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The closet of counsells.

Of forecaste.

Al inconuenience that maye grow,

Pontanus.

or harmes that maye insue:
Of dyuers happs, the good forecaste
of wysdome maye eschue.

Of Labour.

No man is strong, but hee whose force,
can labore well subdue:
And hee is weake whose harte is faynt

Marcus aureli.

his trauell to pursue:
And in suche labore reste appeares,
moste plesaunte for to bee:
For reste is medsyne to the soares,
whiche labors haue we see.

Of Reste.

Eche thynge by nature hath a tyme

Ouid.

for to receaue his reste,
And nature eche thynge voyde therof
doth seeme for to deteste?

Of Townes or Realmes.

It is the welthe of euery Towne,
of Prouince, Realme, or place:

Zenophon.

That vertue rather more abounde
then people, in suche case.

Of the Common welthe

The common welthe shulde rather bee
preferred vnto fame,
Then the materiall cyttye buylte

Alex seuerus.

for to enlarge hys name
For eche mans lyfe more precious is
and vertue of more pryce
Then eyther stone or timber woorke
or anye such deuyce

Of The honor of a reamle.

The perfect honor of a realme
or beautye of a towne.

Iesus syrach.

Consysts not in the buyldynge but,
by vertue reapes renowne.

Of Prayse and disprasye.

The wicked prayse can not aduaunse
nor infamye defame

Cicero.

The good, for nether doth desarue
the hauynge of the same.

Of Suffisanse.

Unto the ryche more rycher is
suffysanse then more welthe

Plato.

Or substanse for it doth pretende,
aboundanse of hys helthe,
As fickell fortune maye giue cause
to the to marke thy foo.
So maye thy enemye reioyce
whilste thou arte wrapt in woo.

Of offenses.

When lyttell faults escape vnspyde
preuented not in tyme:
Of them doth spryng huge hurte at last

Aristot:

and cause of greater cryme.

Of Beloued thinges.

With daynger muche and peryll great
that thinge is kepte with payne,

Seneca.

Which manye men desyer to haue
or craue for to retayne.

Of a custome.

It is as dyfficulte a thynge
a custome or a vse,
To breke, as nature for to chaynge

Aristot:

or alter by abuse.

Of Corrupt rulers.

A poyson and corruption
it is to subiects moste,
To haue a ruler which corrupt

Iesus syrach.

corruptlye rules the roste.

Of Honore.

The man greate honore doth dezarue
whome fortune dothe abate.
Without desarte suppressinge downe
his floryshynge estate,

Marcus aureli.

And hee of shame demaundes a parte
whom fate hath sett a lofte,
Without iuste cause, yclad in sylke
or set on pyllowe softe.

Of Practyse.

Those things which vse hath ouercome
or practyse, pleasaunt seeme,

Plato.

To suche as vse the same although
them paynefull other deeme.

Of Frendshippe.

Of all things, earthlie globe containes
the newest is the beste

Seneca.

Except of frendes, the whiche accept
the neweste for the leaste.

Of Disdayne.

As the deuourynge fyre consumes
the fyerbrande wyth rage

Hermes.

Disdaine doth frēdshipp waste, & loue,
by fumynge dothe asswage.

Of Measure.

That man most valyant is whose state
doth not prouoke his harte

Seneca.

To ioye, or sorowe ouer muche,
but vse an equall parte.
The runner runnynge ouermuche

Plato.

shall werynes attayne
And by his swiftnes purchase harme,
whyle hee dothe gape for gayne.

Of an ould Lecherer.

A Lecherous louer beynge ould

Marcus aure:

is lyke a youthfull swyne,
Which hath a whyte head, & hys tayle
of greene, exceedinge fyne.

Of Benefytes.

The man that fyndeth benefyts

Plato.

in fetters lyethe bounde
Tyll hee repaye his dettes, and than
hee ryseth from the grounde:
Yet is it custome to receaue
wyth myrth, as dothe appeare

Marcus aure.

But to forge wyth euyll wyll,
and wyth repentaunt cheare.

Of Pryde.

As lyberalytye causeth frendes
and hatred dothe remoue,
So pryde alureth manye foes,

Socrates.

But cleane exyleth loue.

Of Wrath.

Of feeblenes of courage and
of scarsytie of wytt,

Hermes.

Doth wrath proceede an vglye vyce
a fylthie and vnfytt.

Of luste.

He manye myschyfes doth obaye

Hermes.

that doth obaye his luste,
For none more wauryng bee then such
or Daungerous to truste.

Of Repentaunse.

Repentaunse pardon craues as dewe
to him and his by ryghte,

Plato.

And pardon is a pacient thinge
For gyuing all dispyte.

Of Gentlenes.

The swete effect of gentlenes

Alex seuerus.

doth purchase meere goodwill
And feruent loue his quallytyes
such proffittes do dystyll.

Of corage.

It is a sygne of corage greate

Ouid.

and of a myghtye blood,
Lyttyll to care for myghtye thinges
regarding well the good.

Of the lawe.

Nature the fruictfull fountayne is
from whense good lawe doth spring.
And that is naturall for man

Cicero.

to flye eche fruictles thinge.

Of worldlyenes.

As by continuall labore strength
of bodye dothe decaye,
Wherby the bodye perisheth
and nature weares awaye

Ouid.

Euen so the mynde of man oppreste
with pensyfe worldlye cares,
Doth leese his loue and luste to god
which heauenlye welthe appares.

Of solitarines.

A sollitarye man doth seeme
a god or els a beaste,
As one that knoweth much or els

Claudia

as one that knoweth leaste.

Of patience.

A pacient man or sober man
shall nere repent in harte,
Nor do the deedes, which by his haste

Marcus aure.

shall turne vnto his smarte.

Of weomen.

Ther are in weomans eyes two tears
the one of grete dysceite,
The other of greife, and bothe do laye

Pitthagoras.

a wylye subtill beyte.

Of the Tonge.

A fooles tonge is his counsells keye
for nothynge it can hyde,

Socrates

But wysdome keepes the wyse manes tonge
not suffryng it to slyde.

Of Measure.

In all thinges measure is moste meete

Claudia

excesse doth hurte to muche.
Or els at least doth profytt nought
his qualytyes are suche.

Of Bryberye.

Both fayth & treuth & frendshipp fayles

Zenoph:

and manners bee defylde,
Where brybrye vsed is, and there
all iustyce is exylde.

Of a Flatterer.

As a Kamelion colloures hathe
of euerye sorte, saue whyte:

Hermes

Euen so a Sycophant hath skyll
of euerye poynte saue ryght.

Of Sudayne chaunces.

Though sodaine haps or chaunces falne

Hermes

prouoke newe thoughtes in haste
Yet by suche chaunce proceds a cause
in tyme of lesser waste.

Of The contēted state? &c.

Some men are ryche whych nothynge haue
And some again are pore

Sallamone.

Which haue great riches thus the least
haue moste, and moste, least store

Of Manye woordes.

Where pensyfe care or trouble is
there manye dreames remayne:

Iesus syrach.

So wher as words abound, thou maist
descerne a foolyshe brayne.

Of Youthe.

More needfull manners bee to youthe,
then skill in musykes arte

Aristotel

Which beatifie ther face through there
behauyours of the harte.

Of Lyfe.

To liue longe take no thought, but care
howe that thou mayest lyue well:

Aristot:

Buy not the lyfe of deathe, but lyue
as thou thy lyfe shouldst sell.

Of Truthe.

The man that vseth faythfulnes
and truthe in euerye thynge

Socrates.

Hath greater seruauntes then a prince
or subiectes then a Kynge.

Of The pryuye enemye.

An open aduersarye is
more better then the foo,

Boetius.

That frendly semes who pincheth hard
and sayth it is not so.

Of wysdome.

A wyse mans harte, in his ryght syde

Sallamone.

is lappt, the fooles the leftte,
The one of reason is indewed
the other cleane berefte.

Of sorowe.

As syknes is the pryson of
the bodye so is greyfe,

Hermes:

And sorowe pryson to the soule
through voydnes of relyefe.

Of vnderstandynge.

When as in doubtfull things a man
doth doubte and certayne is:

Aristip.

Of certayne thinges his sense seemes not
to vnderstand amys.

Shamfastenes.

From youthe it doth become eche man
grete shamefastnes to haue,

Hermes:

In fylthye thynges, but bould to bee
in eche thinge ryght dothe craue.

Of Ignoranse.

The ignorante which errs in that
the whiche he doth not knowe,

Plato.

Demaunds that pardon wold be quick
but rashnes to be slowe.

Of a foole

Lyke as the rayne or sappye dewe
cannot inriche the seede,
Which planted is vppon the stones
wherof it standes in neede

Plato.

No more maie teaching ought preuaile
or studye to the foole.
Or anye ingine that informes
the scyll of wysdomes scoole.

Of frendes.

As fyre can not be seperate
from heate, nor heate from fyre:

Seneca.

So are the hartes of faythfull frends
whiche lyue in one desyre.

Of Wrath.

A stone is heauye and the sande
is wayghtye by hys kynde,

Salamone

But yet a fooles wrathe by his wayght
doth burden more the mynde,

Of wrathe.

Humylytye patiense and fayre speche
Do mollyfye the rage,

Hermes.

Of anger wrathe or heauynes
And sorowes do asswage.

Of Euill mens praise.

The payntyng prayse of wycked men
dothe rather yelde defame

Hermes:

To him, that praysed is, then good
aduaunsynges of his name.

Of Gentlenes.

It is a poynte of gentlenes

Hermes:

the gentle to suppose
Rather the beste of euerye thynge,
then woorste, for to disclose.

Of Mans course.

As after nyght, the chearefull lyght
of mornynge dothe appeare,
And then the rayes of Tytan cause
the skyes for to bee cleare
And after Tytan dooth approche
by course a fylthye cloude,

Marcus aureli.

And then fayre wether which departes
and cuttes the pytchye shrowde,
And after that huge Thunder clapps,
with lyghtnynges cource the ayere
And after this proceedes agayne
the wether cleare and fayre,
So after infancye by kynde
doth chyldhode hye hym faste,
Then manlie youth, then crooked age,
then ouglye death, at laste:
And after death another lyfe,
renewes him selfe from payne
Thus state doth stand, & state doth fall,
and state doth ryse agayne.

Of Women and childrē.

A womans counsell hath but weake
a chyldes vnperfecte shyftes,

Seneca.

The one for slendernes of wytt
the other, natures gyftes.

Of Lecherye.

The yonge man lyuyng lecherouslye
when as his youth is paste

Anaxagoras.

And age salutes him, moste doth crouch
to foule deformed waste.

Of a good Captayne.

A lustye captayne which should lead
an armye, ought retayne
These fower thynges or els hys force
is frustrate and in vayne:

Cicero.

Fyrst perfecte knowledge of the warrs
then valyantnes of harte:
Then with aucthorytye good lucke
to ratyfye his parte:

Of seeking and fynding

A better thing it is to seeke

Demosthenes.

and seekyng not to fynde,
Then for to gett the thing wherof
no proffitt is resynde.

Of experiense.

Experiense is a chastismente
which knoweth to eschewe

Iesus syrach.

The daunger of an ould mishape,
or perryll of an newe.

Of a wicked man.

When as a wicked man is dead

Marcus: aureli.

and lapped in the ground,
Then doth least hurt from him proceed
and myschyfe leaste abounde.

Of good workes.

Exterior deedes or workes be voyde

Alex seuerus.

vnsauorye and disgraste,
Excepte that from the harte they haue,
there sause, and take their taste.

Of fame

Salamon.

A good reporte more precious is
to him that doth it houlde.
Then ryches, fauoure lykewyse semes
more valerous then goulde,

Of victorye.

There is no greatter victorye
by knowledge or by scyll:
Then man for to subdewe hym selfe

Dioge.

and ouercome his wyll.

Of libertye.

No state possesseth perfectte ioye
which lybertye dothe wante:

Dioge.

For nothing can be voyde of woes
wheare lybertye is scante.

Of truthe

Truth is the daughter of tyme which
by ryght immortall seemes,

Aulusgelius.

Because when tyme hath couered long truth
her state and eche man deems
That tyme hath broake the wynges of truth
and that shee can not flye,

Marcus aure:

Yet truthe at laste with myghty forse
her wisdome doth discrye.

Of the soule.

As to the soule the bodye is
a norisher of needes

Plutarch

So is the soule an instrumente,
to god and thense proseedes.

Of Loue.

Of loue, there is two seuerall kyndes

Cicero.

the one of naturall loue
The other heauenly which surmounts
the former farr aboue.

Of Lyberalytie.

The lyberall man neglecteth not

Hermes.

his goodes, but dothe mayntayne
His geuynge so, as hee maye keepe:
to gyue his store agayne.

Of Feare.

Feare is a vertue whiche dependes

Alex seuerus

on loue, and louelye vse:
And when as feare is voyde of loue
then feare is in abuse.

Of Uyce.

The man is curst whom power deuine

Marcus: aureli.

hathe formed to bee wyse
And he inferyor to a man
dothe make him selfe by vyce.

Of Wytt.

He wyslye sees his proper wytt
although it bee the beste

Protege.

Whych doth suppose it for the woorste
the weakest add the leaste.

Of a Foole.

The man that sekeeth felowshipp
or counsell of hys fooes:

Pitthagoras.

Doth seeke the redye meanes to heape
A boundanse of hys wooes.

Of loue.

Nothing so harke or secrete is
But loue can it espye,
Nothing so daungerous but loue

Seneca.

will sone attempt to trye.

Of death.

Prayse no mans lyfe before his death
for death discouers then:
The man hys lyfe, and all that hee

Socrates

before hys death dyd meane.

Of three pyttyfull thinges

Three thinges are to bee pytyed much
the fourth can not be borne:
A good man sobiect to a shrewe
hath myghtye cause to morne,
A wyse man thrall vnto a foole

Hermes

a lyberall to a wretch
Haue lykewyse cause by shryking cries
there carefull throtes to stretch:
But when a foole is set a lofte
and plased in the seate.
Where as a wise man shold beare rule:
this open wronge is greate.

Of good deedes.

The wight which knowes howe to doo well
retaynes suffitiente scyll,

Plato.

And he hathe power ynough that can
refrayne from doyng yll.

Of frendship.

The distansye of plase can not

Isocrates

disseuer the effecte
Of frendshipe, but maye slake his heat
and proofe therof neglecte.

Of a godly feare.

The vertuous man dothe soner feare.
twoo prosprous dayes of welthe

Marcus aure.

Then for two hondred dayes take care
of want or lacke of helthe.

Of fooles

Amongest the foolyshe rout of fooles,
that foole exceedes the rest:

Pithago

Which doth pretend to know the most
and yet doth knowe the least.

Of Godlye woorkes

In lyfe the manye yeares of man
shoulde not esteemed bee,
Except his yeares with manie woorks

Marcus aure.

of Godlynes agree.

Of Luste & Lecherye.

No sinne dooth sooner man inuade
then lecherye or luste,
And nothing sooner workes his wooes
or layes hym in the duste:
For it reprooueth Goulden fame
and maketh all thynges waste,
And that which long the fathers paine
hathe reapte it spendes in haste.
And maketh faynte the force of man
and takes his strengthe awaye,
And doth deforme the flower of youth
longe tyme before hys daye:
And fauour doth dysfygure cleane
and beawtye dothe deface
And healthe indeuours to appare

Aristot:

and shortens vytall race:
And all diseases doth it brynge,
and damps and dulles the wyte,
And graffes abeastelie minde in man,
a fylthye and vnfytt,
And plungeth hym, and suffeth hym
in puddle and in myre,
And broylethe syngeth and consumes
his harte in scorchyng fyer.

Of prayer.

A precious vertue prayer is

Pitthagoras.

which stronglye can preuayle,
Agaynste temptations and the harmes
whiche do our lyues assayle.

Of bringinge vp.

It is not possible for hime

Seneca.

to vertue to attayne,
Whose youth hath not instructed ben
in vertue to take payne.

Of disobedience.

The cheefest ruen of a realme

Pontanus.

or fountayne of decaye,
Is disobedience to the thinges
which ought to beare a swaye.

Of gentillnes.

Lyke as dysdainefull pryde doth tears
the twiste of vertues knot
And iustise doth confound, and realmes
and publike weales doth rot
And treadethe honore vnder foote
and cleane suppresseth downe,
The happye gayne of good roporte
and proffet of renowne.
So gentilnes and meekenes doth
beneuolense prouoke,
And sweete affection styreth vp

Alex seue.

and slayes by dedlye stroke:
The rage of hatred and disdayne
but kyndels whot desyre
To loue, and eche mans harte by force
of fauoure settes on fyre.

Of the noble man.

The noble man doth well dezerue
of honour to haue parte,

Marcus aure.

The whiche adioyneth vertue, to
his hyghe and noble harte.

Of lyes.

To boaste or lye it is a vyce
which makes the soule of man,

Socrate:

Soare sycke, & nothynge els but shame
and reason, cure it, can.

Of pouertye.

Theare is no fault in myserye
in pouertie or neede,

Isocrat.

But suche as iudge the same thearof
theye faultye are in deede.

Of mysfortunes.

Of all mysfortunes that maye chaunce
or chaunces that maye fall,

Socrates

To haue ben fortunate it is
the greatste myschaunce of all.

Of Pleasures.

Possessions great and substance moue
vertue to be suspecte,

Alex seue.

Because theye bee the nurses to
delyghtes of wanton secte.

Of couetousenes.

The fouleste vyce that maye bee found
and ouglyest to beholde,

Pitthagoras.

Is aueryse, whyche selles the soules
of men, for gayne of goulde.

Of the pleasures of the soule

The pleasures of the soule whear in

Aristot.

The soule doth moste delight
Is for to knowe his god him selfe
and heauenlye thynges a ryght.

Of prosperytie.

The more thy fate aduanseth thee

Cicero.

the more shouldst thou, abase
Thy selfe, and least suppose of suche
thy state, or happye case.

Of idlenes.

Idlenes is, the syncke of synne
whiche gapes and styll receaues,
Eche stynkynge puddle in his mouthe
that vyce to him bequeaues:
And when brym full it can not then

Alex seuerus.

sustayne to carrye more,
It brasteth out his poysoned ayre
the whiche it helde before.

Of measure.

Spende not to muche, nor bee to neare
so shalt thou measure haue

Pitthagoras.

And neyther want to lyue, nor to
thy substance bee a slaue.

Of the soule.

A vysage that deformed is
dothe seeme afylthye sight:

Pithago

But muche more is a soule defylde,
whiche hath in vice delyght.

Of dissention.

Lyke as a spotte, in tyme shoulde bee
remoued from his place
And cleanlye wyped out leaste hee
the garment more disgrace:

Plutarch

So shoulde dissention at the fyrste
bee seassed in the pryme,
Before it growe to further hate
through lengthe or tracte of tyme.

Of wrathe.

If that thou canst not rule thy wyll

Hermes.

or brydell wrathfull yre,
Keepe close the same for that shal quēch
the flamynges of suche fyre.

Of Lawe.

An euill lawe and a fooles loue

Seneca.

is lyke a cloude: in scye
Which now appeares, but straight disperst
and seene by no mans eye.

Of science.

A man maye scyence get by payne
and knowledge by hys shyftes,

Aristit.

But wysdome and discression bee
of God the seldome gyftes.

Of the learned.

The ignorāt man had need haue mirth

Socrates

and musyke in his feastes,
But of the learned man his voyce,
can better cheare his geastes.

Of conceyte.

The man hath leaste of sence, and is

Iesus syrach.

for eche deuyce vnfytt,
That beste supposeth of him selfe,
and trusteth to his wytt.

Of faythe.

From perfecte faythe proceedeth feare
from feare proceedeth hate
Of yll, from hate of ill, proceedes

Iesus syrach.

good hope in aduerse state,
And thē through hope, the faithful mind
is locked in a chayre
Of helthe: and happynes but shutt
from doubtynge or dispayre.

Of vnprofitable liuing.

That man moste viciouslye dothe lyue
and hatred ought to chase

Iuuenal.

Who lyueth onelie for him selfe
and for his proper case.

Of the tonge.

As by the tonge the treasures of
the harte are so dysclosd
That thearby frendshypp is begonn
and thearto truste deposd,
And earthlye substaunce is increaste
and lyfe is brought to staye,
And eke the bodye well preserud

Legmon.

and kept from his decaye,
So lykewyse purchaseth the same
muche hatred and dyspyght:
Greate mischyfes: and in euerye thing
the losse of his delyght.

Of perfecte patience.

The man is perfecte patient who

Socrates.

when furye doth assaye
His harte, can brydle his affectes
and appetytes delaye.

Of gyftes.

Gyue to the wyse, and hee will thanke,

Socrates

the foole willl aske the more:
Use therfore wysdome in thy gyftes
so shalte thou purchase store.

Of sorowe.

The redyest meanes to ease a gryefe

Marcus aureli.

is idlenes to flye,
And vse some exersyse for thys
dame sorowe dothe denye.

Of a Iudge.

Hatred, loue, and auarice
Bee causes diuerse times

Aristot

That Iudges slackly punish vice
and stifly maintayne crimes.

Of a Foole.

When as a Foole, of riches hathe

Aristot

or substaunce any store,
His Riches make him more a foole
then ere he was before.

Of Nature.

Ech thing saue nature, may be changde
eche thyng eschewde saue death,

Solon.

And it is naturall for man
to leese his vytall breth.

Of godlye woorkes.

The man that vseth dilygence
and care good woorkes to sowe,

Socrates:

With ioye shall reape the fruictfulnes,
that of suche woorkes do growe.

Of a wysemans harte.

The hartes of wyse men bee the fortes
or castles whiche witheholde

Pithagor

The secreates, leaste the tickle tonge
theyr counsels shoulde vnfolde.

Of an vniuste man.

It is a noysome laboure and
a trauell spent in vayne
A fond indeuour of no good
and eke a fruietles payne:

Marcus aurel

To gyue the rule of iustice to
the man that is vniuste,
Who rather in the lytleste thynges
dezerueth moste mystruste.

Of honore.

To loftye honore whearin is
to muche of statelye pryde,

Plutarch

Is lyke a thynge which stands on hye
and suddaynlye dothe slyde.

Of Knowledge.

Aristip

A man whyche doth presume to bee
a man, and hath no skyll

Marcus aureli.

Is lyke a stone which neyther sappe
nor lyckor dothe dystyll.

The depycture of a wrathfull man.

Yf man do marke the foolishe rage
of wrathe, and ponder well,
How man dysfigurde is therby:
into a monster fell
With foule infarsed rankrous face
with mouth imboste and swolne,

Cicero.

And staryng eyes and stampping feete
and lyppes as black as colne,
And flautring tong and chattring teth
and brayinge roarynge voyse,
And poisned spitful wordes and works
of suche vnseemely noyse
His harte wolde loth this ouglye vyce
and vtterlye detest.
The same to see the forme of man
conuerted in a beaste.

Of the harte.

The heauye harte and sorowfull
doth lyue by sobbes and teares,

Marcus aure:

And lafes at dethe, because hys syghte
dothe ryd hym from his feares.

Of reuenge.

The redyest waye to seeke reuenge
is it for to dyspyse
And wronge contemne this rightlye do

Marcus aureli.

and then thou shalte be wyse.

Of the wyt.

Lyke as there is no tree, excepte
it good attendaunse haue,
That will bee fertyll or resygne
suche fruictes as wee do craue.

Plutarch

No more our wytt wyll proffit vs
or yelde vs anye welth,
Except we fyrste imploye or payne
for to deuyse his helthe.

Of prosperitie and aduersitie.

In tyme of troubell constantnes
and patiense sholde the guide
In tyme of welth thy lowlynes

Marcus aureil.

shold brydell thee from pryde.

Of the begininge.

Consider the begyninge, so
the ende shall surer bee.

Aristot:

For one mischaunce another drawes
and both wyll hyndre thee.

Of a scoldynge woman.

Who so the woman can refrayne

Salamone

that showes her poysoned mynde
By spiteful woords doth hould fast oyle
and doth refrayne the winde.

Of a fooles honore.

Lyke as the snowe in summer is
or rayne, in haruest prime
A fruictles thynge and moste vnfytt

Iesus syrach.

for suche a pleasaunt tyme:
So lykewyse honore for vnwise
or woorshypp for a foole,
Dothe forme an instrument vnapt
a fonde and fruictles toole.

Of the knowledge of our selues.

Yf thou desyreste to knowe thy selfe

Seneca.

peruse thy selfe, and waye
Thy selfe: but credicte not the thynges
that other by thee saye.

Howe to prayse.

If thou wouldst prayse a man bycause
hee sprynges of noble blood,
Uewe well, if that his parentes eke
dezerue a prayse as good:
Yf for his ryches thinke that fate
and fortune tickle is,
Yf for his strength suppose disease
maye make it fare amisse,
If for his swiftnesse beare in mynde,
that age can it deface,
If for his beutie know the same
will vanish in a space.

Anacara

But if for vertue, witte, or skyll,
or els for wisdomes store:
Blow forth thy trōpe of fame wt force,
for they will flourish more.
And neither heritage dooth yelde
nor Fortune alter may,
Nor age deface, nor time deforme,
nor anye chaunce decaye.

Of Idlenesse.

None lust more fearsly dooth assaulte,
or lechery tormentes,
Then those whom Idlenes inhauntes,

Plato.

and slouthfulnes frequentes.

Of Dronkennesse.

As when good wine doth spurge by kynde
there will amounte & ryse
The nether partes therof, and that

Plato.

within the bottome lyes.
So bee the secretes of the harte
by dronkennes disclosd,

Plutarch

And all such counseles as therto
weare faythfullye reposd.

Of nature.

If after nature thou wylte lyue
thou neuer shalte be poore,

Seneca.

If after thyne opinion then
thou neuer shalt haue stoare.

Of inordinate desyre.

There is no greife in wante or neede
but where there is desyer,

August. ceasarus.

Inordinate, of hauing that
the fansye dothe requier.

Of the kynges courte.

The courte or pallayce of the prynce
or dwellinges of the kynge,
Is as a fountayne to his realme
from whence if cleannes sprynge

Alex seuerus.

Unto his peoplle do proceede
the fruictes of honeste lyfe,
But if vncleannes then dothe rayne
eche fylthye vyse as ryfe.

Of counsayll.

Demaunde no counsell of the man
that seemeth to dyspyce.
Thy state, but hide it from thy fooe
so shall thy harte bee wise
Nor take, of woman her aduice
in matters that shee woulde
Nor counsell, touchynge wars of him
whyche therin is not boulde,
Nor of a byer howe that thou

Iesus syrach.

thy wares to hym shouldst sell,
Nor of an enuyous man howe thou,
with other men shouldst deale,
Nor of the slouthfull how thy state
thou mayest in welthe mayntayne.
Nor of the idle howe to gett
a profit or a gayne:
But of the vertuous take aduice
and hee shall tell thee beste,
The thynge that needefull is for thee
and meete to thy requeste.

Of the prodygall & niggarde.

The great consumption of the man
whyche spendes his goods in vayne,
Doth heape him sorow, shame, & neede
and muche deserued payne,

Protege.

And hee that niggardlye dothe spare
his goods to ruste and rotte,
Dothe purchase wittnes how the same
hee hath retaynde and gotte.

Of a Woman.

Lyke as a blocke thoughe it bee decte
with pearle and precious goulde,
If it no comlye shape or forme
or feature fyne doe houlde,

Plato.

Is not to bee regarded, so,
a woman or a wyfe
Thoughe shee bee beautifull, and haue
no manners in her lyfe,
Is not to bee esteemed more
then is a brutishe swine,
Whom neyther goulde nor other coste
can make sufficient fyne.

Of a good life.

Suppose not of thy selfe to muche
by foolyshe prowde consaite,
Nor craue to seeme a greater man
then thou doeste waye by wayght,
Nor bee not cruell but dispise
suche churlyshnes, and vse

Seneca.

Meeke gentlenes, nor flatter not,
nor seeme not to abbuse
The frendshipp offred vnto thee,
but render lyke a gayne:
And then bee slowe to wrath, but swift
to cure thy neyghbours payne,
And thou shalt lyue in happie state
in worshipp and at ease,
And if thou fayle, aredie helpe
shall soone thy care appease.

Of our creation.

As from the mightie God our fyrste
beginninge did proceede:
That lykewise they to him returne

Aristot:

it seemes, a seemelye neede.

Of Feare.

The man that onelye worshipps God
for feare of a mischaunce:
Is lyke the man that for lyke feare

Plutarc

dothe tyrantes fame aduaunce.

Of Credence.

Gyue neyther to muche credence to
a tale is toulde to thee
Nor to much scorne, for these the guise,

Isocrates

of fooles and mad men bee.

Howe to make the witt apt.

Ne wit, ne courage, strength, ne force,
can floryshe in his kynde,
If eyter slothe or foule excesse
by vse oppresse the mynde,
For strengthe of bodye is resolued
the wyttes consume and waste,

Alex seuerus.

And bee disperste to fruitles end
and lose their sauorye taste
But by good order of the lyfe
and practyse in the same
Both witt and courage prosper well
and get immortall fame.

Of Loue.

Of loue fyue seuerall sortes ther bee,
and one deserueth prayse,
And three bee wicked, and the fourthe

Pitthagoras.

to natures will obayes.
The firste is mutuall loue, which loue
to eche man dothe abounde,
Prouoked be the feare of God,
or els by frendshipp founde.
The other loue is naturall
whiche loue him selfe extendes,
Unto his kinred or his stocke
or other suche his frendes,

Pithago

An other loue ther is whiche loues
an other man, for that
That louelye vse might purchase him
aduaunsement to his state:
And so some loue for lukers sake,
by flattrye to attayne:
When as they neede, some redye help
or els some pryuate gayne,
And laste, therbee whiche dote in loue,
by louinge that whiche thaye,
In tyme doo fynde a fruictles loue
that woorkes theyr owne decaye.

Of lybertye.

Of euerye earthlie thinge that moste
hys lybertie dothe craue,

Alex seue.

Mannes fansye lyketh beste of all
his lybertye to haue.

Of frendes.

Yf frendes theyr frendshypp well haue bought
& fredshipp well haue sould,
Their cares, theyr ioyes, and eke their paines

Aristot:

in common they do hould.

Of vice.

No man can vertue gett except,
hee fyrste do cleane exyle
His vices, whiche pollute his partes

Hermes.

and do his soule defyle.

Of faythe.

The faythe of faythfull men not vsd,
or practysd makes it faynt:

Socrates

And diuers great displeasures reapes
and moues it to complaynte.

Of Honore not dezerued.

As withred flowers do shed ther leaues

Cicero.

so shall the honourd wyght
Whiche dothe dezerue no honore, vade
and purchase him dispight.

Of Counsell.

Though fewe in counsell maye suffyse,
yet take the good aduise
Of manye, for the more ther is
the better dothe aryse,
Preuentynge of the harmes that maye
by ouersyghte insewe:
For one will shewe the oulde misehapp

Marcus aureli.

another tell the newe,
Another what the domage is
another what the gayne,
Another, remedie disclose
for euerye pryuie payne.

Of mens Lawes.

The lawes whiche men doe make may well

Marcus aure.

to cobwebbes bee comparde,
Through whiche greate flyes be soone escapt
but litle faste insnarde.

Of a Iudge.

Whome good deliberation
and perfecte proofe haue founde
To bee deuoyde of eche suspecte,
and of a iudgemente sounde:

Alex seue.

Suche men shoulde bee assignde to rule
and iustice to dispose,
Whose hartes the tract of time shoulde proue
true dealynges to disclose.

Of a quarreler.

As coales or woode prouoketh heate
and makes a flaminge fire,

Salomon

So dothe a man that hath delyght
in drawlynge, stirre vpp yre.

Of a Prince.

Like as a Prince should gracious be,
and bountifull of wyll

Philip Rex.

Unto the good, so sharpe, seuere
and rough vnto the ill.

Of the soule.

The night is tedious vnto man,
but muche more is the spright

Socrates

Of man, if it be destitute
or voyde of heauenly light.

Of the Worlde.

The man that byndes himselfe vnto
this worlde, must whole bequeaue
And yeld him selfe, to these .iii. thinges
whiche needes hee muste receaue:

Archi laus.

Fyrste vnto neede, for neuer hee
suffisaunce shall attayne,
Then vnto losse, and hassardes great
and laste to endles payne.

Of the soules sycknes.

Euen as the soule doth farre surpas
the bodye, so lykewyse

Dioge.

The griefes thearof more greater are,
then bodye can deuyse.

Of delyberation.

The wiseman with discression doth

Salamon

his deedes for feare of waste,
The foole with follye doth attempte
his woorkes in harishe haste.

Of a Prynce.

The Prynces lyfe is as a marke
whiche eche man shootethe at,
Or as a glasse wherin the realme

Marcus aureli.

maye see his proper state:
For wherunto the kynge inclynde
dothe vse his busye payne
Unto the same his subiectes moste
adicted doe remayne.

Of frendshipp.

would frendshipp take a waye,

Cicero.

Shold seme to take the sun from yerth
or els the lyght from daye.

Of Hope.

The hope of thinges, is bondage great
dispaire is free of all:

Thales.

The one at ease is sure to stande
The other feares to fall.

Of mercie.

Compassion ought for to bee showne
to suche as lyue in griefe,

Alex seuerus.

And pouertie, and neede, and suche
as wante of suche reliefe.

Of the lyberall man.

The lyberall man doth not receaue
the ryght of this his name,
By valewe of the thynges he giues
nor purchaseth his fame:
But by the frendelye gentlenes

Aristot.

aboundynge in his harte,
Which moueth him by louynge zcale
his substance to imparte.

Of Loue.

In louynge him that hatethe vs
wee can not take delyght,

Plato.

Let eche man therfore lyue for loue
that hee deserue no spite.

Of good counsell.

Where as good counsell is not, there

Salomon.

the people doo decaye:
But if aduise doo rule, there state
dooth stande in perfecte staye.

Of Obedience.

That publike welth doth surely stande
and is in prosperous plight,
Where as the Prince obedience hath

Iustin.

and reuerence a right:
For rightfull dutie doone to him
dooth moue him for to showe
His fauour likewise vnto them
and so dooth concorde growe.

Of Honest lyfe.

Cicero.

It is a thyng vnnaturall
that men by others spoyle
shuld lyue, and therby heape his goodes
and vse no further toyle.

Of Riche men.

The painfull trauell riche men vse
to haue their goodes encreast,

Iesus syrach.

Consumes their bones, & weares their flesh

& makes them want their rest.

Of the happie man.

Of all whiche happie men haue ben.
that man deserues the name

Iesus syrach.

Of happie, who hath lyued, to get
by death, parpetuall fame.

Of Uertew.

Pure Uertue is a fortresse strong,
that neuer can be wonne:
A pleasaunt riuer, that, by forse
can neuer be vndone:
A sea, that neuer moues his waues:
a Fire that dooth defende
His heate, whiche neuer quenched is
a treasure hathe no ende:

Marcus aure:

An Armie neuer vanquished:
a burden very light:
A Spie, that neuer taken is
a token pointyng ryght.
A parfecte pathwaye neuer fayles:
a Sirrope whiche dooth cure
And healeth streight: a hye renoune
that euer dooth endure.

Of a Good man.

The man which dooth an honest deede,
is better then his acte:

Socrates

So lykewyse hee whiche woorketh yll
is worser then the facte.

Of the yll.

If needes thou wylt, imploye thy selfe

Socrates:

to wickednes and ill:
Where God is absent there bee bould
to woorke thy wycked will.

Of the ignorante.

The man vnscylfull, is of truste
and creditt verye lyght:

Salamon.

But learned men by learninges scyll
in eche thynge haue foresyght.

Who knowes.

The man that vnderstandes not that
whyche hee by right should knowe,
Amongst the feloship of men

Pitthago

a brutishe beaste dothe growe:
And hee that knowes nomore then sarues
to satisfie his neade,
Amonge brute beastes is as a man
and sarues no further steade,
But hee ye knows all should be known
and eche thynge vnderstandes
Amongste men is a God, and lyues
vnbounde from errors bandes.

Of a dead foole.

The wyse man lyues because he knoes
the thinges by learned scill,
That hee indeuours or attemptes
or guydeth by his wyll
But the vnlearned foole is dead
because hee knowes not that

Plato.

Whiche hee deuiseth or assaultes,
and proues hee knowes not what.

Of the slothfull.

The slothfull man ingenders sleepe
and breedes his proper payne:
And doth disease his bodyes helth

Salamon.

and honger dothe sustayne.

Of an ignorant man.

An ignorant man maye bee discried
by want of reasons sayll,
Because hee knowes not howe to rule
him selfe or guyde hys wyll,
And eke by lacke of witt because
hee knowes not to refrayne

Plato.

His luste, but folowes vice vnwares
and runnes in hedlonge payne,
And laste, by bondage that hee is
supprest in womans yoke,
The whiche his mynde to euerye filthe
and follye dothe prouoke.

Of perfecte good.

A man can not be perfecte good

Plato.

If he dispise his fo:
What is he then, if to his frende,
hee offer to doo so.

Of wyse men.

Like as to men, which Olephantes
enstructe or seeke to tame,
Do weare no colours white, lest that
they shoulde displease the same:
Or as the kepers of wilde bulles
doo warely refuse

Plutarch

To geue them syght of colours lyght.
lest they shoulde them misuse:
So likewise, wise men ought to shun
and good men to eschewe
All thynges wherof mishap or harme
maye folowe or ensewe.

Of Youthe.

As waxe is pliaunte to receaue

Hermes:

the printe of euery seale:
So Youthe, eche doctrine taught to him
is readye to reueale.

Of the Couetous man.

The Couetous man, a Dropsye hathe:
for still the greater store
He dooth possosse of want and neede
he euer hathe the more.

Pitthago

Of Flaterye.

As wormes doo seeke the softest wood
and there encrease their nest:

Plut.

So Flatery sonest dooth deceaue
the gentliest and the best.

Of Lust.

Dishonour, shame, and euyll ende
dependes on filthye lust,

Aristot.

And it defaseth fame, and soone
consume him to the dust.

Of Diligence.

The man that vseth diligence
in ought he dooth pretende.

Aristot.

His deedes or woorkes with quietnesse
shall bryng to perfect ende.

Of Richesse.

These Richesse ought to be dispisde
whom wast dooth spende in vayne,

Pithago:

Or Auarise dooth heape, wherof
doothe spryng no good or gayne.

Of Fortune.

The brickle forme of Fortuns wheele,
So tickle is and vayne,
That now it hoysteth vp alofte
and nowe reuokes agayne,

Marcus aure:

And after flattreth by her guyse
and showes a short delyght,
Whearbye, in tyme her subtill wyle
doth woorke a greater spyght.

Of chyldren.

The diposition of the chylde,

Philip Rex.

or manners of the same:
Is eyther to the fathers prayse
or to the fathers blame.

Of men whych liue in sorowe.

There be syxe sorts of wretched men
whyche euer lyue in wooes,
And drousye care, and by no meanes
maye bee deuoyd of those.

Philip Rex.

The fyrste is hee whose memorye
can not forgett hys payne
Or trouble, but recordes his greife
whiche moues him to complayne:
Another is the enuyous man,
whose harte dothe melt by spyghte
And care, to see his fooe aduaunste
or lyue in happie plighte,
Another hee who dwells in place
wheare as hee can not thryue,
And sees another prosper well
whom fate dooth not depriue:
Another is the hautye man
suppressed by decaye:
Another hee whiche can not get
his wisshe by anye waye,
And last, the man which doth enhaunte
the felowship of wise,
And can not yet obtayne suche skyll.
as fayne he woulde deuise.

Of the soules vexacion.

The greatest griefe or dolours which
the bodye dooth sustayne

Socrates

Can not be likened to the souls
most least surmised payne.

Of a Pikethanke.

Hee that in presence vnto thee
an other wyll defame
when thou arte absent, of thy selfe
wyll doo the verye same.

Hermes:

For none mistrust dooth more deserue
or doubtfulnesse then they
whiche can the wyll of euerye man
accordingly obeye.

Of Trauell.

The trauels labours or the paynes

Marcus aureli.

necessitie requiers,
Should bee sustaind with courage good
and stedfaste whot desyres.

Of the Witt.

The greateste vice that dothe abuse
the witt of man is this,

Iesus syrach.

By others faynynge of him selfe
to iudge or thinke amisse.

Of Uaynglorie.

Euen as the famyshed for wante
of sustenaunce or foode
Is somtyme forste to eate his fleshe

Plutarch

and drynke his proper bloode:
So the vayne glorious man for lacke
of others good reporte,
Is fayne to prayse him selfe to them,
in seekinge their resorte.

Of purchasynge loue.

Yf thou desyre vnto thye selfe
good fauour to attaine,
Or stedfaste loue of faythfull frende

Propercane.

then do thye busie payne:
For to forbeare his testie wrathe,
but when the same is paste,
Then easylie reproue his faulte
and hee shall yelde at laste.

Of Wrathe.

Wrathe makes a man an ouglie beast,
but dronkennes dothe more:
Deforme the visage of the soule

Plato.

whiche nothinge can restore.

Of the gyuer.

The man that hath sufficiente power
to gyue a fruictfull gifte
Unto his frende, and dothe it not,
pretendes a subtill shifte:
And hee that promisethe to giue

Marcus aure.

and seekethe a delaye,
Him for a weake suspicious frend
by ryght suppose wee maye.

Of the spitefull man.

As greene wood lies & smolthers longe
before it takes the fier,
But once throughe kindled hotter is,
then woode whiche is more drier:
So is the man whose harte can not

Plato.

bee moued strayght to wrathe
When he is vexte, more hotte then hee
who hastie nature hathe.

Of the witt.

Excepte the fielde be tilde with care,
it lyeth voyde of gayne:

Plato.

And so the witt vnexersisde
no profite dooth attayne.

Of the Tongue.

It is a most vnseemlye thyng
vnpleasannte and vnfitt,

Socrates

when as the slippery tongue of man
dooth runne, before his witt.

Of Equall Frendship.

Tis seldome seene that frendship doth
endure in full effecte.
where as the same vnegall seemes,
in anye one respecte:
As with the sturdye stoburne man
the easye gentle harte,

Plato.

Can not continew but by time,
their frendshipp will departe:
Nor hee whom Fortune hath aduaunst
or sett in hye estate:
with him whose case decaid by chaunce,
is ouerthrowne by fate:
Nor hee whiche seeketh to ascende
with hym whose greedy mynde

Plato.

is likewise bent to clime a lofte
his honour for to fynde.
But where as Fortune equall is
and natures workes alyke,
And stomakes luker do dispyse
there stedfaste loue dothe sticke.

Of an vnlearned Riche man.

The ryche man voyde of lernings skill,
is lyke a patched peese:
Or as a sheepe whiche on his skine

Dioge.

dothe weare a Goulden fleese.

Of Almes.

Yf thou extende thy will and welthe
to satisfie the poore:
Then God the rather will dispose

Socrates

and gyue to thee the more

Of Slothe.

The slothfull man is made of claye
or durte the whiche polutes

Iesus syrach.

The toucher of the same, and sloth
the state of man confutes.

Of the Worlde.

This worlde is like a burninge fyre
wherof if thou doe take
A lytle, it will warme thee well

Pitthago

and coldnes will aslake:
But if to muche thou gripe the force
therof thie selfe will burne,
And thus the more therof thou takeste
the lesse it serues thye turne.

Of the knowledge of this worlde.

If to thy selfe, thou purchase woulde
the needefull perfect skill,
Bothe of thy selfe, and of this worlde,
imploye thye paynefull will
With busie care for to suppose
and diligence to waye,
Three singuler especiall thinges
wheron thie state dothe staye:
The firste which rightly doth require
the chiefest roume or place:
Thy soule it is because the same
pretends in this same case,
The figure which immortall is
of portrature diuine:
Created by the mighty God,
who did the same assigne.
The next and seconde to the same
thy body, which the graue
Or closet is of that thy soule:
which body semes to haue.
The execution of the aduise
the soule by heauenly grace:
Doth moue and stirre the body to,
when vice it doth deface.
And last as seruaunt to the rest
this world supplies the nede
Of euery thing the body lackes,
and is the least in dede.
Let therfore thus accordingly

Socrates

the eyesight of thy minde
Respecte the vertues of these three,
as thou therof shalt finde.
And first accompt thy soule the best
and therfore most bequeaue,
Thy diligence vnto the same
which ought it to receaue.
And then vnto thy body next,
according to degre:
And last and least vnto the world
for so it ought to be.

Of Iustice.

The man that vseth Iustice shall
both get him loue and feare:
But where as Iustice is abused

Seneca.

each vice aboundeth there.

Of punishment of the wicked.

As cuttynge of the vine doth cause
the same to florishe more,

Plato.

So sharpnes vsde to euill men
dothe make the lesser store.

Of Pacience.

The vertue of pacience is not got
by force, nor strengthe refraines

Plato.

But by the goodnes and the grace
the soule of man contaynes.

Of a Prynce.

That Prince the moste vnhappiest is

Marcus aureli.

whiche happye thynkes his state,
Because his cofers bee inrichte
or he aduaynste by fate.

Of a Prynces office.

Lyke as the sonne is equall to
the ryche man and the poore,

Socrates

And shines as well on barren grounde,
as on the firtile store:
So ought a prince to haue regarde
vnto the thynge hee heares,
And not vnto the persons, but
vse equallye his eares.

Of swearynge.

The man that manie othes frequentes

Iesus sy.

shall lyue in cursed dayes:
And plagues shal neuer leaue his house
and shame shalbee his prayse.

Of the ciuill lawe.

The full effecte of Ciuill lawe,
if it be good and true:
Is to lyue well and hurte no man,

Cicero.

and gyue eche one his due.

Of the witt.

A quiet witt and skilfull sence,
dothe ponder what is paste:

Alex seue.

And what is nowe, and what to cum,
and so auoyde the waste.

Of Iudgement.

It is more better for a man,
to iudge amongste his foes

Alex: se

Then frends: for he shal therbie make
a frende of one of those.

Of Iustice.

Iustice, is not onelie parte
or peece of vertues prayse,
But is the sum of vertues welth,

Aristot.

and head of vertues stayes.

Of an vnquiet wife.

As to the feete of aged men
it is a tedious payne,
To trauell vp a sandy way,
or places bee not playne.

Iesus sy.

So to the quiete man, a wyfe
that hath an euill tongue:
Is a most lothsome tyring thing,
and open tedious wronge.

Of Counsell.

In euere counsell or aduice
is giuen, this should be waide:
That it on ryght, on goodnes and
on honesty bee stayde.
And it is right if it depende
on reason, likewyse good
If it of vertue do proceede,

Plato.

and feede of wisedomes foode.
And it is honest if of both
the same, it do depende:
And counsell thus compact of these
shall growe to fruitfull ende.

What is perfect honoure.

If thou wouldst perfect honor get,
seeke vertue to attayne:
For vertue got: is honor great,
and is an endlesse gayne
Which comprehendes no fayned thyng
nor priuy paynted glose:
But verye worship doth pretende,
and honor ryght disclose.
And feareth neither princes pryde

Marcus aure.

nor anger of the kyng:
But wyll remayne true honor styll
in spight of euery thing.

Of Rulers.

The man is most vnmete to rule,
whych knowes not how to guide

Plato.

Himselfe, for great reprofe and scorne
his folly wyll deride.

Of a Foole.

A fooles considerance is no more
then is an asses eye:

Protege.

Whych knoweth not if golde or durt
vppon his backe doe lye.

Of ignorance.

Unskilfulnesse in princes is
a poysenous, deadly stroke:
Which causeth many dangers great,
but can them not reuoke.
For it destroyeth diuers men
and doth infect the rest:

Marcus aureli.

And chaseth many frendes away
and concorde doth detest.
And maketh hartie all his fooes
but makes his people faynt,
And therby honoure fled, with shame
hee dothe him selfe acquaynt.

Of the Soule.

Lyke as the eye without his syght

Plato.

is blynde and nothinge sees,
Euen so the soule deuoyde of grace,
is blinde and nought discries.

Of perseueraunce in counsell.

Lyke as a sycke man which demaunds
good councell for his welthe,
Of the Phisission, and denies
the medsyne for his health:
Euen so the man whom doctrine good

Seneca.

instructed hath, to learne
If hee perseuer not therin
no knowledge can deserne.

Of Foolishnes.

It is the nature of a foole
with scorne for to deride,

Cicero.

The litle faultes of other men
and leaue his owne vnspyde

Of youthe.

After the course of winter tyme

Plutarch

the sprynge doth folowe faste:
But after age shall neuer youthe
returne, but deathe at laste.

Of a rare thynge.

Of all thynges rare vppon the earth
or seldome on the grounde:
A ryche man, good, most rarest is

Marcus aure.

and hardeste to bee founde.

Of a good Iudge.

The iudge whiche winneth more good will
then monye, winnethe well:

Marcus aureli.

But hee that winnethe monye, more
then loue, dothe weakelye deale.

Who may not bee iuste.

The man that dredethe payne or death
or feareth for exile,
May not bee iuste nor voyde of vice,

Cicero.

nor wantynge subtill guyle.

Of the witt without knowledge.

Euen as a barren tree deuoyd
of fruicte or fertill gayne,
So is a witt that hathe no skill,

Socrates.

or els, a senceles brayne.

Of Contempte.

No man contempte can suffer, for
none thinkes him selfe so vyle

[illeg.]

As for to be despysd, or had
in scornefull hates exile.

Of mans property.

The nature of a man is most
that thing for to require:

Thales.

The which occasion doth forbid
to graunt to his desire.

Of Credyte.

As after lyfe once lost, that lyfe
retourneth not agayne:

Alex seue.

So credyte once abused, is lost
but hyndrance doth remayne.

Of selfeloue.

Selfeloue an ougly vyce, defames
the hygh and lofty state:
And blyndeth many by the toyes

Cicero.

conceaued of flattring fate.
For many fooles by glosing guyle
vpholding fancies wyll:
Be farre deceaued, and themselues
wyth swelling pride doe fyll.

Of a Princes dutye

The greater power and force a Prince

Marcus aure:

attayneth by hys fate:
The greater vertue should he vse
to bewtify his state.

Of people or subiects.

As wynde vnto the fier is
in causing it to flame:
So be the people to the prynce
in raysing vp hys name.

Of the Worlde.

This world is as a priuye path
wherin doe thistles lye:

Seneca.

And therfore men shold take good hede
howe they doe passe therby.

Of Rulers.

The man that would a ruler be
must labour first to learne
A subiectes duety: then to guide
he better shall discerne.
For he that is a subiect proude

Alex: se

or couetous of heart:
Shall neuer tempratelye fulfill
a rulers busy parte.

Of counsell takyng.

There can not be in mortall man
a matter more diuine

Plato.

Then good aduice: for to demaunde
in ought he doth assigne.

Of God.

Yf thou wouldste rightlye knowe to please
the mightie god of heauen,
Of all thinges needefull moste therto
be these, insuinge seuen:
The fyrste that man doe neuer leaue
his God for other men,
Least likewise God when he shal neede
forsake his case as cleane:
The seconde, that it more auayles
to truste vnto the might

Marcus aure:

Of the immortall God, then all
the power of mortall fight:
The thirde that wee emploie our cares
leaste wee prouoke the yre
Of God, whose anger ragethe more
then dothe the broylinge fyre.
The fourth that God doth not forget
a man for all his crimes,
Except, that man doe firste forget
his God, a thousande times.
The fyfthe, that god doth punishe more
the good men then the ill,
Because his mercie maye pursue
the teachinge of his will.
The sixte that if in time of warres
we would our welth increase:
We duely serue and seeke to please
our God in time of peace.
The seuenth, that god to no man sends
or realme his plague or threat:
Except that man or realme haue first
committed vices great.

Marcus aure.

For as God is of mercy full
whose pitie we may trust:
So is he sharpe, seuere and rough
and yet a God most iust.

Of worldly honor.

He worldly honor doth contemne
the which is perfect wise:
And he which riches doth imbrace

Plato.

must wisedome needes dispyse.

Of Lawe.

The happy realm which hath good law
hath such a propp and stay:
That therby all thinges florish fast

Socrates

but nothing can decay.
Wisedome is a wholesome tree
which springeth from the hart:

Plato.

And in the tongue doth beare his fruits
and giueth each man part.

Of a wise man.

By these thre chiefe and proper poynts
thou mayst a wise man knowe:
By making him a faythfull friende
which was his vtter foe.

Isocrates

By making learned such as rude
and ignorant haue been:
And last by good reforming those
which wallow in their sinne.

Of study.

Like as the earth sustaynes the roote
of any herbe or tree:
But yet the Sunne by holesome heats
doth cause there blossomes be.

Protege.

So study bredes the sappy dewe
of knowledge and of skill:
And loue and fauor moues the same
his vertues to distill.

Of man.

We haue a soule and body which
be diuersly enclynde:

Catelin.

The one participate with God,
the other brutish kinde.

Of Riches.

The rich mans substance doth prouoke
his heart to euery vyce:
By mouing him to pleasures fonde

Aristot

wherof great harmes arise.

Of childehode.

Nothing doth sticke more fast in minde
or planted is so deepe:
As that which in his tender youth

Fabius.

a man hath sought to keepe.

Of wordes.

The disposition of the minde
may best be vnderstode:
By the procedings of the mouth

Dioge.

as they be nought or good.

Of good deedes.

So doo thy deedes as thou wouldst haue
the same for to be knowne:
Yet kepe them close a while, and then

Euripides.

at large let them be showen.

Of Concorde.

No peace ne concorde may endure
amongst such foolish men:
As know not reuerence for to giue,
to whom, wherefore nor when.
For where as all men be alyke,
there is continuall strife:

Iustin.

And therby hatred and decay,
and ruine raigne as rife.

Of vice.

Marcus aureli.

As we are set in great delites
and worldly pleasant fame
By vice, so likewise mischiefes more
we purchase by the same.

Of vaine glory.

As he that giues vnwillingly
but little seemes to haue:

Marcus aure.

So he that prayseth slenderly
seemes prayse agayne to craue.

Of Uertue.

Eachman by trauayle wil prouoke
and put himselfe to payne:
To get the treasure of this world

Dioge.

and wealth of earthly gayne.
But much more requisite it is
that man should vse his care:
To seeke for vertue which no time
can alter nor apare.

Of vertuous deedes.

Tis better much, for vertuous deedes

Hermes

to take rebuke and shame:
Then by deceite of vicious workes
to get renowne and fame.

Of fayre wordes.

In trouble pouerty or neede
sweete wordes doo profite small:

Marcus aureli.

Except that also sweete good workes
be mingled therwithall.

Of an Enuious man.

The serpents spew their venim out
and poyson, to intente
To damage other men therwith,
and therefore is it spente.
But the malicious man doth more

Seneca.

him selfe with filth infecte
Then any els, and therfore most
his owne wealth doth detecte.

Of Liberality.

Ther be two fountains which approue

Valerius maxi

the liberall mans good sauour:
The one is iudgement sound or sure
the other honest fauour.

Of the most euill thing.

As nothing better then good men
in all the world remaynes:
So nothing worse then euill men

Proteg.

or wicked it contaynes.

Of Conditions.

Like as in each Pomegranate is
some rotten seede or grayne:

Plato.

So some condition that is yll
in each man doth remayne.

Of giftes.

If thou wouldst giue, & wouldst therin
auoyde suspitious fame:
Thou must with measure vse thy gifts
and wisely weigh the same.

Solon.

For if too little they be, then
report will say in hast:
Thou art a niggarde, if too great
it iudgeth thee to waste.

Of Fayth.

Nothing a common welth preserues

Cicero:

and nothing profite stayth:
So much in perfect proofe of wealth
as doth the vertuous fayth.

Of trueth.

Trueth is the messenger of God

Plato.

which each man ought to take:
Both for the nature of hir selfe
and for hir masters sake.

Of good behauiour.

If thou intendst to doe the thinges
is good, or to thy neede:
With diligence and payne prouide
therein for to proceede.
But if thou dost determine ought
that doth encline to yll:

Zenocrates.

Then be as swifte for to suppresse
the same and conquer will.

Of Loue.

As Ivie alwayes somewhat findes
wherto himselfe should cleaue:
So loue hath alwayes seruaunts good

Plato.

which loue do neuer leaue.

Of sober demeanor.

It is most requisite for man
to shewe a sober face:
And maners in the sight of youthes
that they may learne his grace.
And in the sight of auncient men
to vse himselfe likewise:

Plato.

That he may know and learne of them
the things that they deuise.

Of Flatery.

It is a poynt of flatery
in presence for to prayse.

Seneca.

A man, and great vnsemelines
for to reuoke his phrayse.

Of wrath.

The man maye best from wrath or yre
his raging heart refrayne:

Socrates

Which thinkes how God beholdes him well
and doth his pride disdayne.

Of Wine.

Like as with water Mault is made
to haue a sauour sweete:

Hermes:

So wine with measure to make glad
the senses is most meete.

Of the tongue.

The tongue of man wel vsd is good,
the most commodious thinge
That man may haue, wherby procedes

Legmon.

the fauour of the kinge.
But if abusd the same, more yll,
more pestilent and vyle,
And poysenous is then any harme
that workes the wealths exyle.

Of speach.

It is great wisedome for a man
in speach to be aduised:

Socrat.

Least after many wordes disperst
his sayings be dispysed.

Of a Lyar.

Tis meete the foolish felowship
of lyars to eschew:

Hermes

But needefull more we credite not
the same nor them ensue.

Of a fooles secrete.

Euen as a cleere and perfecte glasse
can hide nothing apeares

Aristot.

Before the same: so fooles can kepe
no secrete close of theirs.

Of pleasures.

Temperance is an vtter foe
to lust and lustes despight:

Aristot.

And lust is wayghting seruant to
each pleasure and delight.

Of the Flatterer.

Euen as the shadow followes stil
a man in euery place:

Plutarch

So doth a Sicophant the like
with his dissembling face.

Of Fortune.

The propertie of Fortune is
so cruell fierce and fel:
That she will punish them who most
doo seeme to serue hir well.
And she beguyleth euery man,
but none beguileth her:

Marcus aure:

And she will promise much and yet
the time will still deferre.
Hir songe is weeping, and hir teares
is laughter both to dead:
And them aliue and both alike
she serueth in their neede.
And spurneth them that present be
the absent threatning sore:
A wise man shonnes hir, but a foole
will care for hir the more.

Of the couetous man.

Like as a dogge deuoureth all
is giuen to him in hast:

Aristot.

And greedely doth gape for more
and eates it vp as fast.
So likewise doth the couetous
when hee by chaunce doth get
A pray: abound therby, the more
in greedines as great.

Of diligence.

Nothing doth soner purchase store
or sets the heart at ease:

Aristot:

In quiete state then diligence
which trauell doth apease.

Of happines.

He is not happy that aboundes
in riches or in store:

Seneca.

But he which well doth vse the same
that man is happy more.

Of sure liuing.

The little goodes or pouerty
that is with suerty kept:

Isocrates

Is better much then riches which
with dreade and feare be rept.

Of the knowledge of our selues.

It is a poynt of folly great
that thou shouldst rightly showe:

Marcus aure:

Of other men and of their faultes,
and not thy selfe to knowe.

Of wise mens fore knowledge.

A foole may well perceaue the things
the which concluded be:

Cicero.

But wise men of the things to come
as plainly iudge and see.

Of deffe and blinde men.

Such men as deffe or blind are borne
more pure and perfect haue

Mar: au:

Their inward powers, because their sence
of pleasures least do craue.

Of vnsaciate desire

Tis very rare and seldome seene
where honor doth encrease:

Alex seue.

Or riches doo abounde or flow
that auarice there can sease.

Of laysure.

The tract of time or laysure doth

Aristot.

ingender perfect skill:
And prudence and experience
both of the wit and will.

Of aduisement.

The man doth seldome fall or slip

Marcus aure.

which feareth for to fall:
Because in euery steppe, he takes
aduisement therewithall.

Of vayne men.

Vayne men be knowne by vttrance of

Thales.

their wordes, which likewise vayne
Doo vainly shew the vayne delightes
their foolish hartes retayne.

Wherto man is made.

By natures crafte we are not taught

Cicero.

as though that we were made
To solace, but to grauitie
if it be wisely wayde.

Of forecast.

Like as a stroke well spyed, may be

Aristot:

receaued with better ease:
So he that doth forecast his harmes
his troubles may appease.

Of our life and death.

Mankinde from whence we take our breath
so wicked is and yll:
And eke the world wherin we liue
so full of rainging will:
And last the glyding serpent which
impoysned Fortune hight:
Doth with hir feete and nayles & teeth,
so kicke and scratch and bite.

Mar: au:

That nothing is more amorous
or plesaunt to the hart:
Of wise men, then to die in God
and from this worlde departe.

Of Correction.

Correction done with gentlenes
doth easely perswade:
But with extreamenes moues yll wil,

Seneca.

the stomake to inuade.

Of a King.

A king should be of corage good,
and of a curteous hart:
And free, and with great payne deuise
to execute his parte.
And should refrayn himselfe frō wrath

Plutarch

and bridell him from ire:
But should with measure vse it, where
occasion doth require.
And if it chaunceth that his force
or fortune do decay:
Yet should his corage still encrease
and not to weare away.

Of shame.

It is a shame for any man

Anacar:

to honor to attayne:
By birth, and not desarue the same
by good and vertuous payne.

Of secretes.

The man is wise which can refrayne
and kepe his secretes close:

Seneca

But he a foole who doth his trust
to euery man depose.

Of Counsell.

For diuers seruices a man
may make a meete rewarde:

Mar: au:

But for good counsell giuen to him
the same is very harde.

Of the Lawe.

The prince that makes his realm to be
a subiect to his lawe:
Doth raigne in peace bicause he makes

Iustinian

his people liue in awe.
But he that doth reiect his lawes
from out his realme, doth cast
Himselfe from out his seate therwith
and all thinges bringes to waste.

Of all Iniuries.

By two peruerse and wrongful wayes
all iniuries be wrought:
Whether they be retaynde by force
or els by wronge are sought.
The one is by witholding that

Pithago:

which is anothers right:
The other by extorting ought
which is an open spight.
If thou the truth of any thing
wouldst very fayne descry:

Socrates.

Giue little credite to thine eare
but trust vnto thine eye.

Of the wrathfull.

The man that is a slaue to wrath
or bondeman to his yre:
Hath neyther power to rule his witt

Socrates.

nor bridle his desire,

Of early risinge.

To rise from sluggish sleepe betimes
and longe there from to stay:

Plato.

Maintaynes the health of man, the wit
and senses from decay.

Of Wisedome.

Wisedome is the perfect skill
of matters be deuine:

Aristot:

As also knowledge of the thinges
that nature doth assigne

Of honest liuing.

That man of honor doth desarue
and worship most his part:
And liueth most aright in earth
and best imployes his hart.
Which hath a conscience vncorrupt

Mar: au:

and feareth God aright:
And is a freende vnto his freende,
and beares his foe no spight.
And temperate is of wordes & works
not couetous of fame:
And in his person restfull is
such man deserues no blame.

Of a whore.

A fayre whore sweete poyson is

Chilon.

which by hir priuy watch:
The simplenes of foolish men

Mar: au:

with subtill guile doth catch.

Of Obedience.

The wicked man obayes for dreade

Aristot

the good for perfect loue:
Whose true obedience firmely standes
and neuer doth remoue.

Of trouble.

Euen as the mariner by course
exspectes for storme and winde
After calme weather, so likewise
the prosprous quiete minde
Should after ease, misdoubt the more
his troubles to ensue:

Plut.

Thus doing, after such mishap
his comforte may renew.

Of womens wrath.

The serpents head most subtill is
and wicked, but the yre

Iesus sy.

Of women, passeth euery wrath
that burnes in furies fier.

Of the learned vertuous man.

The man which learning hath adioynd
with vertue seemeth pure

Plato.

And perfect cleane and excellent
and constant firme and sure.

Of Sciences.

Like as the little bees doo sucke
the flowres that be most sweete:
So men should chose of sciences

Plato.

the science is moste meete.

Of womens counsell.

No man more ignorant doth seeme
or foolish is then he:

Socrates

Who by a womans counsell seekes
aduised for to be.

How to liue well.

If thou wouldst moue thy wicked fleshe
to liue in godly plight:
Then let thy minde consider these
and iudge of them aright.
Howe painfull the rewarde of sinne

Plato.

is after this thy life:
Howe vayne and frustrate is the world
repleate with vexing strife.
How briefe and short it is, how fonde
the pleasures of the same:
And how inuirond of thy foes
thou art, which seeke thy shame.
And last how death vncertainly
by diuers wayes doth watch:
How that in priuie sodayne time
vnwares he may thee catch.

Of a vertuous heart.

Plato.

Like as a precious stone doth shine
and glitter in a ring:
So doth a heart in vertue set
excell each other thing.

Of our corrupt nature.

We vertue much desire to haue

Marcus aureli.

but yet our workes intende
To vice, and wickednes, and yll:
and to no other ende.

Of measure in speach.

The prudent man demaunded of
a question, aunsweres small:

Proteg.

The foolish man without remorse
doth prate and babbell all.

Of our state.

As sone as man is borne on earth
the same for to possesse:

Marcus aure.

Death likewise issueth therwithall
his life for to suppresse.

Of freendes duetyes.

Freendes ought to be like horses good
and haue a little head:
By humble conuersation
for scorne must cleane be fled.

Marcus aure.

And quicke of hearing to the ende
they may obey the call:
And soft of mouth bicause their tongs
should neuer slippe nor fall.
And harde of hoofe that they may beare
great trauayle to sustayne:
And sure of foote they may not start
for labor nor for payne.
And of a colour bay that they
may winne renowne and fame:
And so should friends imploy thē selues
their loue and liues to frame.

Of Charitie.

Charitie is a good effect
or passion of the minde:
Wherby the heart of man estemes
such thinges as be assignde.

Hermes

For the perseuerance of the feare
and loue of God before
The valure of each worldly thing
or heapes of earthly store.

Of vayne benefites.

The man which to the wilfull foole
doth study to do good:
Shall gayne as much as if he gaue
a strangers dogge his foode.

Socrates

The which will barke and bite aswell
the feeder as the rest:
Although he giue him of his meate
the daintyest and the best.

Of a nigardes almes.

The goodnes which procedes from him
which in good deedes is slowe:
Is like the herbes the which by chaunce

Hermes:

vpon a donghill growe.

Of a learned prince.

Unto a common wealth or realme
a learned prince or kinge:
Is happiest stay vnto the same

Aristip:

surpassing euery thinge.

What is our best knowledge.

The greatest learning we can haue
or perfect purest skill:
That we by knowledge may possesse

Alex: se

is to vnlearne our yll.

Of three incombrances.

No men more ignorant be then they
that trust vnto their wittes:
None so vncertayne as the fooles
that stande to fortunes fittes.

Socrates

But none so combred or diseasde
or troubled more with strife
Then he that hath, against his will
a brawling wicked wife.

Of death.

As kindely as it is for age

Hermes

to follow youthfull race:
So after age insueth death
euen in as kindely case.

Of a bewtiful foole.

Dioge.

A foole that is well fauored
or deckt with bewties cost:
Is like a pleasant house wherin
doth dwell a froward host.

Of fearefulnes or timorosity.

Ne strength ne bignes doth preuayle

Plut.

in him that fearefull is:
And therfore each thing he attempts
by force must fare amis.

Of vertue and vice.

Like as the sight or cleane prospect
or clearenes of the eye:
Can not at once both things aboue

Hermes

and thinges beneath descry.
Euen so the heart with all his payne
his knowledge and his skill:
Can not at once apply himselfe
both vnto good and yll.

Of perfect good.

Of all such store or riches as
by right we goodes do call:
The vertues of the soule be best

Pithago

and richest goodes of all.

Of the wearines of nature.

There is no thing so perfect good
so pure or perfect wise:
But tract of time doth cause vs loath
and vtterly dispise.

Hermes:

For such is foolishnes of man
that that which most he may:
He least estemes, but that which least
he holdeth for a pray.

Of abstinence.

As men be wary to receaue
and dainty for to take
Unholesome meates, least that their health
of body should aslake.

Socrates

So likewise should they warily
from vice and sinne abstayne:
That they therby may likewise shunne
the soules eternall payne.

Howe to see and perseaue folly in a man.

As when a foggy miste doth hide
the fayre and pleasant beames
Of Titans bewty, and obscures
the skies with pitchy streames.

Socrates

Each forme therin more greater semes
and fuller doth appeare:
Then when such foulnes worne away
the skyes be cleane and cleare.
So likewise vice that setled is
and nosled in the heart:
Is most perceued in ougly wrath
when fury playes his parte.

Of the lazy life.

The lingring lazy life wherin

Aristot.

to much of ease dependes:
Is most vnready to forbeare
when fortune backward bendes.

How to make of foos freendes.

Either with meekenes ouercome

Plato.

the man which thou hast made
Thy foe, or els with benefites
his enuy ouer lade.

How to disclose our secreats.

To such as well thou knowst with ease

Zenopho

thou mayst thy trust repose:
But to the man to thee vnknowne
no secreate do disclose.

How to trust.

To try and then to trust thou mayst
in trusting thinke thee sure:
But first to trust before to try

Dioge.

repentance will procure.

Of pryde.

Of young men pride should be eschewd
of olde men pride disdaynde:

Alex seue.

And last of all men pride suspect
and carefully restayned.

Of the eyes offence.

The eye could neuer once offende
if ruled by the minde

Cicero.

it were, but deale aright in that
which dutty hath assignde.

Of fruitles labor.

Attempt not diuers thinges at once
for they will all decay:

Thesille.

Through disagrement of themselues
and thou shalt haue no stay.

Of deliberate speaking.

First thinke, then speake, & last fulfill,
Let wordes be rulde by thought:

Zenopho:

And after wordes imploy thy will
that promise may be wrought.

Of worldly pleasures.

The worldly man that seekes for fonde
and worldly vayne delight:

Hermes:

Doth hunt a shadow which is sone
disperst and out of sight.

Of aduice in all things.

The man which wisely takes aduice

Titus liuius.

in euery worke or deede:
Shall neuer liue for to repent
nor to bewayle his neede.

Of wittes exercise.

As brasse or steele do glister more
in bewty of their kinde:
The more that they be worne, & more

Plato.

to brightnes are inclynde.
So wittes which exercised be
and practysde with good vse:
Are taught the more to goodnes, and
are kepte from yll abuse.

Of malice.

As he that wounded is doth liue
in great disease and payne.

Hermes.

So likewise he is sicke in soule
who malice beares in brayne.

Of reason and knowledge.

Like as a captayne rules his hoste
deuoyde of any strife:

Plato.

So reason knit with knowledge leades
and guides the happy life.

Of wisedome.

Euen as a plough doth roote the thorns
and thistles from the ground:

Hermes:

So wisedome purgeth euery place
where vice doth most abounde.

Of Golde.

As by the touchstone golde is tryde
so man is tryde by golde:

Pitthago

The which directly doth his price
and valure well vnfolde.

Of aduancement.

By nature all men equall be
by fortune some aduaunst:
And some supprest, let him therfore
whom fortune hath enhaunst
In his supremicy beware
and wisely be aduysde:

Iustinian

Least that in midst of lofty fate
his fortune be dispysde.
For who by fortunes fauor gettes
to liue in happy plight:
By fortunes anger is addict
to purchase fortunes spight.

Of hope and life.

Hope is in life and life must die
which hope must thinke vppon:
In life, for when the life is past

Iustin.

the hope is also gone.

Of knowledge.

That realme in pouerty doth liue

Socrates

in famine and in dearth:
Wheras intelligence is scant
the king of heauen and earth.

Of a vicious man.

Like as one braunch of any tree
if it be sette on fier:
Will kindle all the rest therof

Socrates

presuming to the hier.
Euen so one wicked man with vice
corrupted, will defile
A great conuent except he sone
be put vnto exile.

Of Enuy.

The greatest poyson of despight
and enuy most is owde:

Seneca

To those on whome the benefites
of fortune are bestowed.

Of wine and women.

That man the which in women hath

Chilon.

and wine his chefe delight:
Can neither store possesse, nor helth,
nor witt, nor manly might.

Of foresight.

To see it is a common thinge
which most men doe retayne:

Zenopho.

But to foresee a seldome thing
which sight is in the brayne.

Of superfluous praters.

As empty vessels lowdest sounde
and make the greatest noyse:

Socrat.

So simple wittes do most abounde
to prate with lowdest voyce.

Of enuious men.

Euen as a sicke man healed is
and cured of his sore:
By vertue of the medcine good
which phisicke doth restore.

Socrat.

Likewise of enuious men the whot
and great consuming rage:
Good lawes with remedy do serue
seuerely to asswage.

Of hasty attemptes.

The greatest foolishnes in men
which is the greatest faulte:

Socrat.

Is hastely without remorse
His doings to assaulte.

Of thinges surpassing our capasitie.

It is a folly for a man
and thinge exceding vayne:

Protege.

In waighty matters which surpasse
his witt, to vse his payne.

Of the greatest shame.

Of all reproch or infamy
it is the greatest shame:

Socrat.

An olde man for to be vnlearnde
which most deserueth blame.

Of a foole.

A brutish beast more better is
vnto a common welth:
Then is a foole, whose simple witte

Mar: au:

can further no mans health.
For Oxen labor on the earth
and Asses serue our neede:
But fooles deuoyde of fruitfull sense
can do no such good deede.

Of tender age.

What thing a man in tender youth
hath practised in vre:
He shal retayne the very same
in age till death be sure.

Euripides.

Who therfore in his age would fayne
be glad good fruites to mowe:
Must in his youth apply himselfe
good holesome seedes to sowe.

Of Death.

Death is a thing which no mans wit
can compasse to eschew:

Pithago.

And therfore should the lesse be feard
because the same is trew.

Of Sorowe.

Sorowe to solitarines
is Cosin and the heire

Mar: au:

To vtter desolation
and comfortles dispayre.

Of a sad countenance.

A greuous countenance doth bewraye
the sorowes of the heart:

Socrat.

And shewes the sprite to be inwrapt
in griefe and inward smart.

Of Obedience.

Of euery qualitie the which
commoditie doth bringe:
Obedience sonest loue obtaynes

Hermes.

before each other thinge.

Of Charitie.

As fier is an instrument
which many thinges inuade:
Before they can receiue their ende
or thoroughly be made.
So charitie determines still
the trueth of euery deede:
That therwithout no honest worke
or thought may once proceede.

Of the tongue or wordes.

By the disposing of the tongue
there is a tryall true:

Socrat.

To knowe how the disposer can
his fleshly lustes subdue.
For he that can not brydell wordes
according as he lyst:
Hath much lesse power to bridle lustes
or appetites resist.

Of contented riches.

He is not rich which hath great store
but he which is content:

Socrat.

Whose state decayeth not although
his riches cleane be spent.

Of good aduice.

As a phisition can not cure

Hermes.

nor heale his pacients sore:
Except the cause of his disease
he throughly knowe before.
So can no man imparte aduice
or counsell well to thee:
Except the full of thy complaynt
he do peruse and see.

Of worldly care.

He is not wise which wel doth knowe
this world he must depart:
And yet to worldly thinges imployes

Pithago

his care and paynfull hart.

Of the worldes misery.

In this same vale of misers, none
can perfect rest attayne:
Nor yet enioy though he haue reapt
the profites of his payne.

Seneca.

Of a kinges duety, written by Claudianus a famous Poete.

Though that thy power and prowes stretch
vnto the world his ende:
And through at large in euery place
and prouince do extende.
And though thou rulest the heuy charge

Seneca.

of rich Arabias might:
Of Seres, Medea, and the rest
and hast in Indea right.
If feare thy honor interrupt
or small things thee offende:
Or to desire which is corrupt
thy fansy do intende.
Thou art in bondage as a slaue
thy honor then doth fall:
Thy glory and fame suppressed is
and cleane defaced all.
And thou shalt rightly be esteemd
as worthy for to reigne:
When thou art ruler of thy selfe
and flyest all disdayne.
For euill custome had in vre
doth bring in filthy vse:
That vertue cleane refused is
and brought into abuse.
And wanton licence doth intende
great folly to allure:
And still pursuite of wanton sectes
doth wantonly procure.
Set not thy fansy therfore still
to liue in great delight:
Least that thy foolishnes of will
do worke thee further spight.
And if that lust or hasty wrath
thy stomake do assayle;
Subdue occasion, which subdewd
thy selfe shall then preuayle.
What thou maist do craue not to know
but what becomes thee best:
Keepe corage, lowe, & alwayes thinke
that measure is a feaste:
Loue well thy subiects and prouide
the meanest to maintayne:
Deuise thy welth and let them all
Be partners of thy gayne.
Be not addict to parcialnes
except it do pretende
Thy whole estate of commons all
and people to defende.
For by ensample of thy selfe
they be informed all:
And both in vertue and in vice
with thee they ryse and fall.
For lawes and statutes haue no force
nor any thing preuayle:
But as a ball the people turne
which euery way doth faile.
And if the ruler in his life
and liuing be not stable:
Both law and counsel sone are changde
and turnde into a fable.

Of meeke witted men.

It is a seldome thing to finde

Hermes.

though labor longe do seeke:
A man that doth abounde in witte
and therwithall is meeke.

How to knowe a wise man.

A wiseman well may be discernde
by slacknes vnto ire:
And by refrayning of his will

Seneca.

and brideling his desire.
And by the little pride that he
conceaueth of the fame:
Or good report referde to him
though he deserue the same.

Of honor and riches.

Riches moues a wanton will

Dioge.

and lecherousnes prouokes:
And honor, worship and renowne,
of malice be the clokes.

Of a good law.

A law well made with good aduise

Socrates

is a most happy thing:
A standerd staying right and truth
and an immortall king.

Of the proofe of good counsell.

The man which counsels other well
vnto himselfe doth gayne
A good reporte and pleasaunt prayse

I socrates

for such his happy payne.

Of well doing.

If thou wouldst labor to do well
indeuour to do so:

Marcus aure.

As thou therfore mayst spighted be
of him that is thy foe.

Of Ignorance.

The man that knowes not what he seekes
in seeking that is scant:

Socrat.

Can neuer know to finde the thinges
the which his case doth want.

Of euill life.

The man deserues not for to liue
whose life doth not intende:
To seeke for vertue and prouide

Dioge.

his vice for to amende.

Of learning and knowledge.

The gayne of knowledge & the proofe.
of cunning still doth stay:

Alex seue.

When substance fayles and goodes decrease
and fortune flytes away.

Of scornefull men.

A scornefull man can nere be good

Marcus aureli.

or perfect faithfull freende:
But wauering still prouokt by pride
as time will proue in ende.

Of Libertie.

Where libertie doth ouerflow
tis hard the heart to tame:
But that affection will be bolde

Aristot:

for to inure the same.
Prouide therfore to brydle will
and appetite in time:
Least after custome thou be backte
and nosied in thy crime.

Of frendship.

Pitthago

A man may many freendes retayne
and louers not haue scant:
And yet when cause doth rayse a proofe
he shall of frendship want.

Of discorde.

Euen as a little sparke of fire

Plato.

proceedes to greater light:
If it approch to place where winde
recouereth vp his might.
So discorde secreatly begon
perseuering more and more:
Will at the last appeare in syght
though it was hid before.

Of concorde.

That realme or place which is addornd
with concorde and with peace,
By force must prosper and smal things

Pithago

do growe to great increase:
But where these two abandond bee
ther doth abound decaye,
And great and myghtie matters melt
and vanishe cleane awaye.

Of frequenting thy frendes house.

Haunt not to much thy kinsmans house
for that doth hatred moue,
Nor tary not to longe from thense
for that suspectes thy loue:

Aristip

But vse a meane therin and so
thou frendshipp shall maintaine
For it is good for to receaue,
but not in croche a gayne.

Of vowes.

Make litle vowes but if a cause
compell thee vowes to frame:

Pompey us.

With ernest diligence prouide
for to performue the same.

Of superfluous curiositie.

Be swift for to subdue the vice

Plato.

thy stomake doth assaulte:
But slow to seeke and vnderstande
or search of others faulte.

Of good and yll.

There is but one especiall way
that doth to goodnes leade:

Hermes

To yll a thousand pathes pertayne
which inconuenience breed.

Of the diuersitie of disceites.

As diuers poysons disagree
in practise and in vre:
So much that one can well suffise
the other for to cure.

Seneca

So likewise vices and disceites
in their effect discent:
And be as diuers to defraude
and diuersly be spent.

How to purchase fame.

If that thou seekest to obtayne
a good report or fame:

Pitthago

Thou must attēpt such vertuous deeds
as may deserue the same.
And if thou knowst a man hath got
as worthy great disprayse:
To get thy selfe a better name
thou must auoyde his wayes.

Of an euyll wife.

None is so perilous a foe
which fiersly maintaynes strife:

Mar: au:

Unto a man, then is a shrew
or els an euill wife.

What best becomes a woman.

The needefulst vertues that behoues
a woman to retayne:
Is for to brydle raging lust

Hermes.

and tikkle tongue refrayne.

Of gentlenes.

The man that vseth gentlenes
in his superiour state:

Aristot:

Can neuer reape an yll reporte
nor shame, nor purchase hate.

How te instruct youth.

Like as the men which bring vp coltes
and wanton horses tame:
Unto the bit and bridle firste
do chiefly trayne the same.

Seneca.

So they that youth instruct must first
if they would haue them broken:
Teach them to moderate their tongue
and leaue their eares wyde open.

Of well doinge.

As thou wouldst other men to woorke
thy welth and not thy payne

Alex: se

So do to them, and deale aryght
with other men agayne.

Of Wyne.

By wyne the beautie is defaste

Isocrat.

and age deformed more,
And that forgot which erste was had
and kept with warie store.

Of a licentious tonge.

A tonge the whiche of wickednes

Plato.

doth babble out his fill:
Is a sustayner of the lust,
and norisher of will.

Of goods ill gotten.

The treasures which a man by fraude
and falsehode doth augment,

Hermes.

By suche collusion ill are got
and worser are they spente:
Who therfore to be ryche in store
doth purpose and intende,
Ought trewlie riches for to wynne
and dewlye them to spende.

Of foule language.

The man which is of beutie full
And vtters fylthie breath,
Doth drawe aswoorde compact of lead,

Aristip:

out of an yuerie sheath.

Of Lust.

yf thou wouldst think of man how much
his nature doth excell,
Supposing thus thou shouldst perceaue

Cicero.

and vnderstande it well:
How muche vnnaturall it is
for man for to abuse
Him selfe by lust, and howe deuine
the same for to refuse.

Of a fooles good fortune.

Ther can not bee a thing which man
may suffer more with payne,
Or matter harder to forbeare
or lesser to sustaine:

Socrat.

Then for to see a foole aduaunst
or sit in hie estate,
Whom foolishe fortune hath inhaunste
to vndeserued fate.

Of the pleasure in monie.

It is a pleasure perrilous
whiche woorketh heauie spight.
For man to pleasure in his goodes
or money to delight.

Plutarch

For none is in a surer state
or hath lesse cause to craue:
Then the contented whom it doth
suffise the least to haue.

Of man and money.

It is a better thing for man

Pithago.

of money for to want:
Then that the money should abound
and that the man be scant.

Of the ende.

The ende of euery thing is proofe
and tryall of the same:
And the beginning must forecast

Socrat.

the things a man would frame.
If therfore thou woldst haue thy works
to grow to fruitfull ende:
Thou must begin with willing heart
the things thou dost pretende.
For the beginning is the chiefe
wherto thy wisest payne
Must be referd, but styll the ende
is hardest to attayne.

Of aucthoritie.

Desyre not with hawty minde
to rule and beare a sway:
Before thou learned hast the skill

Pithago:

and cunning to obey.

Of time.

The man that trusteth vnto tyme
is ere beguiled still:

Seneca.

Let therfore no time passe to farre
but guide it by thy will.

Of a dissembler.

The moths corrupt ye clothes, & worms
with canker pearce the bone:
But one dissembler may beguyle

Mar:au:

the totall world alone.

Of aduisement.

To take aduisement is a good
and requisite delay:

Alex: se

Whch maintaines profite & preserues
indeuours from decay.

Of the body.

The fairest body liues in earth
if it be wayde aright:
Is nothing but a donghill clad

Cicero.

with colours of delight.

Of counterfeyt things or fraude.

No thinge which counterfaited is
illusion so can faine,
But to his proper substance will

Aulus gelisus.

in ende returne againe:
Doo therfore nothinge with disceyte
nor by dissemblynge trade,
Least yt when time bewrayes, the same
vnto thy blame be made.

Of a Souldiers dewtye.

It dothe behoue a Souldier beste
in batayle or in fyghte,

Zenoph.

That he do truste more to his wytte
and pollisye then mighte,
For wytte in scyrmyshe proffits fare
and warres doth more preuayle,
Thē strēgth of thousands whch by forse
greate dayngers maye assayle.

Of vice or wickednes.

Let nether onse thy hands to woorke

Zenophon

nor harte nor yet thy will,
To thynke nor yet thy eares to here
the thinge is naught and ill.

Of the hartes disease.

The harte is neuer vexte so muche
nor so seuerelye paynde.
As when by forse frome wished things
the stomake is refraynde.

Alex se

Of a frende.

A frende can nere be knoune but when
occasion doth requier

Anacar.

For in thy welth eche man wyll crouch
and kreepe to thy desyre.

Of ydellnes.

Ydellnes is of liuinge men
a graue and dothe supplye

Anacar

The sepulcher wherin the mynde
and bodye bothe do dye.

Of curiosytye.

Presume not ouermuch to checke
nor curiouslie to blame,
A nother man leaste to thy selfe

Socrat.

thou purchase more defame.

Of vicious rulers.

Lyke as a broken crased shippe
the which doth water drynke,
Not onlye drownes her selfe but all

Socrates.

that ar in her do synke,
And therby goodes and shippe and men
ar broughe vnto decaye,
And nothinge for the forse of waues

Hermes

can get to scape awaye.
So rulers which abounde in vice
as wickedly intende:
To bring themselues and subiects all
to wracke and euill ende.

Of man and his soule.

The most exceding thing in earth
is man, that God hath made
Whose soule his chiefest riches is
for all things els do vade.

Hermes

By which he imitates the trueth
and iustice doth assigne:
And is prouoked to the thinges
immortall and deuine.

Of worldly men.

The man that to the world is bent
with him it can not fayle:
But one of these insuing things

Socrat.

his state doth styll assayle.
Either displeasure of his God
to purchase or obtayne:
Great spite of mightier men then he
which is a fruitles gayne.

Of a happy realme.

Most happy is that realme or place

Plato.

that citie or that towne:
Wherin a gouernour doth rule
which vice suppresseth downe.

Of mercy and iustice.

If that a king be mercifull
his state shall prosper well:
And get him succor in his neede
because he is not fell.

Marcus aureli.

And if he iustice do frequent
his state shall not decay:
But for his wisedome be beloued
and beare continuall sway.

Of the auncesters.

The honor of the auncesters
and their deserued fame:

Mar: au

Do leaue their children after them
great treasure by the same.

Of freendship and iustice.

No freendship nor no iustice may
be well retaynde of those:
Betwixt whom nothing common is

Zenophon

but be as vtter foes.

Of Wisedome.

If that thou wouldst to euery thing
adioyne the thing is fitte:
Thou must indeuor to adioyne

Plato.

some wisedome to thy witte.

Of wise men.

A wise man wisely must suppose

Aristot

and ponder so in all:
That he may thinke his error great
But wisedome very small.

Of learning.

It is no shame for any man

Isocrat.

though age his yeres possesse:
To learne, or take an offred thing
in neede, or in distresse.

Of instruction.

Instruction giuen vnto a foole

Protege.

or one that is vnwise:
Doth make him stiffer in conceyte
and sonder in deuise.

Of truth and error.

When error is bewrayde by time

Plato.

and wilfulnes discryde:
Then doth the truth appeare the more
by such a lucky tyde.

Of fooles and wise men.

A foole in felowship of fooles

Marcus aureli.

is hardly to be showne:
And wise in wise mens company
is scantly to be knowne.

Of ignorant men.

The boldenes which vnskilfull men
retayne in their conceyt:

Socrat.

Is that which most do let their wittes
and them of skyll defeate.

Of feare or doubt.

There is nothing so certayne thought
or counted so much sure:

Marcus aureli.

But feare in hope doth somwhat doubt
the same for to procure.

Of feare.

Wher feare abounds or doubt disturbs
the heart, no quyet plight
Can rest therin but it abates

Mar: au

the corage and the might.

Of vertue.

Except that man be wholy bent
and vnto vertue prest:

Plutarc

He little differs from a swine
or els a brutish beast.

Of good men.

Tis the property of good men
not onely to be glad
At their own welth, but when the like

Socrat.

of other men is had.

Of an euill lyfe.

That man doth leade an euyll life

Anaxagoras.

which many do bewayle:
Reioysing at his death or harme
or when his state doth fayle.
It is the greatest sinne in earth

Marcus aureli.

for man to seeke a prayse
By fayned vertue and deceyt,
and fraude, to guide his wayes.

Of goodnes and wickednes.

As to the good the goodnes is

Hermes

a requisite rewarde:
So euill men, their wickednes
doth seeme to punish harde.

Of faythfulnes and trueth.

Be ready to reteyne the trueth

Socrat.

and faythfulnes to holde:
For he that is a faythfull freende
is better much then golde.

Of loue.

Loue well, and louing well be bolde

Plato.

to seale it in thy blood:
For vertue voyde of loue may not
be pure and perfect good.

Of charitie.

Charitie is of such effecte

Solon.

if thou it wisely scanne:
That therwithout no mortall wight
can be a perfect man.

Of a liberall heart.

It is the propertie of him
that hath a liberall heart
Rather to craue a good renowne

Seneca.

then mony haue his parte.

Of geuing and receiuing.

If thou receiue a benefite
do thankfully requite:
And seeke to giue againe to him
according to thy might.

Titus liuius.

And when thou geuest be content
the same for to bestow:
And so in geuing shalt thou finde
the gayne to thee will growe.

Of a faythfull freende.

The freende that is a faithfull freende,
and mindes a true pretence:

Mar: au

Is he who quickly can forget
and pardon an offence.

Of the wilfull man.

The man that to his wilfull wil
is wilfully inclynde:

Plato.

Is likewise bound the wrath of God
as vehemently to finde.

Of Enuie.

Like as no shadowe can be seene

Plut.

in place where is no light.
So where as wealth aboundeth not
no enuie shewes dispight.

Of thretninge.

It is a womans fantasie
and poynte of follie great,

Pithago

For men by whot outragious woordes
his enemie to threate.

How to delaie spight or grudge.

The man which reasonable is

Pithago

and sober in request,
May soone appease his fooes dispight,
and set his hart at rest.

Of warines.

A man with warines his deeds,

Pithago

and woorkes must wiselie vse,
Least for his fooe hee take his friend
and friend for fooe abbuse.

Howe to praise.

Praise not to much least thou hast nede
thie praise for to redresse,

Mar: au

Learne therfore litle for to praise
but yet to dispraise lesse.

Of sorowe.

There is no torment nor disease
which doth so fiercely rage:
But tract of time with easy profe
may make the same aswage.

Hermes

And euery griefe that doth vpbrayde
a domage or a payne
By pacience well forborne, in ende
will turne vnto a gayne.

Of vayne glory.

It is a foolishnes of man
to challenge for his parte

Dioge.

A prayse, the which to other men
is due by their desart.

Of the misers sorow.

No mortall more in cares is frounst
and sorowes is ytost:
Then is the auaritious wretch

Mar: au

when he his goodes hath lost.

Of masters.

The gentlest masters commonly
which gentlenes frequent:
Haue seruaunts which be contrary
of nature and intent.
But sturdy masters do compel
the same to bowe at becke:
And euery little winke pretendes

Alex: se

to them a feareful checke.
But if thou wouldst retayne to thee
a seruant which should vse
Thee well: thou like wise must beware
least thou do them abuse.

Of seruaunts.

A seruaunt both in worde and deede

Socrat.

ought duely to obaye
Their masters: pondring well wheron
a seruaunts state doth stay.

Of labor and custome.

If thou thy selfe to labor and

Alex: se

to trauell wouldst invre:
Thou must inforce to customes course
thy stomake to allure.

Of a womans duety.

A woman if she would auoyde
an yll suspitious name:
Must sone be ready to conceaue
of euill thinges a shame.
And in hir speach for to be slow
yet temperate in hir tonge:

Alex: se

And wise of witte, and in hir deedes
to offer none a wronge.
And sober in hir gestures all
and conuersytion meeke:
And lowe of heart, but of disdayne
and enuie for to seeke.
And stedfast in hir promyse made
and constant in hir loue:
That nothing may distemper it
or cause it to remoue.
And in correction pitifull
regarding well hir life:
For these adorne the virgins state
and bewtify the wife.

Of thankfulnes.

It is a common needefull thing
and euery bodies parte:

Alex: se

For to be gratefull to his freende
and haue a thankfull hart.

Of the husbande.

The best behauiour that doth moue
a woman to be chaste:
Is for hir husbande to conceaue

Socrat.

no ielousie in haste.
But to be true and chast himselfe
and constant in his minde:
And by example all these things
in hir shalbe assignde.

Of good and wise men.

That man may well be counted good
and be estemed wise:

Plato.

Who doth reforme his wanton tongue
vnto his good deuise.

Of silence.

By silence the discretion of
the silent, thou mayst deme,

Pithago.

And silence vsed in a foole
doth make him witty seeme.

Of flattery.

Nether indeuor to insue

Seneca.

a flatterer for to be:
Nor that thy selfe be not abusde
by flattry likewise see.

Of scorne.

Scorne not another man for that
he falleth to decay:
Or doth sustayne vnhappy chaunce

Cicero.

when fortune flittes away.
But take thou hede by his mishap
to fall in like anoy:
That thou by his vnlucky fall
may maintayne more thy ioy.

Of hawty mindes.

The hauty mindes that do ascende
alofte to seeke renowne:

Plato.

Are most by fortune ouerthrowne
and cleane suppressed downe.

Of dronkennes.

To vew the foule defaced forme
of dronkerds beastly vse:

Anacar.

Is rediest meanes for to allure
the minde from such abuse.

Of couetousnes.

Like as a member which is vexte
with itch or such disease:
Hath alwayes neede for to be clawde

Plutarch

the itching to appease.
Euen so the minde with auarice
infected and molest:
Except it still receaue a gayne
is neuer at his rest.

Of death.

Death to the sorowfull is life
and to the welthy greefe:

Seneca.

And yet to eueryman by fayth
it is a good releefe.

Of instruction.

Thou oughst as much for to esteme
the man that teacheth thee

Homerus

One worde of wisedome, as the man
promoting thy degree.

Of expences.

Expences small frequented much
bring pouertie in hast:

Seneca.

Learne therfore warely to spende
but nothing for to wast.

Of substance.

The greater welth a man retaynes
of substance or of store:

Pitthago

The lesse assured is his state
but the vncertaine more.

Of tryall.

Indeuor for to try thy frendes

Thales.

before thou art in neede:
And so therafter to dispose
through tryall such thy deede.

Of dissembling.

Deuise not for to seeke thy selfe
the same for to pretende:

Thales

To which occasion may approue
the contrary in ende.

Of freendlines.

Cleobilus.

If thou wouldst get a proppe to thee
or gayne thy life a stay:
Thou must be ready for to helpe
another in decay:

Of importunatenes.

Be not importunate for ought
thy fancy may not get:

Chilon.

Nor let thy witte nor power assault
the matters be to great.

Of mortall vexation.

All thinges which mortall men desire
by payne they are attaynde:
And with great care when they are got
they likewise are refraynde:
But when occasion doth commaunde

Cicero.

they should therfore depart:
Then is the greatest sorest griefe
and dolor in the heart.

Of good fame

A worthy fame so splendant is
and bewtifull of light:
That though in darknes it bedrownde

Ptolome.

it can not leese his might.

Of learning.

Learning is vnto the good
a guider of his will:

Gelasius.

But to the wicked as a spurre
prouoking him to yll.

Of the tongue and the heart.

It is a common thing that when
the stomake well is pleasde:
The tong doth labor more then thought

Marcus aure.

wherby the heart is easde.
But when the heart in heauy plight
some sorow doth sustayne:
The tongue can not expresse the care
which lyeth in the brayne.

Of the apparell and speach.

If that in silke or sattines fine
or golden braue aray:
Thou decked art, deuise thy speach
to beare as equall sway.

Pithago

For eyther thou shouldst frame thy wordes
according to thy guise:
Or els thy garments to thy wordes
thou equall must deuise.

Of superfluous talke.

Euen as a vessel neuer can
be full if it do leake:
Or doth run out but still decayes

Seneca.

and more and more doth breake.
So such as prate and babbell still
and neuer do giue eare:
Can neuer wisedome learne because
they neuer seeke to heare.

Of slaunder and flattery.

Of slaundrers wel beware, and see
thou flattrers do dispise:
If to thy selfe thou purchase would

Dioge.

to be accompted wise.
For neither tamed beast nor brute
nor beaste of sauage kinde:
Do bite so niely, as this same
doth pinch and payne the minde.
Whose clawes so teare and rankell all

Theo frast.

they do attayne to touch
That better is it to be torne
of beastes then caught of such.

Of the couetous man.

Such men as miserly do liue
to die it is there best:
Because the longer that they liue
the lesser is their rest.

Seneca.

For life doth leade the couetous
their substance to encrease:
But death dischargeth them of care
and lets them lye in peace.

Of foresight.

It is the parte of him that seekes
to be accompted wise:
That he foresee his workes wyth good

Plato.

and diligent aduise.
And when as thinges in aduerse fate
vnluckely do frame:
It doth become the valiant well
for to forbeare the same.

Of an enemy

Beware of foes, when they with glose
declare a flattring face:
For then he most doth seeke thy harme
in such a fayning case.

Pithago

For serpents neuer byte so sore
nor poysenously so sting:
As when by softe and secreate sorte
they bite before they singe.

Of the feare of death.

Wisedome by grace doth cause the hartes

Hermes.

of all men to dispise
The feare of death: for therwithout
no mortall can be wyse.

Of Death.

Thou oughtst for to perswade thy selfe

Socrates.

that death is all mens hyre:
But yet no man can die so ofte
as some men do desire.

Of the feare of God.

The feare of God so needeful is
of each to be retaynde:
That therwithout no man is iust

Iesus sy.

nor vice can be refraynde.

Of life and vertue.

The lesser time to lyue, a man
enioyes: the greater care
He ought to haue, for to deuise

Dioge.

his vertue to declare.

Of feare.

It is his best whom many feare
he many feare agayne:
Least lacke of feare be sometime cause

Aristip:

he do incurre a payne.

Of reprouing.

It is a great vertue and a thing
which each man doth behoue:
To flye those faultes himselfe wherin

Thales

he other doth reproue.

Of the vncertainty of time.

If thou determyne for to do

Pithago.

some good, do not delay
Tyll morow next, thou little knowst
what thing may chaunce to day.

Of sinne.

Sinne plucks thy soule from God by force
and therfore greatly feare

Anacha

To sinne: because thy soule the shape
of God should rightly beare.

Of a hard thing.

It is the hardest thing in earth
another for to tame.
The man that frounsed in his sinne
is nosled in the same.

Of a vayne thing.

To be inquisitiue of that
which nought doth appertayne

Hermes.

Unto thy selfe, doth wel descry
that thou art very vayne.

Of wilfull will.

What doth it profite thee though thou
an expert tongue possesse:
Or sense that rightly vnderstandes
and rightly can expresse.

Marcus aure.

Or liuely witte or memory,
or perfect knowledge haue:
Or science voyde of ignorance
with all that thou canst craue.
Or pleasant stile and eloquence
with euery matters skill:
If therwithall thou do retayne
a wicked wilful will.

Of a misery.

If they be miserable men
which serue a cruell lorde:
From whom in time they may depart
though not with his accorde.

Aristot

How much more wretched misers they
which serue their vice and sinne:
From whom they cannot start nor flie,
but fastned are therein.

Of good deedes done to the wicked.

The man that riches doth bestow
vppon a wicked wight:
Doth geue a sicke man store of wine

Plutar

which workes him further spight.

Of foolish ioyes.

It is a signe of corage weake
when man doth hunt the ioy:
The which in ende and tract of time

Pithago

doth turne to his annoy.

Of natures workes.

No witte is able to deuise
to make the matter straight:

Alex: se

Which nature with deformednes

Alex: se

and crokednes doth frayght.

Wherin honor consisteth.

The right of honor in the welth

Marcus aureli.

of worship doth not rest:
But in the merites which deserue
the same to be encreast.

Of counsell taking.

Though great abundance of thine ease

Cicero.

and welth thy state supply:
Yet counsell profred vnto thee
in nowise do deny.

Of riches left to a waster.

Like as an arrow which doth light
vppon a stone by chaunce:
Because the stone doth softnes want
is forst therfrom to glaunce.
Euen so the riches giuen to him
which wanteth wary witte:

Socrat.

To rule the same, is geuen in vayne
and is a gifte vnfitte.
For by his necligence his store
can take no tacke nor stay:
But by consumption is disperst
and brought vnto decay.

Of the force of riches.

Euen as a golden brydle set
with perle or precious stone:
Doth serue to garnish euery horse
it is bestowde vpon.
But cannot make the horse to be
of any better kinde:

Plato.

Or corage, then if no such cost
vppon him were assignde.
So riches giuen vnto a man
do bewtify his fate:
But haue no power to make him good
or better in his state.

Of constant loue.

That loue is constant firme and sure,
wheras two bodyes be

Mar: au

But one especiall louing heart
which ioyntly doth agree.

Of giftes well imployed.

A liberall gifte imployed well
doth yelde the giuer gayne:

Aristot:

But he that giues without remorse
doth reape his proper payne.

Of corrupt customes.

Whereas the customes be corrupt
there libertie should cease:

Mar: au

For lewdnes vsed ouermuch
abuseth freendly peace.

Of wyll.

Though wyll be bridled wyth a corde
and tamed wyth a whip:

Alex se

Yet wyll indeuors what he can
out of his yoke to slippe.

Of a freende.

Admit no stranger for thy freende

Aristot.

and warily eschew
The man vnknowne, for feare of that
which therof may ensewe.

Of anger.

Though anger nere so much a while

Plato.

wyth foolyshnes do rage:
Yet easy tyde in tract of time
doth clearely it asswage.

Of wrath.

And yet though wrath is stayd, ye shame

I Socrat

therof wyll neuer cease:
For wrath, reuenge, and angers thrall,

Titus liuius.

do leade it in a lease.

Of spight and enuy.

It is vnpossible for spight
or enuy gayne to finde:
For spight is clokt before the eyes
and enuy cleane is blynde.

Of malicious wordes.

Malicious wordes discouer all
the malice of the mynde:

Aristot:

Let the more reason rule thy tongue
so shalt thou fauor finde.

Of the trauels of life and death.

The trauels of the lyfe are sore
and painfull very streyght:
But yet the paynes of death are more

Mar: au

and of a greater weyght.

Of vertuous.

The fruite of wisedome and the flower
of honor must be founde
In men, the which disposed well
in vertue do abounde.

Seneca.

For vertue farre excels the store
Of siluer and of golde
The which the euyll commonly
desire to haue in holde.

Of truth and time.

Although thou mayst a while kepe close
thy sinne and well prouide
That by thy subtilty the same

Plato.

may scantly be descryed.
Yet trueth at last will cleane bewray

Plut.

thy wickednes in time:
The which hath sworne for to detect
each falshode, sinne and crime.

Of welth.

The purchasing of welth is not
so pleasant to the harte:

Aristot.

As it is death vnto the same
therefrom for to departe.

Of vertue.

If that in vertue thou delight
to vse thy busy payne:
The payne departeth but the fruites

Musonius

of vertue will remayne.
But if thou pleasure in the thinge
which wicked is and yll:
Thy pleasure doth abate, but payne
is bent to tary still.

Of fayned freendes.

The freends whom profite doth allure
or lucre doth encrease:
When substance fayleth therwithall
their freendlines doth cease.

Socrates

But freendes which lynked are in hart
with faythfulnes and loue:
Ne feare, ne fortune, ne mischaunce,
ne rigor may remoue.

Of too much escrutiositie.

If thou wouldst not thy trauell haue
or labor to be vayne:
Wish no such secreat things wherto

Hermes.

thy will may not attayne.
For thou thy selfe and other none
art causer of thy let:
If that thy trauell may not reach
thou labor for to get.

Of strikinge.

If that another thou meanste to strike
suppose thou wouldst defende

Pithago

Thy selfe, if he to strike agayne
did purpose or intende.

Of chorlish nature.

Of chorlish nature churlish speach
procedeth by his kinde:
But gentle speach in gentle heartes

Dioge.

a man may lightly finde.

Of the profite of a realme.

That kinge in realmes deserueth fame
as worthy of renowne:
Which doth deuise to rayse vp right

Plato.

the wronge suppressing downe.

Of wise mens loue, and fooles.

True loue betwixt the felowship.
of wise men well may fall:

I Socrat.

But not amonge the foolish route
though folly be equall.
For witte by order goeth, and may
by right agree in one:
But folly lacketh order so
that concorde can be none.

Of the worlde.

Sith that the worlde vnstedily
doth often ebbe and flowe:
It doth behoue the wise man well

Plut.

the very same to knowe.
And so to sayle when as the time
is clenly cleare and fayre:
As he may lodge in hauen when
corrupted is the ayre.

Of lyfe and wealth.

It is much better for a man
this tedious life to lose:

Marcus aure.

And so to ryse to richer welth
then heart may well suppose.
Then to escape the sting of death
and life for to retayne:
Which is implete with vexing griefes
and ouerflowes in payne.

Of deceits.

As they that fishe with poysned baytes
no profite can attayne:
Because they do corrupt the fishe

Plato.

with such impoysned bayne.
So likewyse they that vse deceits
to purchase their desire:
Through their deceits infect thē selues
and that which they require.

Of women.

There is no creature vnder heauen
that more desireth fame

Mar: au

Then women do, yet that none lesse
indeuors for the same.

Of Wine.

By too much wine the witte and sense
is dulled and decayde:
And by a busy tatling tongue

I Socrat.

the secreates are bewrayde.

Of a vicious man.

Like as a flye doth more desire
to feede of stinking meat:
Then of the holesome healthful herbes

Pithago

or sweetest for to eate.

Plato.

So doth the vicious man requier
more rather to attaine,
The thinges bee like vnto him selfe,
then purchase spirituall gaine.

Of trueth.

The man which vseth trueth, shal reap

Hermes

by vsage of the same,
Of most men fauour, and good will,
and well deserued fame.

Of an euill louer.

The euill louer which doth loue

Pithago.

and loueth not a right,
Esteemes and loues his bodie more,
then hee regardes his spright.

Of euill mens consente.

The close consent of euill men.
no perfecte friendshipp is,
For though they do agree in one

Aristot

yet is the same amis:
Because that frendshipp of him selfe,
is so surpassinge pure,
That in ill thinges hee neuer will
his spotles kinde inure.

Of priuie benefites

Lyke as a good phisition
so secreatlie doth heale,
His pacients sore, that hee the same
in curinge doth not feale,
So should a perfect freend deuise

Aristote

to woorke his friend a gayne:
In secreat sorte vnwares to him,
when hee dispayrs in payne.

Of speache and silence.

Both speach and silence they are good
if they bee wislie vsde,

Socrat.

But both are naught and perillous,
if that they bee abbusde.

Of thankfullnes.

Yf thou a profitt doest receaue,
or benefite doest finde,
As well as in thie hande thou must
receaue it in thy minde,
For hee vnthankfull is who hides
the friendship is bestowde,
And hee vngratfull, who receaues

Seneca.

and payes not that is owde:
But hee doth least deserue to haue
of profit anie parte,
Who neither thankes nor doth requite
nor printes it in his harte.

Of furye.

The ende of wrath or furious ire

Aristot:

is much deserued shame:
Because that bridled good forecast
did not dispose the same.

Who liues in quiet.

No griefe can commonly frequent
the man that is deuoyde
Of these foure things, but his estate
is neuer once anoyde.

Pithago

If he abstayne from slouthfulnes
and pride, and slouth, and will:
For where the heart is full of these
there griefe remayneth still.

Sustayne and abstayne.

Sustayne and abstayne sustayne griefe
and abstayne from the same:

Epicteus

That eyther is enclynde to yll
or may engender blame.

Of dispraysing.

If thou pretende for to disprayse

Ouid

thou must indeuor so
For to disprayse that no man know
thou dost disprayse thy foe.

Of a kinge.

A king hath little cause to feare

Iustinian

or for to liue in awe.
But onely for to dreade his God
and well obey his law.

Of a wicked soule.

A wicked soule may be discernde
by hating of the right:

Pithago

Because it chiefly is inclynde
to haue in lyes delight.

Of wise sufferance.

When fate aduaunseth vp thy state
and thou in happy case
Arte throughly pleased therwithall
set vp in lofty place.
Kepe lowe thy corage and beware
of scornefulnes and pryde:
Least thou discende to more defame
when fate hath thee denyde.
And when in trouble thou opprest

Plato.

hast cause for to complayne:
With pacience stifly suffer that
and hope for welth agayne.
For it is wisedome for to vse
in euery thing a meane:
And neither too much to presume
nor to dispayre to cleane.

Of the worldes misery.

It is a misery to view
and penury to see:
How in this worlde all mortal things
in vaine compacted be.
The fathers clime for to attayne
vnto their children wealth:
And yet the children nought regarde
their fathers needefull health.
The fathers tediously prouide
to yelde their children rest:

Marcus aure.

And yet the children both their payne
and fathers do detest.
The fathers by their painfull toyle
do get their children fame:
The children thankles do requite
the fathers with much shame.
The fathers sometime die for griefe
to see the luckles state
Of such their children, yet they thinke
their fathers death to late.
And all the goodes the fathers reape
with pensiuenes and payne:
The children wilfully consume
and kepe them selues no gayne.

Of vanishing thinges.

Indouour not to get the same
that sone will weare away:

Plato.

But wisely ponder to possesse
the things will nere decay.

Of suffisance.

Suffisance is the castell strong
which kepeth wise mens wittes

Pithago

From euill workes and ydle thoughts
and fonde and foolish fittes.

Of death.

Death neyther shape nor noble birth
no person doth esteeme:
But he indeuours each thing like

Boelius

vnto himselfe may seeme.

Of the mighty man.

The man is mighty who with welth
indewde is very pore:

Philip.

But he who wanting welth is rich
that man is mighty more.

Of the conscience troubled.

The consequent or sequell which
both follow after yll:

Aristot

Is the vexation of the sprite
which then torments the wyll.

Of measure.

Peruse what measure thou dost meate

Seneca.

to other men, the same:
Thou shalt receaue in woes in welth
in honor or in fame.

Of the auaritious miser.

The auaritious miser robbes
himselfe of all his stay:

Seneca.

Because his auarice chieflly tendes
to take his fame away.
And when as fame doth little fayle
or once doth seme to fall:
Both rest and riches, and renowne
are ouerwhelmed all.

Of sensualitie.

Where sensualitie doth raigne

Chilon.

no reason can take place:
But order, reason, witte, and sense
it blindly doth deface.

Of the world to come.

The man that glory in this life

Mar: au

and that would eke procure
In life to come his thoughts and workes
and dealings must be pure.

Preceptes of liuinge.

Or thus.

[Thou must determine so to liue]

A Pithy and pleasante discription of the Abbusions, and Uanities, of the Worlde.

If man through wisedome would peruse
himselfe & weigh his state:
And ponder wisely the abuse
that ouerthrowes his fate:
And vnnerstande the lothsome cares
conteyned in this life,
And know the cause of all his woes
and motion of such strife.
And marke the tickle tract of time.
and learne the rewfull rase
Of mortall nature which abhorres
the skill of mortall case:
His perfect sense considring thus
perusing these with payne,
Should well perceiue and so confesse
that euery thing were vayne.
For euery mortall man and thing

Saluste.

is like the withering grasse,
And all things frustrately by kinde
do passe and do repasse.
The heauens by course vpō their poles
reuolue in circle rounde:
And charme their dewties to distill
the same vpon the grounde:

Sibilla.

And all things labor in likewise
the which it doth contayne,
And yet their labor frustrate is
and trauels be in vayne.
So likewise Titans ramping race
perseuers through tho skyes,
And through the burning Zones doth course

Salamon.

& through the Zodiake hies
And daily trafficks to the West
and turnes to East agayne,
And trauels thus for mortals sake
yet is it all in vayne.
And siluer Phebus partes the darke
and lendeth wholesome light,
(And Titan couered) then displayes
hirselfe, in pitchy night,
And so by kinde and natures craft
hir walking doth maintayne:
To each mans sight for each mans welth
yet is this same as vayne.
The windes disperse their blustring breathes
and scatter them about,

Salamon.

Extending ayre and elements
and euery place throughout,
And course from north to south and so
from euery part with payne:
And yet the same and all things els
is frustrate and in vayne.
And hoary Boreas fiercely blowes
his colde congeling blast,
And Zephirus with gentle breath

Salamon.

dissolues the same as fast,
And with a bridell holdeth frost
and burning doth refrayne:
Yet is the same a frustrate toyle
and labor spent in vayne.
And in the like recourse by kinde
the elements beare sway,
The which on fire, on ayre, and earth,
and moysture take their stay.
And rule the natures of the man
and do dispose his helth
By sondry meanes and secreate wayes
in working of his welth.

Plinius.

And when as Titan hath drawne vp
of euery filthy lake:
These purge the same, and euery filth
and humor clenly make.
And then in season sendes it downe
in pleasant wholsome hewe:
And lay the sappe vpon the earth
that each thing may renewe.
And so these siluer drops distill
the earth for to sustayne:
And yet it is but frustrate fonde
and most exceeding vayne.
For all such things for mortall vse

Iesus sy

their trauels do pretende:
And therfore all is meare abuse
and serues to fruitles ende.
The earth it selfe with all his fruites
his profites and his gayne:
Is also fonde and mere abuse
and most exceading vayne.
The soyles & fieldes with plesant hews
and greenish coates yclade:
Their fertile flowers and sappy plants
displayde through natures trade.
And with odiferous vertues yelde
their sents to euery brayne:
For to reioyce each panting heart
and yet the same is vayne.
The holesome blossomes once through spred
the fruits do follow faste:
And euery tree with plenteous store
deliuers vp his taste.
And euery seede doth yelde his proofe
and so doth euery grayne:
And yet these labors are but fonde
and trauels spent in vayne.
The secreat hidden golden gubbes
which lye in deepe of grounde:
By mans deuice are delued vp
and wisedome well are founde.
The which he reapeth for his vse
and taketh for a gayne
And yet the same is meare abuse
and most exceeding vayne.

Salamon.

For all things florish for a time
and vade agayne in hast,
And euery mortall thing by kinde

Mar: au

is subiect vnto wast,
And as they come they vade away,
and as they vade they come:

Iesus sy

One standes, another doth decay,
another filles the roome.
Each thing that hath bene is agayne,

Iesus sy

and this is also trew,
That whatsoeuer is shalbe

Pithago

for nothing can be new,
And euery case is throughly stuft
with hazarde, losse, and payne:
And therfore all is great abuse
and euery thing is vayne.
The world is full of drowsy dreames,
of feares and tickle ioyes,

Plato.

Of bitter baytes, of short delights
permixed with annoyes,
Of much mishaps or fickle falles

Hermes:

of foolish hasty fame,
Of endlesse trauell, of despite,

1. Iohn. 5

of neede, rebuke, and shame,
Of sinne, of mischiefe, and of vice,

Pithago

and nought it doth contayne:
But mortall is and hath an ende
and therfore all is vayne.
And man doth liue and vse his toyle
and moyleth sore with care,
And still deuiseth with his witte

Archilaus.

to worke his owne good fare,
And seekes with trouble how to get
the goodes of worldly gayne:
And yet by death forgoeth all
which thing is very vayne.
And so the state of euery man
is bound for to sustayne,
And therfore all is mere abuse
ane most exceading vayne.
For each thing mortall stands in neede
or els in fickle ioy,

Archilaus.

Or els in hazard or in feare
or els in great annoy,
And each thing hath vncertayne state
wheron it doth depende:

Socrat.

And therfore all is mere abuse
and serues to no good ende.
Both high, and low, and rich, and poore,
as also great and small,
To hazardes, troubles, losse, and woes,
they be addicted all,
And euery state and each degree
is subiect vnto payne:
And therfore all is mere abuse
and most exceding vayne.
The prince whom most men do repute
to liue in happy staye,
Is most subdewd to troubles yoke
and subiect to decay.

Marcus aure.

Whose wittes not onely frounsed are
in drowsy dumpish cares:
By waighty charge the which himselfe
vppon his shoulders beares.
But also is dismayd by feare
of open foes despight,
And also of the priuy foe
which worketh out of sight.
And is suppressed by the force
of fortunes tickle whele
Which cannot stande but stackring stil
vnstedily doth reele.
And as his case is most aduaunst
so most subdewd to call,
(Of fortune) which when fortune failes
attaynes to greatest fall.
For as his members many be
wheron his state doth stay,
The greater likewise be the harmes
that worke his owne decay.
And thus he lyues in trauell, peyne,
in feare and fickle ioy,
In doubt and hazarde of his welth
but certayne of anoy.
And if it chaunce that fauour do
befrende his happy fate,
That neuer mischefe do suppresse
the glory of his state,
Yet not withstanding such his ioyes
his welth and his renowne
By death are finished in fine
and cleane suppressed downe.
And then of all his glory, nought
therof he doth retayne:
And therfore such his state is fonde
and most exceding vayne.
For though he were of greater welth
then Midas miser he,
Or power then Alexander great
by any meanes could be,

Salamon

And though he could deuise to liue
with such an ydle hart
That both from tedious workes and thoughts
his fancy could depart:
And neither trouble nor annoy
his diet could disease,
But that his humour should receaue
the thinges his stomake please.
And weare of purest golde with stones
of passing precious kinde,
Such costly robes as nere the like
no mortall man can finde,
And treade as subiect vnderfoote
the scepter and the crowne,
Of euery nation vnder heauen
suppressing all thinges downe,
And did an epicurish lyfe
with all delightes sustayne:

Salamon

Yet were his state vncertayne stil
and most exceading vayne.
Each ruler likewise vnder him
which beareth rule and sway,
For all his rule is rulde himselfe
by ruine and decay,
And though with noblenes of birth
his state be set alofte,
And though his bones is rested wel
vpon his pillow softe.
And though with dainty fare his mouth
is satisfied with taste,
And mirth delites his senses well
yet all these things do wast,
By sinking sorow which apares
his great considering hart,
By painfull toyling how to deale
and execute his parte,
The which as well doth weaken witte
as also troubleth brayne:
And therfore all his rule is fonde
and also very vayne.
For he doth liue in no such state
so certayne or so sure,
That he in maintenance of ease
or welth shall still endure,
But all his pleasure still is mixt
with pensiuenes and payne:

Salamon.

And care and perill of his case
which thing is very vayne.
Since therfore thus the lofty states
of earthly tedious race,
Be so subdued to casualties
and yrksome painfull case
How much the more is simple sort
opprest with further woes,
When thraldomes pester and his yoke
is bent so much to those
Agree therfore with open throte
with me for to complayne:
And say that all things is abuse
and euery thing is vayne.
And marke from hyest to the least
and note with busy cure:
If thou canst vewe one thing in earth

Mar: au

is stable firme and sure:
But all things be addict to waste
and each thing to decay,
And there is nothing in the world
but it doth weare away:
And yet in life and being be
the subiects all to payne:
And therfore all is mere abuse
and euery thing is vayne.
And in our life no life doth liue
so much at certayne ease
That it can satisfy the hart
or stomake throughly please.

Plato.

Because that euery life to cares
is bounde, and euery state
To trauels, hazardes, losse and feares,
and yokte to wauering fate.
The noble captayne whose renowne
is hautily displayde,
Through martial feates which wel deserue
no prayse to be delayde:
Though yt in glorious plight he spendes
his dayes in happy time,
When forsing cause of manly proofe
espruddeth not in prime.
Yet after pleasant easy tyde
and weather cleane end fayre:
When tempestes rage and stormes be rude
and misty is the ayre.
His easy state from great delight
is turnde to greatest payne,
Respect therfore and see of right
if each thing be not vayne.
Can pleasure more thy stomake please
or gayne thy fancy feede
Of earthly store, then get renowne
through manly martiall deede?
Or is there any thing or things
so pleasant to the lyfe
Of man as fame? or any case
more greuous then in strife?
If not beholde and ponder well
the captaynes tickle trade,
The which to both these fickle things
is most a subiect made.
Now lifted vp and much aduaunst
through worthy hie renowne,
Now by reprofe or great reproch
as much suppressed downe,
Now at his ease when as his hart
is pleased through repast,
Now at his pester when with smart
he feeles his force to wast,
Now in a certayne sure estate
deuoyde of euery care:
And now in hazarde and in flight
abounding all in feare.
Now in suffisance of his store
and maintenance of welth,
Now thorow drownde in depe dispaire
diminishing his health,
Now preaching pleasantly to those
which gratify his payne:
Now dealing rudely with his foes
which yelde the like agayne.
Now florishing with semely hew
and comely braue and trimme
Now mangled, torne, and all disperst
in euery part and limme.
Now bearing life when healthful sappe
his lusty senses shielde,
Now like a beast bereft of breath
remayning in the fielde.
And now of all his race and course
what profite doth remayne,
Or of his toyles and labors all
what thing doth he retayne?
Himselfe is dead, and saith no more
and strikes no more his foe,
And cannot shew the reason why
or cause that he doth so.
And all the substance that his care
hath reaped in his dayes,
He leaues behinde him to his heire
the which as fast decayes.
And all the pleasure that himselfe
hath gayned of his fame,
Is also dead, and no man knowes
where he may seeke the same.
And if perchance through actual deedes
he vsed in time past,
He after death receaues renowne
what is it but a blast.
And yet to him no pleasure is
nor profite, nor a gayne:
And therfore see how his astate
is most exceading vayne.
The ventrous marchant whose degree
is maintaynde by his toyle,
And doth deuise and labors harde
and trafficks euery soyle.
And learneth this, and knoweth that,
and yet is still to seeke:
What is his trauall but a payne
which still doth come to wreke.
Is labor sweetenes, or the toyle
that makes the sweaty brayne,
May it by right accombted be
a profite or a gayne?
If not, peruse and ponder well
the marchants tickle state:
Whose wealth is guided by the fraude
of fortunes fickle fate.
With great aboundance of his woes
and anguish of his minde:
He seekes, and at the last doth get
the thinges which he would finde,
He doth prouide by good forecast
and seekes with earnest payne
To purchase credite which wel got
he cares for to maintayne.
And learnes to know of euery ware
the certayne easyest price:
And then doth warily pursue
to follow his deuice.
He byeth wisely with his witte
and maketh neere accompt
Of each expence which followes, then
what profite wyll amount.
And then with diligent aduice
according to the same:
With expedition to the effect
his matters he doth frame.
He wayes the thing, the time and place
wherto he meanes to sende:
And these considred followes more
and further doth extende.
He bargaynes with the sayler then
in seeking his resorte,
How that with diligence his goodes
the sayler will transport.
And after some accustomde talke
he shortly doth agree,
And then agayne peruseth all
how euery thing wyll be.
This done he packeth vp his wares
and euery thing in haste:
But so that still he viewes that nought
be framed vnto waste.
And shippeth it with busie cure
and looketh to the sayle
And taklyngs, seeinge all thinges sure
that nought in neede maye fayle,
And for his owne and proper vse
such thinges hee doth prouide,
That nothing needfull is should want,
or lacking bee espide.
And then when all thinges finisht bee
and eche thinge well assinde,
Hee tarries for a prosperous tyde,
and for a luckye wynde.
The whiche by chaunce, or els in tyme
allot vnto his praye,
And then with speede and warie witts
they hoyse and packe a waye:
And then by course the waues aryse
and boysterous blastes do blowe,
And stormes do rage the shipp aboue
and eke the shipp be lowe,
And beates the hatches, and by force
do breake the steaddye maste,
And teares the sayles, & ouer whelmes
the vessell at the laste.
And then the raging rampyng seas,
so fearslie do abounde
That shipp, and man, and goods, & all,
are turned to the grounde.
This is the ende of all his toyle,
this is his onelie gayne:
Consider therfore of the same,
And saye that all is vayne.
And if that fortune fauour so
this same his rufull case,
That it do graunte the selye wretche
suche casualties to passe:
And after heauie shippwrackes, brings
by chaunges of the ayre
His fearfull hart to good reliefe,
abandoninge dispayre.
And after longe exspected tyme
doth harbour him at laste,
Deuoyde of feare in hauen sure
which yeldes him more repaste:
Yet not withstandinge vewe the ende,
of all his toyle and payne,
And thou shalt see, and saye that hee
and euerie thing is vayne.
By former trauell hee hath paste
the pykes and scapte great cares,
And vanquished the force of waues,
and now deuoyde of feares,
He is ariued at the port
which well doth please his minde,
Where as he doth deuise agayne
his profite how to finde.
And there with diligence prouides
and wittely prepares
By crafty meanes for strangers sight
to lay his subtill snares.
And with his care he purgeth cleane
the wracke his goodes sustaynde
Upon the seas by great mischaunce
when he himselfe was paynde.
This done vnlading such his wares
by credite he doth get
A roume or warehouse wher he works
the tryall of his feate.
And wisely ordring all such things
according to the skill
Of marchants secreat knowledge, then
he moues his witte and will,
By wary vsage and aduise
of cunning to allure
His marchants, so that at the last
he therby doth procure
The happy sale of all his goodes
according to desire:
And then this done he thinks againe
how homewarde to retire.
Now know thus far the wretch hath wrought
& moyld with careful pain
And now to rage of cruell seas
he yeldes himselfe agayne:
And marke the misery of this
wherto it doth extende:
And thou shalt see the great abuse
which serues to fruitles ende.
He did begin his voyage first
with trauell feare and doubt:
And as he feared euery thing
is painfully faulne out:
He endeth likewise with the same
and yet for all his toyle,
He hath least parte of that wherin
he vsed thus to moyle.
Suppose of this, iudge of this griefe,
and ponder of this payne:
How man shall toyle & moyle with care
and feare, and reape no gayne.
And well perusing thou mayst see
that all the world is bent
To such vnhappy toyling state
which is as vainly spent:
But passe not thus the tickle state
of marchants frustrate race.
But thorowly peruse the same
considring of his case,
That thou mayst fully see and thinke
and deeme of all his payne:
And therby know and vnderstande
his state to be most vayne.
As first with care he did prouide
and then did scape annoy:
And then agayne did vse his care
so now he leaues his ioy:
And to the raging seas returnes
which troubles stomake sore
Because he enters perils where
his heart was vext before.
And yet occasion moueth so
and cause doth so constrayne,
That needes of force vnto the same
he must returne agayne:
Now note that he as likely is
with all his store and goodes
For to remayne in deepe of seas
inuironde of the floods.
As by good chaunce the wished porte
with safety to ariue:
Wheras his hart with more of ease
may purpose for to thriue.
Yet not with standing though hee haue
the full of his desire,
So much that fansie may not craue
nor stomake more require,
And though hee bringe of happie store
sufficient to extend:
For maintenance of him and his,
yet vewe the frustrate end.
He longe hath bin at easles state
and at vnquiet staye,
For filthy luker, which as draffe
or durte doth weare awaye,
And hath escaped daungers greate
and perrills with much feare
And nowe at laste with ioyfull harte
he is approched where
He hopes to liue at better ease
and to receiue reliefe,
And yet it turnes to his disease
and most vnto his griefe.
For shortly after life departes
from this vnhappy man,
And he inwrapped in the grounde
of gayne or pleasure than:
What doth he reape though he with care
haue traueled for the same,
Which often times when he is deade
doth worke his vtter shame:
Learne therfore, see, peruse, thinke, iudge
& then thou shalt wel know,
The full effect of marchants case
and matter which I showe:
To day possessing welth and store
to morow worne away.
His goodes and riches all are lost
he brought vnto decay.
To day in estimation great
to morow very small:
The next day lesser then before
the next day leesing all.
Sometime abounding in his ioyes
and somtyme drownde in care:
Somtime in happi luckye state
sometime in mornefull fare.
Sometime at ease sometime at payne
sometime in quiet place:
Sometime at losse sometime at gayne
sometime at perilous case.
And thus his state vncertayne is
and neuer hath a stay:
But as it is adict to ioyes
so likewyse to decay.
And he therfore in such his state
can nought at all preuayle,
But with his state doth rise aloft
and fall when it doth fayle.
Agree therfore with open throte
with me for to complayne:
And say that all things is abuse

Salamon

and euery thing is vayne.
As well the man indewde with welth
as vaunsed by renowne:
As also he that both by fate
is raysde and pressed downe.
And likewise he who by his toyle
or trauell doth pursewe,
To purchase store or to his lyfe
a profite to renewe.
And nowe consider of degree
which beares a lower sayle
If that the same be not addict
as sodainly to fayle.
That by perusing of the same
though lowest and the least,
Thou mayst discerne it for a state
though vayne, yet most at rest.
And thinke vpon the man who liues
by labor of his handes,
With whome no profite nor encrease
nor gayne nor comfort standes:
Except he get it by the sweate
of browes, or earnist payne
Of bodyes force which still applyes
his liuing to sustayne.
He beats, he breaks, he batters, bowes,
he writheth, and he bendes:
He digges, he delues, and to his toyle
his labor still extendes.
And neuer ceaseth all his life
to moyle with all his strength,
Till foule deformed tedious age
or death aproch at length:
And yet a common thing it is
for man in youth to plye
His payne and labor, and in age
in wretchednes do die:
Uiewe therfore from the top to toe
of euery such degree,
And wisely ponder of the same
and thou shalt plainly see:
That in conclusion each and all
is bent to care and payne:
And yet doth tende to no good ende
but frustrate and in vayne.
Of painfull liuers who doth liue
(permixt with tickle ioy,
And yet in trauell and in losse
and diuers much annoy,)
More better then the simple man
whose race and vitall scope:
Doth both depende on wealth & woes
and feare and fickle hope.
And yet receaues the naturall vse
and kindly happy welth,
Which doth procede from fertile earth
maintayning manly health
In winter he adornes the grounde
and sowes in meetest time,
And after seedes espruddeth forth
he purgeth them in pryme.
And all these thinges he gladly doth
and with a ioyfull hart,
Because that hope his fancy telles
he shall receaue his parte.
And then in Somer doth procede
from earth his hoped gayne:
The which enioyes his doutfull sense
and doth relent the payne.
The which his stomake did forbeare
with doubtfulnes before:
And so by fate and fortune good
he heapeth vp his store,
And in a season doth procure
to him such great encrease:
By former labor that at length
he doth agree to cease
From moyling and determines now
to liue in happy rest,
But marke how fonde is his estate
when he doth iudge it best.
The myser is compelde to leaue
by death his pleasures all,
And other florish in the same
when he hath got the fall.
And this is most a vexing griefe
whych worldlings do retayne:
And therfore all is meere abuse
and euery thing is vayne.
For euery man that liues in earth
doth lyue in carpe and care,
To reape the wealth of earthly store
and hardly to prepare:
Such benefites as may suffise
the stay of his estate,
And doth sustayne misfortunes great
by frowning frowarde fate:
And yet it is not for himselfe
to vse or to enioy:
But for another which receaues
the same without annoy.
And thus the profite is not his
but his is still the payne:
And other men do reape the welth
which thing is very vayne.
If therfore this thou do peruse
and weigh the ample tract
Of each estates effect, and thinke
how each thing is compact.
And from the highest to the least
thou ponder in thy hart,
And from the simplest to the best
considring euery part:
Thou shalt perceaue and vnderstande
that each thing earth contaynes:
Which is aduaunst to greatest porte
is subiect most to paynes.
And euery thing that is the least
and beareth least of sway:
Is charged least and least subdewde
to ruine and decay.
For still the higher that a thing
doth stande, the greater fall
It doth attayne, but lower lesse
for lowest least of all.
And note that nothing in the world
remaynes at better ease:
Then the degree which kept alowe
no fortune can displease.
For what doth liue in lesse misdout
or hath lesse cause of feares
Or most occasion of a stay
or motion least to teares.
Then that which euer troden downe
could neuer ryse a hye,
To know what fal should meane, or els
of pleasure to discry:

Protege.

The poorest therfore and the lowst
estate, and least degree
That is, and may be so maintaynde
is most from troubles free.
For it by losses is not vext
nor cares distempered sore,
Because it is refraynde of that
which it possest before:
Nor trembles not through quaking feares
nor is no more opprest
But still doth liue at certayne stay
and one especiall rest:
Nor is not threatned to decay
by fortunes frowning cheere
Nor death, nor doubt, nor once dispayre
for ought then can appere.
Nor seekes not for to scratch with care
the heapes of earthly store,
But is contented with his owne
and doth desire no more:
Nor feareth not to be depriued
of that he doth possesse,
Nor neede not care least any man
his substance would oppresse.
Nor doth not craue the wanton sectes
of pleasure or delight:
But is by abstinence inforst
to liue and deale aright.
And therfore such estate doth both

Dioge.

himselfe to right subdew:
And matters most which duty craues
it rightly to infew:
And also least is bent to feele
though naturally the payne
And trauell of the world the which
in euery thing is vayne.
And therfore thus amongst the midst

Mar: au

of mortall things abuse:
I finde the poorest state to tende
to best and wisest vse.
And yet the wisest and the best
is but a frustrate payne:
And therfore all is great abuse
and euery thing is vayne.
For what assured ease doth grow
vnto the wise man more
Then any other? not a whit,
but as to them before.
For though his wisedome by forecast

Salamon

may diuers harmes eschew:
Yet notwithstanding do his lets
as plenteously renew.
What tedious trauell doth he beare
his wisedome to attayne:
What lothsome dayes doth it import
to spende in endles payne.
And yet when amply he hath got
the full of his request,
What wretch doth liue at his disease
and more at his vnrest:
For both his wisedome and his skil
especially pretende:
To vexe himselfe, and thus his toyles
is spent to frustrate ende.
It bringeth cause of great complaynts
and motion vnto teares:
And sobbes & sighes, & pensiue thoughts
and thus the time it weares.
And doth allure vnrestfull tract
and lothsomnes of life:
And thus doth nosell in the hart
such diuers vexing strife.
Can there be more vnease to man
when he vneased most
Remaynes, then thus in hartes vnease
for to be vext and lost?

Mar: au

Or is there more a misery
that worldlings do retayne
Then in the hart or inward partes
to ouerflow in payne?
If not: suppose of wise mens woes
the which ingendred be
By wisedome who cōplaynes of world
the vanities to see.
Be wayling greatly to beholde
the fondnes of the same:
And workes therof which only tende
to foolishnes and shame.
And the presumption of the life
and nature of the minde,
And disposition of the corps
by nature so assignde:
And endles trauell it forbeares
vnto a fruitles ende:
And what dispite and iniury
it chiefly doth extende:
And the annoyous harmes and hurtes
the liuing do assayle,
And the dispituous cruell foes
which in our life preuayle:
And the incombrances and stoppes
that hinder earthly health,
As also the vnhappy lettes
that hinder heauenly wealth:
And last the mortall ende of man
his ruine and decay:
How euery mortall thing by right
is bounde to weare away.
And the rewardes which after death

Salamon

approch with ioy or payne:
Which thing especially doth moue
the wise man to complayne.
Thus see how wisedome doth prouoke
the minde it doth enioy:
To such vnceasing pensiue thoughts
which bredes his owne annoy.
And can not stay but thinke vpon
his owne vnhappy case,
Who happy should esteme himselfe
if ended were his rase:
And marke & note if thou mayst view
the wise mans state so free:
From payne or death in any poent
or so deuoyde to be
Of naturall decay but that
his state doth fall at last,
When all his wisedome wyth himselfe
is brought to vtter waste:
And then of all his wisedome nought
he reapeth for a gayne:
And yet in life it doth intende
his trauell and his payne.
Thus therfore pondring of the case
perusing the effecte:
How that the wise mans wisedome seemes
his pleasure to detect.
And can not get no rest of all
the trauell he doth vse:
Me thinkes his wisedome onely tendes
himselfe for to abuse.

Salamon

And therfore feele I that the foole
doth liue at better ease:
And more at rest with quiet state
which doth his stomake pease.
And better is suffised with all
that nature hath assignde
Then is the wise man who complaines
of each thing in his minde.
For fooles be voyde of each suspect
and nother minde decay
Of thynges, nor matters weyght nor thinke
of euerie matters staye:
And neither ponder of them selues,
nor vse their payne to learne
Of other matters to discrye
or rightlie to discearne,
But thinks vppon the present thinges
and lets the other passe,
And so supposeth of the same,
as doth as Oxe, or Asse,
Whose inwarde partes is neuer vext
but when at presente time
It hath occasion wherunto,
capassitie muste clime.
For so a foole, determines that
the whiche doth appertaine,
Unto his common sustenance
or present ready gayne.
But little weieth the cause or case
or seeketh to define:
The proofe or sense of any thing
wherto it should encline.
And therfore since that nether care
nor anguish do oppresse
His heart nor toyle his stomake teare
in any such distresse.
And that he liues and doth not moyle
in body nor in minde
But is at rest: his foolish state
is most at ease I finde.
What profite more doth there redound
vnto the sparers payne:
Then to the spender who deuoyde
of cars doth wast his gayne.
Euen as the one by wastfull wyll
doth begge when all is spent:
And so doth purchase to himselfe
the wracke of such intent.
So doth the other passe his life

Cicero

in sparing of the same:
The which rebounds vnto himselfe
for most exceading shame.
Can there be more a greater griefe
or terror to the hart,
Then for a man to breake his brayne
to reape his proper smart?
Or is there more a painfull thing
for any to forbeare,
Then for to labor for the same
the which ingenders feare?
Or is there more a witnes sharpe
against the dreade of minde:
Then when a man against himselfe
a witnes seekes to finde?
No: neither worldly care ne payne
ne trauell, ne misdoubtt
Ne losse, ne hazarde, which by chaunce
may diuersly fall out:
Doth so distemper worldly harts
in seeking of their gayne:
As he witholding of the same
which they would fayne retayne.
For after labor long bestowed
and trauell much pursewde:
And care much vsed yet in ende
they be agayne renewde.
And though a man haue liued longe
and spent his trauell much:
For his reuenewes yet his heart
is vexed more by such.
Not onely by the wretched care
that seekes it to encrease:
And by desire insaciate
which therin can not cease.
But also by his owne abuse
and by the further shame:
Which doth by such abuse amount
to his deserued blame.

Cicero:

What misery is this for man
to moyle with all his care:
To get the ease which may suffise
to worke his owne good fare.

Plato.

And yet when he hath got at large
the thing he did desire:
It should be cause that more and more
his stomake should require.
And yet not onely that, but eke
his state for to abase:
As also through his owne abuse
the same for to deface.
And marke what great vngratefulnes
is rendred for the store:
Which he doth leaue to the successe
of other, though before
He vsed his care and payne so much
and thou shalt plainly see:
How frustrate, fonde, and very vayne
his sparing all should be.
For what more better is it sayde
of him when he deceast:
But since the chorle could not be filde
now shall it be my rest.
For he though still vncessantly
did seeke for such a stay:
Yet when as he possessed it
it was his owne decay.
And therfore now the miser gone
hath left against his will:
The fruites of all his payne to me
and it shalbe my fill.
Since therfore thus in this same world
the man which doth retayne
The full of worldly wealth his state,
is so exceading vayne.
What may be sayde of those which liue
in needefulnes and want:
With whom ne welth ne ease abounds
but euery thing is scant?
What may it now be thought of him
which all hath spent away:
And by deserued wilfulnes
is falne vnto decay.
No more but briefly to conclude
he reapes deserued payne:
And therfore all is meere abuse
and euery thing is vayne.
For so the world is diuersly
tormented with his owne:
And all the trauels of the life
are sundry wayes yknowne.
Some by their high estate are vext
and some for want of wealth:
Some by presumption which they vse
and some through lacke of health.
Some by their greedy appetite
which neuer hath his fill:
Some by the gnawing worme in mind
some by their wanton will.
Some by the losse of their delite
some by frequented vse:
Some by superfluous pleasures fonde
some by their owne abuse.
Some by their fancy, some by feare,
some by compelled payne:
Some by the tickle ioyes of fate
some by their wilfull brayne.
And thus the world is full of griefes
which euery man doth beare:
Though some in this and some in that
their tedious times do weare.
One trauels farre with doubt & payne
in dangers and annoy:
And griefe, and anguish of his minde
a profite to enioy.
Another in his natiue soyle
tormented is as much:
And liues in trembling feare and toyle
though not in cases such.
For euery thing and each estate
though that a little space
It may attayne to little ioyes
surmounted in his place.
Yet if thou marke, it nere assendes
so lofty or so hye:
But at the last it doth discende
and fall as lowe therby.

Esayas.

What man can compasse so to reach
the full of worldes delite,

Salamo.

But that his case is diuers wayes
inclyned to dispite.

Iesus sy

Or who can so deuise to gayne
himselfe to his renowne:
But that occassion may suppresse
and ouerwhelme it downe.
Or who can comprehende so much
experience of his time?
But that as long as life doth last
he is a slaue to cryme,
No man can bridell so the world
nor worldlines refrayne:
But still the world infecteth all
and each thing puts to payne.
And therfore with a lothsome hart
I forced am to say:
That euery thing is vayne, because
it comes to vayne decay.
What pleasure more doth he attayne
that hath the chiefe of all
The pleasurs which the world cōtayns
and hath at last a fall?
Then he which neuer could discerne
what such delites should meane,
But is from such abusions kinde
by force excluded cleane.
Doth golde adorne the sprite of man
or bewtify the minde:
Or is there grace by worldly wealth
into the soule assignde?
Or is the raging lust restraynde
by heapes of earthly store?
No, no, but wickednes and crime
is therby moued more.
For earthly treasure is the bagge
which vices doth maintaine:
And vice is that same very thing
which maketh all things vayne.
Who therfore gladly would receaue
the happy life and time:
Must in his mortall race auoyde
the motions vnto crime.
Regarding each thing in this vale
as I haue sayde before:
To be but frustrate, vayne, and fonde,
no better nor no more.
For mortall trace a passage is
vnto another life:
Which is not mortall but deuoyde
of foolish mortall strife.
And therfore he that willingly
would other life attayne:
Must seeke for to reforme this life
because it is but vayne.