Introduction to wisedome Banket of sapience. Preceptes of Agapetus.

INTRODVCtion to wisedome .

Banket of sapience .

Preceptes of Agapetus .

TO THE RYGHT , worshipfull maister Gregory Cr●mwell , sonne to he ryght honourable lorde Crumwell , lorde priuie seale , Richarde Morisine wisheth muche wealthe , with continuall encreace of vertue .

VUho sowel feleth the duties , that belong to an honest hert , & is any thynge aqueinted with those three ladies , which wonderfully maintein the ioyful societie of mans lyfe , called amonges the Grecians Charites , among the latines Gratie , he can not moste gentill maister Crumwell , but se infinite causes , why I ought with all force of bodie , all strength of mynde , all alacritee and cheerefull promptnesse of courage , studie to gratifie you , studie to make you beare with one , that fayne woulde , and neuer can bee able to come out of debte . The firste of these three dames , is Bountifull beneficence , a ladie of louely countenance , and noble stomake , one that alwaies longeth , still hauynge that she longeth for , alwaies with childe , and still deliuered , alwaie profityng , and still lustyng to profite , alwaie helpyng some , and still desirefull to helpe mo . The Grekes name hir sometyme Euridomene , whiche signifieth a large and a plentifull giuer , somtime Aglaia , which soundeth amonges vs gladnes , teachynge men euen by hir name , that of dutie benefittes oughte to bee geuen cherefullie . The second ladie is Thankefulnesse of minde , neuer forgettyng benefittes receiued , hir name is Thalia , whiche signifieth fresshenesse or grenenesse , because duetie and honestie woll , all pleasures , all benefites stil to be freshe in memorie , still to bee greene , neuer to wyther , neuer to fade , all tyme to florishe . The thirde ladie is Euprosine , muche lyke hyr sy●●er Aglaia , a damoysell full of solace , full of delectacion , continually deuysyng , by what meanes she may do pleasure for pleasure , recompence kyndnesse with kyndnesse . Authors of great name and much wisedome , make these three , to go all hande in hande , the first lokyng still forward , not once castyng hir eie backe , neuer imbraydyng benefites geuen and past . The second and the third euermore beholdyng the firste , with amiable countenance , with faithfull eie of remembraunce , and full intente of recompence , as farre , as power furthered with moste desire maie or can . Under suche cloudes , sage and graue writers ar wont darkely to insinuate thynges of great weight , thinges verie necessary for the quiete and honeste leadyng of mans life , things worthy to be of all men imbraced● worthy to be set fixed and engrafted in all mennes hertes .

They perceyued , that morall preceptes pleasantlie set out in feat colours of wittie phantasies , both crepe faster into our bosomes , and also tary there with muche more delectacion and profite , than they would , beyng playnly spoken . Wherfore as you nowe se , what they mente by those thre ladyes , so you muste also nedes see , howe I am bounde , to owe you my herte , my seruice , with all that they both maie dooe for you .

For howe can I , my lord your father , beyng so far in amours with that louely ladie Euridomene , leaue mine attendaunce vpon thother two damoisels , before life leaue me ? How can I , beeyng enuyronned with so manie and ample his benefites not desire Thalia and Euphrosine that thei both report me , to lacke power , but no good wil , I truste they bothe shall haue good cause so to do . Certes , if I had sene , where either my littel witte , or poore herte mighte better haue serued his lordship than in openyng vnto you his dere and entierly beloued sonne suche preceptes of vertue , as maie make you moste like your noble father , there are no pei●e● that coulde haue kepte me from doyng of it . Assure your selfe , maister Crumwell , if laboure and herte maie paie the tribute , that loue oweth , you shall neuer nede to arrest me .

This boke , was gathered by Ludouicus Uines , a man great lie conuersaunt in all good authors , and excellentlie wel sene in all kindes of learnyng . The boke hath vndoubtedly , muche more liyng in his bosome , than the title promiseth in the forehed . It is not onely an Introduction to wisedome , but if ye goe as it leadeth you , it introduceth wisedom into you , rootyng the loue and desire of vertue in your hert , extirpyng from it all maner of vice , and all vnclennesse , furnishyng you with generall preceptes , for all kyndes of life , for all ages , for all degrees and condicions , whiche preceptes , if you harbou● in your breaste , must nedes be a great slaie , helpe , and comfort vnto your tender age . They shal bryng to passe many thynges in your life time , with gret pleasure , and no peyne at all , which otherwise experience oft tymes poudred with bitter repentance , shuld scarce at length teache you . It is as wise Socrates saieth , Preceptes of lerning were inuented at the first as a nedefull staie and succour vnto mans mynde , wantynge knowlage & experience : euen as a staffe is geuen of necessitie , to staie vp a feeble body , assuredly , I knowe no one booke vntranslated , that hath halfe so many holsome documentes , as this hath , none that mai so wel leade you the right way to true honour , none where ye maie either with more delite , or more hope of your game , trace true nobilitie . Folowe your leader , goe on with your guide , you shall finde all the steppes and grices , whereby not onely my Lord your father , honourablie hath climed to nobilitie , but all other , that in dede are or were at any time noble● you shal find manie thynges here , that maie bee to men in wealth and worship an ornamente , many that ar to men assauted with the sur●●s of sower fortune , sure counsailours , bringyng with theim , besides righte and honeste consolacion , muche delectable doctrine● finally , manie that are a souereigne medicine almoste for all diseases . The booke is nowe yours , I truste as the iewelles , whiche it offereth vnto you , bee great , rare , and preciouse , that so ye wyll see theim laied vp in place mete for suche richesse . Locke theim fast in the cheste of your herte , geue the keie to remembraunce , that she maie lette theim out , and carie them home againe , at suche times as ye shall thinke conuenient . If ye make these preceptes yours , by vse of them , speakyng as they teache you , workynge as they aduise you , who shall haue more cause to reioice of it , than you your self ? Wherin can you more please my lorde your fathers minde ? What thynge can more satisfie his desire ? What greatter comforte can come to his Lordship , than to see you most like him in condicions ? What greatter worship to you , than to treade in his steppes ? What higher plesure to al them that loue both ? your countrey knoweth what noble feates my lorde your father hath wrought by wisdom , ladie gouernour of all vertues● who knoweth not , howe honestie maie reioice , howe trueth and religion may holde vp their handes to heuen , that god hath sent to so gracious , so prudent and wise a prince , so good so wise and so faithefull a counsailour ? to so noble a maister , so diligente a mynister , to so high couragious and vertuous a kyng , a subiecte of so noble an herte and stomacke ? I must leaue of , I am entered into to longe a matter for a shorte epistle . Wherfore I can no more , but with all herte , desire god , that it maie please hym long to preserue noble Henry the .viii. styll in all welthe , in all honour to reigne ouer vs , to the setting foorthe of goddes honour , to the spreadynge abrode of his glorie , to the magnifiyng of his name in all places , longe to preserue my lorde to the furtherance of the same . Finally , that ye maie bee heire of his Lordeshippes qualities and vertues , as well as of his honour and worldelie dignitie . And thus our Lorde send you euer wel to fare . ●

An introduction to wisedome .

TRVE AND veraie wisedome is , corrupt affection set aside , truelie to iudge of thinges , & that we esteeme euery thing to be as it is , neither couetyng the vile , as thoughe they were preciouse , neither refusyng precious , as thoughe they were of no price : nor giuyng dispraise to thinges worthie praise , ne yet commendyng thinges worthie discommendacion . For , from this spryng , all errour renneth into mens mindes .

There is nothyng more hurtfull in mans lyfe , than this corrupete iudgement , this I saie , where euery thynge is not estemed as it ought to bee , and at suche price , as it is woorthe .

The opinions and common persuasions of the people are pernicious : bicause for the most parte they iudge of all thinges most fondely .

Certes the vulgar people is a great schoole maister of great errours .

There is nothynge that we ought to seke for with more studie , than to bryng hym that geueth him selfe to knowlage and wisedome , from the iudgement of the rude multiude .

First let him suspect as many thynges , as the multitude , with great assent , and consent , doth approue , vntill he hath examined them after those mens rule , whiche make vertue a measure to trie all mattiers by .

Let euery man , euen from his childhode , vse to haue right opinions of all thinges , which shal growe and encrease , lyke as his age dothe .

Let euery man desire vpright thynges , & flee the croked : chose the good , and refuse the euill , this vse and custome shal turne well doing almost into nature , and so work , that none but suche as ar compelled , and suche as ●t in strife , founde the weaker , shall be brought to do euill .

The best kynde of life is ( as sone as thou canst ) to be chose● Custome shall make this , as it is best for the , so within a short space , to be most pleasant .

All the reste of our lyfe hangeth vppon our bringyng vp● whan we be children .

Wherfore the first grice , that men clyme vnto wysdom by , is that that so many ancient writers speake of , Seipsum nosce● Euery man to know him selfe ●

A diuision of suche thynges , as ar perteignyng vnto men .

MAn is constituted and made of body & mynde : the body we haue of the earth , and those elementes that we se and touche , lyke vnto the bodies of beastes .

The mynd we haue geuen vs from heauen , lyke vnto angels , lyke to god hym selfe : by this parte man is estemed man , and as great wise men thynke , they alone are to bee taken for men , that in this haue theyr iuste porcion .

There be in the bodie , as belongyng vnto it , beautie , helth , integritee of membres , strength lightnes , delectacion , and their contraries as deformitee , sickenes , lacke of limmes , wekenes , sloth , sorowe , and other , as well commoditees of the body , as incommoditees of the mynde , as learnyng and vertue , & their contraries , rudenesse and vice .

There be certaine thinges not geuen to all men , but chansyng to a fewe , and these be called thynges , Extra hominem , besides the nature of man , as riches power nobilitee honour dignitee glory fauour , and their contraries , pouertee , nedinesse , ignobilitie , vile estimaciō● shame , obscurenesse , hatred .

A diuision of thynges and their price .

THe queene and princesse of all thynges most highest , is vertue , vnto whom all other serue , as handemaydes theyr maistresses , yf they do as by duetie they are bounden , I call vertue a reuerent loue towardes god and man , a right seruice and woorshippynge of god , a right loue toward man , loue I saie , not endyng in wordes , but ioined with an ernest will to doo good . Other thynges , if they bee referred to this Uertu , that is if thei be sought , kepte , and spent for hir sake : and at hir commandement , they can not seme euill . Neither thei that call ryches , and other thinges lyke , godis , thought so of theim , as nowe the rude people do , the which hath so corrupted the true and natiue significacions of thynges , that many of theim haue lost their right estimacion , and ar changed vp set doune . For we must vnderstand where , whan , and howe farre these thynges be good .

We maie not esteeme richesse aboue theyr valu , or iudge , that preciouse stones , metals , roiall places , or gorgiouse implementes of house , are rychesse , or they ryche , that haue these : but rather richesse is , not to wante suche thynges , as are necessarily required to mans life .

True glory , is to be well spoken of , for vertues sake .

Trewe honour is to bee had in veneracion for some greatte vertue .

The grace that men obteine of princis or other people , shuld bee fauour borne to theym for their amiable vertues and qualitees , loue worthy .

Dignitee is either a rihgt opinion , whiche one man hath of an other for vertues sake , or els a certaine beautie of some inwarde vertue , outwardly expressed before mens eies .

Power and reigne is , to haue manie , whom thou maiest succour and ayde in right and honestie .

He is to bee reckened noble , that is knowen by some excellent acte , to be noble , orels cometh of an anc●ent stocke , and sheweth him selfe to bee in vertue and worthie qualitees lyke vnto his parentes .

A right gentilman is he , whom nature hath facioned and set , as it were in a standyng for the receipte of vertue .

Health is a temperate habitude of the body , whereby the mynd both kepeth hir strength● and exerciseth● hir power .

Beautie standeth in suche ●●niamentes , shape , and portrature of the body , as do shewe a beautifull mind to dwel therin .

Strength and valiauntnesse is , to suffise and accomplisshe the exercises of vertue● without werinesse .

Pleasure is a pure , sounde , hole , and continual delectacion , whiche is taken onely of those thynges that belonge vnto the mynde .

If a man do discusse and reason these thynges afore rehersed , otherwyse , that is , after the mynde and iudgemente of the ignorant people , he shall fynde them , to be thynges vnmete for men , thynges vaine , and also veraie hurtfull .

Fyrst , all outwarde thynges be either referred vnto the body , or to the mynde , as richesse ar to the maintenance of our lyfe , honour to beare witnesse of our vertue , and well doyng .

The body it selfe is no thyng els but a couerture , and a thing bound to serue the soule , where vnto bothe nature reason and comlines comnaunde the saied body to bee subiecte as a thyng brute , to that that dieth neuer , a thyng earthely , to that that hath a porcion of diuine Nature in it .

Furthermore , learnynge is sought for , and lodged in the mynde for this intente , that we maie therby bothe know sinne , and eschue the same , and know vertue , and atteine to it .

If learnyng dooe not this in hym that hath it , she leaueth hir holle duetie vndoone .

What other thyng is our life but a certaine peregrinacion , beset on euery side , with so many dangerous chances , that the ende therof , is euery houre hangyng ouer it , whiche oft tymes falleth vpon moste light occasions ? Wherfore it is a great foly to do any thyng that is foule or filthy , for the loue of vncertain life , as who shoulde saie , thou were suer to liue long after thy naughty doyng .

As it is in a iourney , so is it in mans life , the lighter and les burdeine a man carieth , the easier and plesanter his iorney is .

Moreouer , the nature of man is suche , and so ordeined , that it nedeth veray fewe thynges . In so much , that if a man woll more nerely behold this thyng , doubteles he can not but vtterly condemne theym , as madde folke , whiche so gredily and so carefully accumulate gooddes vpon goodes , where as so litle suffiseth : His saiyng was prety and quicke , that thus expresed richesse : Sunt breuis vite longum viaticum , that is : Thei are great and long purueiance for a littell and shorte life .

Wherefore richesse , possessions , and apparell ought to be prepared only for our necessary vse , which vse is not holpen by vnmeasurable richesse , but rather oppressed , as shippes ouerladen with to great a fraighte .

Gold it self , if thou vse it not , differeth very little from claie , sauyng that the custody therof dothe put the to more vnquietnesse , causing the , by reason thy mynde is onely sette theron , to neglect suche thynges as ought aboue al other , to be regarded .

Money bryngeth men into a kynde of idolatrie , as ofte as for it those other thynges are set asyde , I meane godly reuerence and cleannesse , which are the great , chief , and first in nature . I lette passe , how many deceites , gynnes , and traines are laide for riches , howe many and sondry waies thei come to nought , and into howe many vices they , whan they tary , dryue menne , drawe menne , drowne men .

What other thyng is gaie apparel , but instrumentes to strike vp a daunce for pride .

Necessitee firste inuented the profitable garment , Riot and Richesse founde the preciouse , whiche Uanitee facioned vnto hir tricke . Great contencion is in varietee of apparell , whiche hath taught men many superfluous and hurtefull thynges , by reason that they seeke to bee honoured euen for that , whiche plainely declareth their infirmitee , foly , and weakenesse .

Hereby it commeth to passe , that this part of riches , gorgious buildynges , goodly householde stuffe , preciouse stones , and other riche ornamentes , be set out rather for a bragge , and to serue other mens eies , than for the vse and profite of those that possesse them .

What other thyng is nobilitee nowe but a chaunce , to bee borne of this or that gentille bloude , and an opinion grafte vpon the foolishenesse of rude and vnlerned people , which oftentymes is gotten by robbery and like waies .

True and perfecte nobilitee springeth of vertue● wherfore it is great madnesse for any man , to crake of his parentes , beyng naught hym selfe , dishonoryng their noble actes with his le●de doynges .

Truely we be all made of like elementes , and haue al one god Father to vs all , yet to contemne the birth or stocke of any man , is vnder a colour to reproue god , which is the auctour of euery mans natiuitee .

What other thyng is power , than a faire cumbrance , wherin if man knewe , what troubles and cares lie hidden , how great a sea of euils euerie daie ouerrenneth the small swetenesse of it , there is no man so ambicious , no man so gredy of honor , but he woulde flie it , as a greuous mysery , he wolde as that kynge saied , not stoupe to ta●● vp a diademe , if it laie before him on the grounde .

Howe odiouse a thyng is it to gouerne euill men ? how muche more , if thou bee euill thy selfe ?

Honour , if it spryng not of Uertue , is falsely geuen and wrongefully taken , neither it can fully delite the , wher as thy conscience denieth the to serue it . Again , if it do arise of vertue , vertue teacheth the to refuse it . For that oughte not to be called or taken for Uertue , whiche is doone for desire of honour . Honour must folowe well dooyng , and is not to be craued of the well doers .

Howe can dignitees be called dignities , or worthines , whan they chaunce to most vnworthy persones , gotten by deceyte , by crauyng for money , and suche other naughty meanes , in especiall where they be geuen by the arbiterment of the rude multitude , a beaste of many heades , whiche doeth nothynge as reason and right iudgement wold . And what other thyng is glory , than as he saied , a vayne blast , that filleth fooles eares ? And as honour and dignitee , are rather in hym that gyueth theym , than in hym , that is the receiuour , so glorie bryngeth lyttell or nothynge to hym , that it is geuen vnto . Certes they bothe are vncertain , wanderyng and soone gone , very lyke vnto the multitude their parent , whiche in the space of a daie , hyghely praiseth , and depely dispraiseth the same man . We see therfore that honour commonly faste●st fl●eth from hym , that moste seketh it , and goeth to theym , that least regarde it , agreyng in this point with the nature and condicion of the variable people , which oftetymes flee from him , whom thei ought soonest to folowe . I nede not to saie , that this honour and dignitee arise of causes sometyme foolisshe , sometyme very noughty . Ofte tymes he cometh vp apace , that can plaie well at tenisse , ofte tymes he waxeth honorable , that leaueth honestie , spendyng his patrimonie vppon ●unkettes , minstrels , and scoffesr .

But warre , that is to saie , robbery without punishment , is a great a●auncer of men to honoure , suche is the madnesse of foolishe people .

Let euery man descend doune into him selfe , and there secretly think wel vpon this mattier , and than he shall fynde , howe littell cometh to hym , by fame , by rumours , by worship , by suche honour , as the people gyueth hym , wherein many nowe muche glory .

What difference is betweene the highest kyng that is , and the lowest slaue , whan they be both a sleepe ?

What is beautee in the body ? truely a well coloured skin , if the inwarde parties coulde be seene , what filthinesse shulde be espied , euen in the most beautifull body ?

The fairest body is nothyng els but a dungehylle couered in white and purple .

What doeth beautie or prety feature of bodie auaile , if the mynd be vncleane ? and if there be , as the greke writer saieth : In hospitio pulchro , hospes de formis , that is to saie , a fowl● geast in a fayre hostry .

For what pourpose seruet● strength of body , when thynge● moste greattest , and metest for man , be not gotten by strength of bodie , but by the gyftes of witte . Our strength , be it neuer so gret , can in no wise be equal with the strength of a bulle , or an elephant , it is reason , it is witte , it is policie , wherby we ouercome theim .

I let passe , I nede tell no man that beautie , strength , agilitie , and other gyftes of the bodye , shortely vanisshe awaie , euen ●s floures .

And axes , a small feuer alone bryngeth oftentymes a veraie stronge champyon to deathes ●ore , and soone shaketh away his fresshe colour , his beautie , and his strength .

And although sickenesse , or other mischaunce come not to theim , yet all they of necessit●●● through age , whiche euer cre●eth on , must nedes decaie .

No man therfore of right can count such outwarde thynges , as so sodeinlie departe awai● from hym , to other men , to bee his , no man can recken thynges of the bodie , to bee his , whiche flee away so faste , and so soone departe .

What wyll ye nowe saye , whan those thynges , whiche so many men doe highly desire , bee occasions of great vices , as of insolent errogancie , of luskishnesse , of fiercenesse , of enuie , of priuie hatrede , of strife , of debate , of battayle , murder , and manslauter ?

The delectacion of the body is vile and beastly , as the body it selfe is , and beastes bee more oftener moued , and haue more pleasure , and longer also than men , the whiche pleasure not onely ouer whelmeth the bodie with many diseases , bringyng greatte damage and losse of gooddes , but also woundeth the minde with sorowfull repentaunce , and dulleth the witte , whiche is muche extenuated , abated , and broken through the delicate cherishyng of the body . Fynally there foloweth irkesomnes of it selfe , and hatred of all vertue .

It is not la●full for any man to vse suche pleasures openlie . For as they muche misbecome the noblenesse of mans mynde : so is there none so far paste all grace , but he bassheth to vse theim in presence of many witnesses . No because they ingeuder ignominy and shame , suche as vse theym , are driuen to seke darkenesse and secrete corners .

And furthermore these fleing shorte and soone passyng pleasures , maie neither , by any meanes be reteined and kepte , neyther yet come they pure , but are with some bitternesse intermingled . Therfore iudge not , after the consent of the common people , the greattest euell to bee , pouertee , ignobilitee , imprisonment , nakednes , worldly shame deformitee of body , sickenesse , & imbecilitee , but rather thynke vices , and their affinitees , as folisshenesse , ignorancie , amased dulnesse , and lack of brayn , the greattest euils : and theyr contraries , knowlage , quickenesse of witte , and sobrietee of mynde , to be great vertues .

If thou haue either giftes of fortune or of bodie , they shall muche profite the , if thou bestowe theym vertuosely , but if they helpe to sette out vice , they muste nedes do the muche hurt . If thou haue neyther the one nor the other , seeke theym not with the losse of honestie , for that were euen to bye a littell claye , with a greatte summe of golde : or to chaunge helthe , for peynfull sickenes .

There can be no greatter vantage to the soule , than is the increase of godlinesse , no greater gaynes to the body , than to knowe how to vse the state present , and to ●ee content with it how simble so euer it be .

And all be it we ought to doo nothyng , to the intent , that we wolde men shuld tickle vs with fonde preises , yet we muste labour , to ke●pe our good nam● alwaies vnspotted , for the regarde therof kepeth vs ofte tymes from muche naughtines , and also is a good exaumple to sturre other to well doyng .

And hereof cometh that olde precepte of greatte wise men :

Thou shalte none euill doo , nor any thyn●e that longeth therto . If we can not atteyne to this well , we muste be content , that in our conscience , we feele our selues voide of secrete grudge and vnquietnesse . For whan mens iudgementes bee so corrupte , that they counte vertue to be vice , than we must be content , that God alone approue our inwarde and outwarde a●●es , thoughe menne alowe ner nother .

It is easie to tourne eyther the incommodities of the body , or mischaunces of fortune to our profite , & of euils to make them good , if thou suffer theim paciently , and the lesse that they serue the , the more endeuourest to folowe Uertue , Uertues , ofte tymes haue been excedyngly encreased by hurtes of bodie , and losse of gooddes .

Of the body .

ANd for as muche as in this our pilgrimage , we beare a sowle inclosed within our body , gret treasure in brickle vessels , we maie not vtterly refuse and caste awaie all regarde and respecte to the body . yet we must so entreate , and ordre the same , that it may not take it selfe , to be a maister or a felowe , but rather a seruaunt , and that , Bodie is not fed for his owne sake , but for Soules sake .

The more cherishyng that the carke● hathe , the lesse is the soule loked vpon , the more delicately the body is handled : the more stubbornely it wrasteleth against the mynde , and doothe caste it of , as an horse to well cherished , vseth to caste his rider . The heauy burdein of the body , sore oppresseth the minde , fatnesse , and ouermuche cheryshyng of the bealy , diminisheth and dulleth the quickenesse of witte .

Meate , slepe , all maner of exercise , and all the whole gouernance of the body must be vsed for the health therof , and muste not bee set vpon pleasure and delicacie . Thus it may the better serue the mynde , and not waxe wanton , through to much pamparyng : nor yet fall in decaie , for lacke of strengthe , not nourished .

There is nothyng , that doeth so muche debilitate the liuely power , the quicke vigour of the mynde , and also the strength of the body , as dothe voluptuousnesse , for as all the strengthe of the body and mynde is established , and made galliarde with exercise , and moderade labour , so by ydelnesse & wanton pleasures , their powers are wekened , their strengthes waxe faint , and fall away .

Cleane kepynge of the bodie delicate nicenes of meates and drinkes laied aparte ) doth gretly bothe mainteine the helthe of the body , and muche comforte witte .

Thou shalte wasshe thy handes & thy face ofte tymes with colde water , and drie theim agayn with a fayre towell .

Thou shalte oft● clense those places of the body , out of the whiche filthinesse cometh from thy inwarde parties , as thy hedde , thy eares , thy nosethrilles , thy eies , thy arme holes , and thy other secrete places , that nature hydeth , and hone●ie scarce woulde haue named .

Let thy fecte be kepte cleane and warme .

Amonge all the partes of thy body , kepe the nape of thy neck from colde .

Eate not by & by , after thou riseste , eate littell before dyner , breakefaste is gyuen to swage the gnawyng and complaintes of a yonge stomacke , or to comforte nature , and not to fill the bealy : therfore .iii. or iiii . morsels of bread be sufficient , with out any drinke , or with a littell and that very small . For suche is no lesse holsom vnto the wit than to the body .

Accustome thy selfe at dyner and supper , to feede but of one maner of meate , and if thy substance wil suffre the , let it be suche , as is moste holsome , fine , and of leaste grossenesse . Eate but of one , though there be many disshes . and if thou bee at thine own table , suffre not many to come vppon it . Uarietee of meates is veraie hurtefull , yet the diuersitee of sauces is muche wurse .

Cleane and pure diete , agreable to temperate and chaste mindes , is a great sauer in a householde , and that alone sheweth vs , howe fewe thinges we haue nede of .

Let vs doe no notable offence eyther in hope of lu●er , or in truste therby to r●plenisshe ou● bealies with deyntee delicates , and farre sought dishes .

We shal dooe well , if we not onely contente our selfes with suche thynges , as we haue , but also dooe departe with some of theim , to suche as haue nede of reliefe .

Our lorde hym selfe geueth vs an exaumple of this , whiche after he had fested a multitude of people , suffered not suche ●reade and fisshe as was lefte , to be lo●●e .

Nature teacheth vs thynges necessary , whiche bee but fewe , and soone prepared : fa●●shenes hath inuented thinges superfluous , whiche are without numbre , and harde to come by . If thou geue necessaries vnto nature , she is delited & made stronge as with thynges fytte for hir , but if thou gyue hir superfluouse , she is weakened and afflicted , as with gobbettes , not agreeyng vnto hir diete .

As necessaries do not suffice , where foolishenesse craueth , so superfluous thingꝭ ouer whelm rather than satisfie , where appetites are to be serued .

Thy drynke shall be that naturall lyquour , prepared of God indifferently to all lyuyng creatures , whiche is pure and cleane water , or els single bere , or , wyne alayde with the saied water .

There is nothynge that can more hurte the bodies of yonge men , than hot meat●s and hot drynkes , for they inflame theyr lyuers , and sette on fier their entrailes : And hereby mennes myndes are made hotte , angry , proude , impudent , and ar thens so caried with rashenesse , that lyke as they were madde , they seke to accomplishe al their ●ustes , be they neuer so filthy .

Drynke not after supper , or if thyrste moue the , take some moiste or colde thyng , or a littell quantitee of drynke , and that of the smallest .

Betwene that and thy goyng to bedde , lette it bee at the least halfe an houre .

When you wol refreshe your mynde , with any pastance , loke you consider , howe shorte tyme is gyuen to mans life , thynke it vnlaufull , to spende this tyme , in games , in feastyng , or in any other childishe toies , folies , if ye right name theim .

The ●ourse of our lyfe is but shorte , I saie although it were euery whitte bestomed in deckyng and adornyng the mynd .

Thinke not , that we be made of god , to gamyng , to tryfles , but rather sent , to bee occupied in sage matti●rs , as to atteyne vnto moderacion , modestee , temperaunce , religion , and all other kyndes of vertue .

Heale not the syckenesse of your body , with diseases of mynde . Better it is , that that be sicke , than this not hole .

Exercises of bodie shall not be to great , but vsed with a certayn regarde of helthe , wherin we must folowe the counsels of experte and counnyng phisicions , so farre as they shall not transcende the limittes of honestie neyther bid vs do any filthy thing against goddes lawe .

Also in pastimes and refresshynge of the mynde , see there be some remembrance of vertue alway .

Banisshe all arrogan●●● , contencion , quarellinges , enuy and couetousnes : for what reason or rather folishnes is it , to inquiete thy mynbe , whiles thou studiest , to delite it ? you dooe as wisely as they that putte galle into that honye , whiche they wolde haue most swetest .

Slepe must be taken as a certayne medicine , and so muche only , as is sufficient to refreshe the bodye for immoderate slepe bryngethe the bodie to manie hurtefull humours , and muche hindereth the quickenesse of the mynde .

The tyme that is spente in slepe , is scarce to bee counted any parte of lyfe . Uita en●● vigilia est , Lyfe is a watche or a wakyng .

Of the Minde .

THere bee two partes in the soule , the one that vnderstandeth , remembreth & sau●reth thynges as they are , vsyng reason , iudgement , and witte , and is called Mens , that is , the mynde , the superior parte , by which alone we are knowen to be men , made like vnto god , farre passyng all other liuyng creatures .

The other part , which is called will , is voyde of reason , brute , fiers , cruell , more liker a beaste , than a man , wherein dwelleth these mocions , which be named either affections , or perturbacions , arrogancy , enuy , malice , ire , feare , sorowe , desire neuer satisfied , and vain ioie . This is called the inferior and viler part , wherby we litle or nothyng do differ from beastes , at the least , we go far from god , whiche is without all sickenes and all affections .

This is the order of nature , that wisedowe gouerne al thinges , and that al creatures , whiche we see , obey vnto man , and that in man , the body be obedient to the soule , and the soule vnto god .

If any thyng breake this ordre , it offendeth .

As it is therefore a pointe of treason , that suche lewde perturbacions , as are afore rehersed , shulde , rage rebell and take vpon theim the rule of the hole man , contemtuously despisyng the auctoritee of the mynde , so it is extreme foly for the minde , to be slaue vnto fonde offect●ons , and to serue at a becke , the vile carkeis , neyther the dignitee of Nature , neyther the expresse lawe of god , any thynge regarded .

Therfore , as strength of intelligence is geuen to the mind , to waie euerie thyng , and to know what is good to be done and what to be lefte vndone : so is Wil of so greatte power , that ther is nothig in the mind , but it is forced to obey Wyll , if she stande at strife , and wylle yeld no parte of hir right to hi●●duersarie .

Wyt is exercised with manie and diuers feates , muche sharpened and instructed with long experien●es , of sundry matters , wherby it maie exactely knowe the natures and values of all thynges , and so teache mannes wyll , what is good to be folowed , and what contrarywise , is to be eschued : suche craftes must therfore be shonned , that fight against vertue , al craftes that worke by vayne coniectu●es , as palmestrie , pyromancy , nicromancie , hydromancie , astrologie , wherin muche pestilent vanitie lyeth hydde , inuented of the deuyll , our deceytfull ennemie : for they intreate and professe those thynges , whiche God hathe reserued vnto hym selfe alone , that is to saie , the knowelage of thynges to come . We maie not seeke to know the maiestee , and secretes of god , beyng farre from our knowlage , and suche as God wold not man to medle withal .

He that sercheth the greatnes of goddes maiestee , shall be oppressed and ouerwhelmed with his exuperant glory . Wherfore Paule biddeth vs , to be no wiser than it becommeth vs , but moderately to be wise , saiyng : that he sawe thynges not to be spoken , that no man can vtter . Also Salomon saieth : Thou shalte not inquire of thynges aboue thy capacitee , neyther of thinges aboue thy strength , but co●tent thy self with the knowlage of those , that god hath commanded the : thinke alway vppon theim , neuer beyng to curious in serchyng of his workes .

All artes inuented by the dyuell , must be refused and forsaken of vs , with whom , as with the enemies of god , we maie in no wise be conuersant , or haue any thyng to dooe . It is not expedient for vs , to knowe the opinions , either of philosophers or hereti●es , contrarie to our profession , leaste that subtil and crafty marchant , the diuill , castsom scrupulous doubt into our hertes , whiche maie muche tosse vs , and perchaunce brynge vs in to distruction .

Authors that write wantonly , wherby maie spryng occasion of hurte , muste not bee touched , least any filthines remain in the mynde thoronug the readyng of theim .

Euill communicacion oft corrupteth good maners .

Other erudicion is sincere and fruitfull , so that it be applied to his right marke , that is to Uertue and well doyng .

There is a diuine knowlage geuen of god , wherein all treasures of science and wysedome ar laied vp , & this is the very and true light of mans mynde . All other learnynges , compared vnto this , be very darknes and childishe trifles .

Yet thei bee redde for this intent , that our lyght , by comparyng of the one with the other , may shine & appere more bryghter . Furthermore , that we maie vse the saied learnynges , as testimonies of menne agaynste theim , whiche can litle better abyde the diuine scripture , than sore eies can the brightnesse of the son . And where as we shall see suche excellent Uertues in Gentiles , we maie well be put in remembraunce , how muche becommeth a tr●we disciple of our maister Christ , which is by reason he knoweth this light , charged vppon no small bonde to liue accordingli vnto goddis commaundement . Beside those thynges , they gyue vs muche knowledge , howe we shuld liue here togither in this worlde , the experience wherof wee lacke ofte tymes .

We be framed and facioned by these three thynges , Knowlage , Wytte , and Memorie , and the diligence , which we vse to the atteynynge of theim , is called Studie .

Wytte is quickened by exercise , and Memory encreased by diligent tylling and occupiyng therof : delicate handlyng weakeneth theim both : Good helth confirmeth and maketh theim stronge : Idelnesse and daiely Ease , putteth theym to flight : Use an● Exercise setteth theim at hand , and euer in a redines .

Whether thou rede or here any thyng , do it with attencion and effectiousely , lette not thy mynde wander , but constraine it to be there , and to do that thyng , whiche is in hand , and none other .

If it goe a straie , or swar●e a syde , call it agayne , as it were with a litle hist , defer al cogitacions , that maie bring the from that , that thou haste in hande , defer theym vntill some other time , remembring with thy selfe that thou leesest bothe time and labour , if thou be not attent vpon suche thinges as thou doest rede and here .

Be not abashed to learne and aske such thinges , as thou knomest not , forasmuche as noble clerkes , and greatte men , ha●e not been asshamed thereof , bu● rather blushe , bicause thou ar● ignorant , and not wyllyng to learne .

Bost not thy selfe , to haue knowlage of those thynges , wherin thou arte ignorant , but rather inquere and lerne of suche persones , as thou doest suppose , doe vnderstande theim .

If thou wilte bee taken for a lerned man , endeuour thy selfe , that thou so be : for ther is none other waie more compendiouse or nerer therunto : As thou canst by none other meanes more easily obteyne , to bee esteemed an honest man , than if thou so bee in veraie deede . Finally , labour alwaie , to be euen such a one in dede , as thou desirest to appere vnto men , elles thou desirest it all in vaine .

False thinges fainte and fall awaie by processe of tyme , and tyme strengthneth the truthe .

Simulacion lasteth not long .

Folowe thy maister alwaies , renne not thou at any tyme before hym , beleeue hym , resyste hym not .

Loue hym , and take hym as thy father , thinking eueri thing what so euer he saieth , to be very true and sure .

Beware thou offende not in that , wherin thou beyng culpable , wast twise or thrise refourmed , fall not the fourthe tyme , that thyne amendment and refourmacion maie seme to haue profited the.

It becommeth the chiefely to haue those thynges in remembrance , that haue in tymes past deceiued the , lest thou be in like maner by them sedused ageyne .

It is naturally geuen to all men to erre , but to no man to perse●ere and continue therin , excepte he be vnwise , and a veraie naughty persone .

Lerne and vnderstande , that there is no sence , wherby we bee better , or more spedylie instruct and taught , than by heryng , and as there is nothynge more easy , than to here many thynges , to there is nothynge more profitable ,

Here not lyght trifles , thynges to be laught at , but rather ernest , wise , and weighty .

They be both learned with like peyne and labour , all bee it the commoditee , that riseth of the one , is far vntike the other .

Seeke not to speake manie woordes , to make a longe aunswere , but rather se thou spend thy wordes in tyme , and sette theim in their place .

Adioine such companie to the at dynner and supper , as can bothe make the mery with their pleasaunt and learned communicacion , and also make the ryse wyser , than thou satteste downe .

Suffer not suche as bee scoffers , smell feastes , foolishe and filthy talkers , triflers , bibbers , fylthy and shamlesse lurkers , bealy guttes , and suche other , apte either by their woordes or deedes , to cause leude laughter , to sit at thy table , neither haue any delite in theim , but rather seke thy pastyme of suche , as can with feate , witty , and lear●nd talke , make the mery . Kepe not only thy mouth from foule and impudent communicacion , but also thine eares , being as a man should saie , windowes of the mynde , remembrynge euer that olde saiynge of the Apostle , Naughty communicacion , ofte tymes corruptethe good maners .

Geue delygente ●are , what euery man saiethe , whether it be at the table , or anie other where , for so doing , thou shalte learne of the wise , to make thy selfe better , and of the foolishe , to bee more ware and circumspecte , folowyng alwaies that that the wyse approue , eschewyng that , the foolysshe commende . And if thou perceyue any thynge taken of the wyse sorte to bee spoken quyckelie , grauelie , learnedly , wyttylie , comely , beare it in mynde , that thou mayste , whan thou shalte haue occasion , vse the same .

Thou shalte haue alwaies at hande a paper booke , wherein thou shalte wryte suche notable thynges , as thou redeste thy selfe , or hearest of other menne woorthy to be noted , bee it other feate sentence , or woorde mete for familiar speeche , that thou mayste haue in a redines , whan time requireth .

Study not so muche to gather woordes , as to vnderstand the propre significacions of them rehersyng and techyng suche thynges , as thou haste redde or herde , partely to thy scholers in latyne , partely in vulgar tongue , to other vnlerned persones . Prouidyng alwaie , that thou do reherse and teache theim with no lesse grace than thou haste herd and redde the seme before , for thus doing , thou shalt exercise both thy wit and thy tongue .

Thy style must also be exercised , whiche is the beste maister of cleane and eloquent speche .

Write , and write againe , makyng euery seconde daie , or at the leaste euery thyrde daie , an epistle vnto som man , that knoweth howe to answere therunto agayne . Howe be it , thou shalt shew it first vnto thy master , there to be refourmed , before thou presume to sende the same , noting and bearing well in mind such fautes , as he shall correcte , that thou maist not mysse in theim , or any lyke in tyme to come .

After meate , as whan thou hast dined or supt , breath for a space , before thou go to thy study , and sitie downe in somme place , where thou mayest talke and here same pleasant communicacion , or plaie at some such game , wherby thou maiste not chafe or much cumber thy body . After supper , walke with some mery company , that is lerned , whiche maie make the merier with his communicacion , and whose woordes and sentences thou maiest with honesti folow

Betwene supper and bedde , drynke not in anie wise , for there is nothyng more pernicious bothe to the body , the memory , and also the wyt . Wherfore , if thirste shall at any tyme constrayn the to drynke , go not to rest vnder the space of halfe an hour after at the least .

Thou shalte not neglecte thy memory , nor suffre it to decaie through ydelnesse : for it reioyceth aboue all thyng , to be sette a worke , and increaseth not a littell therby . Exercise it therefore daiely with some worthy busynesse .

The more ofte thou committest thynges to hir custodie , the more better & faithfuller woll she keepe theim . And contraryly , the more selde , the more vntrusty thou shalt finde hir .

Whan thou haste putte anie thyng to hir kepyng , suffer it to rest in hir handes for a season , and within a while after , require it of hir agein , as a thyng left for a time in hir custody .

If thou wylt lerne any thing perfectly , rede it with attencion ●ower or fyne tymes ouer night , and so to bed , and whan thou risest , the nexte mornynge aske a rekenyng of thy memory for that thyng thou diddest deliuer to hir custodye , the euenyng before .

Thou must beware of surfettes , of rawnesse in the stomake , and spe●iallie of colde in thy necke .

As to muche wine weakeneth the sinewes in a man , so it killeth his memory .

It shuld be veraie well done , and if thou woldest a littell before thou goest to reste , calle to thy remembrance , all such thinges as thou haste seene , redde , hearde , or dooen all the day before .

And if thou hast behaued thy selfe worthily to thy commendacion , thou shuldest reioyce , and knowlage it to come of God , purposyng to continue in lyke goodnesse : on the other syde , if thou haste doen any thyng filthily , outragiously , childishly , fondly , worthy rebuke , forgette not , to ascribe it to thyne owne leudnesse , and to be sorie therefore , neuer willyng to dooe any like trespasse againe●

If thou haste hearde or redde any feate , graue , or godly sentence , forget it not .

And if thou haste seene any commendable thyng , folowe it : and shonne the contrarie . Lette no daie scape the , but thou rede here or write somewhat , that maie increase , either thy knowlage , thy iudgement , or thy lyuyng .

Whan thou prepareste thy selfe to bed , reade or heare some thyng , worthy memory , and let it be suche , that thou dreamyng of it , maiest take bothe pleasure and profite , that euen by nyght visions , thou maiest learne to amende thy life .

There is no ende appointed vnto the study of wisedome in this worlde , but it muste be ended togither with life .

It behoueth man to reherse these three thynges with hym selfe , all the tyme of his lyfe , that is to saie , howe he maye thinke well , saie well , & do well .

All arrogancie muste be secluded from studies . For all that , that he knoweth , which is euen the beste learned man a lyue , is veraie lyttell or nothynge , in comparison of the infinite thynges , whyche he is ignoraunt in .

The knowlage of man is sclender , a meruailous small thyng , and that very obscure , and vncertaine : our myndes beynge tied an●●d bode in the prison of this body , bee oppressed with great darkenes , in so much that harde it is , for our wittes to enter euen into a meane knowlage of thynges .

Furthermore , Arrogancie muche encumbereth the profite of studies , for many myghte haue come to wisedome , if they had not thoughte theym selfes there all redy .

Also Contencion , Emulacion , Backebityng , vain desire of Glory must be eschewed . For we folow studies for this cause in special , that we may , by their helpe be deliuered from the cruell dominion of the saide vices .

Nothyng can bee imagyned more pleasant , than the knowlage of many thynges , fewe or none more fruitefull , than the intelligence of Uertue .

Studies be of suche efficacie and strength , that they temper Prosperitee , they mitigate Aduersitie , thei kepe under the hasty and rash mocions of youth , thei delite and comforte croked and peynefull age , beyng with vs at home : abrode , in publike and priaute businesse , whan we are alone , whan we bee accompanied , in ydelnesse , in labours neuer absent , but alwaies redy to helpe and aide vs .

As Erudicion , is the rightest and moste holsome foode of the mynde , so is it a thyng vnmete , that the bodie shoulde haue his nourishment , the soule beeyng kept hungry , from whens springeth out plentuously al delectacion and perfect pleasures , and as amonge these , the one bringeth in an other , and those that be present , do ren●e theym past , so they neuer departe , ne make any man wery , whan he hath most of theym .

Of vertue and affection .

VErtue , the moste hyghe and excellente treasure , surmountyng all worldly richesse , is not geuen by man , but cometh , only from God .

Wherfore we muste desire it of god with meke and humble herte .

The highest amonge all liberall artes , is that phylosophie , whiche bringeth remedie and helthe for the great and peinful diseases of the mynde .

Muche diligent labour is taken , to cherisshe the bodie , muche more ought to bee geuen to the soule , for as muche as the diseases therof , be more priuy , more greuouse , and also more perillous .

These diseases be named , and not without a cause , Sharpe stormes , greuouse tourmentes , scourges , brondes , and the furies of mannes mynde , whiche bryng with them muche calamitie , and intollerable corsies , if they bee suffered to reigne : and contraryly , moste pleasaunt tranquilitee , if they be conquered and kepte doune . And to the easie accomplisshmente of this , suche documentes serue muche , as haue been of most excellente wittes , for the furtheraunce of good life , and maintenaunce of maners prescribed .

This is the great rewarde , and the very fruite , that lerned menne take of theyr longe and peinfull study , not to gather many thynges for men to wonder at , or elles suche as he him selfe maie crake of : but rather , to haue gotten , wherby he maie helpe al men , and most chiefely hym selfe , and not to lette theim lye , as in a boxe of oyntementes , where out is taken salues , to help other men , the box therwithall , neuer a dele the better .

Christen Religion loketh for nothynge so muche , as that a cleane and a pure conscience maie exhilerate the mynde , and that affections , beynge ones staied and settled , we maie bee lyke vnto god and his aungels in continuall quietnesse , and tranquilitee of mynde .

Remedies for suche diseases be gotten , eyther of outwarde thynges , either of our selues , or of god , orels of the lawe and lyfe of Christe .

The nature of thynges is suche , that as they bee all vncertayne , shorte , chaungeable , and vile , the soule onely excepted , whiche is in dede very man , or at the least , the moste preciouse parte of man : so all other thynges bee translated from one to an other , leaste men shoulde call any thyng theirs , besyde theyr soule .

Let no man thinke those thinges , which , he hath in his possession , to be geuen hym , but rather to be lent him for a season .

Wherfore it is great madnes to renne into any synne , worthy greuous punishmente , for any worldly trifles .

Let no man a●aunce him selfe bycause the gyftes of fortune or of Body , haue chaunced vnto hym , seyng all suche trasshe , shortly fadeth away : as beyng vncertayne , and not propre vnto vs . No no , as they be granted vs , so they shal be required ageine , at the vttermost , whan death commeth : and oft times euen while we be aliue .

Neither we ought to mourne if that thyng , whiche was lent vs , and as a man would saie , geuen vs to keepe , bee asked againe , but it rather becommeth vs , to render thankes , for bycause we haue so longe enioied the same .

It is to muche vnkyndenes , to thynke , if thou haddest a longe season a benefite , that thou takest wronge , if it do not alway continue . Thou doest rather wronge , not to consider , what thou hast had , and howe longe , then still to thynke what thou haste not had , or howe longe thou hast not had it .

Thou oughtest not , to muche to reioyce , whan thynges taken from thy ennemies , come to the o● thy frendes : for suche is the spede of fortune , & such doubtfulnesse is in all thynges , that bitter wailynge oftentymes foloweth vaine mirthe .

Lette not thy herte fayle the , all thoughe fortune tourne hir face : for merye euen tydes doo often tymes folowe carefull mornynges .

Now what condicion be our bodies in , what life can we loke for , whiche be made of so vyle and so brickle a mettall , our ly●es beyng with so many perils besieged on euery syde ?

And all thoughe it seeme sure for a tyme , yet it wyll not longe indure . Therfore , what haue we , wherupon we shuld ( chiefly in such vncertaintee of lyfe● bee highe mynded , or fierce of herte ?

And for asmuch , as this life is none other thyng but a certaine pilgremage , whereby we still be entryng into an other life eternall , and seeyng also , we neede verie fewe thynges , for the performance of the saide iourneie , what hath this worlde worthy longe suite ? What folie , to seke suche thynges by peynefull seruitude , as we see tossed and tourned in a momente hyther and thither .

For what ende or pourpose shuld we serue our neuer satisfied desyre and appetite , whan thynges to come be vncertaine , and we at this present nede very few thynges ?

He is a veraie free man , whiche desireth only those thinges , as be in his owne handes . On the other syde , he a bondeman & slaue that dothe the contrary .

Now I praie you , what other thyng is it to bee replenyshed with the giftes of fortune than a foote man to bee cumbe red with diuers and many fardelles ?

There is no man so dulle , no suche lacke witte , but he rather prepareth and fitteth hym selfe for the citee , where he purposeth to dwel , than still seketh things for his iourney :

Sithens this our lyfe is of nature droupyng and fleeyng , the moste parte therof , and almoste all , is spent in perturbacion , in troubles , in fantasies : we can not saie , we liue all the while , that we bee tossed with affections , and in especiall , whan the feare of deathe troubleth vs . And where as deathe maie come to vs , by an infinite sort of waies , it is great foly , to feare , that it shuld come this waie or that waie : and seynge that it shall of necessitee come , we may not commit any gret mischiefe or wickednes , to auoyde it , nor we oughte to mourne , though it chaunce .

Our life beyng oppressed with so many diuers miseries . what nede we to kepe it with such anxietie ? to set so much by it , seing also we go to an other , whiche is a life euerlastyng . Let vs so order our selues , that we haue redy passage to that lyfe , which is replenished with al goodnes , ful of ioy eternall , full of mirth euerlastyng .

Our errours oppresse vs , rather than thynges theim selfe : where as we ofte tymes thynke theym to bee great euylles , that are none in deede , and greatte gooddes , that of trouthe are worthe nought .

The nature , condicion , and true value of thynges be those , whiche I haue rehersed in the begynnynge : whereby it may be playnly gathered , that there is nothynge fayre , nothynge of price , fynally nothynge to be accounted ours , but onely vertue .

Where as deliberacion is taken , we beyng in doubt , to whiche parte we maie moste incline the loue of our body , and the desire of thinges here in this lyfe , that is to saie , the loue of our selfe , is chiefe counsellour , and one that we all togither folowe .

This weakeneth the strength and manhod of our myndes so muche , that nothyng can be so lyttell , but it is easely able to penetrate theym , nothynge so sklender or smalle , but it maie be able to disturbe theym .

This blindeth the eies of the mynde : and whan affections , haue ones gotten the vpper hand , we flatter , we yelde , we obeie them , as our lordes and rulers .

Thus we holde thynges with tooth and naile , that are alien from vs , as they were ours : and if they be withdrawen from vs , we lamente , tourmentyng our selfes , as though wee had great losse .

We neglecte our owne , as none of ours , and doe shonne thynges profitable , as veraie hurtfull to vs , enbracyng thinges hurtful , as very profitable .

The harmes of other folkes seme small , but we thynke our owne , beyng nothyng so great as theyrs , intollerable : neither content with that we wishe our selues , nor yet pleased , if we myght obteine that that other men muche desire . We lyke not our selues , this worlde , the condicion and estate thereof , doeth not satisfie vs , we wolde haue the natures of all thynges turned , such is the impaciencie , that grow●th of deintie fantasies .

What punishment maie bee compared with these ? trewely the tormentes amonge damned spirites be none other . The dyuels theym selues haue none other punyshment , than that they bee vexed with enuie , hatred , and wroth .

A man maie see the countenaunce of theim , that be inquieted with these affections , howe variable , how careful , how pa●tyng , how cruell , how fearefull thei be , and in like trade be these mindes racked and tourmented within theim .

Angre , whiche is the sorest of all other perturbacions , and worste of all other becommeth a man , for it tourneth his nature into a cruell b●aste , and although euery trouble dothe obscure and darken the iudgement of the mynde , yet moste of all yre ouerwhelmeth it with darknes so sore , that it seeth neither Truth , profit●e , nor comlinesse . It eateth vp the hert , and drinketh vp the holsom bloud of the body , constrainyng man to doe that thyng , wherof Repentance shortly ensueth .

How shamefull a chaunge is there in the face , what sodeine tempestes arise there , what burnyng eies , what snuffyng of the nose , what grennynge of the teethe , what fomynge of the mouthe , what palenesse , what stuttyng of tong , finally , what terrible and vncomely criynges bee there in hym , that is inflamed with this fury ? Truly suche , that some , whiche haue in theyr angre beholden theim selfe in a glasse , haue not knowen theim selfe .

The angrie man for his grim countenaunce , his sharpe wordes , and cruell deedes , ofttimes loseth muche of his auctoritee , muche beneuolencie is taken from hym , his friendes forsake hym , no man wyll mete hym , he is lefte all alone , all men hate and abhorre hym . Wherefore great wise men neuer eschewed thynge more , or cloked thynge with greatter diligence , than they dyd Ire , and the woorkes , of Ire , An so muche , that they not only wrastled against theyr owne nature , but in spite of hir bearde gaue hir the fall .

What is more worthy to be scorned , than so littell and so weake an animall , to rage and stere vp so greatte and so fierce tragedies , for vile trifles , and thynges of no value ? as some tyme for the giftes of the body , or of fortune , yea and somtime , wysely a goddes name , for one littell worde .

Thou shalte sone subdue angre , if thou hold and fasten this thynge in thy mynde , that is to saie : No iniurie to be done , excepte whan the mynde taketh hurte , whiche no man can corrupte , but onely he that possesseth it , and that by defilyng it with sinne .

We haue spoken hitherto of thynges comyng from man to man , we wol now talke of higher matters , as comyng of god . Howe bee it those thinges also before rehersed were of god : but these that folow , come somwhat more expressely and properly from hym .

Of Religion .

THere coulde nothyng be geuen vnto mankynde , more greatter or better than Religion , which is knowlage , loue , and veneracion of the prince & maker of the world .

God is so beneficiall to no man as he is to them , whom he teacheth , howe they shall truly worship hym . Therfore Dauid the yrophete reherseth this amonge the great giftes of god , shewed to the people of Israel : Qui anuunciat verbum suum Iacob . &c. that is , whiche sheweth his woorde vnto Iacob : his iustice and iudgementes to Israell . He hath not so doone to all nacions , nor hath he opened his indgmentes vnto al men .

God is knowen by religion , and beynge knowen , he muste neede● be beleued and woorshipped●

Onely God is prince , maker , and lorde of all thynges , which alone is able to do all thinges , and knoweth howe to dooe all thynges .

This worlde , is in maner as it were an house , or a temple of God , whiche of noughte is brought forth into this shappe and ornacie , that it nowe is in . Therefore it hath receiued this name Cosmos among the Grekes , and is called Mundus , of the Latines , whiche both ar as much to saie , as a comely Ornament , a beautiful thing : whiche he so ruleth and gouerneth , that we maie no lesse wonder at the conseruacion , than at the creacion of it .

And like as in the house of a most prudent gouernour , nothyng is done without his commaundement , so in this world is there nothing done , without his will or bydding : the which as he can all thynges do , so he knoweth how to do al thinges .

Angels , diuels , men , and beastes , trees , stockes , and stones , the heauens , the elementes , and to be shorte , all thinges are gouerned by him , and obey him .

There is nothyng made , nothing that moueth , nothing that chaunceth , nother stocke nor strawe , maie bee lifte from the grounde , neither flocke ne fether maie flee further , than his prescript or commaundement is .

In this lawe standeth the vniuersall world , neither is there in thynges any other chaunce , fortune , or lotte .

He doeth al thynges with his equitee and wisdome , not withstandyng by waies to vs vnknowen .

What so euer happeneth to any man , that same tourneth to his profit , if he bee good : but not to profite of wretched money , or of worldly thinges trans●●orie , but of eternall felicitee .

What so euer thynges therefore chance in this world , they must be ●acientli taken and allowed , as commyng of god the author , lest we in our fonde affection and foolishe iudgement seme to condemne and improue the will of that moste ryghtu●●●se and wise gouernour of al thynges , God .

And because we bee not able to compasse , for what purpose he doothe suche thynges : We , as children and ignorant , what is beste for vs , doe lament , that thynges moste hurtfull , bee not geuen vs , takyng them as most profitable : on the other syde , abhorryng thynges most profitable , as moste hurtfull . In so muche , that oftetymes our enemie can wisshe no more hurte , than that wee maie haue our owne desires . And seyng we be drowned in so great darkenes of Ignorance , goddes wyll is , that we avoide al that is blame worthy , and commit all the rest to his gouernance .

We must execute , whether we will or no , that thynge , which the gouernour of this so great a worke hath appointed vs to . What madnesse is it therfore , rather to be drawen agaynste our wil , with weping and wailyng , than to be led merily and willyng to that we ar called to .

Truely euery frende of god will gladly obey the lawes and wyll of god his frende .

This is the chiefe maner of louyng god , as Christe saieth , you shall be my frendes , if you wyll doe that I command you .

Of Christe .

THe attonemente and the reconciler of Mankynd , with God , and the authour of our saluacion , is Iesus Christe , God and man , the onely sonne of God almighty , whom the father sente for the same purpose , whan it pleased hym to take pitie vppon Mankynde , whiche had made hym selfe , to his owne great hynderance , an ennemy vnto god .

There can be no greater hurt than by synne to bee separated from god , the fountayne of all goodnesse , and to be tourned to moste hurtful myserie , to be taken from a most swete life , and lefte to a moste bitter deathe .

For this purpose , amonge other thynges , Christe cam , that he might teache vs the true and streight waie , wherin we might stedfastly stand , and take our iourney to god ward : not swa●●yng from it the breadth of an heare . He hath shewed this wai bothe by wordes , and also by example of his holy life .

All humaine wisedome compared with Christis religion , is but durt , and very foolyshnes .

What so euer graue , prudent , wise , pure , holy , or relegiouse thing is with admiracion , with exclamacion , with clappyng of handes , in the bokes of the gentytles red , commended , learned bi hert , praised aboue the mone , all this is founde more purely , more rightly , more openly , more easily in our religion .

Perf●ct wisdome is , to know this Religion : and to liue accordinge to it , is perfecte Uertue● for no man knoweth it in very dede , except he liue therafter .

Christes life witnesseth his perfecte humanitee , his myracles declare the infinite power of his deitie , his lawe sheweth his heauenly wisedome : so that of his perfect goodnesse of lyuing , we haue example to folowe him , of his power and auctoritee , strength to obey hym : of his wisedome , faith to beleue hym .

Let his goodnes prouoke the to loue him , his maiestie to worshyp hym , his wisedome to beleue him .

If a man dooe well consider those thinges , which Christ commandeth , he shall find all done for our profite , in so muche , that who so feeleth him selfe to beleue rightli , that perceiue it is to his own great profite , goodnesse , and comforte .

As there is nothyng more plesant to man , than to be beleued , so it is euen to god , for no man can thinke wel of him , to whom he committeth hym selfe , afraid of hurte .

The foundacion of our saluacion is to beleue god , to be● father , and Iesus Christe his onely sonne , to be our law maker , and the holy goste to bee breathed out of bothe , without whom , we do nothing , we thinke nothing , that can profite vs .

The true woorshyppyng of god , is to clense and purify the soule from all diseases and vnclene lustes , & to be tourned as neere to his similitude as wee maie , so that we bee , as he him selfe is , clene and holy : & that we hate no man , but rather studie , by all meanes to profitte all men .

The more thou transposest thy self from thynges corporal , vnto thynges incorporate , the more godly life shalt thou leade .

Thus shall it bee broughte to passe , that God maie acknowlage our nature , as of kynne , and lyke vnto hym , and maie delite in it , makyng it his true and right temple , muche more acceptable to hym , than churches made of lyme and stone .

The temple of god is holye , which are you , as witnesseth saynt Paule . So noble , so worthy a guest , mu●● with alcare , diligence , & tendernes be reteined .

He may not , through the foule ●●ynke of synnes , be driuen to chaunge his lodgeyng .

Bodily workes be vnsauery , except they haue sauce from the herte .

Knowe , that thou haste god in the moste secrete parte of thy hert , as witnesse and iudge of all thy ●houghtes , in so muche that if thou feare his presence , thou wilt not onely auoyde all naughtinesse outwardely , but also thou wilte not suffre vncleane thoughtes to enter into thy minde .

Loue towardis god , ought to be suche , that thou esteme hym aboue all thinges , and that his glory and honour be derer vnto the , then all this lyfe , all honour , and commodit●es therof .

And as whan one frende remembreth another , he is moued with a frendly and honest ioye , so let all diuine thynges seeme frendly vnto the , that is moste acceptable & pleasant , & be thou conuersant in them most gladly .

As ofte as thou hearest God named , see that a greater and a more excellent thyng strike thy remembrance and mynde , than mans knowlage can attein to .

Heare the saiynges , that bee spoken of him , and of his faintes , not as thou hearest vayne fables , but with great admiration of mynde .

Iudge nothynge rasshely , nor pronounce thou any thynge of god , and his workes , but thou do it with reuerence and feare .

It is wickednesse , to ●este vpon holy thynges , or to vse the saiynges of holy scripture , as foolyshe toies and triflinge tales and scoffynges , euen as a man shoulde sprinkle durte in a medicine , adorn●d for recouery of helth . But to apply it to filthy communicacion or baudry , is a thynge abhominable , and in no wise to be suffred .

It becometh all thynges there , to bee meruai●ed at , and to ●ee receiued with worthy reuerence into our hertes .

Bee presente at readyng and preachyng of goddis woorde , and all that holy is : and vnderstande , that what so euer thou either seest or hearest there , is moste pure , most holy , and apperteigneth vnto goddes maiestee , whiche as we may easyly worship and adore , so we can comprehen●e it by no meanes .

So that thou maieste alwaies iudge more higher thinges to be hydde in that diuine wisedome , than the strength of mannes wit is able to aspire vnto .

We reuerence the saiynges of wyse men , ye although we doe not will vnderstande them , howe muche more than dothe it beseme vs , to geue condigne reuerence vnto godly saiynges ?

As ofte as thou herest Iesus Christe named , remembre thou his inestimable loue towarde the , and let the rehersall of his name be vnto the full of swetenesse and veneracion .

Whan thou hearest any title or propre name gyuen vnto Christe , lifte vp thy selfe vnto the contemplacion therof , and praie vnto hym , that he wyll shewe hym selfe , euen suche a one towardes the. As whan thou herest him called merciful , meke or gentill , praie that thou maist proue hym the same vnto the : when he is called almighti , desire that he maie shewe it , in the makynge the , of the most wretched sinner , a good lyuer , of an ennemie , his soonne , of nothyng , some thyng : whan thou hearest him called terrible , intreate him to feare theym , of whom thou art feared : Whan thou callest hym lorde , loke thou thou serue hym : Whan than callest him father , see thou ioue hym , and see thou shew thy self a child , worthy to haue so noble a Father .

There is nothynge in all the worlde , whose originall , whose begynnyng , whose power and vertu , if thou behold , but it may giue the matter , highly to praise hertely to worshyppe god , the autour of all together .

Begyn nothynge , but thou firste call for the helpe of God . For God , in whose power art all thynges , geueth prosperous furtherance and finyshyng vnto suche actes , as we doe begyn in his name .

What so euer thou shalt go a boute , euer haue an eye to the ende thereof , and whan thou haste taken good counsell , be not carefull , but put thy truste in hym , in whose hande resteth the lucke of all thynges .

And holinesse remaineth in the secrete partes of the hertes , labour therfore to vnderstande , what thou praiest , that thou maiest lose no tyme in lippe labour . And whan thou praieste : lette thy herte , thy mynde , thy tongue , and all thy gesture agree together , that all thy hole action maie moste excellentely agre in it self . Diuine scripture accurseth him , that dooeth the workes of god negligently .

If it bee shame for a mynstrell to synge one thynge , and plai● an other not consonant to that he syngeth , it is muche more sh●me for vs , to saie one thyng , with our mouth , and thynke an other in our herte . Let our desyres be sober , and of such sort , as be worthie to bee asked , and meete to be geuen of god , leaste our vnmeete and fonde desyres offende hym .

Whan thou goest to meate , remembre the infinite power of god , whiche made all thynge of nought : remembre also his wisedom and benignitee , which susteygneth the same : and finally call vnto mynde , his mekenesse , and clemencie , whiche feedeth yea his extreme ennemies .

Ponder and way , how great a thyng it is , to prepare diuers and sufficient v●tay●es , to so many mouthes , as be in the worlde , what a thing it is to conserue al thynges , and kepe them from distruction , whyther they fast bowe , of theyr inclinacion .

No wisdom of man , nor yet of angel , were able in any wise to perfourme this thynge , ●o nor yet ones vnderstande howe it is brought to passe .

Seyng therfore , that thou lyuest of his giftes , consider what cursed vnkyndnesse , and what damnable rashnesse it is , to be so bolde , to fall at debate with hym , by whose benefite and wyll , thou haste thy beynge , and lenger shouldest thou not be , if he wolde not .

At thy table , let all thyng be chast , pure , wise , holy , euen as he is , whose giftes thou art nowe in hande with . Let all backbytyng , bitter wordes , fierce and cruell speakyng , bee seeluded from thy table , where thou felest the incredible swetenes and clemency of god towardes the.

Wherfore it is more intollerable , that thou shouldest contaminate that place with sharpnesse , and hatrede againste thy brother , where thou findest muche fauour and gentill softnesse towardes the.

This thyng the Gentiles wel perceiued , whiche for the same skill named al thinges , dedicate and belonging to the table , with names of pleasauntnesse and myrth , as feastes , iunkettes , and ga●des , where it was counted a greuouse offence , any sadde , heuy , or heynous thyng , eyther to be done or saide .

Seynge therfore , thou haste god to thy gouernour , whiche is most in might , wisedom , and liberalitee , put awaie the inordinate regarde of thy selfe , wherin thou semest , to mistrust his goodnes , and labour only , howe thou maiest please and content hym . It is a great foolyshnes , to say , or do any thyng amisse : a madnesse to displease hym , for the contentacion of thy table , from whome all nourishmentes comme : a madnesse , to get his displeasure , of whome thou la●orest to obteyne a benefite : namely for asmuche as the life is not preserued by meat but by the wyll and pleasure of god : according to the saiyng of scripture , Not in bread onely lyueth man , but in euery word of god .

We haue by indenture of Iesu lorde of all , in heauen and earth , that they shall lacke nothyng , which seke accordyngly the kyngdom of god , and rightuousnesse allowed before hym .

Seyng therfore , that god is so bountifull towardes the , in his giftes , be not thou vnkynd to thy brother , accomtyng hym no lesse to be the sonne of god , than thou thy selfe : and that god is no more bounde to the , than to hym : and that he hathe only made the a mynister of his giftes , of whom next vnto god , thy brother shoulde aske reliefe .

Neyther is there any thynge more truely geuen to Christe , than that that is bestowed vppon the poore .

Whan thou haste with meates and drynkes refresshed thy self , consider whose prouidence and power it is , to susteyne the lyfe with such thynges as thou hast receiued , and giue thankes therefore to god , not as thou wouldest to hym , whiche hathe prepared sustenaunce for the , with his money , but such thankes as are mete for hym , whiche hath made bothe the , and also the meate susteinynge the lyfe , not by the strenthe of the saide meate , but by his diuine power , & inestimable goodnes .

At thy downe liyng and vprisyng , remembre the benefites of god , not only towardes the , but towardes all mankynde : yea and al the whole worlde .

Consider , in what dangers man is , while he lieth lyke a deade carcas , hauyng no power of hym selfe . Wherefore Christe must so muche the more instantly be sought vpon , that he maie voucsafe to defende vs silly wretches .

Hede ought to be taken , that we prouoke not hym to wrot●e and anger , by any our synne , seyng he is our keper , and our gouernour .

Arme thy foreheade and thy breaste with the signe of the crosse , and the secrete parte of thy herte with deuoute praiers , and holy meditacions .

And whan thou shalte goe to thy bed , loke that thou thynke euery day resembleth the whole lyfe of man , whome the nighte succedeth , and slepe a very expresse token of death .

We must therfore praie vnto Christe , that he vouchesafe , to bee with vs euer fauourable , both in tyme of lyfe and death , and that he vouchsafe to grant that to bee pleasant and quiete vnto vs .

Wee muste praie hym , that straunge dreames feare vs not , but that euen sleapyng , we may haue hym in mynde : and that refreshed with his comforte , we may rise merily in the mornyng remembryng his blessed deathe , the price whereby he redeemed mankynde .

Thou shalte keepe thy bedde ●haste and pure , so that thy enemie , the authour and headde of all filthynesse , may haue n● clayme ne right therin .

And with the signe of the crosse , and inuocacion of the name of god , but specially thorough holy thoughtes , cogitacions , and stedfast purpose , neuer after to offende , shalte thou driue all the power of the ●eend from it .

Whan thou risest in the morning , commit thy selfe to Christ , rendryng thankes vnto hym , that he hath preserued the that night , through his helpe and tuicion , from the deceites and enuy of that cruell ennemie .

As thou haste firste slepte the night tyme , and art nowe risen ageyne : so remembre that our bodies shal first slepe by death , and after be restored to lyfe by Christe , whan he shall appere and come to iudge bothe quicke and deade .

Beseeche hym , that it may be his wyll , and that he cause the to spende the daie folowyng in his seruice , so that thou mayste nother hurte , nor yet bee hurte of any man , and that thou so compassed on euery syde , and defended with christian godlynesse , mayst safely escape the ●ettes & snares , whiche the deuill , most deceitful enemy , neuer ceasseth to laie for mankynde .

Woorship Mary the blessed mother of God , and other holy sayntes , the deere beloued frendes of Christe , dwellyng with hym in lyfe euerlastynge .

Rede and here ofte tymes the life and acts of them , that thou maist folowe the same .

Let thy thoughte and reporte of theym bee , not as of m●nne , but as of persones , that by the goodnesse of God , haue transcended al nature and humaine excellencie , and nowe nigh conioyned with god .

Where as there is so greatte lyknesse of men , bothe in body & mind , they being all brought into this world by one right and title , made and appointed to a certaine communion and societee of lyfe , to the preseruacion wherof , nature hath proclaymed this lawe , Let no man to an other do , that that he wolde not haue doone to hym ●elfe .

He that restored nature decaied hath professed this one doctrine to be his , but yet expressyng the same more at large , and settyng it out more plainly , for to make the nature of man perfecte in euerie condicion , and as lyke vnto god as it maie be , he commaunded vs , not onely to loue one an other , but also to loue our enemies , that we maie bee like the father of heauen , which sincerely loued his enemies , as ●e declareth by his great benefites shewed vnto them .

And howe is it to be marked , that the nature of man is such , that we woulde them to be our frendes , whome we our selues can in no wise loue .

Of Charitee .

THis moste wyse maister and guyde of our lyfe , hathe geuen vs this one document , to xnle our lyfe by , that is , to loue one an nother : knowyng , that by this onely rule , we myghte leade a blessed lyfe , without neede of any moe lawes .

There is not a more blessed thyng than to loue . And therefore god and his aungelles , bee moste blessed , as they that loue all thynges .

Nothynge is more wretched , than to hate , by the whyche affecte , the diuelles Bee moste miserable .

Trewe loue weieth all a like : where true loue reygneth , no man seketh preferment , no man stealeth from his well beloued , accomptyng all suche thynges , to be with hym selfe , which are with his frende .

Loue contendeth not with his dere brother , nor thynketh not , that he doothe hym any iniurie at any tyme , and therfore he neither remembreth displesure , ne enuyeth hym , because he loueth hym : no man reioyceth in the mysfortunes of his frende , neither is greeued at his prosperitee , but contrarywise , he ioyeth with them that reioyce , and wepeth with theim that wepe , accordyng to the saying of the Apostle . And this dooeth he not fayntly , but with all his herte , for as muche as he esteemethe those thynges , whyche appertayne to hym , whom he loueth , as his owne .

The moste sure , sounde , and true example of this maner of lyuyng are the actes of Christ , set before aur eies .

For the sonne of God came downe from d●auen , to teache ●s the right trade of liuing , not onely in worde , but also by exaumple of lyfe that we might , our hertes being illuminate by that his clere soonne beame of veritee discerne the truthe of euery thyng .

First he beyng exercised in all kyndes of paciencie , what mo●eracion of mynd dyd he shew , notwithstandyng his infinite power and myght ? and albeit he was assauted with so many and greuous iniuries , yet neuer gaue he any euil worde agayn , teachyng all onely the waye of God , and abhorryng the contrary .

He suffered hym selfe to bee bounde , whiche myght haue ouerturned the hole worlde with a becke . How paciently suffred he his false accusers .

Finally , he so behaued hym selfe , that no man myghte perceiue , he had any power , b●● all o●ely to helpe other .

The king and lorde of all , by whom the Father made this worlde , how lowlye suffered he hym selfe , to bee made equall with the vilest sorte of men , ha●yng no ther house for him self , nor sustenance for his beloued ministers .

The maker and gouernour of nature , was partaker , and felt all the miseries of the same : he hungred , he thyrsted , he was weried , and ofte dyd mourne .

Why suffered he these infirmities , but onely for our instruction ? So greatly loued hepeace , concorde , and charitee , that he pursued no synne , more than pryde , arrogancye , ambycion , contencion , striues , and priuy hatredes , whiche springe out of the sayde pryde , shewynge that there is nothynge , why a man shoulde take any thynge vppon hym arrogantly , by reason of these outwarde , or el●es bodyly gyftes , seyng they are comyng and going not of our owne nature , neither are these thynges deriued from the inwarde powers of man , or of vertue , but geuen and taken awaie by god : because no man shuld auaunce hym selfe for suche gyftes , or forget from whens they come , neglectyng those menne , for whose reliefe he receyued them of God .

And to subdue the synne of pride , and that no man shoulde stande in his owne conceite , though he had been obedient in all pointes of religion , and fully obserued the lawe of the gospell , Christe saieth these wordes : Whan ye haue doone all that I haue commaunded you , saie that ye are but vnprofitable seruantes .

Howe great therfore is their foolishnes , which glory , as perfecte Christians , preferryng themselues , as concernyng the obseruacion of the law , before all other , wher as oft times , he whom thou thinkest very naughty , in comparison of thy selfe , is muche richer in vertue than thou , & destinate to saluacion , whan thou shalt be appoynted to eternall miseries .

God , that hath taken all iudgement of men from manne , because the one is blynde and ignorant in the secretes of an others hert , reseruyng the knowlage of hertes only to hym self .

The outward thinges , whiche the eye of man onely beholdeth , are b●t weake and vncertayn tokens of the inwarne secretes .

Wherfore it is not la●ful to giue full sentence of any mans vertue , vice , or disposicion , by cause ye haue twise or thrise been in his company , ye can geue no sentence of him , though ye haue ben with him a hundred times , No , though ye haue ben of longest familiaritee togither .

Uery depe and darke are the dennes of mans hert , and what mans sight is so quick to perse thorough so greatte a myste of darkenes ?

And se●yng , that god hath redemed all mankynde , and that with so great a price from the seruitude of the deuill , lette no man be so bold to contemne or deceiue his owne soule , whiche god so entierly loued , that he shronke not , to giue his life therfore .

The lorde was crucified , for vs all , and for eche one of vs .

Thinke not , that thou canste please god , if thou hatest hym , whom god loueth . For he requireth none other thankes , but that we do loue and shewe our selues frendli to our felow seruantes , as he being our lord loued vs , whan we were leude and naughty , and deserued muche euill .

Here beganne he the mutuall bonde of loue betwene manne and man , and men towardes god , that is to saie , here he laid the fondacion of mans felicitee and fenisheth the same in heuen .

This is the lyfe and grace of Christ , wisedom exceding mannes capacitee , agreyng in equitee to theym , that haue vnderstanding , and alluryng all men to goodnesse .

Let no man thynke hym selfe a right christian , or to be in the fauoure of god , yf he hate any person , seing that Christe hath commended al men to our loue and frendeshyp .

Be frendely to man , whom god wi●leth the to fauour : if he bee woorthy , loue hym for his worthynes : if he be vnworthy , yet loue hym because god is worthy to be obeied .

Neyther fastynges , nor yet great richesse bestowed amonge poore folkes make a man acceptable to god . Only Charitee toward man bringeth this to passe , as the Apostle hath taughte vs .

Thou oughtest to loue euery man as thy naturall brother , reioycynge of his prosperitee , and sorowyng for his aduersitee , being alwaie ready to helpe him to thy power ,

Lette neyther nacion , citee , nor kinrede , let not profession , state , ne condicion of lyuyng , let not wyt dimynisshe this affecte of loue : for there is one father of all , God , whom thou art taught of Christ , to call father daily : which wol acknowlage the to be his childe , if thou in lyke maner knowlage al his children to be thy brethern .

Be not ashamed , to take him for thy brother , whom Christe disdeigneth not to take for his sonne .

God brought peace , concord , and loue into the worlde , the diuell , as moste experte artificer , inuented partakynges , quarelling , priuate profit , dissencions , debate , and warre .

God , willyng our saluacion , sprinkeleth amonge vs beneuolence : the diuell , willynge one distruction , soweth hatred and enmitee .

Small substance encreaseth , where concorde reygneth : by discorde , great thynges ar scatered , and come to naught .

They that studie , to make peace and concorde betwene man and man , stablishyng the same with all theyr myght , shall he called the children of god : and they that dooe the contrary , the children of the diuel , as Christe him selfe plainly testifieth .

The highest poynt , wherin a man passeth the fiersenesse of all wylde beastes , is battell , a thyng more agreyng to beastes vnreasonable , than to manne , whiche is well declared by the name , that the latin●s haue geuen it .

Howe muche dooeth nature hir selfe abhorre from warre , which brought forthe man into this worlde , naked without armure , shapyng hym to mekenes and louely societee of lyfe ?

God also abhorreth the same , which wol and commandeth mutuall loue betwene man & man .

One of vs maye not warre with an other , ne hurte one the other , without greuous offence

If thou suspecte any man , to beare grudge or displeasure in his mind towardes the , labour with hand and fote , reconcile and pacify him , spare thou not in this behalf to pray to flatter and to bestowe thy goodes , so that thou mayst therby obteyn● the fauour of all men : For this is the moste readye and compendious waie , to come to goddis fauour .

Thou shalte scorne no man , remembryng , that what so eu●r chanceth to one , maie happe to an other . No , rather giue thankes to god , that he hath kepte the from suche daunger , and praie partly , that no lyke thing may fortune to the , partely for remedy vnto hym that is thus afflicted , or at the lest that god wyll geue hym grace , to take it thankefully , and helpe hym yf thy power wyl extend therto .

It is a token of a dogged her● to reioyce in an other mannes misfortune , and not to pitie the common course of nature .

Bee mercyfull to man , and God wol haue mercy vpon the.

The fortune and chance , that foloweth mankind , is common to euery man , thretnyng dayly all men , and hanging ouer euery mans head .

Thynke it not possible , that thou canst doo any thing more agreyng to this loue , dewe vnto manne , than if thou brynge theim to the greattest good of this worlde , Uertue .

Agayn , tho● canst dooe nothyng more repugnant to loue , than to bryng any man by euill counsaile , exaumple , or otherwise vnto synne .

The chiefest and happiest of all other thynges , is for a man to loue , yea although he be not loued ageine , yet that not withstanding to be loued , is the swetest and the surest thyng .

No treasure is of so great certaintee : as perfecte loue and amitee : no garde so stronge , as faithfull frendes .

He taketh the son out of the world that taketh loue from lyfe .

Trewe loue , sure and stable frendshyp resteth in theym only that bee good and vertuous , amonge whom , loue lyghtly increaseth .

Euyll men are so farre from louyng the good , that they can not one loue an other .

The rediest waie to be loued , is first to loue . For loue is allured by nothynge so muche as by loue .

Loue is gotten also by Uertue , whiche of hir selfe is so amyable , that ofte tymes she inuiteth , and in maner constrayneth men to loue hir , which neuer knew hir .

Loue is also allured by tokens of vertue , as by demure softnesse , by comely shamefastnesse , by humanitee , by gentill and faire speeche , specially yf thou neyther saye ne dooe any thynge , that sauoreth of arrogancy , insolency , or malapert vnciennesse . Let all thy actes be swete , softe , gentill , and pure .

The venome of loue and amitee is , to loue thy friende so , that thou yeldest vppon occasion to hate hym , or so to take hym thy frende , that thou thynkest he maie be thyne enemy .

This saiyng is godly , I hate as one redy to loue .

Let no remembraunce of displeasure be , where loue is , nother thynk , that he , whom thou takest for thy frende , can be thy ennemie , for els shall thy loue be veray weake and brickle .

In frendshyp muste be suche faith , constancy , and simplicite that in no wyse thou haue any suspicion in thy frende , or geue ●are vnto theym that suspecte hym , or shall euill reporte hym .

Lyfe is no lyfe , to suche as lyue in suspicion or feare , but rather such lyfe is a continuall death .

Be not inquisitiue , howe other men liue : for thei that passe to much of other mennes affayres , ofte tymes loke vpon theyr owne businesse but sklenderly . It is a point of great foly , well to knowe other men , and not to know thy ●elfe .

Of this thyng rise many priuy grudges , and suche as vse these thynges , be most commonly they , whiche can spie a smalle mote in an other mans eye , and not see a greatte beame in their owne . It is great foolishnesse , to know other men so well , and to know them selfe neuer a dele

Thou mayst not alonely loue men , but also reuerence suche as becommeth the , honestly behauyng thy selfe amonge them , wherin consisteth the office and duetie of our hole lyfe . To the better accomplishment wherof , thy part is , diligently to marke , where , whan , and with whom thou doest or spekest any thyng . Whan thou arte in presence of men , so order all the partes of thy body , & in speciall thy eies and countenance , that ther may be no token of disdeine or contempt perceiued .

Use no wanton gesture , but let quietnesse and pleasant serenitee , tokens of a quiete and clere minde , alwaies temper thy countenaunce .

The fayre and most fauourable couerture of mans face , is modesty and shamefastnes , whiche so sette forth mans countenaunce , that without the same , it seemeth a thyng veraie deformed and detestable .

All hope of recouery to pas●e in hym , whiche now is no more ashamed of euill doyng .

Shewe not to muche seueritee or g●●●mnesse in thy countenaunce . For therby men coniecture , the mynd to be cruell and vnruly .

Laugh not to ofte , nor out of mesure , laugh not to loude , nor that thy body shake withall , lest thou be mock● & laught to scorn for suche thy foolishe laughter .

Ther mai be a cause of laughter , but there can be no cause of scornfull laughter .

To scorne good thynges is wickednesse , to mocke euyl , crueltee , and to iest at other meane thinges great folyshnesse : to scorne good men , wickednesse , leude men cruelnesse , familiarly acquainted , immanitee , vnknowen men , madnesse : to be short , a man to scorne a man inhumanitee .

Let thy eies bee quiet and stedy , plaie not with thy ●yngers as iuglers vse to doe .

Accustom not thy selfe to strike● for oft times after a fillyp foloweth a blow , and from blowes men com to clubbes & swordes .

Giue only good men true and right honour , whiche commeth from the reuerence of the mind .

Honour suche as bee in office and auctoritee , and bee obedient vnto theym , although they commaund greuous and peynfull thynges , for god willeth it so to be , for a publike quietnes .

Geue place vnto riche men , leste they stered to anger , hurte bothe the & other good men to .

Arise vnto age , and reuerence it , as in whome consisteth ofte tymes great experience & knowlage of godly lyuyng and worldely polycie .

Be not onely euen with theim that honour the , but accordyng to the apostles precepte , preuent theym whan thou mayst .

It is an argument of greatte rudenesse , not to salute hym , that saluteth the , a great poynt of barbarousnesse , not to wishe wel ageine to him , that wisheth well to the.

Howe small thynges , and of how light cost are salutacion , fayre speeche , gentylnesse , reuerence ? And yet how great frendshyp engendre they , yf they bee vsed ? What amitees do they dissolue , if ye omyt theym ?

What peruerse ignorance is it , not to reconcile and gette ageyne the good wyll of many , whan ye maie haue it with so small a trifle .

The more gentilman , and the better a man is brought vp , the more lowly and curteis●y he behaueth hym selfe : the more villayne , the more disdeinfull and fiers . Somtime these vicis com of dulnesse and lacke of knowlage , and for this cause , good lernyng is called humanitee .

If thou salute , and be not saluted ageine , ascribe it to negligence rather than to contempt If thou be spoken to vnmanerly , attribute it to lacke of good maners , or to nature , and not to malice or hatred , bee not so lyghte , to bee moued with the breath of mans mouth .

By suche and other lyke holsom interpretacions thou shalt leade an holy and plesant lyfe , for so shalt thou loue euery man , and not thynke thy selfe offended or hurte of any persone . It is an olde prouerbe , Ut ve●ax ne suspicax , that thou bee true , be not suspicions : these wordes may be new , the sentence is old . Ut quietus ne suspicax , that , thou be qui●t , be not suspicious

Loke that thou shewe not thy selfe to contemne any man in countenan e , in gesture , word , or dede . If thou beyng of lowe degree , dispise suche as be thy superiours , howe shall thy inferiours obey the.

If thou bee the greatter , thou by thy proude contemnynge of hym , tournest thyne inferiours hert from the.

Contempte is a thyng intollerable , for as much as no man can thinke him selfe so vile , that he ought to be dispised .

Many labour , to deliuer them selues from contempte , but mo study to be reuenged therof .

There is no man so great , but fortune maie driue hym to nede the helpe of the poorest , and seeke succour of the simplest .

Besydes all this , there is no man , whom god is content to take for his son , that can iustly be contemned , excepte thou also in hym contemne goddes iudgement .

Use no doggisshe eloquence , seke not preyse of cunnyng by contumelious speche agaynste thy brother , as touchyng whose reproche , better it were for the to be tounge tied .

Ofte tymes men vnknowen & dispised , are after founde worthy muche reuerence .

Of speche and communicacion .

GOd gaue man a tounge , to be an instrument , to set forwarde , keepe and preserue the societee of mannes lyfe : for the maintenance wherof nature bindeth man to man .

This toung is cause of many commodities , if thou vse it well : cause of many myschieues , yf thou misuse it . Therfore Iames the Apostle doth resemble it veraie well to the sterne of a shyp .

Tounge muste be brideled and kepte in , that she neyther hurte her selfe , nor any other .

Sinne is wrought by no instrument so easily , ne so oft , as by the tounge .

Thou shalt not rayle , curse , ne hurte any man : thou shalte saie nothing , either to the losse of his goodes or good name .

Thou shalte not dishonestly , proudely , or malopertely rage agaynste any man , thou shalte immoderately inuey agaynst no man , although thou be thereto prouoked : for so doynge , thou shalt more hurte thy selfe before god , and men of wisdom , than him , ageinst whom thou railest .

To giue one euill word for an other , is as muche as to wype awaie one durte with an other .

To threatten , is a poynte of naughty packes , of dwellers on the other syde of the water . Be not of so weake a mynde , of so tender an hert , that a few wordes be able to wounde the.

Be not to curiouse , in reprehendyng other men , but rather labour , that they may not finde in the any thyng reprouable .

And if thou chance , to rebuke any persone worthyly , yet vse no crueltee in thy wordes , but myngle thy sharpe checkes with som mild communicacion , that if thou make any wounde , it may be swaged therby : but euer takyng hede , that the fruite of reprehencion be not loste , whiles that thou studiest ouer much to mitigate the matter .

Beware thou slyde not into flattery .

Assentacion is a foule vice , ● bringeth the saier to dishonesty , and the hearer to great hurte .

Thynke nothyng so precious , that thou oughteste for it , to swerue from right and truthe .

Let neither ryches ne frendshyp , neither intreatie , ne thretenynges , let no feare of deathe obteyne this of the.

Thus doyng , thou shalt be regarded and trusted , al thy saiynges shall be as gospelles : yf thou do contrary wise , thou shalte nothynge be estemed , ne thought worthy to be hearde .

Let thy communicacion be sobre , ciuile , gentyll , and nothyng rough , rusticall , or rude , nor yet ouer much curious , lest he shuld haue nede of an interpretour , that wolde vnderstande the.

Use no contumeliouse nor obstinate langage , vse not to flater with nice and minced wordes .

There is a certaine meane , whiche neither leeseth his owne dignitie , nor taketh awaie an other mans .

Wanton vncleannes , is as well to be refused in our talke , as is poyson in our meate ,

Be not hasty , whan thou spekest , let not thy toung go before thy wyt , make no aunswere before thou perfectly vnderstandest , what the matter meaneth .

This saiyng , What so euer fyrst cometh to the tonges end● , whiche Cicero spake vnto T●ius of Athenes , ought selde or neuer to be admitted , forasmuche as nothing ought to be spoken among frendes , wherby amitie myght be appeyred ?

Howe foule , how perillous a thyng is , Lingua quo vadis ? Eoung whether goest thou .

Christe our lorde , knowynge howe many and diuers mischefes sprange of , vayne communicacion , as quarellynges , discordes , & priuie hatredes , to the entent he wolde , that men shuld be circumspecte in theyr speche , thretned al men , that they haue to make a counte of euery ydell word at the daie of iudgement .

Therfore the prophete sayth . Set thou a watch vnto mi mouthe , and a doore before my lips .

Be not to busie in talkyng or to ful of woordes : haue not al thy communicacion alone . There is a certain ordre and course in talkyng , although thou common with moste vnlerned and vilest persones . And yet drawe not thy wordes soo , that thou mayst seme to harken to thy self , and to dooe so , because euery woorde that cometh from the , semeth a rose .

It is more better for the , amonge wyse men , to harken than to speake : yet sometime it is no lesse faute , for a man to holde his peace , than it is at an other tyme to speake , whan it behoueth hym not .

There is no pleasure to bee compared to the communicacion of a man , that is wise and well lerned .

Be neuer to inquisitiue , for it is peinfull , and causeth hatrrd . Thou knowest , what Horace saieth , Eschue●a busy demaunder , For the same is commonly a babbler .

Be not contencious or obstinate in resoning , but whan thou herest truthe , reuerence it with s●lence , and arise vp there at , as to a di●me and godly thyng .

If thou here no suche thyng , yet take it feendly , and that namely , if ther be nothing said , wherby honestee , man●rs , and good liuing may bee hyndered .

Contencion is nought worth , where is no hope of amendment

Men can hardly bear● arrogancy , pryde , or disdaynful auctoritee , no not in men of great power , and all praise worthy .

Bragge not in woordes , but shewe in deede what thy counnyng is , think not other men delyted in al thyng , that thou takest pleasure of in thy talke .

Beware alwaies , that tho● doe nothyng , that may disquiet the , excepte it be closely kept .

How be it , if by chance tho● haue done any suche thyng , disclose it to no man , or at the lest if thou dooe vtter it , take good hede to whom

Whan thou committest any thing of counsaile to thy frende which thou woldest haue secretly kept , beware thou vse therin no maner of bordynge , leaste he at sometyme hauyng a mind to ieste , as thou diddest reuele and open the same .

Kepe the secret counsaile commytted vnto the more warely , than the money that is committed vnto thy custody .

Nothyng shoulde be safe and sure in mannes lyfe , if secrete counsell should want faith .

It thou promyse any thyng , perfourm● the same , although● it be veraie harde and daungerous , and thoughe it were but for this only cause , to discharge thy faith and promise .

If any thyng be promised the , exact it not , being alway streghter in iudgment to thy selfe than to other men ,

Thou must consider , that men haue wytte , reason , and iudgement , thynke not , that thou canst persuade them , to take euill dedes for thynges wel doen , or to be deceiued by thinges counterfaited , cloked , or coloured , whiche at length bewraie theim selues , and the more craftilier thei were hyd , the more foule and hatefull they are .

Truely a mans mynd ●riseth fore against those things , wher with he hath ben deceiued .

Therfore it is better , that all thynges be open , plaine , vnclo●ed and symple .

For although Ueritee sometymes at the firste displeaseth , yet at the length it is very amiable and louely accepted .

The truth mai wel be peined , it wil not be oppressed . It maie be blamed , it wil not be shamid .

As the profit gotten by liyng , is nothing sounde nor durable , euen so the damage that commeth by truthe tellyng , hyndereth not long .

Absteyne from liyng , as from a common rot . For there is no viler thyng in man , whiche therby separateth hym selfe from god , and becometh the dyuels bondeman . And come the lie out early or late , Shamefull ignominie is sure the liers part .

What is counted more vile ? what worse than a lier ? If men knowe the for a lyer , no man will beleue the , although thou speakest neuer so truely .

Contrary wyse , if thou bee true of worde , thy becke shal be better beleued than other mens holy othes and great sweryng .

If thou speakest nothyng rep●gnant , and if thy wordes agree one with an nother , thou greatly nedest neyther force of memory , nor any other art , but alwaies to saie that thou thinkest truthe .

Truthe euer consenteth to truthe , falsehode neither with truthe , nor yet with falsehod .

But if thou wilt thyne opinion to be true , beleue nothyng lightly , but thynges approued , or els thynges that haue greate lykelyhod of veritee .

He is in misery , and very miserable , whiche hath so intangled hym selfe , that he can not be losed , but by a leasyng .

Accustome not thy self in swetyng . For the wise man saieth . That he , which swereth much , is replenished with wickednes , and the plage of vengeance shall not be longe from his house .

Christ in his gospell vtterly forbyddeth vs swearyng , and teachyng vs to affirme , al that truth is , with yea yea , & to dedy all that ●als is with , nay nay .

●ur r●uerence to god oughte to bee greate , w●ought not to calle hym to wytnesse in euerye place for euery trif●e .

No , we ought to call hym to recorde neuer , but againste our wilies , and whan we are compelled .

He that sweareth in serious mattiers , wyll also sweare in boord for his pleasure . And he that w●ll sweare for a test , will not stycke for an othe , whan he li●th .

They that beleue the , wol as well trust the without an othe , as with all thy swearyng : and they that woll not beleue the , the more thou swerest , the more they mistrust the.

How men oughte to bee vsed .

THere is a certayne difference to be had , betwene man and man . For some of theym be of household , some only of acquentance , and some be strangers vnknowen .

I calle theym of householde , that bee of kyn , or of affinitee , or with whom we lyue togither in one family .

Thou must loue all men , and so behaue thy selfe towardes theym , that euen they , whome thou knowest not , may perceiue the to be a frend vniuersally to all mankynde , and to wyll and wishe well vnto all men .

And yet thou shalte not , as a white lyne vpon a white stone , shewe thy selfe a lyke toward is all wen : but som thou shalt admit to counsell , to some be obedient , and some thou shalte reuerence , and to some thou shalt render thankes , if thou haue receiued any benefit at theyr handes , forgetting not those , whos diligence and , faithfull seruice thou haste vsed to thy commoditee or profite .

Where as a mans good will is to be taken and reputed for the deede there he semeth to deserue not muche lesse thankes , whiche endeuoureth hym selfe to dooe pleasure , than he that hath doone in dede .

And he that hath vsed a mans frendship or labour after this maner , is no lesse bounde to recompence hym , than if he had borowed money of hym : thinke hym no lesse thanke woorthy , which hath to his power , with syncere herte , bestowed his labour , than he that lendeth his money . Thynke him I saie , so muche more thankes woorthy , as is the bodie derer to a man than his monei , or any outward thyng .

Tary not , while thy familiar ●rend open his pouertee and necessitees to the , but herken rather , and smelle theym out thy selfe , helpyng him of thy owne accorde , tary not , but arise and meete a rightuouse petycion in the teethe , that ●hou be entreated before thou be axed .

Thou shalt not only loue thy parentes , but also honour them next vnto god , and shalt be obedient vnto their commandementes , euen as at Goddis owne bydding , throughly persuaded , that they bee in goddis steede vnto the here in earthe , and that noo manloueth the more intier●i , nor more regardeth thy wealthe .

Next vnto these be scholemasters , bryngers vp of chyldren , tutours , fynally all suche as haue taught the any good maners , which are of so great value , that man can haue nothinge more precious .

Loue these menne , and haue theim in reuerence as thy second parentes , and ●owly obey them , countyng what so euer thei do , that they dooe , it not for theyr owne commoditee , but for thyne . And seing the mattier i● so , thou shouldest make selender recompence , yf for suche kyndenesse , thou wouldest obstinately disobey them .

Thynke not , but he loueth the tenderly , that reprehendeth the frendly : he seldom hurteth , that reprou●th the , although he bee thy enn●my , for if he saie truth , he sheweth the , in what thou oughtest to refourme thy selfe , yf he saie false thynges against the , he teacheth the , what thou maiest schue : so that other he maketh the better , or at the least more circumspect .

Serche first the maners and condicions of them , whom thou dooest purpose to make thy familiars , and enquire , howe thei haue ordered them selues , with their other frendes , leste it mai after repent the of such acqueintance .

Refuse the acqueyntaunce of hym , whose familiaritee thou seest honest men to eschew .

Also shon theim , whom thou perceyuest to loue thy gooddes be●●●r than thy selfe , as smelle feastes , or suche , by whose conuersacion thou mayest eyther waxe worse , or falle into danger and perill .

Shonne all suche , as can not suffre theyr frendes to haue better fortune than they haue .

Chose no suche frendes , as littell passe to ieste of thy lyfe , to borde at such thynges , as thou woldest haue kepte secrete , but most of all , auoyde theim , that for a thyng of nought , woll bee at vtter defiance with their best frende , reuengeynge theym selfe more vpon suche , as they haue loued before , than vpon those , whom they alwaies hated , barbarousely perswadynge theym self , the iniurie done of a frend , lesse to be forborne , than the iniurie done of theyr enmy , wherin they plainely declare● , that they neuer loued : For yf they had , they woulde not so soone haue ben offended . It were better to haue suche persones for enemies , than for frendes .

Be slow in res●iuyng a frend , be constaunt in reteinyng hym . Chose a frende , that wyll not onely please th● , ●ut also profit the. Auoyde hym , that speaketh al for fauour : and enbrace thou hym , that will truly and plainly admonishe the of thy ●au●e .

If thou take delite , to beare them that flatter the , thou shalt neuer here the truthe .

Among the wild beastes , there is none more pernicious than enuy : among the ●ame , none so hurtefull as flattery .

As wisedome and vertue bee muche worthy all mens loue , so is affentacion to be cursed , hated abhorred , whiche letteth vs to come to the sayde vertue and wisdome , by reason it persuadeth , that we haue now all redy obteined it .

Morou●r plein admoniciōdoth not a litle profit , which brigeth a man to vertu , by techyng him , what remaineth yet behind , and how it must be brought to passe

If it greue the to be reproued , do nothyng reproche worthy .

He is in a veraie miserable case , that nedynge a frende to warne hym , hath none .

Flee from the company of euill men , as fr●m men infected with the pestilence . For contagion is to be feared no lesse at the one , than at the other : Except thou thinke thi selfe able to bryng them to goodnesse .

And yet thou muste not truste thy selfe herein to much , still remembryng , that as our nature of ● selfe is prone to vice , that so the gate and passage to Uertue is veraie high , and with muche trauaile and difficultee finished

Also serche , of what degree and condicion thou arte , what place fortune hath sette the in : and thynke , what so euer estate thou be in , no mo thinges be lefull for the , than for other men .

No , the more custom maketh lefull , the lesse let lust longe for , luste staied by moderacion .

Be gentill to thy inferiours , lowly to thy betters , easy and tractable to thy peres and companions .

But yet so , that thou be alwaies hard , stiffe , and inexorable to theym , that intice the to ●ice .

Disdayne not to bee cont●●ned of thy superiors , but thinke that thing , to come by course of fortune , rather than by the faut of the man .

If any thynge bee done vnto the of thy inferiour , whiche displeaseth the , thinke it not forthwith , to be done of contumely , but rather of a certayne lybertie : reckenyng also , that thou art veraie delicate and inpacient , if thou counte small ●ickelynges , great woundes . Thou muste not suppose thy selfe a man , and other men beastes , and that it is not leful for them so muche as to speake .

Thou art a man , lyue vnder lyke lawe , as other men do .

And if thou haue more wisedome , or bee a better liuer , than other men be , shewe thy selfe fauourable vnto theim , as to men vnlerned and weake . Pardon not vice ●n thy selfe , whom wisedome and vertue hathe so e●strengthned .

If thou excelle not in vertue , why requirest thou to be better , estemed than an other ? if thou passe other , why moderateste thou thine affections no better , than the common sorte of people .

It is better to take wronge , than to do wronge , better to be deceiued , than to deceiue , whiche thynge naturall wysedome taughte many , as Socrates , Plato , Arist●teles , Cicero , Seneca , and suche other .

Remembre , it is a point of humain imbecillitie , to be deceiued and wander in blindnesse . Le● not therfore other mens offences , and chiefly such as be done agaynst thy selfe , ouermuch offende the.

It is a token of a gentill and noble hert , to forgyue : of a cruell , fierce , vnnaturall , and vile stomacke , to retayne anger , whiche thinge euen very nature sheweth in dombe beastes .

And seyng god is redy to doo nothinge more oft , or more gladly than to forgeue , who is so mad to deny , but that the same thyng is both moste godly and most excellent , by whiche we so much resemble the nature of that high and mighty god ?

Deale thou with other men , as thou woldest Christ shuld deale with the.

And truely , it is meete , that thou graunt lyke forgeuenesse to thy neyghbour , as thou nedest at goddes hande either for the same , or other lyke offences .

There is no prayer more acceptable , or of more efficacy afore god , than that his soonne Iesus Christe our lorde , hathe taught vs , whiche is therfore named , Our lordes prayer : Nowe thou canst not saie that praier with a pure mynde , except thou vtterly , and with all thy herte , forgeue thy brother , what so euer thou woldest god to forgeue the● . A great faute is forgeuen vs , vnder this condicion , that we forgyue a lyghte offence .

What so euer one man offendeth an other in , it is nothyng , in comparison of that , wherin we all offende god euery houre : whiche is to be estemed & waied euen so muche the greuouser , as god is great & higher than man .

If thou bee discontente with any man , folowe the counsayle of the apostles saiynge : Lette not the sonne go downe vppon thy wrothe . Whan thou goest to bedde , cast out of thy mynde , all debate , all angre , all displesures , all desires and pensiuenesse , that thy minde beyng quiete and settled , thou maiest addresse thy selfe to quiete slepe .

Lette hym , whom thou haste ones forgeuen , perceiue by som token , that thou haste forgyuen hym vnfe●nedly , that bothe he ma●e see , thou hast forgotten iniuries paste , and finde the frendly , where thou maist helpe or do hym pleasure .

Beware whan thou arte moued , that thou auenge not thyne owne quarel , either by thy selfe , or any other persone . For thou hast none auctoritee ouer an other mans seruant , much lesse in thy felow seruant . Thou art iniuriouse to thy lorde , if thou leaue not the correction of thy felow vnto hym .

God is lorde ouer al men , we be all his seruauntes , be thou content to haue complained to hym , yea , complaine not at al : for the eye of god seeth all thynge , and as scripture testifieth , he knoweth bothe hym that doothe the wronge , and hym that suffereth it . Therfore geueth he this commandement , Leaue the reuengemente of thyne ennemies to me , and I wyll see th●im paied . For seeing the iniurie is in the herte , and not in the deede , onely god knoweth , what thy herte was , and what belongeth therto .

It behoueth th● , not onely to loue thy selfe , but also to shewe thy selfe worthy to be had in reuerence , so that thou maiest bee ashamed of thy selfe whan thou goest about to do any thyng vngodly , wickedly , filthily , impudently , foolishly .

We ofte take that for an iniury , whiche in very dede is none , folowynge in suche wise our parciall affections , that we can by no meanes ritely examin the truthe of matters , but are dryuen to geue such sentence and iudgement , as they wyll .

what a mans behauiour ought to be towardes hym selfe .

ESteeme and beleue more the iudgement of thine own conscience , than the gloriouse reporte of the multitude , whiche commonly is bothe tude and ignorant , and vnaduisedly both approueth and condemneth thynges vnknowen .

A troublesom conscience tu●menteth the mynde , a quiet conscience is high felicitee , passing al worldly tresure and dignitee .

This is it , that god promyseth in the gospel vnto his welbeloued children , that they shall receyue , euen in this lyfe , much more pleasure , than they haue forsaken for his sake .

Fame shall nether profite the wicked person , ne infamy hurte the good . What p●ofite shalte thou haue more of thy greatte fame , whan thou arte ones departed hense , than the preysed picture of Apelles , or the horse that hathe the victorie in Olympia ?

The sayde fame littell profyteth any man in his lyfe time , if that he knowe 〈◊〉 not , and yf he knowe it , what profite I praie you , bryngeth it ? a wyse man will despise it , and it causeth fooles more to embrace foly .

The witnesse of Conscience is true , sound , and permanent , and shall be of great auctoritee , whan God shall syt in that his dredful iudgement , ● is a maistresse of great gouernance , euen in this life . This conscience is , as the poet featly nameth it , a brason wal to stand betwixt vs and all dangers of this worlde , neither is there any thynge so terrible , that can shake hym whom this wall defendeh , beyng coupled and knit vnto god with herte and mynde , puttyng his trust in him only , knowyng that he hath taken the peculiar charge of hym , to whome all thynges obey .

It is great shame for the , to be better knowen of other men than of thy selfe .

Is it not enough for the , to be knowen of thy selfe and of god ?

They that caste away the regarde of god , and lie still without feare in sinfulnes , artwise to be condemned : because they regarde neyther god nor man .

All suche are iniurious to theyr owne conscience , der●dyng and deludyng the same , as thoughe they had therefore dispysed the fame of the worlde , bycause they wold the more freely frame and facion theym selfes vnto theyy owne conscience , whiche nowe renneth at large in synfulnes , bycause it is not bridled with feare .

He loueth hym selfe , that with all his endeuour and feruente praier , desyreth of god , that he vouchesafe to garnysshe the mynde , the moste excellent part● of man , with her true and naturall ornamentes , that is to wite , with Religion & godlines .

He loueth not hym selfe ● whiche setteth his mynde , vpon rychesse , honours , & worldly pleasures , or any other bodily thing : for so muche as the moste precious part of man , is the mynde .

Neither loueth he hym selfe ● whiche for lacke of knowlage of his owne misery , deceiueth hym selfe , or suffereth other to deceiue hym : beyng glad as hauynge those giftes , whereof in very dede , he hath none at all .

Suche loue in a man is not to bee counted the loue of hym selfe , but a blynde , beastly , and inordinate loue of the bodye , hurtfull both to hym selfe , and to other . The whyche loue Socrates conplained , to bee the originall beginnyng of all mischeues . For in dede this taketh away frendshyp betweene man and man , wherby aryse all , myserye , all mischiefes amonges men . He that ouermuche loueth hym selfe after this maner , he loueth no man , & no man hym .

The proude man agreeth not with the meke , and muche lesse with men of his owne disease .

Our sauiour , by his heauenly wisedome , briefly declareth vnto vs , bothe what it is , a man to loue , and what it is , a man to hate him selfe , saiyng after this maner : He that hat●th his soule and dothe not suffer it to be intangled with the pleasaunt intisementes of the worlde , he trewely loueth his soule , and willeth it to be saued Contrary wise , he that loueth his soule , settyng it vppon voluptuousenesse , the same hateth his soule , and woll it com to nought .

Who , excepte he be madde , woll refuse labour and peynes , to obteine the rewarde eternall in heauen , seing that these wretched and transitorye thynges , without great labour and peynes can not be obteind ?

The lawe of Adams children is to lyue in labor , and the cur● due belongyng to babes borne of Eue is to suffer affliction● and trouble .

Therfore we nedis is labor what waie so euer we turne vs ,

How much better than is it , to endeuor with all our power , to haue for our labor an ample reward , as eternall ioy , than to haue a sklender and a vile recompence , that shortly vanysheth , & sorowe euerlastyng ? What also , that it is an easier surer qui●ter and much more pleasanter , a lighter thyng to do well , than to doo euill , wherin is so muche feare sorowe and care .

Syn is the deaeth of man , so that he mai well seme to sle him selfe , whiche falleth to syn , for he withdraweth hym selfe from God , our lyfe , and from the quietnes of conscience , a thyng moste blessed , most full of comforte and ioye .

Thou shalt wasshe awaie the spottes of synne with teares , with repentance , and by the inuocacion of the mercy of god , cleauyng & holly trustyng to it .

Lette all maner of occasions of synnes bee cut awaie and eschued with all diligence . For the wise man sayeth : He that loueth peril , shal perishe therin .

And the dyuell alwayes wayteth vppon all occasions , that we can neuer be carelesse . We muste warre with hym stylle : mannes lyfe vpon earthe is , as Iob truely seyeth , a continuall warfare .

And for as muche as our ennemy is so mighty , so stronge , so subtyll , so craftye , and of so great experience , hauyng so many policies of warre agaynste vs , that we can by no meanes , craft , ne power , matche him : let vs , castyng away all affiaunce of our owne nature and power flee vnto god for succour . For this cause , our lorde ofte commandeth his disciples to pray , and desyre their holy Father , with pure herte & mynde , that they may not be ledde into temptacion , that is to saie , into fight , into hande grypes with their aduersarie .

And in the praier , that he taught vs , this is the last point , which knitteth vp all togyther , Ne nos inducas in tentationem , Leade vs not into temptacion , but deliuer vs from our aduersary , that stille lieth in wayte for vs .

Let vs therfore alwaies dooe as men armed in warre , keping diligent watche and ward , not lettyng occasions slip away by slepe and sluggishenes .

And where as this lyfe fl●eth so fast awaie , being of such vncertayntee , that no man lyuyng to daie , can make sure promise of to morow , it is a great point of foolyshenesse , and very dangerous , in hope of long life , not to prepare vs to our finall iorneie , seyng that we ar called vpon euery houre , and yet know nothyng of the tyme , whan we shal be compelled to this iorney , whether we woll or no. Let vs therfore hast , to prepare vs tresure vnto the lyfe to com , beyng alwaies redy with diligent attendance , that whan we shal be called , we be not founde vnredye , oppressed with heauy and dull sluggisshenes , that we depart not sad and sorowful , but as men beyng ful satisfied , and wery of this worlde , reioicyng in hope through faith in Christ : wherby we knowe god , and as far forth as the power of man maie , we imitate , folowe , and fynde hym : without this thyng what is a man , but a beast immortall ?

As one day of mans life is worthy to be preferred before the longest age of Rauen or Hart : so one daie , spent after the example of Christ , is better than to lyue eternally , not folowynge right religion .

This is eternall lyfe , sayeth Christe our lorde , to knowe the father , and whom he sent among vs , Iesus christe his soonne ,

This is the course of moste absolute wisedome , wherof the first steppe is , To know thy ●elfe , and the laste of all To knowe God . To the immortall and inuisible kyng of the world , to God onely be all honour and glory . Amen ,

Finis .

Here foloweth certayn floures of most not able sentences of wyse men , gathered together by Erasmus of Roterodam , and translated into englishe .

Thales .

Be obedient to thy prince .

Proue thy frend er thou haue nede .

Absteyne from wicked dedes .

Specially loue peace .

Do so that thou maist be commended of all folke .

If thou haue a tale bea●er in thy house , auoyde hym out .

It that thou art a shamed to do before an other , thou shouldest not be so hardy to do alone as though thy selfe than were witnesse .

If thou pourpose to dooe a thyng , kepe it secrete , lefte anie shulde let the.

He augmenteth his grefe , that feareth that that can not be ●schued .

Better it is to be rebuked of a foe , than falsly praised of a frend .

To muche is nought , for mesure in all thynges is best .

Solon .

HOnour god .

Woorshyppe thy father and mother .

Succour thy frendes .

Maynteyne truthe .

Be obedient to the lawes .

Brydle thyn● angre .

Enuy no persone .

Mynde that is rightuous .

Commende vertue .

None is lucky , but he that dieth welthfully .

Moste sure amitee is , that resteth betwene equalles .

The guerdon of vertue , is veraie honour , not the reward of fortune .

Commende thy frende openly , but whan he erreth , correcte hym secretely .

More clere is the noblenesse , whiche thou through thine own vertues , doest obteyn , than that that happeth vnto the by the ymages of thy forfathers .

If desteny can not be auoyded , what profiteth to knowe it ? If it bee vncertayne : it is folyshenes to feare , whan thou knowest not , whether it wylle come or not .

Chilo .

KNowe thy selfe .

Use temperance .

Gette thy good truely .

Let thy maners be alowable .

With such skele the life shuld be moderate , that thy inferiors drede the not , whiche is tyrannie : Nor thy superyours dispise the , whiche is a cast●a syde .

Lyue clene and pure , as thou shouldest dye this daie . Gyue thy selfe to honest studyes , as thou shuldes lyue euer .

Bost not thy good dedes , but let other commende them .

Flouring old age , is most like vnto youth .

Waywarde youthe , is moste lyke vnto olde age .

Pitacus .

THose thynges that thou purposest to dooe , crake not of before , if thou canst not bryng theym to passe , thou shalte be laughed to scorne .

The thynges that can not be doone , looke thou desyre not greatly .

It is no lesse crafte to kepe silence , than to speake .

It forceth not howe manie , but what they bee that prayse the : for to bee praysed of euyll persones is disprayse .

It is foolyshnes to be greued with the felicitee of them that be yuell , as though wealth rested in goodes vulgare .

As foolishe it is to reioyce t● see theim that be yuell in celamitee , as thoughe before they were not vnwelthy .

That thou ordeinest other to dooe , obserue thy selfe .

In tyme of prosperitee thou shalte haue many frendes .

But in aduersitee fewe frendes remayne , but they be true .

Bias.

BEhold thy selfe in a myrror , if thou appere beautyfull , doo that beseemeth thy fairenesse If thou by disf●rmed , that that wanteth in thy visage , accomplishe with beautee of good maners .

Heare muche and speke little .

Set or apply the in youthe to sobrenes , & in age to wysedome .

He is not ryche that muche possesseth , but he , that is content with that he hath . Euery couetous man is poore , who hathe not that he hath .

A woman without dowry , is inough endowed , if she be chast .

The propertee of a prudente man is , not to be reuenged whan he might .

An yuel man although he can not , yet he desyreth to hurt .

Cleobulus .

THat thou hatest , thou shuldst not do to another Threten no man , for that is a womanly tatche .

Sooner visite thyne infortunate , than fortunate frendes .

False detraction hurteth the lyfe .

All that be prudent and wyse hate liers .

The more mighty thou arte , the more beware thou syn not . And the more men for thy principalitee or rule permytte the to do , the lesse take vpon the.

Wealthe yuell gotten dureth not longe .

Be mylde to other , to thyne owne selfe rough .

The preyse of the forefathers goeth not by enherytaunce to theym that come after .

But yet often tymes the chyldren are blamed for the faultes of the parentes .

P●riander .

NOthynge is profitable that is not honest .

The richer one is , the more carefull he lyueth .

He is a wretche , who for we●ines of his lyfe desireth death , but he is more wretched , that dredeth death .

It that muste of necessitee bee done , make as thou diddest it gladly .

He that is drad of many , must nedes feare many .

Though fortune be fauourable , be neuer the higher minded .

Though thou haue aduersitie , haue a valiant mynde .

Aristippus .

SEke the suche richesse , whiche if the shyp breake , maie swym foorth togither with the owner .

The goodes of fortune be taken awaie by sundrye casualtees , but the goodes of the minde , which be only the true goodes , can be taken awaie neyther by fier , nor by shipwracke .

Lerne whan thou art a childe suche thynges , as shall bee profitable to the , whan thou arte a man .

Theophrastes .

TIme is the moste precious coste that a man can bestowe .

Antisthenes .

IT is gyuen to a kynge , though he doe neuer so well , yet to be euill spoke● of .

It is better of the twein to fal amonges a sort of rauens , than amongs flatterers . The rauens eat a man whan he is dead , but the flatterers eate hym quicke .

That ●uste doth to yron , that doth enuy to man .

The concorde of bretherne i● surer than any stone wall .

The chiefest lernyng is to vnlerne vices .

Diogenes .

A Good man is the image of god .

Loue is the busynesse of loitrers .

●edie age is a thynge moste myserable .

There bee two , whiche byte moste deadly , of wylde beastes the backebyter , and of tame the flatterer .

A flatteryng speche is a hony swete snare .

They that speake gloriousely , but do nothyng therafter theym selfe , bee lyke to a harpe , which maketh a sounde to other , but it selfe neither heareth nor perceiueth .

He lyueth vainly , which hath no care to lyue well .

A goodly person that speketh ungodly wordes , draweth forth a leaden sworde out of an yu●●y s●abarde .

Bonde men be thrall to theyr maysters , and wicked men to theyr lustes .

Learnynge is to yonge men a sobernesse , to oldemen a solace , to poore men richesse , to ryche men a garnyshment .

Nobilitee , glory , richesse , bee the clokes of naughtinesse .

S●cr●tes .

THe thinges that 〈◊〉 aboue vs , perteyne nought vnto vs .

This one thyng I know said Socrates , that I know nothing .

Crates .

LIke as in euery pome granate there is some kernell rotten : so there is no man found throughly clene from vice .

Zeno.

IT foloweth not , that who so euer is great , is forthwith good , but who so euer is good , the same is also great .

Nature hath gyuen man therfore two eares , and but one mouth , that we should be redier to here than to speake .

Men ought to be drawen rather by the eares than by the gowne , that is to fair , rather by perswasion , than by violence .

Themistocles .

It is better to haue men wantyng money , than money wantyng men .

Pericles .

A man may be a frende , but he muste goe no further with his frend then til he com to the aultare , that is , he may not offend god for his frendes cause .

Lamachus .

It is not laufull in battell to make a faute twyse .

Iphi●rates .

It is an vncomely saiyng for a wyse man to saie , I wold not haue thought it , or I wolde not haue loked , that it shoulde haue come so to passe .

M. Curius .

It is farre better for a man to beare a rule vpon men hauynge gold , them to haue golde him sel● .

Cato Senior .

It is meruaile that that citee can be safe , in whiche an oxe is solde for lesse price , than a fishe is solde for .

Musonius .

If through labour thou shalt worke any worshyp , the labour vanysheth , and the worshyppe tarieth . But if thorough pleasure thou shalte worke any shame , the pleasure vanyssheth , and the shame tarieth .

Anach●i●is .

Of a crafte can no man iudge but the craftes man .

By other mens vyces learne how foule thine owne be .

Charme the tongue , bealye , and priuitees .

FINIS .

To the kynge our moste graciour soueraigne lorde , the prologue of syr Thomas Elyot knight to the Banket of sapience .

AFter songe fa●yng , and also muche trauayle , it hath● been thoughte euer , moste noble prince , not onely conueniente , but also to stand with good reson , to haue a dyner or supper prouided with meates sufficient , as well to recreate the vital spirites , as to restore eftsones the strengthe abated by labours .

¶ Moreouer in this tyme of the yere , called the spryng tyme , prouoked by the naturall beautie & ioiouse aspecte of the flourishyng habite of this temporal worlde , the nature of theym , in whom is any sparke of gentyll corage , requireth to solace and banket with mutual resorte , communicatyng togyther their fantasies & sundrie deuises , whiche was not abhorred of the most● wyse and noble philosophiers , as maie appere to theym , that haue wytsaufed to reade the woorkes of Plato , Xenophon , and Plutarche , whiche they named Symposia , called banquettes in Englisshe , Semblably , I beyng styrred moste excellent● Prynce , by a lyke imitacion , consyderynge the longe abstynence and fastynge of this presente Lente , with also the contynual trauayle that your highnesse , your counsayle , and dyuers your subiectes haue susteined , in consultynge about the weale publyque of this your graces moste noble realme , I haue prouided this littell banket ( so is this littell treatise intitled ) composed of sundry wise counsels , gathered by me out of the warkes of moste excellente persons , as wel faithful as Gentiles . And lyke as in this lusti● tyme , thynges do appere in sundry delectable colors & facions : so in this littell ●oke shall your grace and other reders beholde sentences sundry and dyuers , whiche I doe apply vnto bankettyng dysshes , made and seasoned by Sapiencehir selfe , and serued foorthe to the table by them , whiche dyd write or pronounce theim . And as for me , ● haue no more parte in the banket , nor deserue any more praise therfore than one of theym that beareth a torche beefore euerye cours whan they come from the dresser : And yet where there is suche aboundance , I maie perchaunce for my labour haue the reuercion or scrappes of some of the dishes . Finally for asmuche as dyuers meates be of dyuers qualities , som swete , some poynant , some aigre doul●e : it shal be expedient , that euery dishe of this bankette , bee throughly touched , dou●yng not , but how so euer the taste shall contente men , all shal be holsom , if thei be well masticate , and not hastily deuoured . This litle wark with my labours haue I dedicate vnto your hyghnes , vnto whom of bounden dutie beyng your humble seruaunt , I owe all my studies , praier , seruice , and loialte , besechyng your grace to receiue this little worke , as a token of my syncere mynde and intente , accordynge to your accustomed & incomparable gentilnes . And for my parte , I shal dayly praie th auctour and fountaine of sapience to preserue your most roiall persone in the aboundaunce of his grace , to the comforte of your louyng subiectes .

The Introduction to the Banket .

SApyence hathe builded & house for hyr selfe , Salom. she hath prepared hir wyne , prouer. & laied forthe hir table , Cap. 9. she calleth out abrode in the stretes , Cap. 1. and in the chiefe assembly of people , and at the gates of the citee she speaketh with a loude voice : ye babyes how longe wyl ye delite in your childishenesse ? And howe longe wyll fooles couete those thynges , which shal hurt them ? And they whiche lacke wit , hate knowlage and lernyng ? Come on , and eate ye my breade , and drinke my wine , that I haue ordeined now for you . To me doe belong counseil & equitee , myne is prudence , Cap. 8. and myne also fortitude . By me kinges do reigne , and makers of law●s dooe determyne those thynges that bee rightwise . By me princes dooe gouerne , and men in auctoritee d● gyue sentence accordyng to iustice . I loue them that loue me , and they that wake earelie shall fynde me , with me doe remayne bothe substance and renome , stately rychesse , and Iustice , my fruite doth excel golde and stones preciouse , and my braunches are better than fyne tryed siluer , my walkes bee in the highe waies of Iustice , and in the mydd●ll of the pathes of iudgement , to the intent that I wyll make theym riche that doe loue me , and fyll vp theyr treasures .

Banket of sapience .

Abstinence .

WYNE and youth is a double flame of carnall desyre . Hyeron●mus .

¶ That man seldome falleth in to thynges vnlefull , Gregor. whiche in thynges lefull can sometime refraine .

A man shoulde so knowe the crafte of continence , that therwith he mai flee the vices of the body , and saue well his person .

Nature is coment with a few thynges and littell , Seneca . whose contentacion , yf thou dost oppresse with excesse , that whiche thou ●atest , shall be vnto the vnplesant or hurtfull .

¶ Better is a man pacient than stronge , Salom. and he that maistreth his wyll , sourmounteth a conquerour .

Aduersitee .

THe potters vessell is tried in the furneysse , Salo. and good men bee proued in tyme of aduersitee .

¶ Hyde thy misfortune , Perian . that thyne enemy reioice not .

¶ Ther is nothyng so greuous but an vpright mind may fynd therin solace . Seneca .

In all thy troubles remembre this reason , hard thynges man be mollified , strait thynges may be loused , and heauye thynges shall littell greue theim that can hansomly beare it .

¶ Trouble is cause of pacience , Paulus . pacience maketh profe , proofe bryngeth in hope , hope is neuer rebuked .

My child neglect not goddis correction , but whan he doothe punyshe the , thynke it not ●edious , for whom god loueth , him will he chastise .

¶ Coles beyng in the forge doe brenne and consume , August . but the golde is there tryed , the one is t●urned to asshes , whyle the other is syned . The forge is the worlde , good men are the golde , aduersitee is the fyre , the warke man is god .

¶ It per●eigneth to vertue , Bernar. to suffre aduersitee , it belongeth to wysedome in aduersitee alwaie to bee merye , plucke vp thy herte , & suffre goddis pleasure : for the chiefe parte of vertue is to taste & feele how swete and delectable is the lord of all wisedome .

¶ The wyse man in tourmentes is euermore happy . Lactan. But he that is troubled eyther for faith for iustice , or for god almightye , that suffera●nce of peyne bryngeth a manne to perfect felicitee .

¶ I iudge the to bee miserable , Seneca . that neuer knewest misery .

What a man maie , or maie not , it is neuer perceiued , vntill he be proued .

Affection .

VUhere affection ones in the herte of man entreth & floweth into his breast and drowneth his hert , Plant. fidelitee vertue , good fame , and honestee hym cleane forsaketh , and he dai●ly in all mischief increaseth .

¶ Where affection aboundeth , E●rip . there good fame and vertue oftentymes perisheth .

Ambicion .

THei that be infected with ambicion , Pluta● . & are desirous of honour , woulde be exhorted to possede onely suche treasure as is vnso●tted , and cleane from all mischiefe , whiche maie not of any ennemy be corrupted , nor with rebuke noted , nor with any dishonesty sclaundered .

¶ The deuyll dyd fall only because he rather wold be a lorde than a subiect . August .

¶ He that is in auctoritee , Gregor. let hym consider how he cometh to it , and comyng well to it , howe he ought to lyue well in it , and lyuyng well in it , howe he muste gouerne , and gouernyng wysely , he muste ofte call to remembrance his owne infirmitee .

A vertuouse man shoulde receyue rule or auctoritee , as if he were thereto compelled : but he that lacketh vertue , though he be compelled , yet lette hym not take it .

¶ Ambicion is a subtill mischiefe , Bernar. a priuie p●yson , a couert p●s●ilence , the forger of d●●eyte , the mother of hypocrysy , the nourice of enuy , the fountaine of vices , the mothe of deuocion , the blynder of hertes , makyng diseases of remedies , and sickenesse of salues .

¶ It is harde for him that desyreth to bee aboue all men , Tullius . to kepe alwaie equitee , whiche is the chiefe part of Iustice .

He that is desirous of glory , is soone styrred to doo thynges agaynst equitee .

Authoritee .

HIgh authoritee is alway in peryll . Q Curt. For it is harde to hold that , which thou canste not welde .

They that wold excel all other in a citee or cuntrey , Plutar. shuld allure their inferiors with indifferencie , gentylnes , and liberalitee : And content great men with diligence , affabilitee , and sobrenes , and with good reasons reteyne theim in the weale publike , in one consent and agrement . Seneca .

¶ Flee that authoritee , wherin springeth continually newe occupacion and sundry .

Amitee .

I Suppose this to bee the very true lawe of amitee , August . a man to loue his frende , no lesse nor no more than he loueth him selfe .

¶ Amitie either taketh or mamaketh men equall , and wher● in equalitee is , by pre●minence of the tone , and muche basenes of the other , there is much more flattery than frendship .

In amitee the thing is not so muche to bee sought for , as the will and intent , the tone betwene men is oftentimes geuen , the to ther , only procedeth of loue , and the same thing to wyll or will not , is canstant amitee .

¶ Where the maners 〈◊〉 diuers and studies repugnant , Ambros. can neuer be frendship .

¶ He that is beloued in tyme of prosperitee , Gregor. it is very doubtfull , whether the fortune , or els the person be the thyng that is fauoured .

¶ A faithfull frende is a sure Salom. protection , he that findeth suche one , findeth a treasure .

A freende is not knowen in thynges that bee pleasant .

In thynges displeasant , an enemy is spied .

¶ They be neuer faithfull in frendshippe , Isidorus . whom giftes haue gotten , and loue neuer ioigned .

That is trewe frendship , that loketh for nothyng of his frend , but onely of his fauour , as who saieth , without mede , loueth his louer .

¶ We be not borne for our selues onely , Plato . but partly our countrey , partly our frendes clayme an interest in our natiuitee .

¶ Lette vs see , Tullius . that we vse alway that liberalitee , wherby we may profite our freendes , and do no man damage .

¶ In thyngs most prosperous the counsaile of frendes is most to be vsed .

¶ The strength of a realme doeth not consiste in great puissaunce or treasure , Salust . but in frendes , whom thou canste geatte neyther by force , nor prouyde theim with money , but they be prouided with gentilnesse and confidence onely .

Apparaise .

THe appara●le , Ecclesi . the laughter , and gate of a man do shewe what he is .

¶ The right appara●le of christen men and woman , August . ●s in no maner of deceitfull paintynge and trymmynge , nor yet the pompous apparaile and iewelles , but it is their good condicions and maners .

¶ Neyther to muche sluttyshenesse , nor ●xquisite nicenesse becometh a christian . Hieron .

¶ Thou woman , Ambrosi . whan thou paintest thy face with materiall colours , thou puttest out the true picture of god .

¶ Foule maners wars than dirt , Pla●t . defileth faire garmentes , faire condicions do garnishe foule garment is with laudable actis .

¶ She is not well apparailed that is not well man●red .

¶ He that fayn wold haue busynesse , leat hym gette hym & shippe and a wife . For in noo two thinges is there more busines : for if thou intendest to appara●le theim bothe , they twoo will neuer be sufficiently trymmed .

Almesdede .

IF thou hast muche , geue than aboundauntly : ●obias . If thou haue littell , yet geue somewhat gladly : therby doest thou laie vp a good treasure agayn the tyme of necessitee . For almesse deliuereth the from syn and from death , ne will suffre thy soule to enter into darknes .

¶ Blessed is he that considreth the poore man and nedy , Dauid . in the troublesome daie the lorde shall deliuer hym .

¶ He that stoppeth his eare at the cry of the pore man , Salom. he shall ones crye , and God shall not here him .

¶ He that doeth almesse , Eccles● . doeth offer vp sacrifice .

¶ If I geue all my goodes to the feedyng of poore men , Paulu● . and haue not charitee , it nothyng shall profite me .

¶ Almesse of the hert is muche more than almesse of the bodye . August . The almesse of charitee without worldely substance suffiseth , that whiche is corporally geuen without a mercifull hert is not sufficient .

¶ Perfytte compassion is to preuent the hungry , Idem . er● the beggar desyre the. Charitee is not perfitte , whan crauynge exhorteth it .

Accusacion .

IT is better that an yll man be not accused , Liuius . than to be suffered to go vnpunished .

Arrogancy .

A Sturdye herte shall susteyne dammage , Ecclesi . and he that loueth perill , therin shall perishe .

The congregacion of proude men shall neuer prosper● , the synne that in the●m is planted , shall bee digg●d vp , and not bee perceyued .

¶ To set lyttell by that , Tullius . whiche men doe deme of the , is not only the sygne of an arrogant persone ●●ut also of a man foolishe and dissolute .

Age .

AGe which is reuerend , Ecclesi . is not acounted by length of time , or nombre of yeres for the wit of man is not the hore heares : but veraie age is the lyfe vncorrupted . Howe semely is it to a whyte heade to haue a good iudgement ? and to olde men to vnderstande counsayle ?

¶ There is nothyng more reprochefull , Seneca . than an olde man , whiche hath none other argument to proue that he hath liued longe , but onely his yeres .

Auarice .

¶ O with what difficultee shal thei that haue money enter into Christus pud●●● the kyngdome of heauen ? Uerily I saie vnto you , more lightly maie a camell passe through the eie of a nedell , than a riche man entre into the kingdom of heuen .

¶ No doubte but they that bee riche or couete to be riche , Paulus . dooe fall in temptacion and snare of the dyuell , into sundry vnlefull desyres , and also vnprofitable , which drouneth a man in damnacion and deathe euerlastyng .

¶ To a manne couetouse and nyggarde , Eccles. substaunce is to no purpose , to an enuiouse man what profiteth richesse ?

¶ From the leaste to the moste all men bee couetouse , Ierem. from the prophete to the prieste , all dooe dissemble .

¶ The chariott of auarice is Bernar. caried on foure wheles of vices whiche are faynt courage , vngentylnesse , contempt of god , forgetfulnes of dethe . And two horses do drawe it , raueny and nygardship : to theym bothe is but one cartar , desyre to haue , that carter driueth with a whip hauing two cordes , appetite to get , and drede to forlette .

¶ He that heapeth vp richesse , Salom. and setteth his mynd to gather for other men , hauynge no respecte to iustice , his gooddes shal be consumed in riot & foly .

¶ He that hydeth corne , shal be cursed of the people , & benediccion shall lyght on theim that be sellers .

¶ Substaunce soone come by , shall minishe , and that whiche by tittell and littell with labour is gotten , shal encrease and contynue .

Helle and pardicion be neuer fylled , nor the insaciable eien of a couetous persone .

He that maketh haste to bee ryche , and hath indignacion at other , litell weneth he how sone after , nede wi●l attache hym .

¶ Euerlastyng wo be to hym , Aba●u● . that couetously dothe gether to maynteyne his house , that his ●est may stande high , & thinketh to escape the great stroke of vengeaunce .

¶ Pouertee lacketh many thinges , Seneca . couetise all thynges . The nygard to no man is good , but to him selfe he is worst .

¶ Money , if thou canst vse it , is thy sernaunte and drudge , yf not , she is thy lady & soueraine .

¶ To practise in ●h● publique weale for to gette rychesse , Tullius . is not onely a shame , but also a thyng to all men most odious .

¶ Inordinat desire of riches & rule is the first mattier , Salu● . wherof springeth all euell , for couetous appetite , subuerteth credence , honest●e , and all other vertues .

¶ It is harde to contente vs with that , Q Curt. which occasion doth proffer , for the thynge that commeth firste , dooeth obhorre vs , whan we hope to haue better .

Babblyng .

THat which passeth out of the mouthe commeth from the herte , Matth. and that is the thyng that defileth a man .

¶ In muche babblyng lacketh no synne , Salom. he is wise that can temper his language .

¶ A babblyng enemy shall lesse annoy the , Seneca . than he that speketh nothyng .

¶ That whiche is oftentymes spoken , Aristotle . troubleth the herer .

¶ Talke so with menne , Macro . as if god dyd here the , speake so to god , as if men vnderstode the.

Battaile .

THat Fortitude , Hieron . whiche preserueth by battaile the cuntrey from infidelles , and at home defendethe feeble men , and true men from theues , agreeth with iustice .

In warres the multitude , nor the puissance vnlearned , maie so muche auayle towarde victory , as knowlage and exercise .

¶ He that desyreth peace , let him prepare for warres , he that woulde vanquisshe , let him instructe well his people : And he that woulde acheue his exploitures , let him fight with crafte , and not with chaunce or aduenture .

¶ Warre woulde bee in suche wise taken in hand , Tullius . as nothyng but peace shoulde seeme to bee sought for .

¶ Octauian the emperor was wont to saie , Sextus Aurelius . That war shulde not bee styrred without suretie that the gayne shoulde be more than the charges , leste that the victory gotten with muche losse and small aduantage , maie be lyke to a fish hoke of golde , whiche either beyng broken or loste , can not bee paide for with that that it taketh .

¶ Uictory resteth not in a great army , Machabeorum . but the strengthe of the battaile cometh from heauen .

¶ Chabrias a noble man was wont to saie , Plutar. an hoste of hartes that had a Lion to theyr capitay ●e , was more to be dread , than an hoste of lyons beynge ledde with an harte . Salust .

¶ These foure thynges oughte to be in a great capitayn , knowlage in armes , valiant courage , authoritee , and fortune .

¶ Sobrenesse in a souldiour is no lesse commendable , I●l . Ce. than strength and hardinesse .

¶ Idelnesse is most contrary to souldiours attemptates .

Benefite .

DO thou good to a good man , Ecclesi . & thou shalt finde recompence , and yf he can not requite the , yet god sha● remembre the.

¶ If thou practise beneficence on a persone vnworthy , Democ. thou geuest occasion to fooles to do leudely .

¶ That benefite cometh late , Seneca . that abydeth a crauing .

¶ A shrewde tourne is sooner requit than a good tourne , Tacitus . for thanke is reputed a charge , renengyng for a gayn & aduantage .

¶ Those benefites are moste thankeful , Seneca . which a man findeth redy , and cometh on quickely , wherin is no tariyng , but only , the shame fastnesse of hym that shall take theym .

Bysshope .

A Byshop muste be without faut , Paulus ad Titum . as the stuarde of almightye god , not proude , not wrathfull , not drunkely , no fighter , not couetous of dishoneste gayne , but a good householder , bountyful , wise , sobre , iust , holy , and continent , hauyng the true maner of speche , whiche is accordyng to learnyng , wherewith he maie exhorte by holsome doctrine , & reproue theim , whiche wylle speake to the contrary .

Bostyng .

BE thou praised of an nothers mouthe , Salom. and not of thyne owne Let a straunger commend the , an● not thyne owne lippes .

¶ Nothyng doth more minishe a mans commendacion , Ualerius . Max. than much auauntyng the successe of his actes .

¶ It is a foule thyng a man to tell muche of him selfe , Cicero . specially that whiche is false , and with mockes of theim , whiche dooe here him , to seeme to resemble the bostyng souldiour .

Chastitee .

IF thyne eie be simple or cleane , Christus . in Matt , all thy body shall be bright .

¶ Chastitee is the beautee of the soule , or of the kingis doughter , whiche is from within .

¶ Where necessitee is laid vnto chastitee , August . authoritee is geuen to lecherye : for neyther she is chaste , whiche by feare is compelled , nor she is honest , whiche with mede is obteyned .

¶ Chastitee without charite is as a lamp without oyle , Bernar. take the oyle awaye , the lampe geueth no nyght , take awaie charitee , than pleseth not chastitee .

¶ There bee sixe thynges that do preserue chastitee , Cassiodotus . sobrenesse in diete , occupacion , sharpenes of the inner apparayle , refraynynge of the sences , that is to saie , the fiue wittes . Also selde communicacion , and that with honesty , and eschuyng oportunitee of the persone , the place , and the tyme .

Charitee .

IF I had the spirit of prophecy , Paulus . & knew all misteries , and all manerr of cunnyng : Also if I had all faith , in so much as I could translate and cary away mountaines , yet were I nothynge , if I lacked charitee .

Moreouer , if I dyd distribute all my goodes , in fedyng poore peple , & although I gaue my body to be burned , hauyng no charitee , it nothing auaileth me . Charitee is pacient & gentil . Charitee hath enuy at no man , it doth no thyng amisse , it is not puffed vp with pride , it is not ambicious , she seketh not hir profite , she is not moued , she thynketh none yll , she reioyseth in no mischief , she ioyeth with truthe , all thyng she suffereth , all thyng she beleueth , all thynge she hopeth , all thyng she beareth , Charitee neuer faileth .

Constance .

AS well to muche reioysyng in prosperitee , Tullius . as to muche sorowe in aduersitee betokeneth lyghtnesse .

¶ What so euer is doone by necessitee is shortly dissolued , Hieron . & that whiche is willyngly receiued of long time , abydeth .

¶ He that is constaunt feeieth no trouble , Seneca . and is without heuynesse .

¶ Nothyng so well becometh a man , Tullius . as in euery enterprise and takyng of counsaile , to be sure and constant .

¶ What is so great foly , or so vnworthy a wyse mannes constance and grauitee , as is false opinion ? or boldly to defende that , whiche he doth not vnderstande well and sufficiently ?

Carnall appetite .

CArnal appetite is alwai a hungred , Hieron . and of that , whiche is passed , a man is not satisfied .

¶ It agreeth not with reason , Tullius . that he , whom feare can not vanquishe , to be subdued with couetise , or he whiche can bee ouercome with no peine , to be vanquisshed with carnall affection .

¶ Carnall appetite more often leaueth behynd hir , cause of repentance , than of remembrance .

¶ Carnall appetite ennemie to reason , letteth all counsaile , and dusketh the eyen of the mynde , nor with vertue wyll haue any medlyng .

Consideracion .

HE that intendeth to dooe any thyng , Tullius . leat hym consyder , not only how conuenient is the thyng that ought to be doen but also what power he hath to bryng it to passe .

¶ If we will consider what excellencie and preeminence is in the nature of man , wee shall well vnderstande , howe horrible a thynge it is to flowe in excesse , and to be wanton and delicate , how fayre and honeste it is to lyue warely , continently , sadly , and sobrely .

¶ He whome fortune neuer deceiueth , Liuius . doth not without cause remembre the vncertaintee of sundry ad●entures .

¶ If thou consider wel thyngs that bee passed , Socrat. thou shalte the better geue counsaill in thynges that may happen .

¶ Remembrance of actes passed , Galenus . sheweth to vs , wherin wee offende , and conferryng it with thynges that be present , we are taughte howe to refourme it .

Confession .

Confession is the remedi of soules , August . the confounder of vices , the restorcr of vertues , the vanquysher of dyuels , what wyll you more ? It stoppeth helles mouth , and setteth wyde open the gates of paradise .

¶ The vengeance of god ceasseth , Ambros. where mannes confession timely preuenteth .

¶ Confession is the lyfe of a synner , Bernar. the glorie of good men , to offendours necessary , and yet vnto iust men not inconuenient .

Contempt of worldy thinges .

THe worlde is a sea , and euery mannes couetous desyre , is nought els but a tempest . Dost thou loue god ? than walkest thou on the sea , and the feare of the worlde is vnder thy feete , louest thou the worlde ? and he will fwalowe the , for he can tolle his louers vnto hym , but he can not beare theym . Therfore whan thy herte flittereth in couetous appetite , call to thyne ayde Christes diuinitee , that thou mayste vanquyshe thyne inordinate foly . August .

¶ The pleasure of this worlde is vanitee , whiche with muche expectacion is looked for , and whan it is come , no man can holde it .

¶ Bost not of tomorow , Hieron . thou wottest not what the daie wyll bryng , whan it cometh .

¶ Set littell by rychesse , Chrisos . and thou shalte bee ryche : set littell by renoume , and thou shalte be famous : Care not for afflictiones , and thou shalte ouercome theim , passe littell on reste and quietnesse , and thou shalte obteine theym .

¶ In thynges perteinynge to man , Lactan. nothyng is so diligentely don , but that as wel by the puissaunce of man , it may bee vndoen , for the workes of men mortall also be mortall .

¶ Nothyng is so happy , Seneca . that it is without feare . Where ther is suspicion , the lyfe is vnpleasaunt .

¶ He that is dedicate to the hasardes of fortune , Idem . he prepareth for hym selfe muche mattire to trouble , whiche wyll not shortly be slacked .

¶ There is one way to go surely , Idem . that is , to set littell by thynges worldely , and a manne to hold hym contented onely with honestee .

Custome .

IN thynges , August . wherof holy scripture hath determined no certaintie , the vse of goddes people , and statutes of fathers are to bee holden for lawes , and likewyse as transgressors of goddes lawes are to be punisshed , so contemnours of ecclesiasticall customes ought to be chastised .

¶ The wounde often renued , Isidorus . is harde to be healed .

¶ Custome teacheth that to bee Seneca . littell , which semeth to be great .

¶ Educacion and discipline formeth good maners , and men sauoreth alway of that thynge , which in youth thei haue lerned

¶ In truthe , August . whiche appeereth openly , custom must geue place to veritee .

Correction .

HE that byndeth a frantike man , August . and waketh hym that hath the letargie or slepyng liknesse , displeaseth both , loueth both , and healeth bothe : both whyles thei be sicke , dooe disdayne hym , and whan they be hole , yet both doe thanke hym .

¶ Correcte not a scorner , Salom. leste that he hate the , correcte a wyse man , and he wyll thanke the.

¶ In correction wrathe is specially to bee prohibited , Tullius . for he that wyll punisshe , whan he is angry , he shall neuer kepe well the meane , which is betwene to muche and to littell .

¶ A gentil horse is ruled with the glymse of a rodde : Q. Curt. A dulle royle wyll vneth styre with the thruste of a spurre .

¶ It is better to bee of a wyse man corrected , Ecclesi . than to be with the flattery of fooles deceiued .

¶ The eare , Salom. whiche wyll heare his owne lyfe rebuked , shall dwell in the middell of theym that be wyse men .

Be of thyne owne lyuynge a sharpe correctour , Chryso . and of other mens a gentill reformer , and let men here the commaunde small thynges and easie , and thai thou thy selfe doest great thinges and peinfull .

¶ Correcte thy frende secretly , Seneca . and praise thy frende openly .

¶ It is the parte of a wyse man , to roote vp ●ices , and not the offenders .

¶ A good capitayne ordereth his men better by kepyng theym from yll donynge , Salust● than by sor● chastisyng .

Counsayle and counsaylours .

THey that doo all thinges with counsayle , Ecclesi . are gouerned by wisedome .

¶ Cal not them to thy counsel , which lacke discrecion , for they can loue nothing , but that whiche contenteth theyr appetite .

¶ To euery man disclose not thy mynde , leste some do dissemble , and after reproche the.

¶ Sonne do al things by counsell , and whan thou hast done , thou shalt not repente the.

¶ Obserue well the lawe , Salom. and folowe good counsell , and thy soule shall haue lyfe , and thou shalte walke trewly , and thy foote shall not trippe .

¶ Beleue not euery spirite , Ioan. but proue well the spirites , if they be good .

¶ Armure abrode is of littell effecte , but yf there be counsell at home .

¶ Gouernors of the weale Tullus . publyke ought to be lyke to the lawes , the whiche not for displeasure , but onely for equitee doe punishe offenders .

¶ That publyk weal is in better state , Ualerius Max. and in a maner more sure , where the prince is not good , than where the kynges counsailours & companions be yll .

¶ All violente attemtates beyng sette forthe without counsaile , Tacitus . at the beginnyng are puissaunte , but in continuance they ar insufficient .

¶ Who will iudge hym to bee necessary in an other mannes cause , Ambros. which to hym selfe appereth vnprofitable .

¶ There been two thynges to counsayle most contrary , Haste and Displeasure .

¶ After hasty counsaile , nexte foloweth repentance .

¶ Ill counsaile is worst to the gyuer . Hesiodus .

¶ Power without counsayle oftentymes breaketh his necke with his owne bourdeyn . Horatius .

Communicacion .

VUhan thou arte amonge fooles , Ecclesi . kepe thy wordes in store .

¶ Amonge wise men be redy to commune .

¶ In the presence of great men presume not to speake , & where as be thyne elders , talke not to muche .

¶ Honor and praise bee in the woordes of a wyse man : Salom. The tunge of a foole is his propre subuercion .

¶ Dispute not with a persone disdainfull , Tullius . leaste he syttynge styll , doo lye in awaite for thy wordes .

¶ It is a thynge foule and rebukefull , in a sadde matter , to brynge in wordes wanton , or mete for a banket .

Crueltee .

LOke what measure you geue vnto other , Christus in Mat. lyke measure shal be mete vnto you .

¶ They which delite in the fall of good men , Ecclesi . shall bee taken in a trappe , and shal be consumed with sorow er euer they die .

¶ Iugement without any mercy shall bee gyuen to hym that Iacobus . wyll not be mercifull .

¶ The best example , Seneca . whervnto a prince shoulde conforme hym , is to be suche one to his subiectes , as he wold that god shulde be to hym selfe .

¶ It is euen as yll at home as abrode to be muche feared , Idem . as ylle to be dradde of thy slaues and drudges , as of thy chyefe seruauntes : no man lacketh power to dooe harme : Adde also thervnto , that he that is drad , of necessitie feareth . Neuer man mought be terrible , and also in suretie .

Curiositee .

SEke not for that , whiche is out of thy reach : Salom. Serche not those thyngs , that excedeth thy puissaunce , but thynke on that , which god hath commanded the , and in his sundry workes be not to curious .

Compassion .

THey that truste muche to their frendes , Q. Curt. knowe not howe shortely teares bee dried vp .

Deathe .

HE muste lyue yll that lacketh knowlage howe to dye well . Seneca .

¶ They whiche prepare theym to battayle before that battaile approcheth , Idem . they beyng alwaye redy , do easyly susteyne toe first brunt , which is most troublous , so death or fortune alwaies loked for , is and semeth more easy , and with lesse peyne suffred .

¶ One daie demeth another , Plinius . but the laste geueth iudgemente of all that is passed .

Delicate lyuyng .

AS it is impossible , Chryso . that fyre shuld inflame within water , so it is impossible , that contricion of herte shoulde be great in thinges that be delicate : for they be mere repugnaunt the one to the other , the contricion beyng mother of wepyng , delicatenes of laughyng , she straineth and wringeth the hert , this louseth it and setteth it at libertee .

Deceite .

MEn can better suffer to be denied , Seneca . than to be deceyned . Tullius .

¶ Where wronge is committed by two maner of waies , eyther by force , or by fraude , fraude belongeth to a foxe , force to a lyon , both the one and the other is to the nature of man wonderfull contrary .

¶ We oughte to beware more of the enuy of our frendes , Laertius . than of the assaultes of our enemies , for these be apparant vnto vs , the other is couered , and the crafte to annoy , whiche is not looked for , is euer moste daungerouse .

¶ A false witnesse shall not bee Salom. without punishement , ne a forget of lyes shall escape from correction .

Detraction .

NEther detractors nor yet extorcioners shal possesse the kyngdom of heauen . Paulus .

¶ Neuer detracte or backbyte any man , Hieron . nor bee seene to gette prayse by rebukynge of other : but learne more to adorne thyne owne lyfe , than to defame others , remembrynge the scripture , whiche saith , Loue not to pull awaie a mans praise , least thou be pluckt vp by the rootes

¶ To sclander , Bernar. or to here sclanderers , I can not tell of theym two which is most damnable .

¶ We oughte to suppose that Tullius . detractyng or yll reportyng one of an other for a priuate aduantage , is more againste nature , than to suffre any discommoditee , be it exterior or bodily .

Drunkennesse .

A Drunken worke manne shall neuer be riche , Ecclesi . and he that setteth noughte by a littell , shall by a littell and a littell , come vnto nothyng .

¶ Howe sufficiente vnto a lerned man is a smal quantitee of wyne ? for therwith whan thou slepest , thou shalt not bee troubled , nor feele any peyne .

¶ Euerlastyng peyne shall bee vnto you , Isaias . that do rise earely in the morning to drynke excessiuely , and to quafte vntyll nyght , that ye maie bee with wyne excessiuely chauffed .

¶ Lechery , Oseas . wyne , and sacietee consumeth all wisedome .

¶ The drunken man confoundeth nature , August . loseth bothe grace and honour , and rnneth headling into euerlasting , damnacion .

¶ Wyne inordinately taken , Boetius . troubleth mans reason , maketh dull vnderstandyng , infeebleth remembrance , sendeth in forgetfulnes , poureth in errours , and bryngeth foorth sluggyshnesse .

Discorde .

EUery realme diuided with in it selfe shall be made desolate and euery citee and house diuided by mutuall contencion , Christus in Mat. shall not longe stande●

¶ In thre thynges my spirit is well pleased , Ecclest . whiche bee also commended before god and man , the good concorde of bretherne , the loue of neighbours , also man and wyfe of one consente and agrement .

¶ If they , Gregor. whiche make peace , bee called the children of god , without dout the disturbers of peace be the children of Satan .

¶ Thei that sustein one part of the people , Tullius . & neglecte the other parte , they brynge into the citee a thyng very perillous , that is to saie , sedicion and discorde .

¶ With concorde smal thinges growe to be great , Salust . with discord the moste greattest thynges b● brought vnto nothyng .

¶ Warre is sone made , but it is not so shortli discussed , for he is not sure to fynysshe it , that fyrste toke in hande to begin it .

Dignitee .

HE is honorable , Chryso . a greate estate , and a noble man , whiche dysdaynethe to scrue , or be subiect to vices .

¶ If thou wilte esteme a man truely , Seneca . and knowe what he is , beholde hym naked , and lette hym laie asyde possessyons , authoritee , and other fables of Fortune : Fynally , lette hym putte of his boby , and beholde thou in his sowle , what he is of hym selfe , and what he hath of other , which is not his own .

Dolour .

LIke as a mothe in a garment , Salom. and a wourme in a tree , so heuinesse hurtethe the hert of a man .

¶ In heuinesse it is to be foreseene & prouided , Idem , that nothynge be dooen desperately , nothynge fearefully , nothing wretchedly , or any thyng foolyshely .

¶ There is no sorow , Se. Sul. pit●us . but that length of tyme shall mynishe it , and make it more easy .

Doctrine .

LIke as fayre legges bee in vayne to a cripple , Salom. so vnseemely is doctrine in the mouthes of fooles .

¶ Doctrine is of suche puissance , Nelasius . that in good men it is the armour of vertue , to persones corrupted , a spurre to dooe mischeife .

¶ Lyke as wolle taketh some colours with one onely dieping som not without often stepyng and boylyng , Seneca . so som doctrines ones apprehended be forthwith shewed , some other except they bee depely receyued , and longe tyme , setled , coloureth not the mynde , but onely toucheth it , and that whiche is promysed , it nothyng performeth .

¶ Doctrine is an ornament to men being fortunate , Democ. to men infortunate a refuge and succour .

¶ No man may profite in hearyng so muche , Ambros. but whiles he liueth he shall haue neede to bee taught .

¶ A corne fyelde or a wytte beyng neuer so fertyle , Tullius . without it bee exercised , maye neuer bee fruitfull .

¶ Phylosophye is not a commune warkemanshyp , Seneca . or made for to bragge with . It is not in wordes but in mattier : ne it is gyuen onely to passe the tyme pleasaunly , but it setteth the mynd in good frame , the lyfe in good order , it tuleth our actes , & sheweth what is to be dooen , and what to bee vndoone , she sytteth at our stern , and among the vncertayne sourgies , she ordereth the ryghte course of our passage , withoute hit no man is in suretie .

¶ Men beleue better their cien Idem . than theyr eares .

¶ It is a longe waye to goe by rules and preceptes , the way by exaumple is shorte and commodiouse .

¶ We teache our children liberal sciences , not because those sciences may geue any vertue , but bicause they make the mind apte to receiue it .

Dissimusacion .

SOrowe wyll be to theym that haue dowble hertes , Ecclesi . mischeuous tounges , ylle doyng handes , and to the yll●liuer , that entreth into the world by two sundry wayes .

¶ I hate these men , Pacunius which in theyr actes bee fooles , and in their wordes philosophers .

Diete .

IN many meates is occasion of syknes , Ecclesi . and gredy fedyng shall approch vnto cholere .

¶ To hym whyche is fallen to a distemperance in heate or cold it is expedient to geue thynges of contrary qualitees . Galenus .

¶ If thou wylte preserue the temperature , whiche is in thy body , to a●moyste nature , geue thynges moyst , to a dry nature , dry thynges , if thou wilt alter the temperature , geue euer the contrary .

¶ Ye maie not only remembre , that contrary thynges be healed by theyr contrary , but also in euery contrary ye muste consyder the quantitee .

¶ Whan sickenesse is in his force , Hyppocrates . than the moste spare diete is to be vsed .

¶ The preseruation of heal the begynneth with labour , Hippocrates et Galenus . whiche meate and drynke ouertaketh , than slepe ensueth , th●● Uenus foloweth , but eche of theym in a measure .

¶ Uncleane bodies , and they which of superfluouse humors bee not well pourged , the more ye nourish theym , the more dooe ye hynder theim .

¶ Stomackes in wynter and spryng tyme be hotest , Hyppocrates . and slepe than is longest . Wherefore in those tymes , meate shoulde bee taken in greattest abundaunce .

¶ Sodaynely and very muche to ●●acuate or to fylle , to make hotte or to coole , nor any otherwyse to remoue the state of the body , is veraie dangerouse , for to muche of anie thyng is ennemy to nature .

Eease .

MUuch ease and defaulte of competente labour , Galenus . maketh heate feble , whiche shoulde resolue and make thynne that whyche oughte to be purged .

¶ They that liue in muche eas● do gather commonly a f●eumatik or slimy iuyce in theyr bodies .

¶ They that do labour muche do gather iuyce cholerike or melancoly , the one in sommer , the other in corne haruest tyme , or towarde wynter .

Example .

SO leat your light shine before all men , Christus apud Matth. that they maie behold your good warkes , and maie glorifye your father , whiche is in heauen .

¶ Who so euer liueth yl in the sight of them , August . ouer whome he hath rule , as muche as in hym is , he sleeth the beholders .

¶ The bysshops conuersacion and householde , Hieron . is set as it wer maisters of the commune discipline on the toppe of a mountayn . For what soeuer he doth , all other men thynke , they may lefully doo it .

¶ deuout conuersacion without communicacion , Hieron . as muche as by exaumple it profiteth , by silence it hurteth . For with barkyng of dogges and staues of the shepardes , the rageyng wul●es be let of theyr purpose .

¶ More auaileth example then wordes . Leo. And muche better bee men taught by doing , than they are by speakyng .

¶ In the knowlage of things , ●iliu● . this is it , whych is chiefly most holsom and profitable , to mark well the lessons of euerye example , whiche is put in famouse remembraunce , whereof thou maist take for the and thy countreye , that thou mayste ensue , or that whiche hath an yll begynnynge , or a foule endynge , thou mayste the better eschewe .

Enui .

ENuy is blynde , Liuius . and can do nothyng , but disprayse vertue .

¶ It is a scabbe of this world to haue enuy at vertue . Tullius .

¶ O the miserable condicions of people that are to bee gouerned , Tullius . among whom diligence is hated , negligence is reproued , where sharpenesse is perillous , liberalitee thankelesse , communycacion deceytefull , pernicyouse flatterye , euery mannes countenaunce family at , manie mens myndes offended , wayte to hurte priuily , faire woordes openly , whan officers be commyng , they tary for them , while they be present , they do awaite on theim , beeyng out of authoritee , also dooe forsake theim .

Esoquence .

ELoquent woordes become not a foole , Salom. nor liyng lyppes a man in auctoritee .

Fame .

BEtter is a good name than abundance of rychesse , Salom. for good estimacion surmounteth all treasure .

¶ Those menne saie yll of the , Seneca . that be yll theym selfe . Reason answereth , I should be sore meued , yf Cato , Lelius the wyse , the other Cato , and the twoo Scipions shoulde so report of me : or if these men shoulde saie this with a rype Iudgemente , whiche they dooe nowe by malice corrupted .

¶ The actes , Tullius . and not the ●ame shoulde first be considered .

¶ The infamy of man is immortall , Plaut. for she is aliue whan thou thinkest hir dead .

Faithe .

OUr lorde wyll rewarde euery manne accordyng to his Iustice and fayth . Reg●● .l.

¶ We that beleue Christe , Hieron . let vs folowe Christ is lyuyng .

¶ They whyche beleue in god , Paulus ad Titā● let theim endeuour theim to excell in good workes .

¶ Lyke as the bodye is deade , wherein is no spirite , Iacobu● . soo that faithe is dead , where there lack workes .

¶ The faythe of a christain is ioyned with charitee , August . and without charitee is the faith of the dyuell .

¶ Faithe not exercised , soone waxeth sycke , and beyng vnoccupied , it is assaulted with sundry displeasures .

¶ Not the herers of the lawe be rightuous in the presence of god , Paulus ad Ro. but the doers of the lawe shal be iustified .

¶ Not euery man that saieth to me , Dhristus apud Matth. Lorde , lorde , shall enter into the kyngedome of heauen , but they whiche doe the will of my father , whiche is in heauen .

¶ Feare .

THe roote of wysedom is to feare God , Salom. and the branche therof , shal long tyme endure .

¶ There is none authoritie of so great a puisance , Tullius . that oppressynge with dreade maie longe endure .

¶ Whom men feare , they doe hate , Ennius . and euery man whome he hateth , he desyreth to peryshe .

¶ Drede and terrour bee weke bondes of loue , for if that they breake , and men ceasse to feare , than begyn they to hate .

¶ It is more daunger to bee dred than to be despised , Seneca . for nedes must he feare many , whom many feareth .

Foly .

A Foles way in his owne eie is beste , Salom. a wyse man hereth good counsayle .

¶ He that aunswereth before that he heareth , proueth hym selfe to bee a foole , and woorthy rebuke .

¶ A wyse sentence in a fooles mouth shal not be regarded , Ecclesi . for he telleth it not in oportunitee .

¶ Talke not long with a folt , and with hym that lacketh wyt kepe not muche company .

¶ He that setteth much by him self , Paulus . where in dede he is nought woorthe , he bryngeth hym selfe into folye .

¶ It is the propretee of a foole to seke out other mens fautes , Tullius . and forkette his owne .

¶ Flattery .

MY sonne , if yll men wyll feede the with flatterye , Salom. consent not vnto theim ,

¶ Better ar the strokes of hym that loueth truly , than the fal● kysses of theym that dooe flatter the.

¶ Tale bearers , Hieron . riotters , glosers , and flatterers , flee farre from theym , as from thy chiefe ennemies .

¶ Within thy selfe , behold wel thy selfe , & to know what thou art , Seneca . geue no credence to other .

¶ Whos eares be so slopped from trouthe , Cicero● that he maie not abide to here troth of his frend , his helthe and prosperitee is to be despayred .

¶ Lyke as wormes soonest do brede in softe wood and ientyl , Pl●tar . so the moste noble wittes , desyrous of prayse , gentyll and honourable , moste maketh of flatterers , and dooe nourysshe suche persones as bee their distroyers .

¶ The familiar compaignion , whiche is alway like pleasant , and gapeth for thankes , and neuer byteth , is of a wyse man to be alwaie suspected .

¶ Great mens sonnes lerne nothyng well but to ryde , for in other doctrines their maysters do flatter theym , praysyng all that they speake . At wrastlyng theyr felowes fall down er they be throwen . But the rough hors whan he is rydden , knowynge not whether he that rydeth be a prince or subiecte , a riche man or a poore , casteth hym out of the sadde●● , yf he can not good skyll of rydyng .

Fortitude .

FOrtitude and constance is the high way , Hieron . he that tourneth to muche on the ryght hande is foolchardye and froward , to muche on the left hande is ferefull and cowarde .

¶ Fortitude is an affection of mynde , Tullius . susteynyng pacientely perill and grefe , and beyng alwaie free from all drede .

¶ Fortitude appereeh not but in the tyme of aduersitee . Gregor.

¶ To a wyse man none yl may happen , Sene●ca . for he standeth vpright vnder euery burdeyn , nothynge maie appaire hym , nothyng displeasith hym that ought to bee borne , for what so euer mought happen to man , he neuer complayneth that it hath chaunced vnto hym .

¶ All thynges ought to be fore thought on , and the mynde fortifyed agaynst all that myghte happen● Banishement , tormentes , sicknesse , bataile , shypwreckes , thynke on theim dayly .

¶ To suffre grefe quietly and coldly , it profiteth much to consyder , and so to do it is a great honestee .

¶ Nedes muste he that is valiant , be of a great courage , & also inuincible , he that is inuincible dispiseth all thinges that be transitory , supposyng them to be inferior vnto hym . But no man may despise those thinges , wher by he mai be greued , but only h● that is valyaunt . Wherfore it hapneth that a vallant persone can neuer be greued , al wise men therfore nedes must be valiant

¶ It was wont to be a greate praise & a meruailous , to haue pacienely taken al froward aduentures , not to haue ben subdued by fortune , but in all aduersitee , to haue reteyned theyr estimacion and dignitee .

¶ The timorous dog barketh more sore than he byteth . Q Curt.

¶ We see the greatest ryuers fall with least noyse .

Fortune .

FOortune can neuer make that to bee thine , Boetius . that nature denyeth the.

¶ It is a naturall sycknesse in Tacitus . men to beholde with sore eye● the new aduancement of other .

¶ Looke howe many wonderers , ●eneca . so many enuyers .

¶ As fortune becketh , ●ustinus . soo fauoure inclineth .

¶ Innumerable be the exaumples of changeable for●tne , for ● here made she euer great ioy , but where sorowe proceded ? ●r what sorowe hath she caused , that hath not proceded of ouermuche gla●nesse ?

¶ Felecitee beginneth by the ordinance of god , where miseryis estemed by the iugement of man .

¶ The entirprises bee in oure pu●ssance , Seneca . but their conclusion● fortune determineth .

¶ To beare rule is chaunce , to gyue rule is puissance .

¶ Fortune fauoring variance , dispiseth constance .

¶ Whose hope , Tullius . reason , or imaginacion dependeth on fortune , in hym nothynge maie bee constant or certayne .

¶ Fortune is to great men deceytfull , to good men vnstable , all that is high is vnsure .

¶ What fortune hygh raiseth , she lifteth vp to let fall .

¶ In thynges whiche bee moderate , continuance is constant .

¶ Chilo the wyse man beynge demaunded what fortune was , Chilo . He answered , a leude phisicion● for she made many folkes blind that trusted muche to her .

¶ Oftentimes fortune corrupteth nature . Q curt .

God .

THe eyes of god be more bryght than the sonne , Salom. be holdynge euery where all the wayes that ●en●e take , the depnesse of that whiche is bottomlesse , seyng mens thoughtes , where they thynke theym moste secrete .

¶ In the herte of man be mani deuises , the wyll of god euer abydeth .

¶ No sapience , prudence , nor counsail , may preuayle against god . The horse is prepared to bataile , but yet god geueth alwaye the victorie .

¶ They that feare god , Ecclesi . wil beleue his worde : & they that loue him , wil kepe his commandement

¶ Blessed be the name of our lorde , Daniel . for wysedome , and puissance be of him onli , he altereth times and ages , he also translateth and ordeyneth kingdomes .

Gouernour .

VUhere as lackethe a gouernour , Salom prouer. the people decayeth , where as be many counsayls , ther lacketh not suretie .

¶ In the multitude of people is the state of a kynge .

¶ In the fewnesse of subiectes is the princis dishonour .

¶ A prince that gladly herethe leasynges , hath all his offycers peruerse and wicked .

¶ Wo is the countrey , where the ruler is wanton , and they in auctoritee breake theyr faste tymely .

¶ Happye is that lande , that hathe theyr kynge noble , and where men in authoritee ●a●e in good season .

¶ He that is a gouernour offendeth more greuousely by his example than by his offence . Tull. de offic. iii.

¶ Where a gouernoure lacketh , Salom. the people shall perishe : the sauegarde of them is , where be many counsayles .

¶ Rulers haue done thynges with folye , Ierem. and sought not for our lorde : therfore they vnderstande not , and theyr flocke is broken and scattered .

¶ Prepare thy selfe , Plutar. and furnishe so thy condicions and maners , and set forth the forme of thy liuyng in suche wyse , as he that in the middel of euery mans syght leadeth his lyfe , and maie be hyd from no man .

¶ The commune people are wont to serche and behold curiousely the maners , lyues , and condicions of theym that bee rulers , althoughe they be couered neuer so closely , or hyd and kepte with hanginges and courteynes neuer so priuilie .

Good men .

A Good man shall receiue abundantly grace of our lord : Salom. He that trusteth in his owne wytte , dooeth euer vngrac●●●sly●

¶ We may call that man graciouse , Seneca● to whom nothynge is good or yll , but a good mynde or an yll , whiche is a louer of honestee , contented onely with vertue , whome no fortune extolleth or oppresseth , nor knoweth any thyng to be better than that he maie geue to hym selfe , to whome veray pleasure is , to set littell by pleasure .

Gluttony .

¶ HAunt not the companye of drynkers , Salom. prouerbe xxxiii . nor the dyners and suppers of them , that bryng flesshe with them to eate , for they whiche attend only to drynkyng and makyng of banbettes , shall be consumed .

¶ Not the vse of meate , August . but the inordinate desyre therof ought to be blamed .

¶ The riche men woll not bee constrayned to eate that which poore men eateth , August . but let theym kepe the custome of their infirmitee , beyng sory that they can not otherwise satisfy their nature . If they chaunge theyr custome , and therfore be sycke , let them vse their superfluitee , and geue to the pore men that , whiche vnto them shall bee conuenient and necessary .

¶ Unhappy are they , Hieron . whiche haue theyr appetite more than their stomacke .

¶ Glotony is an yll maistresse to serue , Ambros. she alway● desireth , and is neuer contented .

¶ What is more vnsaciable than is the bealy , that this day she receyueth , to morowe she expelleth : whan she is full , she disputeth of continence : whan she hath digested , ●he byddeth vertue farwell .

¶ Deuise kyng of Sicile , Cicero . whan he had eaten pottage , whiche a cooke of Lacedemonia hadde made , he said that the meate did not delite him , the cooke aunswered , It was no meruail , for it lacked spices , whan the kyng asked what he lacked , he aunswered , Laboure , sweatte , rennyng , hunger , and thyrste , for with suche maner of stuffe , the meate of the Lacedemonians was euer prepared .

¶ Glory .

¶ GLorie is a thynge substancyall and perfectely expressed , Tullius tus . q . iii● . It is the praise of good men , consenting togither , a vocie incorrupted of them that iudge well of an excellent vertue .

¶ The chief and perfecte glory standeth in three thynges , Offic. ii. If the multitude loue vs : yf they haue good opinion of vs : If ( as it were meruailynge at vs ) they suppose vs well worthy to be had in muche reuerence .

¶ Thus saieth our lorde , Ierem. Let not the wyse man glorie in his wysedome , nor the stronge man in his strengthe , nor the ryche man in his substaunce , but he that is gloriouse , let this be his glorie , to knowe and vnderstande me . For I am the lorde that doe execute mercie , iudgement , and iustice in earth : these thynges dooe please me saieth our lorde god .

¶ Nor that fyre maketh smoke , Plutar. that quickely is kendeled , nor that glorie causeth enuye , that shortly appereth .

Grace .

THe grace of God , August . why it is sent vnto this man , & not vnto that manne , the cause mai be priuy , but without iustice truely it may neuer be .

¶ The grace of Christe , Augu. de natura & Gratia . withoute the whiche neither children nor men may truste to be saued , is not geuen for merites , but is fauourably dysposed without deseruynges , and therfore it is called Gratia , whiche doth signifie fauour in englyshe .

¶ Grace ( as I do suppose ) consisteth Bernar. in thre thinges , in abhorryng things which ar passed , in dispisyng thynges present , and in desyrynge thynges , whiche for vs are prepared .

¶ Grace is giuen for this cause , August . that the lawe bee fulfilled , that nature be restored , and that by syn we be not subdued .

Humblenesse .

NEuer suffer thou pride to rule thy wit or sentence : Tobias . for in hir all distruction taketh roote and beginnyng .

¶ On whome saieth our lorde shal my spirite reste , Isaias . but on him that is humble and gentyll , and dredeth my wordes ?

¶ God resisteth proude men , but to them that be humble , Petrus . he giueth his grace .

¶ The more honourable thou arte , Ecclesi . the more humble thy selfe vnto all men , and thou shalte fynde fauour bothe of god a●d of man .

¶ In thy thought extol not thy selfe lyke a bulle , ne bee thou proude of thyne actes , but in humblenes kepe euer thy courage

¶ The greatter thou arte , Salom. the more humble be thou , and in the presence of God , thou shalte fynde grace .

¶ Howe great so euer thou be , Ecclesi . bee humble in all thynges , and thou shalt find grace before god

Haaste .

¶ The Emperoure Octanian was wont to saie , Sextus 〈◊〉 . nothyng becam worse an emperor or kyng than hast and foole hardynesse : for that whiche was well done , was soone doone .

Honour .

AS vnfitting is honour to fooles , Salom. as snowe is in sommer , and hailstones in haruest .

¶ Honour norisheth cunnyng , Tullius . and with preise mennes wyttes be kyndled to study .

¶ Honours ouer great , Plutar. wherin is pride , and to muche statelines , like great & corporate bodies , be throwen down sodeinly .

¶ Honours substanciall and perfect , and also fauour of them , whiche haue a good turne in remembrance , and be in rendryng thankes veray diligent , shoulde not be refused .

Hypocrisie .

TAke hede of false prophetes that come to you in the garmentes of sheepe , ●hri●●us 〈◊〉 Mat. but within they bee rauernouse wulues , by the fruites of theym shall ye perceiue theym .

¶ He that desireth to seeme that he is not , August . he is an hypocrite , he faineth to be good , yet dothe he not practise it , for in the praise of men he estemeth his profite .

¶ Dyssembled equitee is not proprely equitee , August . but double iniquitee , for it is bothe iniquitee , and dissimulacion .

¶ Hypocrites ar● vile in apparel , Gregor. and praude in their corage , and whyle they seeme to despise all thynges in this worlde , they seke by meanes to atteyn to all thynges that be of the worlde .

¶ The nyghest way to renome is to be suche one in dede , Tullius . as euery man woulde he reputed .

¶ He that faineth hym selfe to bee a freende , and is not , is worse than he that is a forge● of money .

¶ Openly to hate or to loue , more belongeth to a gentil courage , than to hyde in his countenan e what his herte thynketh .

Humblenesse .

EUery man that exalteth hym selfe , Christus . shall be brought lowe , and he that humbleth him selfe , shal be aduanced .

¶ All men delite to be high , August . the griece is humilitee , why settest thou thy fote so farre from the ? thou wylt fall and not clymbe , begyn at the grice , and thou art forth with at the toppe .

¶ He that doeth gather other vertues without humiltee , Gregor. d●eth as he that beareth fine pouder into a boystuous wynde .

¶ That man is happy , Seneca . whiche the higher that fortune aduanceth his substance , so muche the lower he auayleth his courage .

Ill men .

THre kindes of people my soule hath hated , ●●clesy . I poore man proude , an old man lackyng wit , a great man a lier .

¶ There is no hope of remedy , Seneca . where that whiche sometyme were vyces , bee tourned to maners .

¶ That whiche the yll manne moste dredeth , Salom. shall come vnto hym , & that whiche he desireth shall b●g yuen vnto good men .

¶ The yll manne shall vanishe awaye lyke a storme , the good man shall stande faste , lyke an euerlastyng foundacion .

¶ The warke of an yll manne is euer vnstable , he that soweth good warkes , hathe a sure aduauntage .

¶ Dooe thou none euill , Ecclesi . and none shall come to the , Leaue euyll companie , and euyll wyll forsake the.

¶ If a Morian maie chaunge his skinne , Ieremy . or a libard , hir spottes , ye may also do good , whan ye are brought vp in ill .

¶ To hym that doeth ill , Seneca . there is no greatter penaunce , than that he displeaseth all men , and contenteth not him selfe .

Iustice .

NO man maie be iust , Tullius . that feareth either deth , peine , exyle , or pouertee , or that preferreth their contraries , before verie equitee .

¶ The foundacion of perpetuall preyse end renowme is iustice : without the whiche no thyng is commendable .

¶ Kynge Agesilaus beynge demaunded , Age●ilaus whiche was the better ●ither Iustice or Fortitude , He aunswered , If al men were iuste , we neded no fortitude .

¶ The glory of a good man is to doe iustice . Ecclesi .

¶ Iustice exalteth the people , but synne maketh people wretched and miserable .

¶ The emperour Alexander , Alexandre th emperour . hearynge that a poore olde woman was ylle intreated with one of his souldiours , he dyscharged hym , and gaue hym in bondage vnto the woman , to get hir hir liuynge with his crafte , for as muche as he was a carpenter .

¶ Aristides , Aristides . called the rightuouse , beynge demaunded of one , If he were rightuouse of his owne nature , Nature , saide he , hathe muche holpen me there to , but yet by myne industrie , I haue holpen hir also .

¶ In the path of iustice is life , Salom. the waie that turneth ther from , leadeth to death .

¶ Iustice mounteth the people in honour , sinne maketh people wretched and miserable .

¶ Be not ouermuche iust in extremitee , Ecclesi . and fauoure no more than is necessary .

¶ My sonne , Ecclesi . desirynge wysedome , kepe thou true Iustice , and god almighty wyll geue it vnto the.

¶ He is a iuste man that spaceth not hym selfe . Ambros.

Iudge .

ACcordynge to the iudge of the people , Salom. so bee his officers .

¶ Suche as bee rulers of a citee , suche be the commons .

¶ Presentes and gyftes make ●lynde iudges . Ecclesi .

¶ Couet not to bee a iudge , excepte thou bee of power able to subdewe iniquitees , leaste perchance thou shalt feare the state of a great man , and geue occasion of rebuke in thyne owne hastinesse .

¶ Euerlastyng wo shall be to theym , Isaias . whiche make vnrightewyse lawes , and doe write agaynst iustice , to the intent that they wyll oppresse poore menne in iudgemente , and violentely subuerte the cause of the people .

¶ All doe loue presentes , and folowe rewardes , to the fatherlesse chylde they do not minister Iustice , the poore widows matter cometh not before them .

¶ Here therfore ye kynges , Sapien. and vnderstande ye . Learne ye iudges of all partes of the worlde . Gyue eares ye that rule ouer multitudes , and delyte youre selfe in the trouble of people , for power is giuen to you from our lorde , which shall examine your actes , & inserche your thoughtes , for whan ye were ministers of his kyngedome , ye iudged not straitely , ne kept the lawes of true iustice , ne went after his pleasure , horriblye and shortely he wyll appere to you : for most so reste iudgementes shall bee to theym that haue rule ouer other . To the poore man merci is graunted , but the mighty man shal suffer mightily tourmentes .

¶ Take thou no gyftes , Moys. in Deuter. which do make wyse men blynde , and peruerte the woordes of● theym that be rightuouse .

Iudgement .

HE that iustifieth an vngracious person , Salom. and he that condemneth a good man , they before god bee bothe abhominable .

¶ The kyte in the ayre knoweth hir tyme , Ieremi . the turtil , the stork , and the swalowe dooe come at theyr seasons , my people know not theyr lordes iudgement .

¶ A good man wyll not in his friendes cause , Tullius . dooe againste a weale publyke , agaynste his ●th , nor agaynst the trust which is put in him , for he laieth aside the personage of a frende , whan he taketh on hym a iudges office .

¶ The emperoure Alexander Alexander . Augustus . woulde neuer suffer to be solde the office of a iudge , or greatte authoritee in the execucion of lawes , saiyng , Nedes muste he sell , that doth bye . And I wyll not lettet at there shal be marchauntes of gouernaunce , whiche if I dooe suffer , I maye not condemne : for I am ashamed to punish a man that bieth and selleth .

¶ Themistocles beyng the chiefe iudge in Athenes , when ther came to hym a great musician , whiche desired of hym a thynge somewhat against iustice : Themistocles aunswered , If in singyng thou doest not regard numbre and tym , thou art not worthy to bee called a good musician : nor I a good iudge , yf I wolde preferre before the lawes the priuate fauoure of any one persone .

Ignorance .

IF a blinde man do take vppon him , Christus apud . to leade one that is blynd , Matth. they both shall fall in the dyche .

¶ Sapience and doctrine of fooles be dispised . Salom.

Ingratitude .

HE that dothe render an yuell tourne for a good , Salom. yuell shall not departe from his howse .

¶ The hope of a persone vnthankfull , Sapien. shal relent lyke winter yse , and as water superfi●ouse shall vanish away .

¶ The greatter benefites that men dooe receyue , Chryso . the more greuouse iudgement shall be gyuen them , yf they do offinde .

¶ A good man doth all thynge wel , Seneca . yf he doe al wel , he can not be vnkynde .

¶ He that thyngeth alwaye to craue , forgetteth what he taketh .

¶ In couetise nothing is wors than that she is vnkynde .

¶ He taketh awaye the mutuall course of gyuynge and takyng good turnes , who so ●u●● neglecteth to render equall thanke to hym that deserueth it .

¶ That is a person dishonest , Pla●t . whiche knoweth howe to take a benefite , and not how to requyte it .

Idelnesse .

THe good Emperour Antonine Antonin . withdrewe from dyuerse personnes theyr pencions and salaries , perceyuyng theym ydell , saying , that there was nothynge more reprochefull or cruell , than that they shulde gnawe and deuoure the weale publyke , whiche with theyr laboure nothynge increased it .

¶ Idelnesse hath taught muche vnhappynesse . Ecclesi .

¶ He that wil not worke , Paulus . shall not eate .

¶ Some tymes bee take from vs , Seneca . sometymes dooe escape vs , some flowe awaie not vnwyttynge vnto vs , but the foulest losse of tyme is of that , whyche by our negligence dothe slippe away from vs .

¶ Idelnesse weareth strengthe as ruste doth yron , the bronde vnsterred bourneth slowly , and if he bee moued , he causeth the fyre eftsoones to kindle .

¶ We are not brought vp so by nature , Tullius . that we should seme to bee made for game & solace , but rather for grauitee , and for some studies more serious and weightie .

¶ Idelnes without lernyng is Seneca . death and the graue of a quicke manne .

Inordinate appetite .

THe roote of all mischiefe is inordinate appetite , Paulus . whiche some men folowyng , haue erred from faithe , and brought theym selues into many sorowes .

¶ Ther are three thynges specially , Innocen . whiche men be wonte to desyre inordinatly , rychesse , bodily pleasures , and great auctoritee . Of rychesse dooe proceedyll thynges , of pleasure dishonest thinges , of auctoritee vaine thynges .

¶ Ther is no grefe in lackyng , August . but where there is inordinate desyre in hauyng .

¶ That whiche is other mens , Seneca . lyketh vs beste : that whiche is our own , lyketh best other .

To flee inordinate appetite is veraie nobilitee : but to subdue it , it is roiall and princely .

¶ The reasonable mynde must iudge the to be rich , Tullius . not thy possessions or mens estimacion .

Cunnyng .

A Man to perceiue that he is ignorant , Didymus . is a token of wysedome , lyke as to perceiue , that he dooeth wronge , betokeneth iustice .

¶ In muche cunnyng is muche indignacion . Paulus .

¶ Counnynge causeth vs to knowe , Lactan. whither we shall come : vertue , howe that we maie thither come , the one without the other littel auaileth : for of cunnynge springeth vertue , of vertue perfecte felicitee

¶ Counnyng is to know god , and to imbrace vertues , in the one is Sapience , in the other is Iustice .

¶ Science is a knowlage conuenient , Galenus . stable , and neuer declinyng from reason .

¶ Esteeme thou much cunnyng to bee more worthe than coyne , Socrat. for this shortely becaieth , counnyng euer continueth .

¶ The wyse Solon made a lawe in Athenes , Plutar. that the childe shoulde not be bounden to succour his father , of whome he had receiued no maner of doctrine .

Kynge .

HE is in great error , Sene. de clementia . that thynketh a kynge to bee safe in his person , where nothynge may bee safe from the kyng , senssuretee is assured by mutuall suretee .

¶ Theopompus kynge of Lacedemonte , Theopompus . vnto one that demaunded of hym , howe a kynge moughte moste surely keepe his realme , and defende it , said , If he geue to his councellours lybertee to speake alwaie truthe , and to his power neglecteth not his subiectes , whan they be oppressed .

¶ Trouth and compassion kepeth a kyng , Salom. and his place of astate with mercy is stablyshed .

¶ Oye kynges , Saplen . if ye delyte in hyghe places , and sceptoures make muche of sapyence .

¶ Moste happye is that publyke weale , Plato . where eyther men studiouse of wysedome dooe reigne , or where the kynge is studiouse of wysedome .

¶ To bee in a fury , Seneca . it may bee called womanly .

¶ It neuer besemeth a kyng to be angry .

¶ If thou wylte subdewe all thynges vnto the , subdewe thy selfe vnto Reasone . If Reasone rule the , thou shalte rule many .

¶ It beseemeth men to feare theyr prince , but muche more to loue hym .

Lendyng and borowynge .

LEnd not to a greatter than thou art , Salom. and if thou hast lende , accomte it for loste .

Losse of a frende , or of goodes .

HE that is robbed and loseth his cote , Salom. where he hath no mo , if he had leauer lamente hym selfe , than to loke aboute hym , and prouide howe to escape from colde takyng , and to fynde some thyng to couer his shulders with , woldest thou not thynke hym to be a naturall foole ? Thou haste buried hym , whome thou dyddeste loue : Seke now for hym , whom thou maist loue . It is muche better to prepare eftsones a frende , than to wepe for a frend

Labour .

BI custome of labour we ●all make the peyne more easy to suffre . Tullius .

¶ Cato Cato . in an oracion , whiche he made to the men of armes of Numantia , saide , Consider in your myndes my felowes , that whan ye do a thyng wel by labor and trauayle , the labour soone passeth , the thynge well dooen , alwaie remayneth . But if ye do yll by inordinate pleasure , the pleasure soone vanissheth , but the deede that is yll doone , neuer remoueth .

¶ It is a token of a feeble Pontanu● and tender courage to flee from thynges laborious and peinefull , of the forbearyng wherof , slouthe is ingendred , and nycenesse , and their continuall companyon vnthriftinesse .

To labour in vayne , Salust . and a man weriyng hym selfe to gette nought but displeasure , is extreme peuishnesse .

Lawe .

NO lawe is to all men commodiouse , Liuius .xxxiii. it is enough if to the more parte , and in a generaltee it be sufficient .

¶ Sharpe punishement of vnlefull actes is the discipline to lyue well and warely . Cecilius .

¶ The kyng Antiochus wrote to the cities , Plutar. beynge vnder his obeysance , commandyng theym , that if he required them by his letters to doe any thynge that was contrary vnto his lawes , that as to hym that was ignoraunt they should repugne and deny it .

¶ Traiane the emperour most noble and valiant , Dion . by no marciall affayres mought be called from geuyng lawes to his people , but that nowe in one place , sometime in an other , he would sit openly and here suites , and also geue iudgementes .

¶ The lawe is good , if it be lefullly vsed .

¶ The people that ar without lawe , Paulus . and do that whiche in the lawe is conteined , they bee a lawe to theimselues .

¶ This is ones certayne , Tullius . lawes were inuented for the preseruacion of people and countreies , and for the quiete and prosperous lyfe and astate of men that lyue vnderneth theym .

¶ Lyke as where there bee many phisicions and medecynes , Arcesilans there are many diseases , so where as are many lawes , there be many mischieues and greattest iniuries .

Lawes .

VUhere men apprehended in littell trespas , Modestinus . some be greuousely punisshed , somme vneth are touched , it is greatte cause of discorde in a weale publyke .

¶ Law is a high reason ingendred Tullius . in nature , which commandeth that whiche oughte to bee done , & forbiddeth the contrary .

¶ Lawes of men maie be likened to copwebbes , Anaxagoras . whiche dooe tye litteil flies faste , and with great flies ar braste .

Lechery .

LEchery is ennemie to god , August . and enemie to vertues , it consumeth all substance , and delityng in the appetite present , letteth that a man can not thynke on pouertee , whiche is not longe absent .

¶ If we will consider the excellencie of mans nature , and the dignite● therof , we shall wel perceiue , how foule and dishonest thyng it is to be resolued in lechery , and to ●yue wantonly .

¶ Contrary wise howe honest and faire thyng it is to liue temperately , continentely , sadly , and soberly .

¶ Youth vntemperate , and ful of ●eche●y , maketh the body to be in age withered and feble .

Libertee .

IN veraie muche libertee it is harde to bee modecate , Hieron . or to put a bridell to wanton affections .

¶ They be out of libertee , Seneca . that dooe not labour in theyr owne businesse , they slepe at a nother mans wynke , and set their fete where an other man sleppeth .

¶ What is elles lybertee , but to iyue as thou wouldest ?

¶ Truely of ouermuch lycence happeth great pestilence . Terentius

Liberalitee .

HE onely is lyberall , the which spendeth after his subslaunce , Aristotle ethic .iiii. and as it is nedefull .

¶ Liberalitee is not in the multitude or quantitie of that why ●he is geuen , Aristotle . but in the facion of him that geueth , for he disposeth if after his substance .

¶ He geueth very late , Seneca . that geueth not vntill his frend craueth .

¶ Beware that thy benefyt excede not thy substaunce , for in suche liberalitee is an appetyte to take vnleafullye , that there lacke nothynge to gyue awaye bount●ous●lye : for where men geue and be nedy , they bee constrayned to plucke eftsones from other , of whome they purchase more hatrede than fauoure of theym that they geue to .

¶ In geuynge , these thynges must be considered , what thing and to whom , howe , where and wherefore thou geuest .

¶ Whan thou employest a benefite , chose suche a persone as is plaine and honest , of good remembrance , thanckfull , absteyning from the goodes of other , no nygarde of his owne , and specially to all men beneuolent .

¶ The greatnesse of the benefite is declared , Tullius . or by the commoditee , or by the honestee , or by the necessitee .

¶ There bee two fountaynes , Ualetius . whiche do approue liberalitee , a sure iudgement , and an honest fauo●r .

Life Euersastyng .

O The deepe richesse of the wysedom and knowlage of god , Paulus . the iudgementes of theim , howe impossible is it to comprehende ? howe impossible is it by seking to find them ? Wisdom Who knoweth the mind of the lorde , or who was his counsaylour , or fyrst gaue it to him ? and he shall be recompensed .

For of hym , and by hym , and in hym are all thynges : To hym be glorye vnto the worlde of worldes . Amen .

¶ That which god hath prepared for them that doe loue hym , August . faithe dooeth not take it , hope doeth not touche it , charitee doeth not apprehende it , it passeth all desyres and wyshes , gotten it may be , estemed it can not be .

¶ We may lightlier tell what is not in the lyfe euerlastynge , August , than what thinges be there .

¶ There is no deathe , there is no waylynge , there is no werynesse , there is no sickenes , there is no hunger , no thyrst , no cha●fyng , no corrupcion , no necessitee , no heauinesse , no sorowe .

Loyaltee .

THe liyng lips are to god abhomynable , Salom● they that do truely , do please him ,

Malice .

VUho that prouideth for an nothers distruction , T●llius . lette hym be sure , that a lyke pestilence is prouided for hym , so that of a lyke thynge he shall soone after be partener .

¶ By malice a man sleeth his owne soule . Sapien.

¶ Malyce drynketh the more parte of his owne venym . Seneca . Serpentes , the venym whiche they haue for the distruction of men , without theyr owne pe●yll they kepe it , malice hurteth him most which doth reteine is .

Mariage .

¶ Like as in chaffe or heares of an haare , Plutar. fyre is soone kendled and soone put out , excepte some other thyng be myxte with it so nourysshe and keepe it : so loue sodaynly inflamed in man and wyfe with beautee or personnage maye not dure longe , except beynge ioyned with good condicions , it bee nouryshed with wisedome , and therby receyueth a lyuely affection .

¶ Women that had leuer rule foolishe husbandes , than obey● wise men , be like theym , whiche wold rather leade a blind man , than folow hym that hath both sight and good vnderstanding .

¶ House and gooddes we receiue of our freendes , Salom. a wyse wyfe is proprely geuen of god .

¶ Departe not from a wife that is sadde and wyse , Ecclesi . whiche thou haste taken in the feare of god , the grace that is in hir honestee surmounteth all richesse .

¶ Art thou bo●nden to a wife ? Paulus . seke not to be loused .

¶ Art thou louse from a wife ? seke not to be mari●d .

¶ Mariage in all thynges is honourable , and the bed immaculate , for god shall iudge fornicatours and also aduoutrers .

¶ Themistocles Themistocles . a noble man , hauynge but one doughter , demaunded of hir , whether she wold be maried either to a pore man hauyng worshypfull maners , or to a graete man with leude condicions . She aunswered , Syr , I had leauer haue a man lackyng possessions , then possessions lackyng a man .

¶ The vyce of a wyfe is eyther Uar●● . to be taken awaie , or to be suff●ed . He that taketh it away maketh the wyse more commodiouse , he that suffereth , maketh hymselfe better , by obteynyng of pacience .

Mercy .

MErcy is a temperaunce of mynde in the power to aduenge . Seneca .

¶ Compassion regardeth not the cause , but the astate of the persone . Mercy is ioyned with reason .

¶ Nothyng is more commendable , Tullius . nothyng is more worthy to haue place in a great man , than placabilitee or mercy .

¶ Blessed be they that at mercyful , Christus . in Mat. for thei shal be sure of mercy

¶ Among many vertues none is more wonderfull , or more gracious than mercy , for in nothyng men do more approche toward god , than in gyuyng to menne helthe . Fortune maie dooe no more , nor also nature can will no more , than preserue life .

Maners of men .

IN felicitee is imperfection , Seneca . where thynges dishonest do not onely delite but also content , and there ceasethe hope of all remedye , where that whiche was vice is turned to be maners .

Nature .

¶ Wyttes inforced doe bringe thynges yll to passe . Seneca . The labour is in vayne , wherein nature striueth .

¶ All nature of beastes , foules , serpentes , and of all other things by mans nature is tamed .

¶ That whiche is infixed and ingendred by nature is not lyghtly remoued by crafte . Iacobus .

¶ Thou dooest naughte thou man moste vnkynde , Seneca . whyche saiest , that thou haste nothinge of god , but of nature . I telle the , Nature withoute God is nothynge , nor god is withoute nature , but bothe are one , and be not diuers in office .

Necessitee ,

NEcessitee makethe that quicke , O●●urtius . which els would be dul , and oft times dispaire is chiefe cause of hope .

¶ Suffer and blame not that whiche thou maiest not escape . P. Mimus

¶ Thynke howe they that bee gyued , Seneca . take fyrst greuousely the weight of their yrons , and lette of their going . At the last , whan they leaue to disdain these thinges , and dooe determine to suffre theym , necessytee compelleth them to beare it valyantly , and custome to thynke the pein easie .

¶ It is Necessitee that in perill of wrecke dyschargeh the shyppe of his burdeyne . It is Necessitee , that by pluckynge downe houses doo keepe theim from brennyng , Tyme maketh necessitee a lawe .

Nobilitee .

VUhat nobilitee rythesse or puissaunce mai be sted faste and sure , Eactan . sens god may make kinges baser ye than those that be lowest ?

¶ The only lyberty before god is , Hieron . Not to dooe seruyce to syn .

¶ The thiefe nobility before god is , To excell in all vertue .

¶ What auaileth noble linage to hym , Criso . whiche is with vilaine maners reproched ? or what reproch is a pore stocke vnto him , whiche is with good maners adourned ?

¶ He that bosteth alwaie of his auncestours , declareth hymselfe to be vnworthy of preyses .

¶ The more honourable that Salust . the life of the auncestoure is after estemed , the mo●e reprocheful is the vice of the linage that them succedeth .

¶ Iphicrates a valiaunte captain , Iphicr●● . but the sonne of a shoemaker , beyng therwith imbrayded of Hermodius a noble manne borne , aunswered in this wyse : My bloude taketh begynnynge at me , and thy bloudde at the nowe taketh hir farewell .

Obstina●y .

¶ To resist in vayne and with muche trauayle , Salust . to get noughte but displeasure , is extreme foly .

Obedience .

VUhat maner of obedience may be there , Pontanus . where vice is muche made of , and rulers not regarded , whose contempt is the original fountaine of mischiefe in euery weale publyke .

¶ Ye seruauntes obey ye your soueraignes carnall in all thinges , Paulus . not seruyng to the eye , as it were to plese men , but in symplicitee of thought , fearyng almightie god .

Better is obedience than sacrifice . Salom.

¶ He that resisteth authoritee , Paulus . resisteth gooddis ordinance .

¶ It is a generall cou●naunte made by mankynde , August . to be obedyent to kynges , howe muche more vnto god , which reigneth ouer all creatures ?

¶ If thou wilt be wise , Bernar. be euer obedient , for it is written . Desyrest thou wisedome , than kepe the commandementes , and god will geue hir vnto the.

¶ Theopompus Theopom . the kynge of Lacedemonia , to one whyche saied , That the countreie was well kepte , because that kynges there knewe howe to gouerne : he aunswered , No not so , but rather because the people knoweth how to obey theim .

¶ Some fautes of rulers and officers ought to bee tollerate , Aristotle . for he that goeth aboute to correct , shal not profit so much , as vse to disobey their superiours shall bryng to men detriment .

Pacience .

THe pacient man wil suffre for a tyme , Ecclesi . and after shall comme restytucion of gladnesse .

¶ All that happeneth vnto the , suffre in thy trouble , and haue pacience alwaie in thy pouertee : For golde and syluer are proued with fyre , and men bee acceptable whan they bee in the ouen of worldly aduersitee .

¶ Better is he that contempneth wronge , Ambros. than he that is greued therwith , for he that contemneth it , doth despise it , as if he felte it not , but he that is gr●ued therwith , is tourmented , as if he felte it .

¶ If thou wylte bee noble of courage , Seneca . suppose that no displeasure may happen vnto the , but saie this of thine enemy : He wolde haue hurt me , but he hurteth me not : and whan thou perceiuest hym to be in thy danger , thynke that to bee vengeaunce sufficient , that thou moughtest be reuenged .

Peace .

BLessed bee they that make peace , Christus apud for they shal be called the children of god .

¶ Euery realm deuided ageinst it selfe , Matth. shall be made desolate , Idem . & euery city or hous in it selfe deuided , shall not stande or abide .

He that hath not peace of the h●rt , the mouth , & the act , ought not to be called a christen man .

¶ He that punisheth his body , August . and keepeth not concorde , he praiseth god on the taber , and not in the quier .

Periurie .

¶ He that prouoketh a man for to sweare , Hieron . and knoweth that he shall sweare falsely , he is worse than a murtherer , for a murtherer sleeth the bodie , but he sleeth the soule , ye two sowles togyther , his , whome he procured to swear , and also his owne .

¶ The punyshement of periuty by goddes lawe is deathe , Tullius . by mans lawe perpetuall infamie .

¶ I saie vnto you , August . that ye in no wise do sweare , least by , that swearyng ye came to the poynt to sweare lightly , and that by lightnesse ye come vnto custom , and frome custome ye falle into periurie .

¶ He that is readie to bee forsworn , ●ieron . he semeth to be forsworn before he sweare falsly , for god iudgeth not onely by dedes , but also by thoughtes , whiche procede from the herte .

¶ No man sweareth often , Idem . but he is sometyme forsworne , lyke as he that vseth to speake muche , speaketh somtyme thynges out of reason .

¶ He is a double offender , Isidorus . that taketh the name of god in vain , and deceiueth his neighbour .

Peryfl .

THere is nothyng so sure , Q. Cure . that it is out of danger , perchance of that thynge whiche is of no puissance .

¶ If thou mayst not clerely escape Socrat. out of peril , choose rather to dye honestely , than to lyue shamefully .

Pouertee .

IT is soone made redye and easy , Seneca . that nature desyreth , to thynges superfluouse , sweate is requyred .

¶ The pacience of poore men at the ende shall not perisshe . Dauid .

¶ Better is litell in the feare of our lord , Salom. than great treasure , whiche will neuer be faciate .

¶ They be poore in spirit , August . whiche when they do good , thei giue praises to god , whan they doo yl , they lay faute in them selfes .

¶ The lyfe of man is not in aboundaunce of rychesse , A●bros . but in vertue and faithe , this treasure shall make the a ryche man , yf thou be ryche to godwarde .

¶ If thou wylte lyue after nature , Heneca . thou shalt neuer be poore , yf after thyne opinion , thou shalte neuer be ryche .

Prayer .

GOd is farre from theym , Salom. whiche doo not honour hym , and gladly he wyll here the praiers of good men .

¶ Watche and praie ye , Christus . that ye enter not into temptacion .

¶ Thy praier is thy speche vnto God , August . whan thou redest , god talketh with the : whan thou praiest , thou talkest with god .

¶ The two winges , August . wherwith a man fleeth vnto god , be these , if thou forgeuest hym , whiche hath offended the , and helpeste hym , who hath nede of the.

¶ With fastyng , corporal passions Hieron . ar to be cured , with praier the pestilence of mans mynde is to be healed .

Puissance .

¶ It is a pestilent puissaunce , Seneca . to be of power to do harme .

Prodigalitee .

VUhat thyng is more foolyshe , Tullius . than to indeuoure thy selfe to doo gladly a thyng , that thou maiest dooe it no longer ?

¶ Excessiue expences of that whiche shoulde mainteine thy household , Tullius . drinketh vp the fountayn of iust leberalitee .

Prosperitee .

¶ If god suffre yll men to haue muche prosperitee , August . than his iudignacion is muche more gre●●●●s . If he leaue yll dedes vnpunished , than is his punisshement more dredfull & perillous .

¶ The world is more daungerous laughyng than lowrynge . Idem .

¶ If thou haddest the wisedome Hieron . of salomon , the beauteee of Absolon , the puissaunce of Samson , the longe lyfe of Enoch , the richesse of Cresus , the power of Octauian , what can all this auayle the ? whan fynally the bodie is gyuen to woormes , the soule vnto diuels to bee with the riche man in peine euerlastyng .

¶ In all fortunes aduersitee , Boetius . the moste vnhappy chaunce is , to haue been ones happy .

Aristotle ¶ Perfite felicitee is the vse of vertue .

¶ Muche abundaunce maketh corne to lie , Seneca . bowghes are broken with theyr owne burdeine , the fruite that cometh often cometh seldome to rypenesse .

Prouidence .

PLato doeth lyken mannes lyfe vnto a chance of dice , Plato . the better it is , the more is it desired of him that casteth it , but what so euer chaunce commeth , there is good craft in the vsyng of euery thyng as it happeth , the one is not in vs , that is to saie , what we shal throw : the other is in vs , if we be wise , that is to saie , to take in good worthe the chaunce that dooth fal , and appoint to euery thyng his place , so that the thyng that well chanceth , may profite vs , and that whiche euyll chanceth may not indamage vs .

Pryde .

THre kindis of ●hynges my soule hath muche hated , Ecclesi . and I am muche discontent with theyr disposicion .

¶ A poore man proude , a great man a lyer , an olde man a foole and lackyng discrecion .

¶ God resisteth theym that bee proude , Iacobus . and to theym that bee humble , he geueth his grace .

¶ Be not proude in wisedom , Phocilides . in strength , nor in richesse , it is one god that is wise , puissant , and full of felicitee .

Prudence .

¶ Prudence consisteth in the knowlage of things good & yll . Sullius .

¶ A wyse man doeth all thyng by counsayle , Salom. and a foole soone discouereth his foly .

¶ More easily maie one resist yll mocions , Ecclesi . than rule theym , and more easily refuse them than moderate theym .

¶ To hym whom fortune neuer deceiued , Liui .xxx. it is no foly to remembre the vncertaintee of sun dry aduentures .

¶ The helpe of God is not only gotten with wishes and praiers , Salust . but by vigilant study , dilygent executyng , and wise counsellyng , al things come to passe .

¶ Separate them that do craftily flatter the , Socrat. from those that do faithfully loue the , leste yll men haue moste profite by the.

¶ Bee sure of freendes , Aeschilus . that speake not ay pleasantly .

¶ Those which to content the will speake vnthriftily , forbyd theym they house , and put theim out quickely .

Promise .

THese promises are not to be kepte which a man maketh eyther by feare compelled , Tullius . Offic. or by craft , deceiued .

The noble kyng Agesilaus , Agelius . to one whiche said to him , ye haue promised : By god saied he , that haue I , if it be right , if not , I than spake , but I promised not

¶ The foundacion of Iustice is credence , that is to saie , constantnesse and trouth in saiynges and promises .

¶ Those promises are not to be kepte , Tullius . whiche bee harmefull to them , vnto whom thou haste promised , or by the whiche thou shalte receiue more detriment , than they , to whome thou madest promise , maie thereby take profite .

¶ O the shamefull confession of fraude and commune mischief of man : Seneca . more credence is geuen to mens signettes , than to theyr soules .

Pastyme .

NAture broughte vs n●t forth , Tullius . ●ffie .i. as we shulde seme to bee made for pastyme and solace , but rather to granitee and studies of more weighty importance .

¶ Recreacion of wittes ar to be suffred , for whan thei haue a while rested they sprynge vp of tentymes more better & quicker .

Publyke weale .

TO vse the publyke weale for a particular gaine or aduauntage , Seneca . is not onely a thyng foule and dishonest , but also mischeuous and very abhominable .

¶ To chaunge sodenly the customes and disposicion of people , Plutar. and with newe lawes hastily to rule theim , is not onely harde , but also vnsure , as the thyng that requireth much time with great power & authorite● .

¶ Lyke as the hand deuided in fyngers , is therefore neuer the feebler , but to euery purpose is the apter and redier : so he that ioyneth to hym other in the gouernance of a weale publyke , ayded with company , shall accomplishe the thynge in experience the more effectually .

¶ A prince of a weale publike ought with all studie and dilygence to expel & driue out of his countrey ambicion and sumptuouse expences , wherewith the minde being nourished and styrred , is made more cruell and fierce , and with a prodigalle wantonnesse appeereth to bee ryottouse : and yf he can not brynge it to passe , at the leaste let hym abhorre them , and kepe hym selfe from theim , and resist to his power those that desyre it , and with all mischiefe doo assaie to atteine it .

¶ Dwelle not ( sayed Plato ) Plato in Laertio . where superfluous expences do surmounte the reuenewes , nor where yll men be more made of than good men , nor where the rulers , for the more part be liers

Quietnesse of mynde .

ARt thou put from thyne office ? Plutar. thou shalt be the more at home , and the better apply thyn own busines . Thou laboureste to bee nyghe the kynge , but thou arte disappoynted , thou shalte lyue more surely , and in the lasse busines . But thou art tourmoiled with muc●e care and busynesse , ye warme water ( as Pyndare saieth ) doeth not so swetely ease and comforte the delicate membres , as honoure ioyned with authoritee maketh labour pleasant , and to sweate easily .

¶ To hym that wold be quiete and liue in moste suretee , Seneca . the ryght waie is , to set nought by exterior thynges , and to be only contented with vertue : for who so euer estemeth any thyng to be aboue vertue , ye or to bee good , but vertue onely : he setteth foorth his breaste naked to all thynge that fleeth from the hande of blynde Fortune , and with great study and diligence abideth hyr shotte .

Reason .

NOt onely fortune helpeth menne that bee● valiaunt ( as is the olde prouerbe ) but reason muche more , Tullius . whiche as it were with preceptes , confirmeth the puissaunce of prowesse .

¶ What thyng in man is best ? Reason : for by that he goth before beastes , and foloweth the Goddes . Wherefore a perfecte reason is that good , which proprely belongeth to man , all other thynges is to hym commune with beastes . For if he be stronge , so is the lyon , if he be fayre , so is the pecocke : if he bee swifte , so is the horse , I doo not say , that in euery of these thynges , the other surmounte hym , for I seeke not that thyng , whiche is moste excellent in hym , but that whiche is his owne , and belongeth proprely to hym , for as he hath substance , so hath the trees : & as he hath voluntari meuing , in lykewyse hath not onely the beastes , but also the wourmes , If he haue a voyce , so hathe dogges , and muche louder , the egles more sharpe and percinge , the bull muche greater , the nightyngale sweeter . Than what thynge proprely is a mannes owne ? surely reason : for that beynge in the ryght course and perfecte , maketh a man full of felicitee .

Religion .

REligion pure and immaculate in the syghte of god , Iacobus . is to succour poore children and widowes in their tribulacion , and to kepe theym selfe vncorrupted in this temporall worlde .

¶ He is a stronge theefe , Hieron . and tourneth goddis house into a theues cabyn , that of religyon seketh promocion .

Reporte .

AMonge thy friendes detracte not the kyng , Ecclese . nor in the mooste secrete place of thy chaumbre , reporte none euylle of a greatte man : for the by●des of heauen wylle beare about thy voyce , and they that haue fethers , will tel thine opinion .

Rychesse .

TO much rychesse maketh place to losse . Q. Curt.

¶ Somme thynges bee more easily gotten than kept .

¶ Riches shall nothyng auaile whan god wil take vengeance : Salom. good deedes shall delyuer man fro damnacion .

¶ Substance sone gotten shall appaire : Salom. and that which is gathered by littell and littell , shall increase in thy handes .

¶ Richesse becommeth not a ●oole , nor a vile seruant to haue rule ouer princis .

¶ He that gathereth treasure with a tounge full of lyes , is vaynglorious and folyshe , and at the laste shall fall into the halters of death .

¶ That ryche man is blessed , Ecclesi . that is founde without blemish , and that foloweth not rychesse , nor putteth his truste in money and treasure . Let see who is he , and we will commend hym : for in his lyfe he hath dooen wonders .

¶ They that wolde be riche , Paulus . do falle into temptacion , and the snare of the dyuell , also into many vnprofitable and harmefull desyres , whiche drown men in deathe and pardicion .

¶ Commaunde thou the ryche men of this worlde , Paulus . that they presume not to highly , nor trust to the vncertayntee of theyr rychesse , but to dooe well in god , that lyueth euer , whiche geueth vs abundantly , all thynges to vse at our libertee , and to bee ryche in good workes , and to geue gentilly , to participate with other , and to make with their treasure a good foundacion for the time commyng , for atteynyng to the lyfe , whiche is veraie certayne .

Sapience .

MEn called wyfe menne are not to bee honoured for euery word that they speake , Tullius . us●ul .v. but for theyr stabilitee and constancy in vertue .

¶ Prynces becomme wyse by company of wyse men . ●uripides

¶ The ardent desyre of wysedome bryngethe one to the euerlastyng kyngdome . Sapien.

¶ O yee rulers of people , Ecclesi . see that ye loue wysedome , that ye may haue a perpetual kingdom

¶ The roote of wisedome is to feare God , Ecclesi . and the braunches therof be of longe lyfe .

¶ A wise herte & that hath vnderstanding , will absteyne from ill dedes , and in workes of iustice , his purpose shall prosper .

¶ The thoughtes of a wise man at no time , nor for any fear shal be depraued .

¶ A temperate and moderate persone needes muste bee constaunt , Tullius . he that is constaunte , is quiet of mynd , he that is quiete hath no vexacion , and consequently no grefe or disease : and all these thynges dooe perteyne to a wise man . Wherfore it foloweth , no grefe or disease maie be in a wise man .

¶ The greattest token and office of sapience is , Seneca . that the deedes doe agree with the wordes , and that the person be euer one and like to him selfe .

¶ Let thy minde and thoughtes hereto extende : onely wishe and busily care , for to bee with thy selfe alwa● content , and satisfied with the goodes that of the doo procede , all other desires referryng to god .

¶ Wisedom excelleth strength , Sapien. and the prudent person is to be preferred before him that is puissant .

¶ A wyse mans ioye is so surely wroughte , that no fortune maie breake it , and is alwaie and in euerye place quiete : It dependeth on none other thyng but it selfe , nor looketh for the fauour of man or of fortune .

Scripture .

AL scripture inspyred of God is profitable to teache or to reproue , Paulus . to correct , to instruct in iustice , that the man of god bee perfect , & furnished vnto euery good worke .

¶ The scripture and the creature serue both for this purpose that he maie be sought for and loued , August . that created the creature , and inspired the scripture .

¶ If accordyng to the saiynge of Paule , Hieron . Christe is the vertue of God and his wysedome , he that knoweth not scripture , knowethe not the vertue and wisedome of god : for the ignorance of scripture is la●ke of knowlage of Christe .

¶ Leat vs not thinke that the gospell is in the words of scripture , Idem . but in the vnderstandyng , not in the skin , but in the marowe , not in the leaues of wordes , but in the depe rootes of reason .

Simplisitee or plainesse .

THe symplycytee of iuste men shall adresse them to god , Salom. And the deceit of ill men shall be their distruction .

¶ The iuste man that walketh in his simplicitee , shal leaue his children after hym happy .

¶ Prudence withoute symplicitee is malice and crafte , Hieron . and simplicitee without prudence is maistresse of foly .

Sickenesse .

SUfferaunce of syckenesse is tollerable , Seneca . yf thou contemne that whiche laste of all she doth menace .

¶ In many meates is hyd muche syckenesse . Salom.

¶ Nothynge so muche letteth helthe , Seneca . as oft chaunge of medicines . The plant neuer proueth , that is oftentymes sette .

¶ The fyrste cure of sickenesse , Io. Damascenn● . is the preparacion of good aire , whiche conserueth the herte .

The second is moderacion and order of meate and drinke . The thirde is in direction of labour and reste : The fourthe is , forbearynge to muche sleepe and watche : The fyft is the discrecion in expellynge or stoppynge the humours : The syxte is the temperance of gladnesse , angre , feare , and sorowe . The departyng of these from theyr equall temperaunce is cause of all syckenesse .

Supersticion .

NOthyng more effectually ruleth a multitude than supersticion , Q. Curt. els bee they vnruly , cruell , and mutable .

¶ Not only philosophers , Tullius . but all oure forefathers dyd euer separate supersticion , from true religion : for they which praied all daye , that theyr chylderne moughte ouerlyue theym , were called supersticyouse , whyche name afterwarde was larger extended .

¶ He that is inclined to supersticion , shall neuer be quiete .

¶ Supersticion is a madde errour , Seneca . for it feareth theym , whyche ought to be loued , and whom she worshippeth , theym dooeth she violate , what diuersitee is it , whether thou denyest god , or speakest yll of hym ?

Shamfastnesse .

THat whyche thou arte a shamed to speake , Hieron . be also ashamed to thynke .

¶ Shamfastnesse is to be much made of : Seneca . for as longe as that abydeth in the mynd , there is yet a place for good hope to rest in .

¶ Diogenes beholdyng a yong man blusshe , Diogen . saied vnto hym : Son , be of good comfort , this is the right colour of vertue .

Silence .

REceyue not a swalowe into thy house , Pythagoras . that is to sal , haue not in thy hous clatterers & men ful of language .

¶ An yll man is sooner vanquished with silence than with aunsweres : Chriso . For malice is sooner styred with woordes than refourmed .

¶ Lyke as a citee is , Salom. which standeth wide open , and is not compassed with walles : so is a man whiche can not kepe silence .

Truthe .

AL the waies of our lorde is mercy and trouthe . Dauid .

¶ Leat thy toung be ignorant of liyng and swearyng , Hieron . & loue so well truthe , that what so euer thou speakest , thynke that thou swearest .

● Trouthe moste commonlye , Lactan. with many wordes is scattered to nothyng .

Temperance .

TO a wel ordered countrey or citee those expenses be thoughte mete and conuenient , Plutar. that be littell & moderate , the end wherof is necessary and honest , pleasant and thankful : so that it lacke bothe reproche and domage .

¶ A temperate and moderate person , Plutar. not wanton nor affectionate to his owne apetite , maie be to no manne in his countrey charg●ouse , to no man truell or greuous , to no man dangerous : For he is of Nature familiar and ientill , easy to men that wilcome & speake with hym , whose house is vnlocked , not shut , but open to all men , where euerye manne , as it were in tempestes and stormes , may repayre for their succours .

¶ What doeth that man lacke to lyue in felicitee , whom valyant courage deliuereth from all sorowe and feare , and Temperaunce calleth from carnall appetite , and letteth hym not excede in foolishe reioycyng ?

Tale bearers .

TEll no yll tales of God and his saintes , Salom. nor reporte no yll of the prince of thy countrey .

¶ Ill reporters bee to God odiouse . Paulus .

¶ More offendeth the tale bearer that minisheth the loue in a mans hert from his nigh frende or neyghbour , Hieron . than he that pulleth meate from the mouth of a hungry begger . For lyke as the soule is more precious than the mortal body : so is the foode of the soule of more estimacion , than the nourishement of carrayne .

Vertue .

NO man maie be saied to lyue a shorte tyme , that hath attayned of perfecte vertue the perfect rewarde .

¶ It beese●meth vertue to bee f●●e from all drede , G. lasius . and out of subiection .

¶ Uertu is 〈◊〉 one with most depe rootes perfectly set , Tullius , whiche with no maner of violence may be distroyed .

¶ It is the vertue of an honorable personage , Aristotle . commendably to rule , and also be ruled .

¶ Flee from younge and wanton desyres , Paulus . and folow Iustice , faithe , charitee , and peace , with theim whiche honour god with a cleane herte .

¶ Uertue is to bee honoured , La●●an . not the image of vertue , nor she is not to be honoured with censyng or prayer , but onely with a good will and purpose .

¶ Uertue is to restraine angre , Paulus . to mitigate desyre , and refraine carnall pleasure .

¶ The fruites of the spirite is charitee , ioyfulnesse , peace , patience , bounteousnesse , goodnesse , longe sufferance , ientylnesse , saithe , temperance , continence , and chastitee .

¶ As the commyng of one swalowe maketh not spryng tyme , Aristotle . nor one hotte daie or houre maketh not sommer : so one vertue maketh not a ver●uouse persone , or one littell tyme in prosperitee , setteth not a man in perfect felicitee .

¶ Where ryches is honoured , Salust . and estimacion rule and authoritee theron attendeth , there vertue waxeth dulle , pouertee is had in reproche , innocencye is reputed for yll will or malyce .

Voluptuousnesse .

CAto the elder inuehyng● agaynste the people for their inordinate lyuyng , C●to● saied , It is in vayne to talke to a bealy that lacketh eares .

wife .

A Foolyshe chylde is the fathers herte sore , Salom. and a brawlyng wyfe is a house alwaye droppyng .

¶ A wyse woman buyldeth vp a howse .

¶ An vnwyse woman will destroye with hir handes that whiche is builded .

¶ That manne is blessed that hath a good wyfe : Philo in Sapien. the yeres of theim therby are doubled .

No hed is more mischeuous than the hed of an adder , Ecclesi . no wrath excedeth the wrathe of a woman .

¶ It is more pleasaunte abydynge with a lyon or dragon , than to dwelle with a vengeable woman .

¶ Lyke as the clymmyng on a sandy hyll is to the feete of an olde man , so is a clattering woman to a man that is quiete .

¶ A woman yf she haue souerayntee , is to hir husband frowarde and contrary .

¶ Geue not to the water that serueth thy house neuer so littel 〈◊〉 issue : nor to an yll wyfe lycence to wander .

¶ A constaunt wyfe reioyceth her husbande , and in peace shal prolonge the terme of his lyfe .

¶ A stedfast woman is a golden pilar set on baces of siluer .

Vainglory .

LEt vs not be desyrous of vainglori , Paulus . one prouoking the other with mutualls enuye .

The vainglory of this world is a deceitfull sweetenesse , August . an vnfruitfull labour , a continuall feare , a dangerous aduance ment , a begynnynge withoute prouidence , an ende withoute repentance .

¶ There is not so muche ioye in highe clymmynge vpwarde , Ambros. as there is sorowe in fallynge harde downewarde , nor so muthe renoume after victorye , as after ruine reproche of foly .

¶ What shoulde he that is stronge , auaunt of his strentgh , whom bodyly sycknesse bryngeth to feeblenesse ?

¶ What should the ryche man auaunte of his rychesse , whose hope by a theefe or a tyrante is soone disapoynted ?

Virginitee .

VIrginitee is syster of angelles , Cypr●a . vainquisher of lustes , princesse of vertues , possessour of good thynges .

¶ The woman vnmaried , Paulus . and the maiden vncorrupted , thinke on thynges that perteyne vnto god , to the intent to be holye in body and soule .

¶ What profiteth a hole body with a mynde corrupted ? August . Better is an humble matrimonye than a proude virginitee .

¶ A maydens speche wolde ●e circumspect , Ambros. sober , and scelde : not soo excellent in eloquence , as in basshefulnesse . Whanne thou speakest , lette men m●ruaylle at thy shamelas●enesse : whan thou speakest not , lette theim wondre at thy wysedome and sobernesse .

wrathe .

A Foole immediately discouereth his angre , Salom. he that hydeth his iniurye , is wyse and craftye .

¶ An angry person prouoketh contencion , but he that is pacient , appeaseth debate whan i● is styrred .

¶ Be not familiar with a man full of angre , nor kepe not company with a ●uryous persone , leaste thou lerne his waies , and cause thy soule therby to offend .

¶ Let euery man bee swifte in hearyng , Iacobus . slowe in speche , and slowe in displeasure .

¶ By wrath , Grego● . wisedom is lost , so that it can not appere , what shoulde bee doone , nor howe it ought to bee doone .

¶ The chiefe remedy of angr● is delaie , Seneca . that the fury maye abate , and the darkenesse that maketh wytte blynde , maie decaie , or at the least waie bee not so grosse .

¶ Haste and wrath be the chief ennemies of counsayle . Bias.

¶ Plato beeyng demaunded , Plato . wherby a wise man is best knowen , he sayde : A wise manne whan he is rebuked , is therewith not angry , nor any thyng the prouder , whan he is praysed .

¶ Here endeth the bankette of sapience .

¶ To the right excellente and noble baron , my lorde Mont●oye , Thomas Paynell gretyng .

BUt that I hytherto haue marked excellente baron , bothe by phylosophers , lawyers , oratours , poetes , and diuines , accustomably to haue been vsed , that whan so euer any of theym dyd eyther make or translate any excellent mans worke , they were wont ( for the defence thereof ) exquisitely to chose some one well learned or noble persone , to whom they shulde dedicate their labour : I at this tyme musyng , to whom I should ascriue this my rude translacion , before many other haue chosen your excellence .

Than if I vse an honest , olde , and approbate custome , who will blame me ? If I choose an excellent learned man , ( I meane your lord shyppe ) and borne of hygh bloud , who will not approue my dooynge ? If I dedycate my small peines to you my especial good lord and patron , who can reproue me ? For the smalnesse of this worke shall not withdrawe me to ascriue it to youre lordshyppe : for oftentimes in small and compendiouse rules , are wont to be in closed greate wysedome and lernyng , as saieth Beroaldus in these verses .

Sunt hec pa●●a quidem fateor sed mag●a subinde .

Esse solent paruis deter●ora bonis .

Hoc adamas , gemmeque docent : que corpore paruo .

Oblectant reges , diuitibusque placent .

Nos contra horremus magnos persepe gygantes .

Terremur magnis sepe voluminibus .

And of a man of my degree and fortune , what other thing might be offered to you so ryche , soo high in dignitee ? Statius writeth for Rutilius Gallus .

Sepe dies hos inter honores

Cespes , et exiguo placuerunt farr● salino .

Farthermore , yf Agapetus as bashed not to wryte this his littel boke vnto the emperour Iustin●an , I without blame maie dedicate the same to your goodnesse . I confesse it a smal thing , but than I suie it is a booke of great wysedome and learnyng , conteynyng all these preceptes , by the which not onely a prince , but all other estates may learne to doo iustice , maie learne how by humanitee and gentilnesse , to order their subiectes and seruauntes . Is this small booke than vnworthy to bee muche made of ? vnworthy to be dedicate to your lordshyp ? vnworthy to bee accepted ? vnworthy often to bee tourned ? Is ●t a lyghte thynge for a prince , to learne iustely howe to rule his people , and to tempre euerye thynge by Iustice ● Let theym therfore that wil disprayse this small worke , because it is smal : but my truste is , that you ( not consideryng the smalnesse therof , but the breefe preceptes of greate wisedome and learnyng therin contriued ) will not only preyse it , but also ( by goddis grace ) stille continually ensue the same . Thus I commend me to your lordeship , desyryng your gentilnesse gentilly ( as ye be accustomed to do ) to accept this my rude translacion .

THE PRECEPTES of Agapetus to the Emperour Iustinian .

COnsiderynge O myghty Emperoure , that thou haste the highest and honourablest dignitee of all dignitees : thou shouldest honour and worship hym aboue all other , whiche hathe reputed the worthy of suche honour . For why , god in likenesse to his eclestiall empire , hath deliuered to the , the sceptre and gouernance of this worlde , to instructe and teache thy subiectes to kepe iustice , and to punisshe theym , whiche perswade the contrary , folowynge and obeiyng his lawes and his preceptes , and orderyng thy subiectes as righte and equitee requireth .

As the gouernour of a shippe in tempest doth watche diligently , both for his owne sauegarde and his : so an emperour muste kepe such diligent watche , that equitee and iustice be in suretee : and so strongely repelle the vehement waues of iniquitee , that the ●ote of this worldely common welth bee not frusshed and broken with the waues of wickednesse .

Therfore we mortall men specially are taught and instructed with holy scripture , to knowe our selfe . For who that knoweth hym selfe , shal know god : and he that knoweth god , shall be likened to god : truly he shall be likned to god , that is goddes seruant : he is goddes seruant , that doth nothynge contrary to goddes commandement , but that he thynketh bee perteinynge to god : he speaketh as he thinketh , and doth as he speaketh : which thyng no man maie doe effectually , without perpetuall contynuance in goodnes .

No man shoulde glorify or delyte in the nobilitee of his kynred . For why , bothe ryche and poore be ingendred or earthe .

Therfore no man ought to exalte & preyse his vile and earthly kynred , but only glorify and reioye in good & godly maners .

O man , loke and know thou , that the higher thou art by goddes helpe in dignitee : so muche thou art more in his dette : therfore thanke thy benefactoure therof , whiche accepteth that is due to hym as merite , & for frend shyppe doth frendshyppe : God is always the first that gyueth , and yet as he were our detter , he quiteth agayne our goodnesse to hym shewed , onely requiryng for his gentilnesse and kyndenesse to vs , effectuall loue and thankes .

Truely there is nothyng that maketh a man so commendable or preise worthy , as to do that he desyreth to doe : and to wyl & do , that is good and rightouse . Consyderyng than , that this power is gyuen the by almyghty god , of the whiche in our behalfe thou hadst greattest nede : thou shalte wyll and dooe no thynge , but as god ( that hathe gyuen the suche facultee and power ) willeth and commandeth . For truly nothyng is more plesant both to god and man , than to doe iustice .

The vnstedfastnesse of these worldely richesse ensue and folowe the course of flowyng waters , whiche rychesse he shall possesse and enioy but a while , that thinketh hym selfe of them most sure . For shortely after , with the fallynge water , they wyll leaue him , and enriche som other . Therfore good and mercifull dedes be to man most sure and stedfaste : for the merite of them returneth euermore to the profit of the good dede dooers .

Bicause of this high & worldly empyre , thou art harde to be spoken with all : and yet by reason if suche power , thou shouldest humiliate thy selfe : & therefore the spedylye● admyt poore men to thy speche and presence . Thou shalt therfore the sooner ( folowing goddes rules ) listen to poore men , that god may in thy necessitee bothe kyndly harken to the , and also helpe the. For loke how we order other , so of god we shall be ordred .

The pensifull and troubled mynde of an emperour muste be euermore as pure as the glasse , that so it maie by diuyne and godly lyghte , continually glister and shyne : and also that he by quietnesse of mynde may learne distincte and true knowlage of thynges . For truely there is nothyng that causeth man so well to marke and beholde what is to be doone , as a quiete mynde and clere conscience .

Lyke as the mariner , a littell goynge out of course , hurteth and is noiful to those that saile with hym : and as the shyppe by negligence of the gouernor , perisheth & goth to wracke : euen so do the citces . For if a subiect do amisse , he hurteth him selfe more greuousely than the welth publyke : but whan the ruler , the gouernour or prynce mysdooeth , he hurteth the holl comminaltee , Therfore ●oeasmuch as he must gyue a strayte counte , if he rule not well : it were nedefull , that he with exquisite diligence both speake and do euery thyng , and so auoide all danger .

The cercle and whele of these worldly thynges be often times turned , the which at turned somtyme this waie , sometyme that way . Truely in these thynges is no equalitee : for in theim is neyther constance nor yet any sure foundacion . Therfore O moste myghty Emperour , emonge these thaungeable mouynges , and vnstedynesse of thynges , looke that thou haue a stedfast thought and mynde , with true feythe and pitee .

Thou shalt flee & withstande the enticyng communicacion of flatterers , as thou wouldeste eschewe a sort of rauenyng crowes . For crowes pecke out the corporalle eyes : but flatterers blynde the vnderstandynge of mans soule , whan they will not suffre hym to perceiue the trouthe of thynges : For either they preise thynges that are worthy to be dispreised , or els dispreise thynges most worthy to be preised : so that one of these two muste nedes folowe , that is , either the commendacion and laude of yll and wycked caytiues , or els the contempte and dispreise of good men .

An emperours mynde muste alwaie be constant . For why , to chaunge with euery waueryng and vnstedfaste thynge , is a token of an inconstaunt mynde . Therfore thou shouldest cleaue and affixe thy selfe to good and vertuous men , whiche shall stablysshe and make stedfaste thy kyngedome and empyre . Nor thou shouldest not proudely eleuate thy selfe , nor yet without reason to muche submitte thy selfe : but prudentely after the vse and custome of wise menne , surely to grounde the in constance . For who so euer groundly thynketh vpon the deceitfulnesse of this lyfe , and will also beholde the vilenesse and shortnesse therof : considerynge farthermore the bodily filthinesse , he wyl neuer waxe proude , be he in neuer so high a dignitee .

Aboue all other precious ornamentes that any kyngedome hath , the crowne of pitee and of diuine seruice doeth most hyght and ornate a kynges and an emperours maiestee . For why , erthely rychesse , fouour of the comminaltee , laude and preise door soone vanisshe awaie , but the glorye of good and vertuouse lyfe , is immortal , and shal neuer be forgotie .

Me thinke it muche vnconneniente , that the poore man and the riche shuld suffre lyke harme by contrary and diuers causes : The riche by abundaunce and great welfare at corrupted : the poore perysshe the roughe famyne and scarcitee . Farthermore , thy ryche possesseth all the worlde , the poore man hath not where he may set his foote .

Therfore , to th entent that they bothe maie be holpe , they muste be ruled by deduction , that is , the riche must giue to the poore , and so the inequalitee shall bee brought to equalitee .

The tyme and season of prosperous lyfe , whiche certayne olde prophetes dyd pronostycate shoulde come , whan wyse men should gouerne and rule , or kynges waxe philosophere , is now manifested & opened : For truely you geuing nowe and appliyng your selfe to phylosophy and wisedom , are esteemed worthy to bee r●●ers : but specially whan in your auctoritee and gouernyng , ye decline not from reason and wisedome . For yf to loue wysedome maketh the philosopher , Psal. 110. and the beginnyng of wisedom is the feare of god , whiche by muste euermore remembre : who can saie , but my writynge is true , and as cleere as true .

For certayne we affirme the to be an emperour , seeyng thou wilt ouercome and subdue thy voluptuous pleasures . And than thou art crowned with the diademe of chastitee , and than thou shewest thy self arraied with the purpull robe of Iustice . As for all other thynges vanyshe awaie , these vertues bee immortall : all other pleasures and worldly dignitees peryshe : but as these vertues be farre from all peri●●e , so they bee euerlastyng .

¶ If thou wilt be beloued and honoured of all men , loke thou healpe all men . For certainely there is nothyng that causeth a man to be beloued and honoured so soone , as to healpe and succour poore men : for the cappyng and knelyng that is done for feare , is fucate and figured flattery of feigned honour .

Thy empyre by all ryght and reason is therfore the more worthy to bee honoured and preysed , that it feareth and keepeth his ennemies vnder : and shewing to his subiectes all kyndnesse , kepeth them in good prosperitee . Therfore , as it ouercometh his ennemies by strengthe of armis , so his subiectes by charitee & good loue surmounte and ouercome his gentylnesse and goodnesse : Truly betwene these .ii. kyndes of humanitee & loue is no more difference , than is betwene the tame sheepe and other wylde beastes .

Though an emperour in body be lyke all other , yet in power he is lyke God , and mayster of all men . For in earthe he hathe no peere . Therfore as god , bee thou neuer chafed or angry : as man , be thou neuer proude : For thoughe thou bee lyke God in face , yet for al that thou art but erthe , whiche thyng teacheth the to be equall to euery man .

Accept and fauour theim that geue the good counsail , but not those that flatter the : good counsailours consider , what ought to be done : flatters consider , what may please men of might : which ●latterers are lyke mens shadowes : For they gaynsaie nothyng , but alowe and preise what euer is saied .

Be so to thyne , as thou woldest that god shoulde bee to the , For as we heare other , so wee shal be herde● and as we fauour● other , so God will fauour vs . Therfore let vs first shew mercy & be merciful , that in like maner we maie obteine mercy .

As a fayre glasse expresseth the very true phisnomy of man , that is , to goodly & beautifull persones their beautifulnesse , and of yll fauoured theyr yll fauour● so the rightousnesse and equitee of God is likened to our deedes . For after our deeces , God will rewarde vs .

Doo that ye intende coldely , but yet doo it speedily , that ye purpose to dooe . For foolysshe hastynesse in euery thyng is vera●e perillous . Truely , who that marketh diligently , what myschyefe ryseth of hastinesse , shall soone perceiue , and lykewyse vnderstande the commoditee of good counsaile , as sick folke after theyr sickenesse vnderstande the pleasure of helth : Therfore most prudent prince , with sage counsayle , & deuoute praiers made to god , loke thou diligently , serche and inquere , what shal be profitable for the , to rule and gouerne this world .

Thou shalte best gouerne thy noble empyre , yf thou ouersee all thynges thy selfe , and suffre nothynge negligently to passe . Nor it is not a small thynge in the , that in comparison to thy subiectes appereth to bee small . For the leaste woorde of an emperoure , is amonge all folkes ryghte highly esteemed , and of great auctoritee .

Because there is no erthely man , that can constreigne the to obserue and kepe thy lawes , enforce thy selfe to vse and kepe theym . For yf thou diligen●ely obserue theym , thou shalt manifestely shewe , that the lawe is worthy to be obserued , and the breaker of it , worthy to be punyshed .

It is one thyng to synne , and not to chastice synners . For who so euer dwelleth in a citee , and therin suffereth wycked lyuers , before god he is an yll lyuer . Therefore if thou wilt bee estemed to be indifferent , honor theym that do well , and punishe theym that doo yll .

I thynke it very expedient , to eschue yll company . For who that is conuersante with yll liuers , shal either suffre harm or lerne som yll . But he that ledeth his life among good and honest company , either he shall learne to folowe honestie , or els to deminysshe his fautes and vices .

Sith it is so , that god hath giuen to the , rule of all the world , loke thou vse no yl officers For he that promoteth them , shal answer for their offences . ●herfore great offices must bee diligently geuen , & wel and wisely bestowed

I esteme these two thynges to be lyke yll , to be chafed with the leude deling of our enemy , or to be mollified with the pleasaunt swete words of our frends . For we ought to resist ● and withstand theym bothe , that is , neuer to decline from comlynesse , nother in reuengeyng the vnreasonable yll wyll of our foes , nor in rewarding the feigned beneuolence of our frede and louer .

Esteme not those thy feithfull freendes , that wyll preyse all thynges that thou speakest , but those , which without any f●ignyng dooe all that they can for the : and bee glad and reioyce , whan thou saiest or dooest any thyng well : and ageine be sory and heauy , yf thou dooe or saie any thyng yll . For certayn these be tokens of frendshyp , abhorryng all fraude .

Leat not the greatnesse and myght of this thy earthely empyre chaunge thy noble mynde , but rulynge thy frayle empyre , subiect to diuers fortunes , haue amonge these mutable thynges , a stedfast and immutable mind , not liftynge vp thy selfe by to muche ioye , nor yet hurtyng thy selfe by to muche heuynesse and sorow , For like as gold , though it by craft and witte of man be tourned nowe thus now otherwise , and wroughte in dyuerse facions of ornamentes : yet it remaineth golde still , nor wyll not bee chaunged from his nature : So thy selfe ( moste noble emperour ) though from grice to grice hast borne one office after an other , and arte come to the mos●e highest honour : yet thou remaynest the same thyng thou were . Kepe thou therfore among these diuersitees of thynges , an vnalterable & a constant mynd , the whiche from this worldely empire shall bryng the to perpetuall blysse and ioy euerlasting .

If thou wylt haue the dominion of thy empire commended , deme thyne own offences as worthy punyshement , as the defautes of thy subiectes . For in this worlde no man , but only thyne owne conscience , can punish the.

He that obteineth high power and dignitee , should ensue and folowe ( as nere as he maie ) the gyuer therof . For if th emperour represent God , lord of al thing , and by his liberalitee hath the gouernaunce of euery thyng , he than ( but namely in this poynt ) shall folowe hym , and esteme no erthly thynge so precious , or so muche of man to be desyred , as to be mylde and mercifull .

Aboue golde & precious stone we shuld lay vp ( as tresure ) the richesse of well doyng . For they in this present life , through ho●● of the fruicion to come , will delite vs : and in the life to com , by experience & caste of euerlastyng ioy , they shal be to vs swete and pleasant . These world●●y thynges , that seme to vs pleasaunt , shulde be eschued and vtterly auoided , as vnmete , & nothynge perteynyng to vs , that they by inticement disceiue vs not .

Loke thou quite them with gay rewards , which with good wyl do thy commandementes . For by that mean thou shalt increce the corage of good men , and teche yl doers to lament their offences . For it were to much vniust dealyng , to reward alike aswel them that deserued not , as deserued it

Than truely th empire excedeth all other thynges , whan the ruler therof enclineth not to vndiscreete rygoure , but to amyable equitee and iustice , fleeyng beastly cruelnesse , and ensuyng Godly kyndnesse .

As well thou shalt iudge right fully thy ennemy as thy frende , not fauourynge thy frende for frendshyp , nor hurtyng thy ennemy for hatred . For it is a lyke inconuenience and offence , to helpe thy frende , desyryng that is agaynste equitee , as it is to hurte thy ennemie , demaundyng iustice : the misdede in bothe cases is lyke , though the persones be dyuers .

Iudges muste diligently harken to theyr causes . For it is a very hard thyng , brefely to perceiue the troth , the whiche from negligent persones soone eskapeth . But if a ryghtfull iudge wil leaue the feigned eloquence of atturneis , and consideryng the true entencion , will flee the likelyhoode of causes , he shall shortely perceiue the troth . And farthermore auoide two diuers fautes , that is , they shall neyther dooe , nor yet permitte any other to doo agaynste honestee .

Thoughe thou haue as many vertues as be sterres in the firmament , yet thou shalt neuer ouercome the goodnesse of god .

For what so euer wee offer to God , wee offer to hym but his owne . And as no man can go fro , or before his shadow in the son , alway goyng afore or nere folowyng hym : so the goodnes of god is insuperable , & can not he exceded with good woorkes of any man .

The treasure of liberalitee is infinite . For who that lyberally spendeth , getteth , and spendyng his goodes , other gather theim . Loke than ( most liberall emperoure ) that thou mynde those thynges ) and that thou gyue largely to poore men . For whan the tyme of rewardes & thankes shall come , than for this thy liberalitee , thou shalte haue infinite thankes and great lucre .

Seyng thou haste obteyned & gotten thy kyngdom by god , folow thou hym in all good workes , that men may knowe thy liberalitee . For thou art of the numbre of theim , that maie doo good , and not of pore men , and those that couer to be holpen .

For god therfore hath giuen the so abundant richesse , to hea●pe and succour poore men .

An emperour is no otherwise ordeigned to rule the worlde , than mans eies to rule & watche for the sauegarde of his body .

He is deputed of god to mynister those thynges , that may be profitable for man . Therefore an emperour ought to doe none other wise for all men , than he wolde doe for hym selfe : that so by his tuicion they may auoyde all daungiers , and prospere in goodnesse .

Thynke thou the moste sure defence of thy prosperitee , to hurt nor to iniury no man . For he that offendeth no man , suspecteth no man . If than to iniury no man dooeth cause good custody and safegarde : than truly by liberalitee thou shalte the sooner obteine it . For as liberalitee getteth and engendreth defence : so it conserueth good and honest loue . For if we doo that is honeste , men wyll loue and kepe vs .

Be thou ( o most mekest emperoure ) to thy subiestes , through thy excellent power , terrible : and by thy liberalitee and goodnes , be thou amiable . Nor thou shuldeste not , by to muche fauoure , set at light and nothing regarde thy high power : nor yet regardyng to muche thy power , despise fauoure . But keepynge a meane , thou shalt as wel shewe louely kyndnesse to thy subiectes , as by austeritee and sharpnesse chastise to greatte familiaritee .

Suche thynges as thou by word doest prescribe to thy subiectes , loke by example of pure lyfe thou accomblisshe . For yf thou doo reason , and with reason dooste lyue as thou sayest , euery man shall greattely commende the.

Loue theym moste ( noble emperoure ) that mekely desyre thy gyftes , more than those , which diligently desyre to geue the giftes . For these thou art bounde to thanke , and also to rewarde theym : the other trewly shall assigne god to thanke the , whiche reputeth to bee gyuen to hym , and for his loue what so euer is gyuen or doone for poore men .

The vertue of the sonne is to illuminate the worlde , th emperours vertue is to be mercifull , and to helpe poore men . Truly a meke and a merciful prince excedeth the brightnes of the son , for the soonne gyueth place to the night , but a good vertuous prince suffreth no extorcion , but by the light of trouthe & iustice , he chastiseth iniquitee .

Thy predecessors haue greatlye ornated theyr empyre , but thou truely by thy humanitee & affabilitee , not esteming thy rial and mighty● power , hast muche more greatly ornated it . Wherfore all they , that neede mercy , renne to thy grace : whiche delyuered from their pouertee & aduersitee , doo highly thanke the.

Loke howe muche thou excellest all other in power and dignitee , so muche the more thou shuldest endeuour the , by noble and vertuous dedes , to excell & shyne aboue all other . For high power requireth great honesty . God also wyi require , that thou helpeafter thy power nedefull & honest persons . ●herfore , if thou desire to be truly preised , & to be by god , as it were by a trompetour declared a conqueror : ioyn thou to the crown o● thy inuincible empyre ( by helping the pore ) the crowne of euerlastyng ioye .

Ere thou commaunde , that ryght and ●quitee perswadeth , loke well vpon it . For verely so thou shalt euermore commande that right is . Mans tongue is a vera●e s●pperie instrumente , the whiche hath brought many one into great perill and daunger . Therefore , if thou prefix to the foresaide instrument , that is goodly and honest , it shal sounde only that is pleasant , and right to be executed and done .

A prince in all thynges muste be subtile and wise , but namely in iudgeyng of grat and weighty causes , seldome angry , land not to be angry without a great cause . But because neuer to be angry is not laudable , an emperour to refrayne the furiousnes of misdoers , and that men may purge theyr fautes , shall measurably vse his anger .

Loke thou be diligent to know perfectly the maners and condicions of thy seruantes and of all those , whiche charitee enforceth the to loue , And also bee thou diligent , to knowe those , which dilteitfulli do flatter the For oft times disceitful louers , and flattere●s do great hurte .

Whan so euer thou hearest suche communicaceon or counsaile , that maie profite , doo not onely heere it , but also folowe it . For trewely the emperours Maiestee is than ornated , whan he hym selfe consydereth , what is necessary to bee done , and dispiseth not other mens profitable inuencions and couse●l , and is not ashamed to learne , and quickely excuteth that he hath learned .

As a castell , which by reason of his stronge walles is inuincible , and setteth lighte by his ennemies : so thy empyre , well walled with liberalitie , and fortified with deuoute prayer , is inuincible , and by goddes helpe shall triumphe of his aduersaries and ennemies .

Use so this inf●rior kynge : dome , that it maie bee to the , a way to the kyngdome of heuen For who so euer gouernethe well this erthely kyngdome , is estemed worthy to obteyne ecles●iall ioy and pleasure . He ruleth this worlde rightfully , that charitably loueth his subiectes , and of his subiectes , is duely honored & dred , & whan he procureth , that none ocasion of yil be amonge them .

Liberalitee & charitable dedes a● a perpetuall & incorrupt garment . Therfore who so euer will reigne charitably , must ornate & cloth his soule with such goodly vesture and apparelle . For who that helpeth the poore men , shall obteyne ioy euerlastynge .

Consideryng , that god hath gyuen the , the imperiall sceptre , looke thou endeuer thy selfe vtterly to please him . And bycause he hath preferd the aboue all other , thou must honour hym aboue all other . Truly god estemeth it the moste singularst benefite , that thou canste dooe to hym , to defend his creatures as thy selfe : and liberally to helpe theim as bounden therto .

Euery man , that desireth his helthe , muste call vpon god , but specially the emperour , whiche laboureth for the welthe of all men . And he defended by god , shall as well ouercome his ●●●emies as defende his subiectes .

God nedeth nothyng , An emperour hath only nede of god .

Therfore folowe him that hath no nede , and shewe mercy abundantly to them that aske it , not reckenyng streightly thy expences of householde : but rather healpe euery man that desyreth to lyue . For it is better to helpe the vnworthy for honest mens sakes , than for the vyce of the vnworthy to defraude the worthy of that they deserued .

As thou woldest haue forgiuenesse of thy synnes , so forgeue other that the offende . God forgyueth theim that forgeue , and where forgeuenesse is , there is God .

A prince that woulde demeane hym fa●tlesly , muste diligently take hede , that his people be vertuous , and that he bee ashamed to sin , and that he geue no open example to other to doo amisse , and that he absteyne priuately , leste he offende openly . For if subiectes be ashamed to dooe amysse , muche more their ruler ought to be ashamed .

It is a priuate mans vice to doo yll , and liue viciousely : but a prince to forgette hys owne wealthe and honestee , is muche more vicious . For the abstinence from yll , doeth not iustify man , but the dooyng of honestee and goodnes . Therfore no man shuld onely absteine from yll , but also endeuour hym to do iustice .

Death dreedeth neither kynge nor emperour , but egally deuoureth euery man Therfore before his fearefull comyng , let vs gather our richesse in heauen . For no man can cary wordly ryches thyther , but all lefte in earthe , he shal there naked geue accompte of his lyfe .

As an emperour is lorde of all men , so with al other he is goddis seruant . And shall than bee called a lorde , whan he by vertue of chastitee ouercometh his sensual iustes , & with an inuinble mynde despiseth the transiry plesures & ioys of this word .

As mans shadowe foloweth the body , so synne foloweth the soule , which soule ones separated from the mortall body , shall geue a reckenyng to God of his good and yldedes . Nor than is no tyme to deny any thyng● For euery mans dede shal beare witnesse , not by woorde , but representy●ge and openynge euerye mans deede , as he did it .

As a shyp , hauyng wynde at will bringeth the passagers ofte tymes in to the heauen sooner than they wold haue thought : so the swifte tyme of this mortall life passeth away , & we approch to our end : Therfore let vs leue to loue worldly thynges , which this worlde estemeth so much , & study how to get to the porte of heuen , where is nowailing , but eternall ioye and pleasure .

No man , by reason of his dignitee , shuld be haute & proude , but consideryng the substaunce of the flesshe , shoulde represse the swellynge pryde of herte . For though he be made a prynce in erthe , yet he must minde , he was engendred of earthe : and that from erth he ascended to the seare roiall : and from the seate roial he shall ageyne descende to vile erth and asshes .

Be neuer careles ( prince moste excellent ) and as they that goe vp a ladder , stinte not tyll they comme to the heghest ronge or grice : so thou , desiryng to haue vertue , shuldest neuer cease , tyll thou come to the kyngedome of heauen . Whiche thyng Christe the keeper and en●reacer of all thyng ( whose name men shall glorify and preise eternally ) grante the , and the empresse thy wyfe .

¶ Thus endeth the preceptes of Agapetus .

The table to the banket of Sapience . A ABstinence . fo .i. Aduersitee . fo .ii. Affection . fo .iii. Ambicion . fo. eod. Authoritee . fo .iiii. Amitee . fo .v. Apparell . fol. vi. Almes deede . eod. Accusacion . fo .viii. Arrogancy . eod. Age . fo. ix. Auarice . eod. ¶ Babblyng . fol. xi. Battayle . eod. Benefite . fo .xiii. Byshop . eod. Bostyng . fo .xiiii. ¶ Chastitee . eod. Charitee . fo .xv. Constancy . eod. Carnall appetite . fo .xvi. Consideracion . eod. Confession . fo .xvii. Contempte of worldely thynges . eod. Custome . fo .xix. Correction . eod. Counsell & counsellours . fo .xx. Communicacion . fo .xxii. Crueltee . eod. Curiositee . fo .xxiii. Compassion . eod. ¶ Deathe . eod. Delicate liuyng . fo .xxiiii. Deceite . eod. Detraction . fo .xxv. Drunkennesse . eod. Discorde . fo .xxvi. Dignitee . fo .xxvii. Dolour . eod. Doctrine . eod. Dissimulacion . fo .xxix. Dyete . eod. ¶ Ease . fo .xxx Example . fo .xxxi. Enuy . fo. xxxii. Eloquence . eod. ¶ Fame . eod. Fa●the . fo .xxxiii. Feare . fo .xxxiii. Foly fo. xxxiiii. Flattery . fo. eo . Fortitude . fo .xxxvi. Fortune . fo .xxxvii. ¶ God , fo. xxxviii. Gouernour . fo .xxxix. Good men . fo .xl. Gluttony . fo. eo . Glory . fo .xli. Grace . fo .xlii. ¶ Humblenesse . fo .xliii. & .xlv. Haaste . fo. eo . Honour . fo .xliiii. Hypocrisye . fo. eo . ¶ Ill men . fo .xlv. Iustice . fo. xlvi. Iudge . fo .xlvii. Iudgement . fo .xlix. Ignorance . fo .l. Ingratitude . fo. eo . Idelnesse . fo. l● . Inordinate appetite . fo .lii. ¶ Kunnynge . fo. eodem . Kynge . fo .liii. ¶ Lending & borowing . fo .liiii. Losse of a frend or of goodes . eo . Labour . fo .lv. Lawe . fo. eo . Lawes . fo .lvi. Lechery . fo .lvii. Libertee . fo. eo . Liberalitee . fo .lviii. Lyfe euerlasting . fo .lix. Loyaltee . fo. eo . ¶ Malice . fo .lx. Maryage . fo. eo . Mercy . fo .lxi. Maners of men . fo .lxii. ¶ Nature . fo. eo . Necessitee . fo. eo . Nobilitee . fo .lxiii. ¶ Obstinacie . fo .xiiii. Obedience . fo. eo . ¶ Pacience . fo .lxv. Peace . fo .lxvi. Periury . fo. eod. Perill . fo .lxvii. Pouertee . fo. eo . Praier . fo .lxviii. Puissance . fo. eo . Prodigalitee . eo . Prosperitee . fo. eo . Prouidence . fo .lxix. Pryde . fo .lxx. Prudence . eod. Promyse . fo .lxxi. Pastime . fo. eo . Publyke weale . fo .lxxii. ¶ Quietnes of mynd . fo .lxxiii. ¶ Reson . fo .lxxiiii. Religion . fo .lxxv. Reporte . fo. eod. Rychesse . eod. ¶ Sapience . fo .lxxvi. Scripture . fo .lxxviii. Simp●citee or plainnes . eo . Syckenesse .lxxix. Supersticion . eod. Sham fastnesse . fo .lxxx. Silence . eod. ¶ Truthe . fo .lxxxi. Temperance . eod. Tale bearers . fo .lxxxii. ¶ Uertue . fo. eod. Uoluptuousnesse . fo .lxxxiii. Wyfe . fo. eod. Uaynglory . fo .lxxxiiii. Uirginitee . fo .lxxxv. Wrathe . fo .lxxxvi. Finis Tabulae .

IMPRINTED AT London in Fletestrete , in the hous of Tho. Berthelet .

Cum priuilegio ad imprimendum solum .

Anno d●●i . 1550.

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