so wysedome conserueth the soule .

As a Capitayne is the directer of an hole hoste : so Reason ioyned with knowledge , is the gyde of lyfe .

Lyke as an hande is no parte of a man except it can do the office of an hande : so is wysedome no part of a wyseman , excepte it be occupyed as it shulde be .

Lyke as a gouernour of a shyp , is not chosen for his rychesse , but for hys knowledge : so ought Rulers of Cities to be chosen for theyr wysedome and learnyng , rather than for theyr dignitie and rychesse .

As a golden brydle ▪ although it garnysh an horse , yet maketh hym neuer the better : so although riches garnish a man , yet can they not make hym good .

Lyke as age followeth youthe : euen so death followeth age .

As to the good , theyr goodnesse is a rewarde : so to the wycked , theyr wyckednes is a punyshment .

Lyke as gryefe is the disease of the bodye : so is malyce a syckenesse of the soule .

As a man in a darke caue maye not see his owne proper fygure : so the soule that is not cleane & pure , can not perceyue the true and parfecte goodnes of almyghtye God .

As the goodnes of wysemen continuallye amendeth : so the malice of fooles euermore empayreth .

As God surmounteth all other creatures : so the remembraunce of hym , surmounteth all other ymaginacions .

As liberalitie maketh frendes of enemyes : so pryde maketh ennemyes of frendes .

Lyke as Beas oute of flowers , sucke forth the swetest : so shulde men out of sciences , learne that is best .

Lyke as no man can tell where a shooe wryngeth , saue he that weareth it : so no man can knowe a womans disposition , saue he that hath wedded her .

As they whiche can not suffre the light of a candle , can muche worse abyde the bryghtnes of the Sunne : so they that are trowbled with small tryfles , woulde be more amased in wayghtyer matters .

The spouse whiche forsaketh her husbande , because she is greued with his maners : is lyke hym , whiche because a ●ea hath stonge hym , forsaketh the honye .

He that fysheth with poyson , catcheth fyssh , but yll & corrupted : and so they that endeuour to get theyr husbandes by decey●es and charmes , maye lyghtly get them , but better vngotten .

Suche wyues as had rather haue foolysh husbandes whome they myght rule , than to be ruled by sobre wyse men : are lyke to hym whiche woulde rather leade a blynde man in an vnknowen way , than to followe one that can see , and knoweth the waye well .

Lyke as a blocke though it be decked with golde , pearles and gemmes , is not to be regarded except it represent the shape of sumwhat : euen so a wyfe be she neuer so ryche , yet yf she be not obedient to her husbande , she is nothyng worthe .

Lyke as the sauour of carrayne is noysome to them that smel it : so is the talke of fooles to wysemen that heare it .

Lyke as in a payre of tables , nothyng maye be well wrytten , before the blottes and blurres be wyped out : so vertue and noblenes can not be sene in a man , excepte he fyrst put awaye his vices .

Lyke as the eye can not atones se both aboue and benethe : no more maye the wyt apply bothe vice and vertue together .

As Yuye in euerye place fyndeth sumwhat to cleaue to , so loue is neuer lyghtly without a subiecte .

¶ Aristotle , Plutarche , Seneca .

LYke as Nources oftentymes whyle they be to curyous to rubbe of spottes from theyr chyldren , rub awaye the skynne and al : Euen so dyuers , whyles they go aboute to redresse small tryfles , commyt greater offences .

He that casteth awaye his kynsfolke , and maketh hym frendes of straungers : doethe as the man whiche woulde cast awaye his flesshy legge , and set on another of wood .

Lyke as rayne maye not profytte the ●orne , that is sowen vpon drye stones : so neyther teachyng nor studye maye profyt a foole to learne wysedome .

Lyke as the eye without lyght , can neyther see it selfe , nor iudge of anye thyng elles : so the soule that lacketh wisdome , is brute and knoweth nothyng .

As the townes wherein men laboure , waxe alwayes rycher and rycher , & suche as are bent to ydlenes and pleasure , dayly decaye , and come to vtter desolacion : so the gooddes that be got by trauayle , study and diligence , and so kepte , shall continue and encreace , but that whiche is euyl got , or sodaynly wonne , shall euen as sodaynly vanysh awaye agayne .

Lyke as the sycke man whiche asketh counsayle , and is taught of the phisicion is neuer the nerer of hys health , except he take his medicine : so he that is instructe in wysedome and vertue , & followeth not the same , is neuer the better therfore : but loseth the healthe of his bodye , and blessednes of his soule .

Lyke as it is a shame for a man whiche woulde hy● the prycke , to mysse the whole ●utte : euen so is it a shame for hym that desyreth honor , to fayle of honestye .

As fyrr and heate are inseparable : so are the har●es of faythful frendes .

Lyke as a trumpeter soundeth out hys meanyng by the voyce of his trumpet : so shulde a woman let her housbaude speake for her .

They whiche were wount to do sacryfyce vnto Iuno , the Boddesse of maryed women , toke alwayes the galles out from the beastes whiche they sacrificed : signifiyng therby , that al anger and displesure ought to be farre from marryed folke .

Lyke as they whiche kepe Eliphantes weare no lyghte coloured garmentes , nor they whiche kepe wylde bulles , weare no purple , because suche colours dooe make them fyerce : so ought a wyfe to abstayne from suche thynges as she knoweth wyll offende her husbande .

Lyke as a membre vexed with the itche hath alwayes nede of clawyng : so the couetousnes of the mynde , can neuer be satisfyed .

As a scarre geueth vs warnyng to beware of woundes : so the remembraunce of euyls that are past , maye cause vs take the better heede .

As the complayntes of chyldren maye be sone appeysed : so small affections vanysh lyghtly .

He that bryngeth an infirmed body to a bayne , or to any voluptuousnes : is lyke to hym whiche bryngeth a broken shyp in to the ragyng seas .

He whiche geueth ryches or glory to a wycked man : geueth wyne to hym that hath a fyeuer .

They whiche go to a banket onelye for the meates sake : are lyke them whiche go onely to fyll a vessell .

Lyke as the bodye is an instrument of the soule : so is the soule an instrument of God .

Seruauntes whan they sleape , feare not theyr maysters , and they that be bounde forget theyr letters , in sleape vlcers and sores leaue smartyng : but supersticion alone vexeth a man whan he sleapeth .

If they be miserable whiche haue cruell maysters although they maye go from them : howe muche are they more miserable that serue their vices as their masters from whome they can not flye .

They whiche woorshyp God for feare least any euyl shoulde chaunce vnto them : are lyke them whiche hate Tyrantes , and yet reuerence them because they shoulde not hurt them .

Lyke as they iudge worse of a man the whiche saye that he is wrathfull and vngracious , than yf they denyed hym to be alyue : so they thynke not so euyl of god , which saye there is no god at all , as the supersticious whiche saye God is frowarde and ful of wrathe and reuengeaunce :

Luke as they whiche bryng vp horses well , teache them fyrst to folowe the brydle : so they that teache chyldren , shoulde fyrst teache them to geue eare to that whiche is spoken .

As we beholde our selues in other folkes eyes : so shoulde we learne by other mennes reporte what doeth become vs and what doeth not .

Lyke as they whiche geue vnwyllinglye , seeme to haue but lyttle them selues : euen so they whiche prayse other folkes sclenderlye , seeme to desyre to be praysed them selues .

Lyke as in meates , the holsomnesse is as muche to be requyred as the pleasauntnesse : so in hearyng and reading authors , we ought to desyre as wel the goodnes as the eloquence .

As a lookyng glasse representeth euery thing that is set agaynst it : euen so doeth a flatterer .

Lyke as the shadowe foloweth a man continually , what so euer he doe : euen so a flatterer what so euer a man doeth , applyeth hym selfe to the same .

Lyke as a Phisicion cureth a man secretlye , he not fealyng it : so shulde a good frende helpe his frende preuely , whan he knoweth not of it .

Lyke as the rule ought to be strayght and iust , by which other rules shulde be tryed : so ought a Gouernour whiche shoulde gouerne other , to be good , vertuous , honest and iust hym selfe .

As a vessel can not be knowen whether it be whole or broken except it haue licour in it : so can no man be thorowlye knowen what he is , before he be in authoritie .

As darnell spryngeth vp among good wheat , and ●●t●les among Roses : euen so Enuye groweth vp among vertues .

Where as is no lyght , there is no shadowe : and where as is no welthe , there is no Enuye .

They that are ready to take a tale out of an others mouthe , are lyke vnto them whiche seynge one profered to be kyssed , woulde houlde forth theyr lyppes to take it from hym .

Lyke as an hare bothe delyuereth , norysheth , and is with younge all atones : so an vsurer before he haue begyled one , deuyseth howe to deceyue an other , by makyng a false bargayne .

Lyke as an horse after he hath ones taken the brydle , muste euer after beare one or other : so he that is ones fallen in det , can lyghtly neuer after be throughly quit ther from .

As a wyse maryner in calme weather prepareth hym selfe lokyng for a tempest : Euen so ought the mynde when it is most at quyet , to doubte of some tribulacion .

Lyke as the famyshed for lacke of other meate , are fayne some tyme to eate theyr owne flesshe : so many that are vayngloryous , are forced to prayse them selues because no man elles wyll .

Lyke as a spot ought to be wyped oute at the fyrste , least with to long tarying , it stayne through , and be the worse to be got out : so shulde discention be remedyed at the fyrst , that it growe not to hatred .

As the vessell can not be full which alwaye shedeth out , and taketh in nothing : so the man can not be wyse , that euermore talketh , and neuer harkeneth .

Lyke as there is no tree but wyl waxe barrayne and growe out of fashion if it be not well attended : so is there no wyt so good , but wyl waxe euyl , if it be not well applyed .

Lyke as there is no beast so wylde , but that diligence maye make tame : so there is no wyt so vnrulye , but that good bryngyng vp maye maye make gentle .

Lyke as Phisicions with theyr bytter drugges , do myngle theyr sweete spyces , that they myght be the better receyued : so ought checkes to be myngled with gentle admonicions .

Lyke as a dogge deuowreth by and by what so euer he maye catche , and gapeth continuallye for more : so yf it chaunce vs to obtayne any thyng , we set lytle by it , desyrous alwayes to obtayne more .

Lyke as the bookes which are seldome tymes occupyed , wyl cleaue fast togither : euen so the memory waxeth harde , yf it be not oftentymes renued .

Lyke as the stroke whiche a man seeth maye be the better receyued and defended : so the mischyefe whiche is knowen of before can do the lesse harme .

The poyson whiche serpentes continually kepe without any harme , they sp●we out to others destruction : but the malicious contrary wyse hurte no man so muche as them selues .

Lyke as whan the wyne spourgeth , it breaketh the vessell , and that whiche is in the bottom cummeth vp to the brymme : euen so drunkennes discouereth the secretes of the heart .

Lyke as a cunnyng woorkman can fashyon an ymage of any kynde of matter : so a wyseman shulde take in good worthe all kyndes of Fortune .

Lyke as the Sunne is alone bothe to poore and ryche : so ought a Prynce not to haue respect to the person , but to the matter .

Lyke as an Adamaut by a secret , & hyd power draweth Iron vnto it : euen so wisdome by a secrete meane , draweth vnto it the heartes of men .

Lyke as fyre is an instrument without whiche fewe workes can be fynyshed : so with out Charitie , nothyng maye be done well and honestly .

Lyke as cleare glasse can hyde nothing : so there be many that can kepe secret nor dissemble nothyng .

As some poysons are so contrarye by Nature , that the one cureth the other : so is it lykewyse of deceytes and vices .

After wynter the sprynge tyme followeth : but after age youthe neuer commeth agayne .

As it is a great foolyshnes to leaue the cleare fountaynes and to fetche water in puddles : so is it lykewyse to leaue the Euangelyes , and to studye the dreames of mennes ymagination .

Lyke as an Adamant draweth by lytle and lytle the heauy yron , vntyll at the last it be ioyned with it : so vertue and wyse-ioyne men vnto them .

As he whiche in a game place , runneth swyftest , and continueth styll his pace , obtayneth the crowne for his labour : so all that diligently learne , and earnestlye followe wisedome & vertue , shal be crowned with euerlastyng glorye .

¶ Faultes escaped .

¶ In the .xv. syde of the Signature . A. the .iii. line , reade . In the fowerth boke .

¶ In the .vii. syde of the Signature . B. the v , lyne , reade . Excused hym properly .

¶ In the fyrste syde of . Q. the last lyne , reade , That thyng in a realme , &c

Finis .

A table declaryng the contentes of the whole booke . ¶ The fyrste booke . THe fyrste beginnyng of Philosophye . Cap. i. The partes of naturall Philosophye . Cap. ii . Of the begynnyng of morall Philosophie . Cap. iii. The kyndes of teachyng Morall Philosophye . Cap. iiii . The order of the boke . Cap. v The lyfe of Hermes , otherwyse called Mercurius Trismegistus . Cap. vi . Of Pythagoras . Cap. vii . Of Thales Milesius . Cap. viii . Of Solon , and whiche were the .vii. that are called sages . Cap. ix . Of Chylon . Cap. x The lyfe of Byas . Cap. xi . Of Periander . Cap. xii . Of Anachacis . Cap. xiii . The lyfe of Myson . Cap. xiiii . Of Epimenides . Cap. xv . Of Anaxagoras . Cap. xvi . The lyfe of Phericides . Cap. xvii The lyfe , answers , and Deathe of Socrates . Cap. xviii . Of Xenophon . Cap. xix . Of Aristippus . Cap. xx The lyfe of Plato . Cap. xxi . Of Xenocrates . Cap. xxii . Of Archelaus . Cap. xxiii . The lyfe of Aristotle . Cap. xxiiii . Of Diogenes . Cap. xxv Of Ant●sthenes . Cap. xxvi Of Isocrates . Cap. xxvii Of Plutarche . ●ap . xxviii . The lyfe and death of Seneca . Cap. xxix . Finis . The seconde booke . THe profyt and vse of moral philosophye . Cap. i Of God , of his workes , and of his power . Cap. ii Of the soule , and gouernaunce therof . Cap. iii. Of the worlde , the lustes , and pleasures therof . Cap. iiii . Of Deathe not to be feared . Cap. v. Of frendshyp and frendes . Cap. vi . Of counsayle and counsaylours . Cap. vii Of rychesse and pouertie . Cap. viii . Of Silence , speache , and communication howe to be vsed . Cap. ix . Of Kynges rulers and gouernours , how they shulde rule bothe them selues and theyr subiectes . Cap. x In the .xi. Chapter are conteyned the preceptes and counsayles of good maners for all pourposes , written of the Philosophers . Finis . ¶ The contentes of the thyrde booke . THe vse & profit of prouerbes and adages . Cap. i. Of Wysedome , learnynge , and vnderstanding . Cap. ii . Of Iustice , lawes , Cities , & gouernaunce . Cap. iii Of power , honour , vertue , and strengthe , howe to be vsed . Cap. iiii . Of Liberalitie , pacience , vse , custome , & diligence . Cap. v. Of knowledge , ignoraunce , and erroure , and of folyshnes . Cap. vi . Of moneye and couetousnes . Cap. vii . Of the tounge , of fayre speche , & of flatterye . Cap. viii . Of truthe , of Faythe , of erroure , and of lyinge . Cap. ix . Of bryngyng vp and maners , of disposicions and good instruction . Cap. x. Of Loue , lust and lechery . Cap. xi Of Sorrowe , gladnes , feare , and boldenesse . Cap. xii . Of anger , wrathe , enuye , malice , and reuengeaunce . Cap. xiii . Of libertie and bondage . Cap. xiiii . Of women , wyne , and dronkenes . Cap. xv The reste of the Chapiters of this booke contayne many goodly sentences of dyuers good and profitable matters . ¶ Proper Meaters . Finis . In the last booke are conteyned Parables , verye proper to be vse● ▪ written by these folowyng . Hermes . Plato . Plutarche . Socrates . Aristotle . Seneca . Finis .

¶ Imprinted ❧ at London , in Flete strete , at the signe of the Sunne , ouer agaynste the Conduyte , by Edwarde Whitchurche , the .xx. daye of Ianuarie , in the yeare of oure Lorde . 1547.

Cum priuilegio ad imprimendum solum , per Septennium . ❧