body be bound.
Bion.
Good Servants are sorrowful when their Masters
prosper not ; and they endeavour, [by] all means, to
further him.
Good Servants are free ; but evil Freemen are bound
to many desires.
De7nocritus.
Men ought to govern their Servants discreetly; and
give them time to refresh them [selves] , when they require it.
For recreation maketh men more ready to labour afresh.
Plato.
• The Bow, the Harp, and the Servant, are the better
through resting.
Both Liberty and Bondage are very nought [valueless] ,
if they pass measure : but, moderately used, both are
exceeding [ly] good.
iSfl
Bondage, in awe of God, is moderate. piato.
That Bondage is moderate, which is in awe of GOD ;
and that immoderate, which is in awe of men.
Masters ought not to make their Servants too familiar ;
nor to use any jesting with them. For so, through such
foolishness, they make themselves more labour [in order]
to reform them ; and them more stubborn to be ruled.
186
Chaptek XVI.
Of Women, Wine, and Drunkenness,
Plato.
DRUNKENNESS maketh a man unruly.
Drunkenness undoeth him that delighteth
therein.
Much Wine and Wisdom may not agree : for
they be two contraries.
Isocrates.
Wine unmeasurably taken is an enemy to the Soul.
Wrath and Wine drown both the Reason and [the]
Senses.
Wrath maketh a man a beast : but Drunkenness maketh
a man worse.
Drunkenness ought to be eschewed of all men ; but
chiefly of Rulers, Watchmen, and Officers.
Drunkenness is an abominable vice in a Teacher.
Plato.
A drunkard is unprofitable for any kind of good service.
The Husband can do his Wife no greater wrong, than
to have to do with another woman.
Aristotle.
A woman is a necessary evil.
There can be no greater honour for an honest Wife,
than to have an honest faithful Husband : which careth for
her, and for no woman else; thinking her more chaste and
faithful than any other.
. Seneca.
Neither gorgeous apparel, nor excellent beauty, nor
plenty of gold and riches, become a woman so well as
Soberness, Silence, Faithfulness, and Chastity.
The best way for a man to keep his Wife chaste is, not
lfi7
Death, the last remedy for Love. piato.
to be jealous, as many fond fools suj^pose ; but to be chaste
himself, and faithful unto her.
Woman's company is an evil that cannot be eschewed.
Chilo.
Women in mischief are wiser than men.
Socrates.
Woman is more pitiful than Man, more envious than a
Serpent, more malicious than a Tyrant, and more deceitful
than the Devil.
Aristotle.
Woman's counsel is weak ; and a child's, imperfect.
Woe be to that City, where a woman beareth rule.
Socrates.
It is better to be in company with a serpent, than
with a wicked woman.
Gay-apparelled women stand forth as baits to catch
men that pass by : but they take none, save such as will be
poor; or else such as be ignorant fools, which know
them not.
There is no greater incumbrance that may chance to a
man, than Ignorance and Women.
There is nothing hotter than a lascivious woman.
He is an ignorant Fool, that is governed by women's
counsel.
An ignorant man may be known by three points. He
cannot rule himself ; because he lacketh Reason. He
cannot resist his lusts ; because he lacketh Wit : neither
can he do what he would ; because he is in bondage to a
woman.
Women, by nature, are born malicious.
It is not possible for him to obtain Wisdom and
Knowledge that is in bondage to a woman.
He that enhaunteth \Jreqnenteth'] much Woman's
company cannot be strong ; neither may he be rich that
delighteth much in Wine.
Plato.
Hunger taketh away Love ; else doth Time : but if
none of these prevail, there is no remedy but Death.
158
Plutarch, The teeth and nails of Love.
Theophrastus.
Desire doubled is Love ; and Love doubled is Madness.
Plutarch.
Lust ought to be quenched before his nails and teeth
be grown ; for, afterwards, it is scarce possible to avoid it.
The teeth of Love is Suspicion ; the nails. Jealousy :
wherewith it holdeth and biteth our hearts so strongly.
159
Divers Sentences of sundry Matters.
Chapter XYII.
Plato,
ELOQUENCE IS a goodly gift : which in truth,
shineth ; but in falsehood, corrupteth.
It is hard to find a meek witty man.
Her^iies.
Nature, Will, Diligence, and Order, make men wise and
good: as for [the] number of years [, it] bringeth nought
save death.
Man is the measure of all things.
Socrates.
. Holiness and Righteousness make men like unto GOD.
Seneca.
Small expenses oft used, consume great substance.
Excess, either hurteth, or profiteth nothing.
Every man loveth advantage [gain] .
Rest must needs be pleasant ; for it is the medicine of
all [the] diseases that are in Labour.
Nothing obtaineth favour so much as diligent obedience.
Evil men, for lucre, agree together.
Hermes.
He is to be despised of all ; that careth for none but
himself.
Pythagoras.
Many things, at the beginning, are counted good ;
which, at the end, are known to be evil.
Desire of Riches waxeth infinite.
A solitary man is a God, or a beast.
Diogenes.
It is better for a man to judge after Law and Learning,
than after his own mind and knowledge.
160
Pythagoras. To Unlearn Evil is the best kind of Learning.
Diligent purveyance is great surety.
It is Wisdom to work by Science \_Knowledge~\,
Plato.
The multiplying of Friends is the assuaging of cares.
It is better to diminish that which hurteth, than to
augment that which helpeth.
Pythagoras.
None but a Craftsman can judge of a craft.
Excellent things ought to be done warily.
It is Kinglike to be reproved for well doing.
The agreement of brethren is stronger than a wall.
To unlearn Evil is the best kind of Learning.
Plato.
A needy old man is a miserable thing.
Aristotle.
Melody is good to pacify the angry, to comfort the
sorrowful, and to assuage all other passions.
The pleasantest Harmony is the agreement of minds,
and the sweetest Music that is heard in season.
Music is good to refresh the mind, and to pass forth
the time ; and is a great help to good pronounciation ; and
therefore children ought to learn Music.
Chapter XVIII.
Soc7^ates.
F ALL MISFORTUNES, the most unhappy is to
have been fortunate.
\ ^^ Pythagoras.
Nothing is to be counted good, that may be
taken away.
Seneca.
It is as well a fault to trust nobody, as to trust
everybody.
It skilleth [matters! not in what bed a sick man be
laid, whether it be of gom or of wood : for wheresoever he
be laid, his sickness will be with him.
Aristotle.
If it were as painful a thing for men to praise honest
3 Baldwin. 11 161
Eepentance deserveth Pardon. Pythagoras.
things, as it is to do them ; then should they be as little
praised, as followed.
They live evilly that always begin to live ; forasmuch as
their many beginnings do make their lives still imperfect.
He that is rooted in his sin, will not be corrected.
A gift bindeth the Receiver, and looseth the Giver.
When a man doubteth in doubtful things, and is
assured in them that be evident ; it is a sign of [a] good
understanding.
Hermes.
There are six kinds of men that be never without
vexation. The first is he that cannot forget his trouble.
An envious man dwelling with folks newly enriched. He
that dwelleth in the place, and cannot thrive; where
another thrived before him. A rich man decayed, and
fallen into poverty. He that would obtain that which he
may not get. The last is he that dwelleth with a wise
man, and can learn nothing of him.
He that seeketh enemies, seeketh his own destruction.
Pythagoras.
Repentance deserveth Pardon.
The best and greatest winning is a true friend ; and
the greatest loss is the loss of time.
Plato.
Much running maketh great weariness.
If men in reasoning desired as much the truth of the
thing itself ; as they do the maintenance of their own
opinions, and [the] glory [of] their wits : there should not
breed so much hatred as there doth ; nor half so many
matters be left off unconcluded.
There cannot be a more intolerable thing than a
fortunate Fool.
Chapter XIX.
Socrates.
A MAN OP feeble courage annoyeth himself lightly
[easily^ with that which he loveth.
Pythagoras.
To be overcome with affections, is an evident
token of Foolishness.
162
Aristotle. There is but one way to Goodness.
Seneca.
He is not happy that hath Riches ; but he that useth
them.
The wicked sometimes seem to be happy.
Hermes.
It is better to suffer death, than, by compulsion, to do
that is evil.
He that is inclined to his own will, is nigh the wrath
of GOD.
He that desireth great charges [employments^ desireth
great troubles.
Pythagoras.
The hearts of good people are the castles of their secrets.
It is a great folly for a man to muse much on such
things, as do [sur]pass his understanding.
Plato.
To do well to him that hurteth us, is the most accept-
able thing, in the sight of GOD, that a man may do.
Socrates.
Folly is the greatest enemy that a man may have.
Plato.
He that doeth good is better than the good which he
doeth ; and he that doeth evil is worse than the evil that
he doeth.
A man without Science [Knowledge^ is like a realm
without a King.
Aristotle.
An assuager of wrong ought greatly to be honoured.
A good rich man seldom may be found.
No man is happy, while that he liveth.
He is an excellent warrior, that lacketh neither Wisdom
nor Good Success.
• There is but one w^y to Goodness ; but the ways to
Evil are innumerable.
The best place in war is the midst ; for there be the
Strong and Valiant, which are in the midst between the
Hardy and the Cowards.
163
Covetous men lack the things that they have. Pythagoras.
Socrates.
There is no kind so evil, but that some good is found
in [it].
That which a man believeth not, shall never fray
\_frighten~\ him.
He findeth fetters, that findeth benefits.
It is due to render deserved thanks.
They be worse that are lately made rich, than they
which have been rich a great while.
Tyrants' prayers are necessary.
Chapter XX.
Socj^ates.
TO LACK FRIENDS is a token of evil conditions.
It is a foolish madness to think that rich men
be happy.
He is sufficiently] well learned, that knoweth
how to do well ; and he hath power enough, that
can refrain from doing evil.
Pythagoras.
He that demandeth but Reason, is able to vanquish
his enemy.
Covetous men lack the things that they have.
The shorter a thing is, the more it delighteth.
They that rob and slander the dead are like furious
dogs ; which bite, and bark at, stones.
Plutarch.
It is the part of a good man to forget dishonest things ;
which to remember is a point of evil.
That which is well done, is done wittingly [knowingly'] :
but that which is evil done, is done ignorantly.
He is as much a thief that stealeth openly, as he that
robbeth privily.
Socrates.
A thing oft spoken, troubleth the hearer.
To see is but a small matter ; but to foresee is a thing
hard to be done.
A man of good feeling [touch] is evermore discreet ; so
is it not of the other senses.
164
Pythagoras, It is better to suffer, than to do, wrong.
Hearing in a man is a great help to Knowledge.
Custom is, as it were, another Nature.
Aristotle,
It is foolishness to give overmuch heed to dreams.
Fond and foolish dreams deceive them that trust
therein.
They be gross and foolish Physicians which take any
counsel at [^guidance front] their patients' dreams.
When GOD will send dreams or visions ; they chance
to wise men in the day time.
Such as be born deaf and blind have their inward
powers the more perfect.
He ought not to lie, which will teach other folks.
Diversity of opinions is the cause of much strife.
That thing is noble which cometh of good kind.
He that doubteth and marvelleth seemeth to be ignorant.
H
Chaptek XXI.
Socrates.
E WHICH KNOWETH not how much he seeketh,
doth not know when to find that which he lacketh.
It is better to be ignorant in vile things, than
to know them.
The goods of the Soul are the principal goods.
Pythagoras.
A Boaster is more to be despised than a Liar.
It is hard for a liberal man to be rich.
It is better to suffer, than to do, wrong.
He is worst of all, that is malicious against his friends.
Evil destroyeth itself.
The wrath and lust of lecherous people alter their
bodies, arid make many run stark mad.
• ^ Plutarch.
It is better for a man to amend himself, by following
the good example of his predecessors ; than to make his
successors wax worse, by following his unthrifty vicious
living.
165
Both Sleep and Labour are enemies to Learning, piato.
To be much inquisitive of others' o:ffences is a sign of
an evil disposition.
Nothing dispraiseth a man so much as his own praising ;
specially when he boasteth of his good deeds.
The most profitable thing for the World is the death of
evil people.
Men ought not to be chosen by Age and number of
years ; but by Wisdom and conditions. For he that hath
childish conditions is a child, be he never so old : and
he that hath man-like conditions is a man, be he never so
young.
Hermes,
Three things are to be pitied ; and the fourth, not to
be suiffered : A good man in the hands of a Shrew. A wise
man under the governance of a Fool. A liberal man in
subjection to a Caitiff. And a Fool set in authority.
Plato.
To men occupied about divine things. Life seemeth a
thing of no reputation.
Both Sleep and Labour are enemies to Learning.
There is no greater victory, than for a man to vanquish
himself.
There are many that will not fight ; and yet be
desirous to see frays.
He that neglecteth Wife and childrerr depriveth himself
of immortality.
Prudence is the guide of all other Virtues.
Chapter XXII.
Hermes,
IT IS HARD for a man having licence to sin, to keep
himself therefrom.
Plato,
Sweet Hope followeth him that liveth holily and
justly ; nourishing his heart and cherishing his old
age, and comforting him in all his miseries.
In all works, the beginning is the chiefest, and the end
[the] hardest, to attain.
166
Seneca. Hope of Reward maketli Pain seem Pleasure,
Seneca.
He is not worthy to live, that taketh no care to live well.
Aristippus.
He which is beautiful, and speaketh unseemly things,
draweth a sword of lead out of an ivory scabbard.
Socrates.
Such things as are above us, pertain not unto us.
He that is mighty is not by and by [instantly'] good ;
but he which is good immediately is mighty.
Chilo.
Men should rather be drawn by the ears, than by the
cloaks : that is, by persuasion, and not by violence.
It is lawful to be a friend ; but no farther than to the
altar : that is, we ought not, for our friend's sake, to
transgress our Religion.
A City cannot prosper, when an ox is sold for less
than a fish.
Seneca.
He is worthy [of] no wealth [prosperity] , that can suffer
no woe.
Much babbling is a sign of small knowledge.
Worldly vanities hinder Man's reason.
Hermes.
He is a wise man that doth good to his friends ; but he
is more than a man that doth good to his enemies.
Of evils, the least is to be chosen.
Plato.
Good respect and consideration to the end of things,
preserveth both Soul and body.
Seneca.
Every man is wise in that which he hath learned.
He that helpeth the evil, hurteth the good.
Men should live exceedingly quietly, if these two words,
' Mine,' and, ' Thine,' were taken away.
Hope of Reward maketh Pain seem Pleasure.
To be praised of evil men is as evil as to be praised for
evil doing.
167
Chapter XXIII.
Of Benefits^ and of Unthankf illness.
Seneca.
BENEFITS OUGHT TO be as well borne in mind,
as received with the hand.
The remembrance of Benefits ought never to
wax old.
The will of the giver, and not the value of the
gift, is to be regarded.
He is worthy to be deceived which, while he bestowed
a benefit, thought of the receiving of another.
A small thing given willingly is more acceptable, than
that which is grudgingly given, be it of never so great price.
One gift well given, recovereth many losses.
A gift, grudgingly given of a niggard, is called a Stony
Loaf ; which, although it be bitter, is needful to be received
of the hungry.
He is unthankful, which acknowledgeth not the good
that is done him. He is more unthankful, that (to his
power) acquitteth {^reqiiiteth^ it not. But he is most
unthankful, that forgetteth it utterly.
To be unthankful is an uncomely thing.
Socrates.
There is no greater Treasure than Discretion and Wit ;
no greater Poverty than Ignorance ; no better Friendship
than Good Conditions; no better Guide than Good Fortune.
Hastiness causeth Repentance.
Frowardness causeth hinderance.
Pride is [the] cause of Hatred ; and Sloth, of Dispraise.
Experience is a good chastisement.
It is better to seek, and not to find ; than to find, and
not to profit.
All things may be changed, save Nature ; and all things
eschewed, save Death.
J68
Socrates. Experience is a good Corrector.
Wit without Learning is like a tree without fruit.
It is better to suffer great necessity, than to borrow of
him, whom a man may not trust.
The end of sickness is Death ; and the end of darkness
is Light.
Change of the World is a good Teacher.
Experience is a good Corrector.
The hasty man is never without trouble.
There are three sorts of men woeful to be seen. A rich
man fallen into poverty. A virtuous man dispraised. And
a wise man scorned of the ignorant.
Seneca,
He hath Riches sufficient ; that needeth neither to
flatter, nor to borrow.
He doeth himself wrong ; which obeyeth them whom
he ought not.
Plato.
Suffisance is the Castle which keepeth wise men from
all evil works.
Truth is the guide of all goodness, both in GOD and
Man ; which whoso will be made blessed and hapj)y by [it],
must be made partaker of it at the beginning of his life ;
that he may spend much of his time therein : for such a
man is faithful, and to be trusted.
Socrates.
He that wittingly lieth is untrustworthy ; but he that
lieth unwittingly is mad : both of which properties are to
be abhorred. For neither the untrusty, nor the mad, man
can possibly become true friends.
He, truly, is to be honoured, which doth no wrong
himself; and he which suffereth none other to do [him]
wrong, is worthy double honour, and more too.
He which is good himself ; or aboundeth in any good
thing whereof he may give other men part, and doth it :
he is, of all men, to be most highly honoured. And he that
would so do, and cannot, deserveth the second place. But
fee that envieth to make^any others partakers of what good
he may, is to be abhorred.
We should not despise any good thing, because an evil
man hath it ; but labour earnestly to get it, because it
is good.
Virtue shall be renowned for ever. Socrates.
It is easy for a man to fall to all kinds of Vice ; the
way thereto is so ready and short. But GOD hath made
the way to Virtue hard, sharp, and rough : but though it
appears so at first ; yet, at the end, it is very pleasant.
Malice is easy to be taken ; for, in all kinds of treaties,
she putteth herself in press [the throng^ .
Virtue shall be renowned for ever: but an evil man
(both while he liveth, and when he is dead) shall be for-
gotten ; or else remembered to his friends' dishonesty.
Wicked things continue not long in one estate : but
always toss to and fro, waxing worse and worse, without
any kind of measure or steadiness.
170
1
H
Pithy Metres of divers matters.
Socrates.
E THAT TO Wrath and Anger is thrall,
Over his Wit hath no power at all.
Hermes.
Be merry and glad, honest and virtuous !
For that sufficeth to anger the envious.
Pythagoras.
The more that a man hath of abundance,
So much the less hath he of assurance.
Socrates.
The friends, whom profit or lucre increase ;
When substance faileth, therewithal will cease !
But friends that are coupled with heart and with love ;
Neither Fear, nor Fortune, nor Force, may remove !
Musonnis.
If that in Virtue thou take any pain.
The pain departeth ; but virtues remain :
But if thou have pleasure to do that is ill.
The pleasure abateth ; but 111 tarrieth still.
Solon.
If that, by Destiny, things be decreed ;
To labour to shun them is pained lost indeed !
But if that the Chance of Things be unset ;
It is folly to fear that, we know we may let !
Plato,
It is the part of him that is wise
Things to foresee, with diligent advice :
But whenas things as unlucky do frame ;
It becometh the valiant to suffer the same.
171
To the Avaricious is no suffisance. Horace.
Hermes.
If not for to speed, thou think it a pain ;
Will not the thing that thou mayest not attain !
For thou, and none other, art cause of thy let ;
If that which thou may'st not, thou travail to get.
Plato.
To feign and to flatter, to gloss and to lie.
Require divers colours, and words fair and sly :
But the utterance of truth is so simple and plain,
That it needeth no study to forge, or to feign.
Horace.
To the Avaricious is no suffisance ;
For covetise increaseth as fast as his substance.
Solon.
He is neither rich, happy, nor wise.
That is a bondman to his own Avarice.
Pythagoras.
To strike another, if that thou pretend ;
Think, if he struck thee, thou would' st thee defend !
Solon.
To beasts much hurt happeneth ; because they be dumb :
But much more to men, by means of Speech hath come.
Thales.
All envious hearts with the dead men depart ;
But, after death, dureth the Slanderer's dart !
Hermes.
He that, at one's instance, another will defame.
Will also, at another's, to the last do the same :
For none are so dangerous and doubtful to trust.
As those that are readiest to obey every lust.
Plato.
Since Making of Manners, in company doth lie,
Enhaunt the good ; and the evil, see thou fly !
But if to the evil, thou needs wilt resort ;
Return betimes ! for fear thou come short.
172
Theophrastus. Flatterers devour men, while they be alive.
Isocrates.
Love between Wise men, by effect may fall ;
But not between Fools, though Folly be equal :
For Wit goeth by order, and may agree in one ;
But Folly lacketh order, so that concord is none.
Theophrastus,
For a man much better it is, among Haveners
To fall and be taken ; than among Flatterers :
For Ravens but of flesh, dead bodies do deprive ;
But Flatterers devour men, while they be alive.
Socrates.
He that, of all men will be a Corrector,
Shall, of the most part, win hate for his labour !
Diogenes.
Of Slanderers, and Flatterers, take heed, if ye will !
For neither tame, nor wild, beast, can bite us so ill :
For of wild beasts. Slander is the worst biter ;
And of the tame, most biteth a Flatterer.
Pythagoras.
They that to talk of Wisdom are bent,
Not following the same, are like an instrument ;
Whose pleasant sound, the hearers doth delight :
But, itself not hearing, hath thereby no profit.
Horace.
As long as a tun, or a vessel, may last,
Of the first liquor it keepeth the taste ;
And Youth, being seasoned in virtuous labour,
Will, ever after, thereof keep the savour.
Euripides.
Englished by [Roger'] Ascham.
What thing a man in tender age hath most in ure ;
That same to death, always to keep he shall be sure :
Therefore in Age who greatly longs good fruit to mow,
• In Youth he must himself apply good seed to sow.
Pythagoras.
Beware of thine en'my, when he doth menace ;
And trust thou him not, if fair seem his face !
173
Treasures evilly got, are worse spent. Hermes,
For serpents never so deadly do sting
As when they bite without any hissing.
Hermes.
Treasures, which Falsehood seemeth to augment,
Are evilly gotten ; and worser are spent :
Wherefore to be rich whoso doth intend,
Ought truly to win, and duly to spend.
Plutarch.
Since the World, unsteady, doth oft ebb and flow,
It behoveth a wise man all times for to know ;
And so for to sail, while he hath fair weather,
That the haven may keep him, when hold may no anchor.
Diogenes.
Of a churlish nature proceedeth Foul Language;
But Fair Speech is token of a noble courage.
Anacharsis.
A friend is not known but in necessity ;
For, in time of wealth, each man seemeth friendly.
Socrates.
Wisdom and Science, which are pure by kind,
Should not be writ in books ; but in mind :
For Wisdom in books, with the book will rot ;
But writ in mind will never be forgot.
Seneca.
For covetous people, to die it is best ;
For the longer they live, the less is their rest.
For Life them leadeth, their substance to double ;