¶
The
Maner
to
expresse
by
word
or
writing
,
how
we
reioyce
,
and
what
it
is
.
TO
reioyce
,
is
a
conceipte
of
the
minde
,
that
groweth
of
the
pleasure
which
we
receiue
of
those
things
that
delight
vs
:
like
(
as
contrariewise
)
to
be
sory
,
groweth
of
the
displeasur
that
grieueth
vs
.
And
this
Conceipt
expressed
in
words
,
or
in
writting
,
is
deuided
into
three
speciall
sortes
,
which
be
,
the
goodes
of
the
Minde
,
of
the
Body
,
&
of
Fortune
:
vnder
which
,
are
comprehended
many
kindes
of
reioycing
with
others
,
of
their
consolations
,
and
of
proper
and
common
words
,
apt
vnto
all
sortes
of
perswading
.
OF
HEALTH
.
1THat
you
(
most
deare
Frend
M.N.
)
be
in
good
health
,
I
am
as
glad
as
I
trust
you
vnderstande
that
I
am
.
2
I
needed
none
other
consolation
in
this
your
absence
(
for
to
moderate
my
griefe
)
then
the
aduertissement
that
you
giue
me
of
your
good
welfare
.
3.
You
,
who
knowe
howe
carefull
I
am
of
your
he
alth
,
I
would
that
ye
would
more
often
let
me
vnderstande
of
the
same
then
you
doe
,
except
that
ye
go
about
by
this
meane
to
make
me
(
more
feruently
)
wish
therefore
,
and
so
that
hereafter
,
I
(
as
of
a
thing
more
desired
)
should
esteeme
it
double
worthie
the
acceptaunce
,
as
in
very
deede
at
this
tyme
it
hath
happened
with
me
.
4
With
small
paines
,
of
body
yee
might
ere
this
tyme
haue
relieued
the
troublesome
estate
of
my
minde
,
beeing
brought
to
passe
through
your
absence
:
which
(
my
comfort
)
is
the
newes
that
you
haue
sent
me
,
concerning
your
good
estate
,
in
which
ye
are
,
and
of
the
which
I
continually
do
reioyce
.
5
If
you
knowe
,
how
that
my
cogitations
were
busied
about
nothing
els
,
after
your
departure
,
but
in
desiring
newes
from
you
,
ye
should
vnderstande
,
that
my
consolation
hath
growen
through
the
newes
that
I
haue
receiued
of
your
health
.
¶
Of
health
recouered
.
1
FOrasmuch
(
as
I
heare
no
newes
of
you
)
I
veryly
hope
that
your
malady
is
well
ceased
,
in
which
opinion
I
do
so
delight
mee
,
that
I
feele
my selfe
halfe
discharged
of
that
griefe
,
whereinto
your
disease
had
cast
mee
.
2
Consider
you
how
greatly
my
consolation
hath
beene
in
hearing
the
recouery
of
your
health
,
for
that
I
feeling
my selfe
at
that
tyme
in
very
ill
case
to
receiue
sutch
,
wished
for
newes
,
did
not
(
onely
)
recouer
my
former
estate
againe
,
but
me
thought
the
strength
(
which
I
had
loste
)
returned
or
came
to
mee
againe
,
double
.
3
You
,
who
doe
knowe
,
that
your
commodities
and
consolations
,
bee
my
commodities
and
consolations
,
may
also
bee
assured
,
that
I
could
receiue
no
better
(
nor
more
desired
newes
)
then
that
which
I
receiued
of
your
health
.
4
That
you
haue
recouered
the
health
(
that
yee
had
lost
)
hath
beene
a
thing
(
as
ioyfull
vnto
mee
)
as
the
recouery
of
thinges
being
most
precious
,
(
when
they
were
esteemed
to
be
vtterly
lost
)
was
wont
to
be
gotten
againe
.
¶
Of
Dignitie
obtained
.
1
I
Am
glad
(
not
onely
)
because
of
your
present
degree
,
but
also
for
those
things
that
may
bee
looked
for
(
of
you
)
hereafter
.
2
I
doe
incessantly
ioy
that
your
honest
desire
is
reduced
to
sutch
an
ende
,
as
your
piety
towardes
yours
and
the
loue
towardes
your
Countrey
,
haue
deserued
:
And
that
the
reputation
,
the
which
your
singular
loue
and
famous
vertues
haue
gotten
to
your
consolation
,
hath
made
a
ladder
vnto
G.
Marcellus
,
to
the
same
degree
.
3
In
this
(
my
ioy
)
I
haue
imbraced
you
with
thinkyng
on
you
,
and
haue
kissed
your
Epistle
,
and
doo
as
heartly
reioyce
as
of
mine
owne
matter
.
4
What
delight
I
haue
taken
,
in
vnderstanding
of
our
Brutus
,
his
matter
:
you
may
more
imagine
than
I
can
write
.
5
If
you
know
how
that
I
haue
neuer
ceased
for
any
man
in
the
world
,
in
being
disirous
to
do
you
seruice
:
you
may
also
be
assured
that
none
shal
now
stay
me
in
feeling
the
gladnes
of
the
dignitie
,
that
ye
haue
gotten
.
6
Albeit
,
that
there
was
neuer
any
doubte
but
the
you
were
likely
to
obtaine
all
manner
,
honours
and
dignities
,
that
were
wont
to
bee
graunted
to
men
of
wisedome
and
great
valour
:
yet
,
understanding
that
you
were
made
a
Byshop
,
I
receiued
thereby
sutch
great
consolation
,
as
was
wont
to
bee
receiued
of
good
newes
,
being
not
looked
for
,
nor
thought
on
aforetime
.
7
I
ioy
in
all
respects
(
for
your
sake
)
like
as
good
Seruaunts
do
,
in
wishing
for
the
contentation
&
aduancement
of
their
masters
:
Moreouer
,
for
such
circumstances
and
accidentes
as
haue
made
this
your
felicitie
appeare
vnto
the
worlde
greater
,
for
that
it
is
most
euident
that
the
same
was
appoincted
aforehande
,
by
the
most
prudent
Iudgement
of
our
Lorde
God
,
to
be
receiued
of
you
to
your
great
praise
&
commendations
,
commonly
desired
of
all
men
.
8
I
will
not
make
any
long
discourse
of
wordes
in
giuing
an
account
to
your
most
reuerend
lordship
,
of
the
consolation
that
I
receiued
thorow
your
promotion
to
the
dignitie
of
an
Archbishop
:
sithens
it
is
so
,
that
with
your
profound
iudgement
,
you
haue
alwaies
byn
able
to
pearce
into
the
most
secret
part
of
my
minde
.
¶
Of
dignitie
promised
.
1
I
Haue
taken
a
wonderfull
contentation
of
the
infallible
hope
,
which
you
giue
me
of
your
consolation
,
and
not
that
I
can
yet
the
more
easily
obtaine
the
same
(
for
this
were
the
ende
of
an
Epicure
)
but
because
that
your
greatnesse
is
of
if
self
deare
vnto
mee
.
2
Concerning
the
preferment
that
your
Lord
and
Maister
hath
promised
you
,
I
do
also
with
you
holde
my self
greatly
benefited
:
I
did
neuer
make
account
that
it
would
happen
otherwise
to
your
estate
,
assoone
as
I
saw
that
you
were
placed
in
the
house
of
so
good
,
so
gentle
and
louing
a
Lorde
:
to
whome
doo
me
infynite
commendations
:
I
haue
iust
cause
to
reioyce
with
you
of
your
good
fortune
:
and
that
,
so
much
the
more
,
inasmuch
as
in
these
our
miserable
times
,
it
is
no
small
thing
to
attaine
to
an
honorable
life
.
God
graunt
you
your
heartes
desire
.
3
I
ioy
with
you
,
that
as
it
were
in
your
first
youth
with
the
gate
of
Vertue
,
and
with
the
companie
of
fortune
,
you
haue
beene
called
to
such
a
place
,
as
many
of
ripe
years
do
with
long
study
seeke
to
obtaine
.
4
If
Fortune
doe
not
staye
in
the
course
of
your
honours
,
but
that
it
reache
to
the
full
scope
,
and
to
the
prefixed
height
of
your
merits
,
I
also
hope
to
see
this
my
gladnes
grow
to
such
perfection
,
and
your
vertue
to
such
a
degree
,
that
neither
the
one
nor
the
other
of
vs
shall
neede
desire
any
more
.
¶
Of
Goods
gotten
.
1
YOu
are
glad
of
your
good
fortune
,
and
doe
saile
in
the
quiet
Sea
of
your
delightes
without
being
set
on
ground
,
or
cast
on
rockes
,
so
God
conserue
you
without
any
contrarie
winde
for
euer
.
2
For
,
the
prouision
or
furniture
that
you
receiued
of
the
King
:
I
do
most
humbly
thanke
his
Maiestie
,
&
do
account
my selfe
greatly
bound
to
him
therfore
.
3
You
,
who
vnderstande
howe
much
I
loue
you
,
may
also
consider
with
your
most
wyse
iudgement
of
the
satisfying
or
well
liking
that
I
receiue
of
any
your
gaine
and
consolation
.
4
I
reioyce
greatly
(
rather
for
the
wisdome
that
you
haue
shewed
in
getting
of
goods
)
them
for
that
goods
themselues
,
forasmuch
as
to
be
wise
,
deserueth
more
praise
then
to
be
rich
:
And
for
your
richesse
also
I
do
receiue
(
as
great
consolation
)
as
is
requisit
to
my
loue
towardes
your
vertue
and
goodnesse
.
¶
Of
Inheritance
gotten
.
IN
this
notable
pleasure
and
consolation
,
which
I
haue
receiued
concerning
the
inheritance
that
you
haue
gotten
:
I
should
also
wish
for
some
excellent
meane
to
make
my selfe
merry
with
you
,
if
I
dyd
not
vnderstand
how
that
I
haue
to
deale
with
you
,
that
is
with
a
most
prudent
man
,
who
with
the
quicknes
of
his
wit
,
seeth
euen
into
the
middest
of
mens
hartes
.
2
You
,
which
know
how
greatly
I
was
wont
to
reioyce
at
any
of
your
commoditie
,
how
litle
soeuer
it
was
,
may
also
with
the
prudence
of
your
rare
iudgement
,
consider
what
gladnes
I
haue
receiued
in
my
minde
for
those
ritches
whereof
ye
so
worthely
remaine
Heire
.
3
Concerning
the
goods
which
ye
inherite
I
am
very
glad
,
but
not
so
that
I
haue
not
kept
a
place
for
such
ioy
(
as
I
trust
)
I
shall
more
gretly
teele
,
by
that
more
plentifull
profit
&
greater
honor
,
in
which
hereafter
your
personage
is
like
to
succeede
.
4
Albeit
,
that
my
reioycing
with
you
for
the
inheritance
graunted
you
freely
,
&
for
the
gifts
of
fortune
can
not
bee
without
iniurie
of
the
opinion
which
I
haue
of
your
minde
,
the
which
is
of
it selfe
so
great
&
high
that
it
dispiseth
all
worldly
dignities
:
yet
,
notwithstanding
as
a
man
,
and
that
most
affectionate
to
you
,
I
can
not
cease
reioycing
.
¶
Of
friendship
gotten
.
1
THis
must
needes
be
esteemed
a
great
matter
,
that
in
vs
whom
fortune
hath
conioined
familiarity
,
it
doth
also
lyncke
together
with
frendship
.
2
The
mildnes
and
maners
of
M.
N.
(
are
such
)
that
like
as
I
am
very
glad
that
you
be
entred
into
freendship
with
him
,
so
I
am
sory
that
all
men
haue
not
knowledge
of
him
,
that
they
all
might
reuerence
him
as
a
most
worthie
personage
.
3
This
seemeth
to
me
(
onely
)
to
be
the
true
fruite
of
mans
life
,
that
is
to
say
:
the
consolation
which
is
gotten
out
of
vertuous
freendship
,
as
I
know
(
assuredly
)
that
your
friendship
with
M.N.
shall
be
.
4
I
hope
,
that
through
the
vertue
and
goodues
of
sutch
a
Gentleman
,
you
shall
liue
euer
more
&
more
to
your
contentation
&
liking
,
and
bee
comforted
by
his
practise
,
and
that
I
shall
euery
day
reioyce
more
plentifully
,
as
nowe
I
doe
ioy
for
that
I
haue
beene
the
cause
of
your
friendship
with
him
.
Of
a
Reconciliation
.
1
THe
pleasure
that
I
haue
taken
of
your
reconcyling
(
with
such
a
Friende
)
is
none
otherwise
to
be
compared
,
them
with
the
displeasur
&
griefe
that
were
felt
in
the
controuersie
that
arose
betwixt
you
&
him
:
but
,
I
assured
my selfe
that
this
debate
could
not
laste
long
,
as
being
grounded
vpon
the
malicious
perswasion
of
others
:
And
this
renewing
of
amitie
,
I
doubt
not
,
but
that
it
shall
waxe
euery
daye
more
stedfast
then
other
,
through
the
vertues
of
each
of
you
.
2
I
seele
such
pleasure
of
your
reconciliation
and
agreement
,
made
with
M.
N.
that
although
I
was
grieued
when
as
you
were
angry
one
with
another
:
I
knowe
not
now
,
whether
I
would
that
this
saide
altercation
should
haue
happened
or
not
:
for
,
if
it
had
not
byn
so
,
I
should
not
haue
tasted
this
present
consolation
,
the
which
is
infinite
.
3
Concerning
your
reconcyling
againe
with
M.
N.
I
iudge
that
who
so
is
not
your
Enemie
,
must
needs
be
very
glad
therof
,
because
that
on
him
shal
depend
the
rest
and
quiet
estate
(
not
only
of
your selfe
)
but
also
of
all
your
howse
.
4
Inasmuch
,
as
you
are
reconciled
againe
with
your
euemies
at
such
time
as
ye
might
haue
put
them
to
the
foile
,
you
haue
therwith
also
vanquished
that
euill
opinion
,
which
naughtie
disposed
people
had
of
you
,
and
haue
established
that
good
opinion
,
that
good
men
haue
of
your
valiance
and
excellency
of
minde
,
wherof
I
doe
ioye
without
ceasing
.
¶
Of
being
in
a
good
opinion
.
1
I
Delighte
my selfe
with
this
(
that
I
suppose
)
you
doe
now
vouchsafe
to
loue
mee
more
then
you
did
afore
,
&
that
you
keepe
mee
still
in
memorie
,
wheras
can
abyde
nothing
but
that
which
is
excellent
(
except
it
bee
I
)
whome
you
do
freely
permit
a
place
there
.
2
Abeit
,
that
my
conscience
doth
assure
and
testifie
with
me
what
account
ye
make
of
me
,
yet
,
I
am
greatly
delighted
,
for
that
euery
bodye
may
nowe
esteeme
of
me
to
bee
sutch
a
one
,
as
I
am
by
you
,
that
is
,
by
a
most
commendable
man
,
reported
to
be
.
3
Like
,
as
I
do
not
greatly
regard
or
set
to
heart
,
though
vngratious
and
infamous
people
speake
ill
of
me
,
so
I
feele
great
pleasure
and
ioy
when
laudable
persons
do
commende
mee
.
4
Those
Lordes
and
noble
men
(
with
whome
I
doe
very
often
talke
)
haue
a
most
honorable
opinion
of
your
goodnes
and
vertue
,
of
which
thing
I
reioyce
with
all
my
hearte
.
5
I
,
hauing
seene
the
honorable
mention
(
which
you
make
of
mee
in
the
letters
that
you
did
send
vnto
R.
)
haue
not
onely
beene
pleased
with
the
letters
,
but
haue
thought
also
the
better
of
my self
for
haueing
obtained
such
a
mans
commendation
.
¶
Of
returne
from
a
Voyage
.
1
WHen
as
your
Secretarie
came
to
meet
you
,
I
would
with
these
my
dutyfull
commendations
,
the
which
I
deliuered
vnto
hym
by
mouth
,
haue
borne
him
Companie
also
with
these
fewe
lynes
,
the
which
shall
serue
rather
to
salute
you
,
&
to
reioyce
with
you
of
your
returne
,
then
for
to
set
foorth
in
any
wyse
,
the
relation
of
my
faithfull
hearte
,
which
thinge
the
sayde
Secretarie
shall
do
for
me
.
2
Because
that
the
absence
of
a
Friend
both
commonly
make
his
presence
more
deare
:
therfore
,
I
am
not
able
sufficiently
to
expresse
the
consolation
that
I
haue
receiued
of
your
returne
.
2
Looke
,
howe
much
more
long
and
daungerous
your
voyage
hath
bene
,
so
much
great
er
is
the
affection
wherwith
I
do
ioy
(
together
with
you
)
for
your
happy
returne
.
4
I
am
glad
for
your
sake
(
not
onely
of
your
happy
&
ready
returne
out
of
so
long
a
voyage
,
but
also
,
for
your
quicke
dispatch
that
ye
had
in
your
publicke
affaires
:
for
,
in
the
one
is
comprehended
your
great
diligence
:
in
the
other
is
seene
your
prudence
&
dexteritie
in
dwing
your
busines
.
¶
Of
returne
out
of
Exile
.
1
WHat
greater
thing
can
(
naturally
)
be
giuen
vnto
men
,
then
to
euery
man
to
haue
Children
of
his
owne
?
they
are
vnto
me
so
acceptable
,
both
for
the
tender
loue
I
beare
them
,
and
for
the
excellency
of
their
wit
,
that
they
be
more
deare
then
lise
it selfe
:
yet
,
I
neuer
felt
so
great
consolation
in
hauing
gotten
them
,
as
I
do
now
proue
in
that
,
they
be
restored
to
me
agaime
.
2
Nothing
was
euer
more
delectable
vnto
any
,
then
my
Brother
was
vnto
me
:
yet
,
I
tasted
not
so
mutch
the
sweetnesse
thereof
whilest
that
I
enioyed
him
,
as
I
did
afterward
when
I
was
bereft
of
him
:
But
after
that
,
yee
had
restored
him
againe
to
mee
,
&
mee
vnto
him
:
it
is
an
incredible
thing
to
speake
of
the
ioy
,
which
I
therof
conceiued
in
my
minde
.
3
You
be
returned
againe
so
glorious
from
your
exile
,
and
with
so
great
praise
in
the
opinions
of
all
men
,
that
ye
do
(
as
it
were
)
cause
me
also
to
wish
my
selfe
dryuen
out
of
the
countrey
,
seeing
that
the
hope
of
returning
thither
againe
,
in
such
sorte
as
you
are
returned
,
would
counterpaise
al
the
displeasure
and
griefe
that
I
could
feele
.
4
You
haue
bene
in
exile
,
as
it
were
in
a
fornace
,
(
inasmuch
)
as
your
vertue
is
therby
become
bright
and
shining
,
is
purged
from
the
rust
of
other
mens
Enuy
,
which
kept
the
same
secrete
.
5
Like
,
as
I
haue
beene
one
of
those
whome
yo●●
vniust
exile
did
most
highly
displease
,
so
nowe
I
〈◊〉
not
stay
for
any
body
of
the
world
to
ioye
in
my
se●●
for
your
honorable
returne
into
the
Countrey
.
¶
Of
Letters
receiued
.
1
I
I
haue
receiued
from
you
twoo
Letters
,
of
which
,
both
the
one
&
the
other
were
very
welcome
,
like
as
a
thing
so
curteous
and
,
wished
for
in
it
selle
,
must
needes
be
.
2
With
my
exceeding
delight
I
haue
receiued
the
letter
that
you
did
write
lastly
vnto
mee
,
by
which
I
most
ioyfully
vnderstood
of
your
prosperous
estate
.
3
If
I
seeme
vnto
you
too
importunate
,
for
that
I
put
you
in
minde
euery
howre
that
ye
should
writeften
vnto
me
,
impute
the
fault
therof
to
the
loue
which
I
beare
you
,
the
which
being
seasoned
with
the
beauty
of
your
wisedome
,
doo
cause
that
I
feele
an
exceeding
pleasure
in
reading
your
letters
.
4
I
haue
receyued
a
most
great
consolation
by
your
letters
,
as
being
such
,
as
are
ful
of
much
sweetnesse
and
pleasure
,
and
passing
the
ordinarie
forte
,
the
which
thing
hath
caused
mee
greatly
to
long
for
them
.
¶
Of
Matrimonie
.
Of
so
houest
and
honorable
a
Matrimony
,
I
will
not
at
this
tyme
vse
any
circumstaunce
of
dutyfull
congratulations
,
inasmutch
,
as
concerning
my
minde
&
good
will
towardes
you
(
I
hope
)
yee
bee
out
of
doubte
:
yet
,
I
will
this
lay
,
that
I
ioye
as
greatly
at
your
profit
as
I
doe
of
mine
owne
.
2
You
may
be
assured
that
God
(
who
disposeth
&
ordereth
all
these
things
before
that
they
come
to
passe
)
hath
not
without
some
great
mistery
compassed
&
perfected
this
mariage
,
wherof
I
do
(
greatly
)
reioyce
.
3
I
iudge
this
most
holy
knot
of
wedlocke
,
so
necessarie
for
men
,
that
without
it
(
I
dare
auouch
)
we
cannot
obtaine
perfect
felicitie
amongst
men
.
4
Sithens
that
I
am
not
able
to
expresse
the
pleasure
which
I
feele
of
this
your
matrimonie
,
wherby
yee
may
promise
vnto
your selfe
a
quiet
estate
of
all
the
remnaunt
of
your
life
,
I
therefore
will
referre
it
to
the
discretion
of
your
iudgement
,
and
to
that
true
knowledge
which
ye
haue
of
my
loue
towards
you
.
5
I
am
like
to
be
the
last
,
that
shall
ioy
together
with
your
excellencie
of
his
most
fortunate
mariage
,
as
being
one
of
his
simplest
Seruaunts
:
but
I
shall
hereby
reape
this
commoditie
more
than
others
haue
done
,
that
(
at
the
least
)
the
long
tarying
of
duty
may
cause
(
this
my
reioycing
)
to
come
in
some
consideration
and
regarde
:
wheras
,
it
should
aforetyme
haue
ben
obscured
through
the
congratulations
of
many
.
¶
Of
Child-birth
.
1
NOtwithstanding
,
that
euery
forte
of
your
selicitie
appeareth
vnto
me
strange
,
for
that
through
your
manyfold
merits
,
I
haue
alwaies
perswaded
my self
vnder
your
personage
to
obtaine
by
the
goodnes
of
the
Lorde
God
all
manner
good
fortune
,
yet
,
I
haue
by
this
new
Childbirth
receiued
an
infinite
consolation
.
2
The
happy
childbirth
of
your
good
bed-fellow
,
hath
made
vs
sufficient
demonstration
,
what
care
the
Lord
God
keepeth
of
your
pleasures
&
consolations
.
3
I
ioy
for
this
Childbirth
not
so
much
with
you
,
as
with
all
the
residue
of
the
world
,
seeing
,
that
the
young
childe
that
is
borne
,
beeing
begotten
by
you
,
must
of
necessitie
be
also
partaker
of
that
great
brightnesse
and
excellencie
of
vertues
,
that
is
in
you
:
euen
so
,
I
pray
God
that
the
beames
thereof
may
spread
abroade
,
and
endure
continually
all
that
time
of
life
,
the
which
doth
yet
remaine
vnto
your
succession
.
4
Concerning
this
most
fortunate
Childbirth
of
your
consorte
or
yokefellowe
,
I
am
greatly
replete
with
gladnesse
(
not
onely
with
you
)
but
together
with
the
whole
Cittie
also
,
as
hoping
hereby
to
see
your
yeares
prolonged
in
the
person
of
this
Childe
:
and
so
,
that
(
both
)
I
and
they
shall
afterward
see
(
in
long
continuance
)
the
fruite
that
wee
shall
receiue
through
your
vertue
and
valour
.
¶
To
wish
or
pray
for
:
and
(
first
)
for
Health
.
I
Pray
God
,
that
hee
may
make
M.N.
wel
again
:
Do
not
you
suffer
him
any
more
(
to
the
great
dammage
of
his
frends
and
your
great
displeasure
)
to
go
thither
againe
.
2
I
Would
to
God
that
with
parte
of
the
light
of
mine
owne
eyes
,
I
myght
satisfye
the
wante
of
your
sight
,
whiche
thinge
,
I
woulde
as
gladdely
performe
(
if
it
were
possible
)
as
I
do
nowe
speake
it
.
3
I
pray
God
that
hee
will
vouchsafe
to
conserue
the
health
of
your
body
,
but
so
as
it
may
not
bee
without
the
health
of
your
minde
,
because
,
that
like
as
some
venemous
herbe
(
being
of
it selfe
deadly
)
when
it
is
mingled
with
other
thinges
,
doth
make
a
holesome
drincke
,
so
the
health
of
the
bodye
without
the
health
of
the
minde
,
is
hurtfull
,
wheras
beeing
acompanied
therwith
,
it
is
very
great
helpe
.
4
I
will
pray
incessantly
vnto
God
,
that
he
would
maintaine
still
(
both
)
the
health
of
your
body
,
&
also
of
your
minde
:
forasmuch
,
as
nothing
is
worse
,
then
a
sound
body
to
dwell
with
a
sicke
minde
&
Spirit
.
5
I
pray
God
,
that
hee
will
conserue
the
health
&
noble
estate
of
your
lordship
,
which
thing
shall
bee
vnto
me
a
sufficient
recompence
for
that
faithfull
seruice
which
I
haue
done
,
and
desire
to
do
therto
.
6
I
would
,
it
might
so
happen
,
that
God
would
graunt
a
speedy
ende
to
your
maladies
&
troubles
,
&
that
he
would
vouchsafe
me
a
beginning
of
beatitude
and
rest
,
the
which
consisteth
,
and
is
vtterly
reposed
in
your
health
and
welfare
.
7
Our
Lorde
God
,
keepe
and
saue
the
person
of
your
excellency
or
highnesse
with
a
greater
felicitie
and
prosperitie
,
then
it
wisheth
.
To
pray
for
Dignitie
.
1
OH
that
it
might
please
God
,
that
that
singular
vertue
and
goodnesse
(
which
glistereth
in
you
)
may
not
staye
long
without
the
companie
of
some
degree
and
dignitie
,
conuenient
therto
.
2
I
pray
God
,
that
like
,
as
he
gaue
you
the
shoulders
of
Hercules
(
that
is
)
power
to
beare
,
any
great
and
heauy
weight
:
So
,
hee
also
will
illuminate
the
heart
of
this
our
Prince
,
to
honor
you
with
any
good
dignitie
,
which
may
bee
comformable
to
the
valour
of
your
merites
.
2
That
you
be
in
so
grent
hope
and
credit
in
that
Court
,
as
I
vnderstande
by
all
people
there
,
that
ye
be
,
I
do
not
much
maruell
therat
,
inasmuch
(
as
this
)
and
a
greater
matter
haue
alwayes
bene
promised
me
,
by
your
vertues
:
So
,
I
pray
,
God
bring
to
passe
that
those
houours
and
dignities
,
which
aforetyme
appeared
to
my
sight
in
your
person
,
may
bee
so
worthy
of
you
as
ye
bee
of
them
.
3
Might
it
so
come
to
passe
(
that
the
thing
I
haue
pronosticated
of
your
Person
)
might
bee
brought
to
such
an
ende
as
Caesar
did
foretell
of
his
owne
personage
:
who
going
one
morning
to
the
Cōmencemēts
,
promised
his
Mother
that
he
would
not
returne
home
againe
to
his
howle
before
he
was
created
Bishop
,
(
which
thing
)
he
happyly
performed
.
¶
For
Prosperitie
.
1
WOuld
to
God
,
the
diuine
prouidence
might
so
worke
that
the
same
selicitie
might
abyde
with
your
lordship
,
might
bee
stretched
foorth
to
yours
,
might
be
so
continued
in
your
succession
through
an
entyre
accomplishing
of
that
hope
which
the
world
hath
conceiued
by
the
glorious
fortune
,
&
by
the
merite
of
your
vertues
,
&
by
your
goodnes
,
vnto
whom
I
am
particulary
most
bound
.
2
I
recommende
mee
most
duriefully
vnto
your
lordeship
,
the
which
(
for
the
reuerence
that
I
beare
therto
)
I
wish
that
I
may
feele
and
know
to
be
most
fortunate
.
3
I
pray
God
,
that
he
would
deliuer
you
from
all
trauail
and
grief
,
so
as
with
a
more
quiet
minde
ye
may
liue
free
vnto
your self
,
&
to
your
frends
,
amongst
which
I
may
account
my selfe
one
of
the
dearest
.
4
With
the
good
grace
of
your
lordship
,
I
recommend
me
infinite
times
,
praying
for
the
prosperous
estate
therof
for
euer
to
abide
.
5
I
haue
been
exceeding
glad
to
vnderstand
of
your
good
prosperity
,
in
which
our
lord
God
increase
you
,
and
exalte
you
dayly
more
&
more
,
the
which
your
aduauncement
can
not
bee
in
so
great
a
happinesse
,
but
I
shall
still
desire
it
to
be
greater
.
6
I
must
now
intreate
you
,
that
ye
would
be
content
to
keepe
alwaies
in
your
minde
the
great
loue
that
I
beare
you
,
and
wil
alwaies
beare
vnto
you
:
Our
Lord
God
,
make
you
the
most
ioyful
woman
that
liueth
:
like
,
as
he
hath
made
you
the
most
curteous
.
7
I
pray
God
,
that
he
will
giue
you
such
prosperitie
as
yee
desire
(
that
I
also
knowing
your
consolation
)
may
thereby
continue
most
comforted
,
if
it
bee
possible
that
a
minde
(
beeing
brought
into
sutch
an
estate
as
mine
is
)
may
be
capable
of
consolation
.
8
Sithens
,
that
our
fortune
doth
on
euery
side
begin
to
shine
againe
,
God
be
thanked
,
and
also
by
all
meanes
pleased
,
because
he
bringeth
it
so
to
passe
,
rather
through
his
goodnes
and
mercie
,
then
for
our
desert
.
¶
To
pray
for
a
benefite
,
or
good
turne
.
I
Pray
for
time
which
may
bring
occation
,
wherby
(
through
the
effects
of
experience
)
ye
may
vnderstand
what
is
the
greatnes
of
loue
that
I
beare
you
.
2
God
graunt
that
I
may
within
short
space
promise
my self
some
other
effect
that
may
be
better
for
your
commoditie
.
3
I
pray
God
,
that
hee
will
one
daye
inspire
your
Maister
,
to
giue
you
some
condigne
recompence
for
your
long
and
diligent
seruice
.
4
God
so
bring
to
passe
,
that
one
day
your
ill
fortune
may
cease
,
&
that
my
simple
authoritie
may
increase
,
to
the
end
that
I
may
by
way
of
a
recompence
,
and
with
some
benefite
,
shew
you
the
gratefulnes
of
my
mind
,
&
how
hartely
your
vertues
be
well
liked
of
me
.
¶
For
Libertie
.
I
Pray
God
,
that
he
will
graunt
vs
grace
to
be
able
to
wade
out
of
this
seruitude
,
to
the
ende
that
we
may
not
alwayes
stand
to
the
discretion
of
such
as
would
vs
no
good
.
2
Whensoeuer
any
mention
is
made
of
the
auncient
liberties
,
that
this
Cittie
had
in
time
passed
,
it
shameth
it
to
think
of
the
seruitude
wherin
it
is
now
.
3
Veryly
,
the
bridle
of
seruitude
,
is
a
harde
and
greeuous
thing
to
any
man
,
but
it
is
most
grieuous
to
them
that
bee
yssued
out
of
the
chaste
belly
of
libertie
,
the
which
(
I
trust
)
God
will
one
daye
restore
vs
againe
,
although
not
for
our
desertes
,
yet
because
he
will
not
suffer
any
more
such
tyrannie
vpon
earth
.
4
God
be
the
restorer
again
of
that
liberty
(
which
wicked
men
of
a
malicious
purpose
)
haue
taken
from
you
after
the
manner
of
wilde
beastes
,
for
a
tyrant
is
none
other
but
a
cruell
wilde
beaste
,
styll
beeing
thirstie
after
mans
blood
.
¶
For
Peace
.
1
OVr
lorde
God
graunt
,
that
of
this
agreement
may
follow
an
vniuersall
quiet
,
by
which
we
be
condiscended
to
peace
,
not
without
dammage
.
2
I
pray
God
,
that
he
will
graunt
you
the
treasure
of
peace
,
so
as
hereafter
yee
may
lyue
to
the
pleasure
of
God
,
ioy
of
your selfe
,
your
friendes
and
kinsfolke
,
in
perpetuall
richesse
,
the
which
dooth
consist
in
the
tranquilitie
of
the
minde
,
soule
,
and
Spirit
.
3
Forasmuch
,
as
there
is
nothing
more
conuenient
to
a
good
man
,
nor
more
worthie
to
a
good
Cittizen
,
than
to
liue
peaceably
:
I
pray
God
,
that
he
will
lighten
your
minde
with
these
cyuill
passions
,
and
that
he
will
plant
in
you
such
peace
and
rest
,
as
euery
one
desireth
,
and
as
sewe
do
know
how
to
procure
.
4
I
,
as
one
disirous
of
your
ease
(
can
not
cease
)
but
still
wish
you
peace
,
and
do
pray
vnto
God
that
he
will
graunt
you
it
speedely
.
¶
Not
to
be
in
an
euill
Opinion
,
1
I
knowe
very
well
your
true
vertue
,
and
I
would
to
God
that
like
as
ye
be
without
fault
,
so
that
yee
were
also
without
suspition
.
2
I
pray
God
,
that
this
report
,
which
is
come
vnto
mine
eares
,
of
you
,
doo
not
bring
you
into
some
sinister
opinion
,
with
others
.
3
God
graunt
,
that
for
the
bounty
and
faithfulnes
of
this
man
,
he
be
not
contrary
wise
dealt
withal
by
them
that
with
the
venim
of
their
malice
do
not
cease
to
go
about
for
to
defile
and
peruerte
the
minde
of
that
noble
Lord
,
to
make
him
beleeue
that
white
is
blacke
,
and
blacke
white
.
¶
How
to
aduertice
,
and
what
it
is
.
TO
aduertise
,
is
a
word
that
hath
diuers
significations
,
for
,
it
is
taken
,
to
marke
,
that
is
,
to
take
heed
,
to
harken
,
to
waite
for
,
to
obserue
,
and
to
regarde
:
it
is
taken
also
for
to
apply
,
indeuour
,
and
to
haue
care
of
some
thing
:
like
as
is
in
this
place
of
conceipts
,
it
is
applied
:
the
which
do
serue
to
exhorte
for
a
comformitie
:
and
is
vsed
in
the
deliberatiue
and
iudiciall
kinde
.
To
aduertise
one
to
worke
warely
.
1THe
maner
of
your
doyng
that
matter
,
seemeth
doubtfull
vnto
vs
(
forasmuch
)
as
men
will
iugde
therof
,
according
to
the
ende
.
2
If
that
the
matter
might
be
taken
in
hand
and
proceede
,
according
to
the
forme
as
we
would
haue
it
,
euery
body
will
call
you
wise
and
valyant
:
but
if
it
bee
hindred
hereafter
by
any
euill
fortune
,
they
will
all
then
say
,
that
ye
were
a
vaine
and
ambitious
person
.
3
I
tell
you
,
that
men
will
giue
their
iudgement
,
not
so
much
of
the
counsaile
&
deliberation
that
you
shall
haue
taken
in
the
matter
,
as
of
the
ende
that
therto
shall
happen
.
4
Wee
ought
not
alwayes
to
walke
one
and
the
selfe
same
way
,
but
to
tende
our
course
to
one
&
the
same
ende
.
5
I
pray
God
,
that
he
will
be
mercifull
and
assistyng
to
your
councells
,
but
much
rather
that
hee
will
make
you
to
shunne
offences
,
and
cause
you
to
haue
care
of
your
quietnes
,
and
of
the
good
estate
of
your
successours
.
6
Sithens
that
I
haue
shewed
you
my
iudgement
herein
,
it
standeth
now
in
your
power
to
resolue
your selfe
in
what
sorte
shall
be
most
agreeing
with
your
wisedome
.
Yee
be
come
hither
free
and
vnbownde
,
but
beware
that
you
departe
not
hence
sclaues
and
bondmen
.
7
It
is
time
for
vs
to
open
our
eyes
,
for
,
when
soeuer
this
people
can
finde
occasion
they
will
neither
be
withdrawen
by
conscience
,
nor
yet
,
by
shame
from
doing
vs
hurt
,
&
they
will
laugh
,
vs
openly
to
scorne
.
8
I
wish
,
that
in
this
matter
yee
would
deal
circumspectly
,
&
that
you
would
not
pretermit
or
let
passe
any
duty
that
might
make
you
correspondent
to
the
expectation
which
this
noble
man
hath
conceiued
of
your
intelligence
,
dexteritie
,
and
integrity
,
doing
you
to
wit
,
that
the
same
is
a
great
furtheraunce
to
you
,
if
in
this
(
your
beginning
)
he
make
a
good
report
of
you
.
9
You
ought
to
bee
very
wary
in
dealing
herein
,
according
to
the
importaunce
of
the
matter
,
concerning
which
(
I
am
sure
)
that
yee
shall
well
discerne
,
how
,
besides
the
vertuous
commendations
that
you
may
thereby
obtaine
,
the
estate
of
my
wealth
,
and
honour
doth
theron
leaue
and
depende
.
10
I
would
that
aboue
all
aduertisements
(
which
I
haue
giuen
you
to
worke
,
and
doe
your
businesse
warily
)
ye
should
take
heede
(
especially
)
that
you
doo
not
fall
headlong
into
any
such
sinne
,
by
which
your
lust
might
ouercome
reason
,
&
that
you
take
heed
of
all
such
euil
affections
as
might
peruert
your
vnderstanding
.
11
Take
heede
that
you
deale
so
cunningly
,
in
the
matter
,
that
(
as
much
)
as
is
possible
the
reputation
of
my
deedes
may
liue
,
the
which
be
yours
.
12
I
put
you
in
remembrance
(
not
onely
to
deale
warily
)
but
also
preuily
in
this
matter
,
for
it
was
wont
to
be
sayd
,
that
no
attempt
can
go
so
well
forward
,
but
the
enemy
thinketh
that
it
wil
be
dashed
.
13
Antisthenes
,
being
demaunded
in
what
sort
a
man
ought
to
seeke
profit
of
the
common
wealth
:
Like
,
as
at
a
fire
(
sayd
hee
)
which
a
man
sitting
too
neere
,
doth
scortch
himself
,
and
being
to
farre
of
,
sustaineth
cold
.
14
Like
as
to
a
good
gouernour
of
a
ship
it
appertaineth
that
hee
know
how
to
deale
in
the
variablenes
of
windes
&
wether
,
so
it
behooueth
a
man
to
frame
himself
somwhat
,
according
to
the
disposition
of
his
Superiors
.
¶
To
beware
of
Errours
.
IT
is
the
parte
of
a
wise
man
to
foresee
all
matters
that
may
happen
vnto
him
,
and
to
beare
such
hap
as
shall
betyde
him
patiently
,
but
it
is
a
matter
of
a
farre
worthier
counsell
to
prouide
for
such
things
as
may
come
to
passe
.
2
You
must
in
this
respect
ponder
with
your selfe
,
not
what
I
say
,
but
what
I
ought
and
might
say
.
3
The
yong
men
of
great
wit
bee
alwayes
more
ready
to
be
holden
within
orderly
boundes
,
then
to
be
pricked
forwarde
with
the
course
of
glorie
.
4
Those
that
be
entred
out
of
the
deepe
Sea
into
Harborow
&
arriued
at
hauen
,
were
wont
to
teach
others
diligently
which
go
that
way
,
how
thei
must
take
heede
of
the
tempestes
,
of
the
ordering
of
their
course
,
of
the
dangerous
places
,
inasmuch
as
by
nature
wee
are
exhorted
to
fauour
those
that
enter
into
the
same
daungers
,
that
we
haue
escaped
.
5
Consider
with
your selfe
,
that
if
you
know
ye
be
not
fit
,
by
your
own
only
industrie
to
accomplish
this
businesse
,
it
is
better
for
you
to
procure
ayde
therin
,
which
may
supply
in
your
imbecillitie
,
then
that
ye
should
fall
into
any
errours
.
6
If
in
these
your
affaires
ye
deale
so
as
your
reason
bee
not
intermidled
with
lustes
or
affections
,
I
doubt
not
of
any
errour
to
remaine
on
your
behalfe
.
7
Ponder
with
your self
,
how
that
it
is
not
best
for
you
to
innouate
or
deuise
&
begin
any
new
thing
besids
my
commission
,
for
to
proue
a
new
way
,
wheras
the
gaine
is
doubtefull
,
and
the
daunger
certaine
,
is
the
parte
of
an
vnwise
man
.
8
I
would
not
be
slacke
to
aduertise
you
,
although
I
want
knowledge
how
to
declare
the
aboundance
of
dutyfulnes
and
seruice
that
I
owe
you
.
9
Way
with
your self
(
that
to
satisfie
)
the
affections
of
a
particular
man
,
is
no
hinderaunce
to
your
vniuersall
commoditie
and
honour
.
¶
Of
Traiterous
dealings
.
I
Thought
good
to
sende
vnto
you
in
hast
by
this
Calfurnius
my
very
familiar
Freend
,
to
the
intent
that
you
might
assuredly
vnderstande
,
that
I
doe
most
hartely
regarde
your
life
and
honour
.
2
Not
onely
your
enemie
,
but
also
some
that
protested
themselues
to
be
your
freends
,
taking
occasion
by
this
your
necessity
,
haue
sought
meanes
to
bring
you
out
of
the
peoples
fauor
,
and
haue
so
dealt
,
that
what
through
the
falshood
of
the
iudges
and
the
malice
of
many
others
,
they
haue
peruerted
trueth
,
and
not
regarded
your
iust
cause
.
3
You
may
not
bee
seduced
in
any
wyse
by
sutch
fellowes
,
nor
yet
giue
credit
to
those
counsailes
that
they
will
giue
you
.
4
If
thou
abydest
at
this
stay
,
that
thou
desirest
to
liue
more
free
,
thou
oughtest
not
withstanding
consider
,
that
(
as
our
chaunce
may
bee
)
none
of
vs
all
doth
liue
in
any
great
safety
.
5
If
thou
shouldest
giue
a
knife
into
the
hand
of
a
yong
childe
,
or
into
the
hande
of
one
that
is
fainte
,
or
feeble
through
age
:
Hee
(
sutch
a
one
with
the
force
〈◊〉
)
can
do
no
great
hurte
to
any
man
:
yet
,
if
such
〈◊〉
one
should
thrust
it
to
the
naked
body
of
any
man
,
though
he
were
a
very
strong
man
,
it
might
wounde
him
:
Euen
so
,
those
whom
thou
accountest
most
simple
,
and
of
least
valour
,
if
aduersitie
should
happen
to
leaue
thee
vnarmed
and
in
miserie
,
might
be
able
to
put
thee
to
griefe
.
6
A
haynous
thing
is
it
for
a
man
,
to
betraye
such
a
one
as
reposeth
confidence
in
him
,
and
looke
howe
mutch
greater
estate
a
man
is
,
so
mutch
lesse
safety
can
he
put
confydence
in
any
:
yet
,
it
is
requisite
that
he
put
more
confidence
:
for
(
to
be
betrayed
)
is
a
thing
that
more
often
happeneth
to
Kings
and
Princes
,
then
to
others
.
7
All
things
that
be
delectable
,
are
not
profitable
,
for
often
times
that
which
is
hurtfull
,
is
pleasaunt
&
sweete
,
and
that
which
is
commodious
,
is
bitter
.
8
Take
heede
aboue
all
thinges
of
betrayinges
,
forsomutch
as
the
hatred
,
is
vniuersall
,
which
is
euen
at
your
elbowes
ende
,
causeth
that
yee
can
not
promise
vnto
your selfe
any
particular
safetie
.
9
I
do
put
you
in
minde
,
that
ye
looke
round
about
you
,
and
consider
that
with
all
due
diligente
speede
:
you
(
being
compassed
about
hardly
with
Freendes
)
may
finde
meanes
to
arise
out
of
this
trouble
.
01
Be
wary
and
circumspect
to
haue
an
eye
vnto
betraying
,
for
he
that
hath
cause
to
feare
euery
man
,
cannot
,
neither
ought
he
assure
himselfe
of
any
.
11
Go
to
,
take
heede
,
as
well
as
yee
can
howe
you
repose
confidence
in
any
body
,
before
that
you
haue
had
tryal
of
him
,
least
that
in
time
to
come
,
ye
repent
your
rash
putting
of
great
confydence
in
hym
,
who
deserued
but
litle
.
12
Like
as
the
Wolfe
is
a
beast
like
vnto
a
dogge
,
euen
so
a
Flatterer
,
an
Adulterer
,
and
a
Parasite
,
is
like
vnto
a
Friende
:
Take
you
diligent
heede
therefore
,
that
(
in
steed
of
trusty
dogs
)
ye
admit
not
wolfs
to
the
keeping
of
your
flocke
.
¶
Of
Enemitie
.
1
TAke
as
good
heed
as
ye
can
that
you
foster
not
enemitie
neere
your selfe
:
for
,
as
long
as
men
shall
liue
vppon
earth
,
so
longe
will
Enemies
remaine
.
2
Ye
must
be
very
circumspect
,
least
in
the
increasing
of
your
dignitie
,
your
enemies
do
also
increase
:
for
(
vndoubtedly
)
looke
how
fast
the
one
groweth
,
so
likewise
will
the
others
(
either
publickly
or
priuatly
)
increase
.
3
Thou
oughtest
three
manner
of
wayes
to
consider
the
qualitie
of
hym
,
with
whome
thou
art
conuersant
(
that
is
)
whither
hee
be
thy
superiour
,
thine
inferiour
,
or
thine
equall
:
If
he
be
thy
Superiour
,
thou
must
giue
him
hearing
and
sooth
him
:
If
hee
be
thine
Inferiour
,
thou
must
perswade
him
with
modestie
&
mildnes
:
and
if
he
be
thine
equall
,
thou
must
accorde
with
him
.
So
doing
,
thou
shalt
not
fall
into
enemitie
and
hatred
.
4
Like
(
as
he
)
that
is
delighted
in
bodyly
exercise
,
must
beware
of
wrinches
and
disordered
falles
,
so
he
that
glorieth
of
his
good
fortune
,
must
shun
enuy
.
5
All
diligence
must
be
applyed
,
that
you
may
be
more
reuerenced
then
feared
,
for
that
,
the
one
commeth
of
grauitie
,
and
the
other
,
of
inhumanitie
.
6
Euen
,
as
he
,
that
walketh
in
the
Sun-shine
,
is
accompanied
with
a
shadowe
,
so
hee
that
walketh
through
the
path
of
glory
,
hath
for
a
companion
enemitie
¶
Not
to
fall
in
an
euill
Opinion
.
1
IT
is
a
great
alluring
to
make
vs
fall
vnto
wickednes
,
when
as
wee
vnderstande
or
thinke
that
we
shall
not
be
punished
therfore
.
2
It
is
one
thing
to
talke
wisely
,
another
thinge
to
liue
therafter
:
one
thing
to
bee
accounted
wise
,
another
,
to
bee
so
indeede
.
3
Anger
,
Pride
,
Crueltie
,
Wrath
,
and
madnes
be
the
companions
of
victorie
:
but
enemies
bee
companions
of
conquerours
,
whom
many
valiant
Captains
haue
lustely
vanquished
.
4
Do
your selfe
no
iniurie
,
concerning
the
opinion
(
that
is
had
of
you
)
:
that
is
,
that
yee
bee
such
a
one
as
can
not
be
vanquished
,
nor
yet
bee
deceiued
:
the
one
of
which
shall
bee
yours
,
and
the
gift
of
fortune
,
the
other
shall
only
be
attributed
to
your
wisedome
.
5
Take
this
aduertisement
as
of
a
Freend
,
&
such
a
one
as
loueth
you
,
&
wisheth
you
well
,
not
of
your
enemie
&
one
that
meaneth
you
harme
:
for
(
if
yee
doo
otherwise
)
you
shall
giue
me
occasion
to
thinke
that
flattery
is
dearer
to
you
,
then
frendship
.
6
You
(
remember
howe
that
for
to
haue
the
loue
of
all
men
vniuersally
,
and
the
fauor
of
some
noblemen
particularly
)
wee
haue
no
surer
waye
,
then
to
thinke
how
we
may
deserue
the
same
.
7
There
is
nothing
so
hurtfull
as
an
ill
reporte
,
for
,
after
that
,
thou
shalt
haue
beguiled
any
one
preuily
with
false
perswasions
,
hatred
awaketh
&
hurteth
the
innocent
.
8
Suspicions
do
breed
moe
ill
reportes
,
then
doe
the
deedes
themselues
.
9
Ye
must
beware
of
euill
reports
,
allhough
they
be
false
,
for
most
men
(
being
not
capable
of
the
trueth
)
do
follow
opinions
.
10
It
behooueth
you
to
be
very
carefull
(
rather
to
leaue
behinde
you
a
good
reporte
)
then
great
store
of
richesse
to
your
Children
,
forasmutrh
,
as
the
one
is
mortall
,
the
other
,
euerlasting
:
and
with
good
fame
,
men
may
get
richesse
:
but
with
riches
,
a
good
name
can
neuer
be
obtained
.
11
Many
men
(
haue
often
times
receiued
greater
hurt
by
reproche
)
then
by
Enemies
.
¶
Not
to
speake
amisse
.
1
I
Would
,
that
thou
shouldest
principallye
haue
this
aduertisement
imprinted
in
thy
minde
,
that
thou
keepe
thy selfe
esteemed
for
such
a
one
as
thou
art
,
so
that
like
as
thou
art
farre
from
the
filthines
of
sutch
actes
,
so
thou
mightest
bee
farre
from
spaking
thereof
.
2
Like
,
as
it
is
filthie
&
vncumly
to
write
of
sutch
things
as
be
not
conuenient
,
euen
so
)
it
is
vndecent
to
name
the
same
.
3
A
sword
in
a
mad
mans
hand
,
may
well
be
compared
to
an
eloquent
man
without
wisdome
:
for
as
to
the
one
,
it
should
be
commodious
if
he
were
without
the
sword
,
euen
so
,
should
it
bee
to
him
,
that
he
were
without
eloquence
.
4
Take
heede
,
that
ye
be
circumspect
in
talke
,
considering
that
ouermutch
rashnes
in
speaking
,
was
wont
to
bring
many
hurtes
.
5
If
thou
shalt
speake
amisse
of
our
matter
,
thou
shalt
not
speake
against
vs
,
but
against
Iustice
,
against
the
nature
of
the
matter
,
contrarie
to
the
maner
of
men
,
and
the
opinion
of
the
whole
worlde
.
6
Bee
circumspect
and
warye
in
talking
,
rather
applying
too
much
modestie
,
then
too
much
libertie
:
for
,
there
is
no
man
of
such
a
crooked
disposition
,
which
can
not
be
pleased
with
the
humanitie
of
wordes
.
7
In
opening
the
mouth
of
a
wise
man
,
like
as
in
opening
the
temple
of
his
soule
,
do
appeare
what
heauenly
riches
,
and
vertues
be
resident
in
him
.
8
If
thou
couet
to
haue
diligent
eare
giuen
to
thy
wordes
,
learne
then
to
speake
well
,
and
after
that
thou
hast
learned
so
to
doo
,
labour
to
make
thy
deeds
correspondent
to
thy
words
:
in
so
doing
,
thou
shalt
get
thee
a
good
report
.
9
Simonides
,
was
wont
to
say
,
that
hee
neuer
repented
him
to
haue
holden
his
peace
:
but
oftentimes
for
that
he
had
spoken
.
10
Xenocrates
,
assigning
all
parts
of
the
day
vnto
some
busines
,
appointed
also
vnto
silence
the
due
part
:
in
the
which
time
he
discussed
priuatly
with
him selfe
,
what
manner
he
ought
to
keepe
in
speaking
.
11
Hippias
said
,
that
it
was
greatly
amisse
,
that
he
had
not
determined
a
punishment
for
Slanderers
,
as
well
,
as
he
had
for
Theeues
:
Inasmuch
,
as
they
steale
awaye
freendship
,
the
which
exceedeth
all
richesse
of
the
worlde
.
12
Albeit
,
the
backbyting
hath
power
to
confirme
(
in
some
respect
)
the
opinion
of
them
that
giue
eare
therto
:
yet
in
processe
of
time
there
is
nothing
more
feeble
then
it
.
To
be
circumspect
in
writing
.
1
IT
is
no
point
of
true
wisdome
to
see
those
things
that
bee
present
,
but
to
iudge
of
thinges
to
come
a
long
time
after
.
2
As
your
Letters
were
read
with
diligence
,
so
they
haue
also
beene
well
vnderstood
,
I
thinke
that
(
according
to
your
meaning
)
there
is
no
sentence
in
it
but
I
vnderstande
it
well
.
I
shall
bee
very
glad
if
you
continue
in
your
wonted
warinesse
of
writing
for
a
good
consideration
.
3
Way
diligently
with
your self
,
that
no
man
can
bee
so
circumspect
,
who
in
this
daungerous
tyme
of
most
wicked
men
can
escape
,
but
that
some
(
whiche
beare
a
frendly
countenance
)
will
espye
out
and
bewraye
other
mens
secretes
,
for
to
put
them
out
of
fauour
with
this
and
that
noble
man
,
by
dishonest
meanes
.
4
Aboue
all
things
(
I
for
your
benefit
)
do
put
you
in
minde
that
yee
bee
circumspecte
in
wryting
,
and
also
that
you
so
deale
as
I
may
haue
no
cause
to
repent
mee
for
your
sake
,
of
a
thing
that
I
neuer
committed
.
5
Bee
warie
,
and
as
circumspect
in
writing
as
ye
can
,
for
(
at
this
present
)
the
commoditie
of
printing
hath
caused
,
that
men
are
growen
to
such
a
passe
,
as
many
will
comment
,
vppon
,
not
(
onely
)
writings
,
and
wordes
,
but
also
the
thoughtes
and
secretes
of
a
mans
minde
.
¶
To
know
himselfe
.
1
HE
,
that
will
make
profession
to
gouerne
a
multitude
,
it
behooueth
him
principally
to
knowe
howe
to
gouerne
himselfe
.
2
If
hee
will
liue
after
such
a
sort
as
good
men
do
liue
,
it
is
necessary
that
he
learne
,
and
forget
many
thinges
,
and
ech
of
these
thinges
is
very
difficult
for
one
of
his
age
to
doo
.
3
It
was
wont
to
be
sayde
,
that
hee
is
most
wise
,
who
hath
reason
to
discerne
what
is
expedient
for
to
doe
,
and
the
wisest
next
vnto
him
is
he
that
is
obedient
to
such
a
man
of
most
perfect
wisedome
.
4
Phillip
,
King
of
Macedonie
,
after
that
he
had
obtained
many
victories
against
the
Graecians
,
because
he
might
not
waxe
prowde
therefore
,
ordeined
,
that
euery
daye
after
in
the
morning
,
he
should
be
put
in
minde
by
a
certaine
young
Childe
,
that
he
was
but
a
man
.
5
Heraclitus
,
beeing
a
young
man
,
and
exceeding
wise
,
sayd
,
that
he
knewe
noching
.
6
Demonicus
,
being
demaunded
,
when
he
began
to
be
a
Philosopher
:
at
such
time
(
sayd
hee
)
as
I
begon
to
know
my selfe
.
7
A
certaine
man
demaunding
of
Chilo
,
what
was
the
hardest
thing
of
all
?
aunswered
,
to
knowe
himselfe
.
8
Amongest
the
most
principall
thinges
that
are
giuen
men
in
this
life
,
is
,
that
the
greatest
of
them
,
(
being
giuen
ouer
to
follie
)
some
may
applye
themselues
to
be
wise
.
10
Diogenes
said
,
that
those
men
,
which
talke
wel
and
do
not
knowe
themselues
,
be
like
such
Harpes
,
as
haue
a
pleasaunt
sound
,
and
are
sencelesse
.
¶
To
administer
Iustice
,
1
MEn
doo
become
worse
,
when
they
haue
more
libertie
of
sinning
.
He
that
gouerneth
must
not
bee
mindful
of
enemitie
passed
,
for
,
it
is
not
seemely
for
a
gouernor
,
to
be
his
own
reuenger
neither
must
he
be
mooued
at
the
instance
of
others
,
but
by
meere
iustice
.
2
The
iudges
ought
to
put
on
the
very
same
minds
,
that
the
Lawgiuers
did
vse
in
making
the
lawes
.
3
Byon
sayd
,
that
it
behooueth
a
good
Judge
to
departe
from
his
office
with
more
gaine
of
good
fame
,
then
of
richesse
.
4
Agatho
sayd
,
that
a
Prince
must
imprinte
three
things
in
his
memorie
:
The
first
is
,
that
he
beareth
,
rule
ouer
men
:
secondly
,
that
he
rule
according
to
law
:
&
thirdly
,
that
his
Empyre
is
not
his
owne
,
neither
lasteth
euer
.
5
Those
that
punish
the
wicked
,
doe
defende
the
good
from
iniuries
.
6
In
Thebe
,
the
Images
of
Iudges
were
made
without
handes
,
and
with
their
eyes
deepe
in
their
heades
,
because
that
iustice
ought
not
bee
corrupted
with
giftes
,
or
regarde
the
countenance
of
men
.
7
A
man
that
is
in
aucthoritie
,
ought
excell
other
men
,
not
onely
in
gouernement
,
and
commaunding
,
but
also
in
worthines
and
prudence
.
To
conserue
and
maintaine
health
.
1
FOr
the
loue
of
God
,
set
no
worldly
thing
at
this
time
more
to
heart
,
then
that
conseruation
of
health
,
where
with
ye
may
the
better
doe
seruice
to
the
King
,
pleasure
your selfe
and
your
freendes
.
2
The
change
that
is
wrought
by
litle
and
litle
,
is
an
occasion
that
nature
is
plyable
according
to
the
mutation
of
tyme
,
which
thing
is
shewed
vs
by
God
himselfe
,
who
doth
not
cause
vs
to
passe
on
a
sodain
from
winter
to
Sommer
,
setting
between
them
the
spring
time
and
Autumne
.
3
Your
eating
,
drinking
,
sleeping
,
&c.
would
bee
temperat
for
the
conseruation
of
health
.
4
That
order
of
liuing
which
many
doe
vse
,
serueth
to
nothing
els
,
but
to
weaken
the
body
,
and
to
make
it
subiect
to
euery
danger
,
and
to
make
feeble
the
vnderstanding
.
5
The
health
of
the
bodye
requireth
neither
superaboundance
,
nor
want
of
any
foode
or
pleasures
.
6
Socrates
warned
Men
,
that
they
should
take
of
such
meates
as
do
prouoke
them
to
eate
when
they
haue
no
hunger
,
and
to
drinke
when
they
haue
no
thirst
.
7
Gorgias
,
being
demaunded
what
manner
diet
of
meats
he
had
obserued
that
hee
had
liued
so
long
?
Hee
answered
,
that
hee
neuer
dyd
eate
any
thing
for
pleasure
or
wantonnesse
.
¶
How
to
blame
,
and
what
it
is
.
TO
blame
,
is
properly
of
the
demonstratiue
kinde
,
and
by
accidentes
of
other
kindes
,
it
comprehendeth
in
it
all
sortes
of
euill
speaking
,
as
to
reproch
,
to
finde
fault
,
to
note
,
to
disfame
,
to
carpe
&
rayle
at
:
Also
to
reprooue
,
but
to
reproue
doth
properly
growe
of
loue
:
on
the
contrarie
to
(
to
blame
)
groweth
commonly
of
hatred
.
¶
MANNERS
.
OUr
Countrey
is
spoyled
and
wasted
through
the
corruption
of
euil
maners
.
2
The
doing
of
iniurie
vnto
others
,
is
in
twoo
fortes
,
either
by
deceiptes
,
or
by
force
:
the
one
,
of
which
is
the
practise
of
the
wolfe
:
the
other
,
of
the
lyon
,
and
both
of
them
are
most
farre
from
humanitie
.
3
Like
,
as
some
men
(
by
reason
)
of
some
maladie
that
they
haue
,
and
through
dulnesse
of
their
senses
,
doe
not
taste
the
sweetenes
of
meates
,
so
those
men
(
that
bee
wicked
,
leacherous
,
couetous
,
&c.
)
haue
no
tasting
of
true
prayse
.
4
He
sheweth
himselfe
to
be
a
very
foole
,
who
for
to
ouercome
the
vertues
of
any
one
dooth
vse
that
force
of
wickednesse
,
for
,
like
as
in
running
,
a
man
must
get
victorie
by
running
,
so
vertue
is
ouercome
by
vertue
.
5
Those
thinges
,
that
are
euill
and
filthie
,
are
alwayes
filthie
,
whether
they
be
kepte
secret
,
or
made
manifest
.
6
Euen
,
as
foolishnes
is
oftentimes
a
disease
that
commeth
by
inheritance
,
so
the
wicked
doth
communely
beget
such
as
be
wicked
.
7
Oh
good
Lorde
God
,
how
true
is
that
olde
saying
,
(
that
of
a
wicked
Father
)
is
seldome
hatched
a
good
Sonne
.
8
Who
so
is
deformed
of
countenance
,
and
of
euill
manners
,
he
doth
naturally
bring
forth
nothing
but
euill
,
lyke
,
as
out
of
one
Vipar
,
springeth
another
Vipar
.
¶
The
Minde
.
1
THat
cannot
be
said
a
Medecine
when
one
pearceth
with
an
instrument
of
steele
into
a
whole
and
sound
part
of
the
body
,
but
is
rather
a
very
cruelty
and
butcherlike
dealing
.
2
Those
that
be
of
a
base
and
brutish
minde
,
and
giuen
to
pleasures
and
lust
,
Plato
,
in
his
first
booke
,
De
Republica
,
doth
bannish
from
the
holy
fellowship
of
Philosophie
,
as
prophane
and
vnable
to
attaine
therto
.
3
Like
,
as
a
durtie
soule
poole
,
can
not
giue
foorth
cleare
water
,
euen
so
a
minde
replete
with
euill
thoughts
&
vile
lustes
,
cannot
giue
good
counsells
.
4
Like
as
a
path
(
when
it
is
hardened
)
can
hardly
be
taken
vp
&
framed
to
another
fashion
by
any
force
,
euen
so
,
a
minde
long
tyme
accustomed
to
sin
,
cannot
by
any
sharp
and
bitter
reprehension
bee
corrected
and
amended
.
¶
Slacknesse
in
Religion
,
&
an
ill
conscience
.
1
HE
that
hath
once
digressed
out
of
the
waye
of
trueth
,
will
haue
no
conscience
more
to
sweare
falsly
,
then
to
speake
the
trueth
.
2
It
is
not
sufficient
only
to
know
God
(
which
thing
the
very
deuils
do
,
that
hate
hym
,
)
but
also
to
make
diligent
searche
what
God
would
haue
vs
to
do
,
which
ye
may
finde
in
the
holy
Scriptures
,
if
ye
haue
the
sprit
of
God
for
your
Instructor
.
3
You
shall
by
your
slacknes
in
religion
reape
but
small
fruite
in
this
life
,
and
in
the
life
to
come
infinit
and
perpetuall
damnation
.
4
I
am
bonnd
to
hate
the
vices
of
those
that
through
their
litle
religion
,
and
great
pertinacie
would
cary
me
headlong
with
them
into
cuill
.
5
A
wicked
man
pricked
in
conscience
,
suffereth
farre
greater
torments
,
than
any
doo
by
beatings
,
or
by
any
bodyly
afflictions
.
6
He
,
that
doth
dishonest
thinges
,
must
not
looke
to
haue
them
kept
secret
:
&
albeit
that
he
could
keep
them
close
from
others
,
yet
,
they
cannot
bee
hidden
from
his
owne
conscience
.
7
Biantis
,
beeyng
demaunded
what
thinge
was
in
this
life
that
was
not
accompanied
with
feare
?
A
good
conscience
,
sayde
he
.
8
Periander
,
being
asked
what
manner
of
thinge
libertie
was
?
Answered
,
an
vpright
conscience
.
9
What
is
hee
that
is
lesse
fearefull
,
&
on
the
contrarie
side
,
more
coragious
,
then
the
conscience
free
from
all
euill
?
10
Wee
must
not
holde
him
in
admiration
that
aboundeth
in
riches
,
but
him
whose
conscience
is
quite
discharged
from
sinne
,
and
is
made
pure
.
The
small
estimation
of
Frends
.
1
TO
make
rehearfall
of
good
turnes
done
vnto
those
that
haue
receiued
them
,
is
an
vpbrayding
them
with
the
benefite
bestowed
,
and
to
note
them
out
,
of
forgetfulnes
and
ingratitude
.
2
The
benefites
that
men
be
checked
withall
by
those
that
would
be
accounted
benefactours
,
doe
rather
hurte
,
then
gratify
,
and
doo
shewe
the
small
regarde
,
they
haue
of
a
frende
.
3
To
reproue
a
man
for
benefites
receiued
(
is
no
thing
els
)
but
to
purchase
hatred
.
4
To
passe
a
mans
life
ioyfully
with
his
frends
,
is
a
thinge
full
of
consolation
:
and
on
the
contrarie
,
not
to
vse
conuersation
with
them
,
either
for
hatred
,
or
for
the
litle
regard
that
they
haue
,
cannot
be
without
perturbation
of
the
minde
.
5
The
troubled
minde
doth
greatly
relieue
it self
in
beholding
the
countenance
of
the
Freends
:
on
the
contrarie
part
,
to
be
voyde
of
such
reliefe
,
is
more
tedious
then
a
cruell
death
.
¶
Ciuill
Warres
.
1
HEe
can
not
loue
dearely
the
priuat
habitations
of
the
citie
,
the
publique
lawes
,
the
estate
of
the
libertie
,
whom
discordes
,
homicides
,
and
ciuill
warres
do
delighte
.
2
Vnto
what
other
ende
doe
tende
ciuill
warres
then
to
make
an
ende
of
all
good
Cittizens
,
yea
,
and
to
bring
to
confusion
the
Cittie
it selfe
?
3
If
we
call
the
Tartarians
and
Scithians
cruell
(
for
they
do
exercise
crueltie
against
other
Countreys
adiacent
neare
vnto
them
,
for
to
amplifie
their
Kingdomes
and
Empire
,
or
for
the
maintenaunce
of
their
libertie
)
what
shal
we
terme
those
that
for
to
debase
and
destroy
their
owne
Countrey
,
doo
bathe
themselues
in
ciuill
bloud
?
4
Ciuill
and
intestine
dissentions
,
doo
hurte
vniuersally
all
men
(
inasmuch
)
as
they
tende
as
well
to
the
destruction
of
the
Vanquishers
,
as
of
those
that
are
vanquished
:
Wherefore
,
loue
is
good
,
and
a
common
concorde
necessarie
to
be
amongst
persones
.
¶
Crueltie
.
WHat
Tyrant
was
there
euer
,
who
forbad
the
miserable
to
lament
?
2
Who
was
euer
so
cruell
,
he
forbad
men
to
bewaile
within
themselues
,
and
to
make
supplications
vnto
others
?
3
What
Tyrant
is
there
in
Scithia
,
which
forbad
(
to
them
that
had
occation
)
to
weepe
?
4
Forasmuch
,
as
nothing
can
bee
so
holy
but
that
it
may
bee
at
some
tyme
violated
through
presumptuous
boldnes
,
ther
haue
ben
a
singular
punishment
deuiled
against
Parricides
,
to
the
intent
that
those
that
could
not
by
nature
bee
contained
within
the
limits
of
good
workes
,
might
be
withd
:
awen
from
the
euill
and
vngratious
works
through
the
greatnes
of
the
paine
.
5
What
Theese
is
there
so
lewde
,
or
what
Pirat
so
cruell
,
which
if
hee
can
obtaine
his
praye
without
blood-shed
,
will
shed
blood
therfore
.
6
Crueltie
is
not
worthie
to
be
possessed
of
a
mans
minde
,
and
hee
that
will
be
cruell
and
vncourteous
,
must
of
necessitie
be
spoiled
of
humaine
and
reasonable
nature
.
7
Too
much
nycenes
ingendreth
dispraise
,
&
maketh
a
man
litle
esteemed
,
but
crueltye
breedeth
hatred
.
8
It
is
necessarie
that
a
man
bee
seuere
in
executing
lawes
:
also
that
such
a
one
may
bee
a
patterne
(
in
following
himselfe
)
what
the
Lawe
commaundeth
.
9
Those
,
that
take
delight
in
other
mens
mishappes
,
do
not
know
how
that
the
chaunces
of
fortune
be
commune
to
all
men
.
¶
Pride
.
1
CAn
the
heartes
of
wilde
beastes
be
tamed
,
and
is
the
heart
of
men
only
implacable
?
but
the
heart
of
him
is
most
of
all
,
who
hath
with
crueltie
conioyned
an
incomparable
pride
.
2
This
insolent
Person
,
beeing
blinded
with
the
smoke
of
his
pride
,
is
become
insupportable
to
hys
vassailes
,
odious
to
others
,
and
to
the
most
parte
of
men
more
hated
then
knowen
.
3
Who
euer
sawe
the
nature
of
any
man
like
vnto
this
,
which
hating
his
superiours
,
can
not
abyde
his
equals
,
and
dispising
his
Inferiours
,
sheweth
that
he
hath
no
lesse
beastlines
,
then
pride
in
him
.
4
This
man
is
so
imperious
and
proude
,
that
he
commaunding
euery
man
,
presumeth
to
shew
fauour
to
some
in
commaunding
.
5
Socrates
,
seeinge
Alscibiades
(
who
went
puffed
with
pride
,
and
was
become
very
stately
because
of
his
riches
and
great
landes
that
he
possessed
)
showed
him
a
large
mappe
of
the
worlde
,
and
sayde
vnto
him
,
looke
well
herein
,
if
thou
canst
see
thy
Landes
:
Alscibiades
aunsweared
,
that
hee
sawe
them
not
:
Then
Socrates
replyed
,
Oh
Alscibiades
,
why
art
thou
so
lofty
minded
for
those
thinges
that
bee
so
litle
worth
,
that
they
haue
here
no
place
appointed
them
.
6
Proude
men
be
communely
vyle
,
and
through
their
vylenes
and
pride
they
are
insolent
in
prosperitie
,
and
in
their
aduersitie
,
they
become
:
abiected
&
miserable
.
¶
Auarice
.
1
THere
is
no
duetie
of
frendship
so
perfect
,
nor
obedience
so
requisite
and
solemne
,
but
Auarice
wil
hinder
both
the
one
,
and
contaminate
the
other
.
2
Some
were
wont
for
the
loue
of
their
Children
to
bee
desirous
of
richesse
,
and
this
man
for
the
loue
of
richesse
,
hath
not
cared
to
lose
his
children
.
3
There
is
no
speedier
iustice
executed
,
them
toward
a
couetous
person
,
for
,
his
punish
ment
is
ioyned
with
his
sinne
.
4
Socrates
,
being
reprooued
by
Xantippa
his
wife
,
because
that
hee
would
not
take
those
many
giftes
that
were
brought
him
,
sayd
:
If
we
should
take
immediatly
that
which
is
here
ready
to
be
giuen
,
wee
should
not
hereaster
,
when
we
tought
therfore
,
finde
any
thing
to
be
giuen
vs
.
5
When
a
certain
man
demaunded
of
Socrates
,
how
he
might
do
to
become
rich
,
he
aunsweared
:
that
hee
must
make
poore
his
lustes
.
6
It
is
good
to
make
election
rather
of
losse
,
then
of
beastly
gaine
,
for
that
,
the
one
dooth
put
vs
to
displeasure
but
once
,
the
other
for
euer
.
7
Those
that
giue
themselues
a
pray
,
for
to
get
richesse
,
and
cannot
tel
how
to
esteeme
of
them
aright
when
they
haue
gotten
them
,
be
like
vnto
those
that
haue
a
good
horse
in
the
stable
,
and
cannot
ride
.
8
Diogenes
,
likened
the
couetous
men
,
vnto
sutch
as
had
the
dropsie
,
for
how
much
the
more
filled
,
the
one
is
with
monie
,
the
other
with
water
,
so
mutch
greater
is
the
desire
of
the
one
and
thirst
of
th'
other
:
to
each
of
which
,
their
greedy
desire
is
cause
of
their
ruine
and
destruction
.
9
If
the
desire
of
richesse
bee
not
bounded
within
a
certaine
satiety
,
it
is
mutch
worse
then
extreme
pouertie
:
forasmuch
,
as
great
gredines
of
hauing
breedeth
also
great
necessitie
.
10
A
man
beeing
very
rich
,
and
yet
accompanied
with
a
continuall
carefulnesse
of
hauing
more
and
more
,
is
as
like
the
life
of
a
begger
,
as
of
a
rich
man
.
11
The
richesse
of
couetous
men
,
is
like
the
sunne
when
it
is
gone
downe
,
for
it
comforteth
not
,
nor
giueth
cause
of
reioycing
to
any
man
.
12
Auarice
,
is
the
greatest
euill
that
is
amongest
mortall
men
,
for
it
bringeth
to
passe
oftentimes
that
those
which
go
about
to
serape
together
,
and
vnite
another
mans
riches
vnto
theirs
,
bee
so
deceiued
that
they
lay
and
conioyne
their
richesse
to
those
of
other
men
.
13
Bion
the
Sophist
said
,
that
auarice
was
the
chiefest
mother
citie
or
Metropolis
of
all
ribaudrie
.
14
Those
that
liue
to
heape
vp
richesse
together
,
as
if
they
would
saue
them
vntill
the
other
worlde
,
do
forsake
(
both
)
themselues
and
all
their
felicitie
in
the
meane
season
.
15
Theocritus
sayd
,
there
be
found
many
rich
men
,
which
be
not
Masters
,
but
Tutors
of
their
richesse
.
16
He
,
that
would
become
rich
,
must
not
seeke
to
increase
richesse
,
but
to
extenuate
his
affections
.
16
Plato
,
seeing
one
wholly
giuen
to
the
spoile
for
heaping
togither
riches
,
hee
reproouing
him
,
sayde
,
that
he
should
not
studie
to
increase
his
richesse
,
but
to
diminish
his
greedy
coueting
.
¶
Prodigalitie
.
1
HEe
hath
consumed
vp
all
that
euer
hee
had
,
in
such
sort
that
there
remaineth
at
this
present
nothing
sufficient
,
not
onely
to
satissie
his
lust
&
desire
,
but
also
,
for
to
succour
his
necessitie
.
2
A
ceriaine
prodigall
man
,
wondering
at
Diogenes
,
because
that
he
had
only
craued
of
him
superfluous
almes
:
I
do
this
(
sayd
he
)
because
that
of
others
I
can
but
seldome
get
it
,
of
thee
neuer
.
3
Crates
,
likened
riches
of
the
prodigal
vnto
those
figges
that
first
come
forth
,
wherewith
the
crowes
and
such
like
fouls
are
fed
,
and
not
men
,
for
the
goods
of
the
prodigal
do
feede
(
only
)
whores
,
parasites
,
&c.
4
It
is
not
so
much
amisse
to
haue
riches
,
as
it
is
to
loose
them
disorderly
.
¶
Anger
.
1
EMNVS
,
called
anger
,
the
beginning
of
foolishnes
,
but
vnto
many
it
hath
beene
the
ende
(
both
)
of
foolishnes
,
and
also
of
life
.
2
This
man
is
more
disdainfull
and
angrie
,
then
euer
was
Caelius
the
Senator
,
who
beeing
angrie
with
one
that
was
his
client
,
the
which
agreed
with
him
in
all
thinges
,
and
was
obedient
to
him
:
yet
,
hee
being
full
of
disdaine
,
sayde
,
thou
doest
therefore
not
gainsaye
me
in
any
thing
,
because
thou
mayst
make
vs
twaine
,
twoo
.
3
Although
,
it
is
a
great
matter
to
vanquish
anger
,
yet
,
it
is
a
farre
greater
to
know
how
to
foresee
not
to
sall
therinto
.
4
Like
,
as
those
shippes
that
abyde
stoutly
the
raging
seas
,
bee
accounted
more
valiant
than
others
,
so
also
,
men
that
resist
the
anger
&
perturbation
of
the
minde
,
be
esteemed
for
the
most
constant
of
all
others
.
5
Euen
,
as
smoke
troubling
the
eyes
,
doth
let
vs
that
we
cannot
see
those
things
which
be
afore
our
feete
,
so
wrath
assaulting
the
understanding
,
dimmeth
and
blindeth
our
reason
.
6
Seruaunts
,
when
they
are
bought
,
doo
not
enquire
whether
their
masters
bee
superstitious
or
enuious
,
but
whether
they
be
angrie
or
not
.
7
Mancrates
,
a
wise
man
,
said
,
that
angry
men
bee
like
vnto
lampes
,
the
which
how
much
the
more
they
abound
with
oyle
,
so
much
the
more
they
flame
.
8
It
cannot
be
that
a
man
chaufed
with
anger
,
can
do
any
thing
reasonably
.
¶
Enuy
.
SOme
men
enuying
the
praise
of
others
,
doo
like
the
pestilence
infect
,
and
spoile
our
frendship
.
2
Enuy
doth
alwaies
extend
it self
to
those
things
that
be
most
high
.
3
Like
,
as
where
ther
is
no
light
,
is
no
shadowe
,
so
where
no
vertue
is
,
there
is
no
enuy
.
3
Enuy
,
is
onely
fed
of
euill
,
and
is
tormented
by
that
which
is
good
,
receiuing
in
it self
that
euil
which
it
desireth
in
others
:
wherfore
Alexander
the
great
,
said
,
that
enuyous
men
be
their
owne
tormenters
.
4
It
is
not
ynough
,
that
our
owne
euils
,
the
which
be
very
great
,
doo
torment
vs
,
but
also
other
mens
blessednes
,
and
happy
estates
,
do
vexe
vs
.
5
There
was
neuer
any
famous
man
,
in
any
age
,
which
dyd
not
with
a
haynous
countenance
wonder
at
enuy
.
6
Enuy
,
is
one
of
those
Enemies
,
the
which
are
by
no
meane
better
vanquished
,
then
by
flight
.
7
Socrates
,
being
demaunded
of
Alscibiades
,
how
he
might
flye
Enuy
:
aunsweared
,
with
liuing
an
abiect
and
miserable
,
like
Thersites
,
for
,
that
miserie
(
alone
)
is
without
enuye
.
8
The
enuyous
person
,
is
an
enemie
to
himselfe
,
forasmuch
,
as
he
is
alwayes
beaten
with
continual
passions
of
the
minde
.
9
Rust
,
consumeth
yron
:
the
mothes
,
cloath
:
wormes
,
wood
:
but
enuy
,
as
that
(
which
is
worse
than
al
euils
)
consumeth
man
.
10
Enuye
oftentymes
casteth
downe
those
that
haue
beene
exalted
by
fortune
.
11
Few
men
ther
be
that
without
enuy
doth
loue
a
fortunate
Frende
.
12
Theophrastus
sayde
,
that
wicked
and
enuyous
men
,
do
not
so
much
reioyce
of
their
own
benefit
,
as
of
another
mans
hurte
.
13
Those
that
are
enuyous
be
the
most
vnhappy
of
all
men
,
for
they
do
not
only
sorow
for
their
owne
hurt
:
but
also
for
the
prosperitie
of
others
.
15
Socrates
was
wont
to
say
,
that
enuy
is
a
wound
in
the
foule
.
¶
Wanton
loue
.
IF
we
would
consider
howe
much
exellencie
is
in
the
nature
of
man
,
and
how
much
worthines
,
we
should
also
see
how
great
shame
it
were
to
suffer
it
to
be
gouerned
by
leacherie
,
by
delicate
liuing
,
&
by
a
feminine
spending
of
time
in
voluptuousnes
.
2
It
is
extreme
foolishnesse
,
to
delighte
in
those
thinges
,
in
which
is
greater
pleasure
then
profit
.
3
The
pricks
of
louers
,
the
slightes
that
they
vse
,
the
snares
that
they
lay
,
and
the
deceipts
that
they
sowe
for
to
possede
the
thing
loued
,
do
sufficiently
declare
vnto
vs
how
great
the
dissimulation
and
wilines
of
loue
is
.
3
Loue
,
groweth
not
on
a
sodaine
,
as
wrath
doth
,
neither
passeth
it
sodainly
away
,
although
it
is
supposed
to
cary
winges
.
4
Nm.
N.
is
necessarie
to
gratifie
a
faint
louer
withall
,
but
mutch
more
him
that
hath
an
heart
francke
of
loue
.
5
Loue
,
can
not
be
said
to
be
any
other
thing
,
but
a
madnes
amongest
men
.
6
Loue
,
is
an
ydle
thing
,
vnprofitable
for
any
good
enterprise
,
an
Enemye
to
labour
,
&
that
it
is
so
,
we
see
that
,
it
,
flying
Beggers
,
ouertaketh
rich
men
.
7
Loue
,
is
an
excesse
of
a
certaine
vnreasonable
desire
,
which
commeth
quickly
,
but
goeth
slowly
awaye
.
8
Theophrastus
,
being
demaunded
,
what
loue
was
,
aunswered
,
it
is
the
effect
of
an
ydle
Spirit
.
¶
Surfetting
.
1
IDlenes
,
is
the
father
of
leachery
,
and
gluttonie
is
the
mother
.
2
Nothing
is
more
vile
,
or
doth
more
pricke
a
man
,
then
gluttonnie
.
3
Nature
hath
giuen
vs
a
throate
,
not
for
an
instrument
to
delight
in
surfetting
,
but
only
for
a
conduite
and
waye
,
whereby
the
meate
is
guided
to
the
nourishment
of
the
body
.
4
Some
men
set
all
their
studie
and
care
vpon
knowledge
,
some
vppon
cheualrie
,
and
other-some
vpon
other
honest
exercise
:
and
this
man
(
alone
)
hath
all
his
minde
vpon
the
kitchin
,
and
in
the
cookery
,
(
as
one
who
only
hath
for
his
ende
and
purpose
)
excessiue
eating
and
drinking
.
5
Like
,
as
the
roote
doth
nourish
the
plant
,
so
the
meate
that
the
bodye
receiueth
,
ought
to
nourishe
it self
,
and
not
lustes
,
&
gluttonous
eating
&
drinking
.
¶
Idlenes
.
1
SO
great
is
the
ruine
and
destruction
of
others
,
that
through
their
imbecillitie
,
(
and
not
for
our
owne
vertues
)
we
be
accompted
mightie
.
2
Men
beeing
in
prosperitie
and
in
ydlenesse
,
when
fortune
laugheth
on
them
,
they
become
vniust
,
vntemperate
,
and
do
suffer
themselues
to
be
corrupted
with
voluptuousnes
,
3
It
is
no
shame
to
take
paines
,
but
shame
to
be
ydle
.
4
Vertne
walketh
by
the
waye
of
labour
,
and
not
by
the
waye
of
ydlenesse
.
5
It
was
wont
to
be
sayd
,
that
exercise
is
the
father
of
a
good
name
.
6
There
bee
many
moe
become
good
through
diligence
,
and
good
exercise
,
then
be
by
nature
.
7
Goods
do
multiply
with
a
man
,
if
he
take
paines
.
〈…〉
6
Hesiodus
,
lykened
the
ydle
persons
to
Drones
,
which
be
those
bees
that
hauing
no
stinge
to
defend
themselues
,
doe
eate
vp
the
labours
of
other
bees
,
without
trauailing
.
7
A
sound
man
that
is
idle
is
more
miserable
,
then
one
that
hath
the
agewe
.
8
Idlenes
,
causeth
infirmitie
of
the
body
,
and
dulnes
of
the
minde
.
¶
Riches
.
1
RIches
be
rather
the
Friends
of
vice
,
then
of
vertue
,
and
doe
oftener
allure
the
mindes
of
young
folke
to
vnhonest
delightes
then
otherwise
.
2
Like
a
horse
cannot
bee
ruled
without
a
bridle
,
so
richesse
cannot
be
ordered
without
prudence
.
3
Euen
,
as
garments
,
which
be
of
themselues
cold
,
doo
not
increase
,
but
conserue
the
naturall
heate
of
man
,
so
richesse
and
honours
do
not
make
men
happy
,
for
as
mutch
as
felicitie
consisteth
in
our
minde
,
not
in
thinges
subiect
to
the
iudgement
of
others
.
4
Our
nature
hath
none
more
deadly
enemie
then
richesse
,
a
dire
aduersarie
to
vertue
,
&
a
minister
of
vice
:
neither
did
Diogenes
without
occasion
say
,
that
vertue
dyd
not
willingly
lodge
,
either
within
the
liberties
of
a
citie
,
nor
yet
but
in
a
few
rich
Pallaces
.
5
Plato
,
wisely
sayde
,
that
a
ritch
man
could
but
ill
willingly
be
vertuous
.
6
The
intemperate
desires
of
getting
richesse
bee
very
prickes
and
rich
thornes
.
7
Richesse
ill
gotten
,
were
wont
to
breede
short
pleasures
,
and
long
shame
.
8
It
is
a
harde
matter
for
a
rich
man
to
bee
temperate
,
and
for
a
temperate
man
,
to
get
great
abondaunce
of
richesse
.
9
It
is
necessarie
to
haue
a
rich
minde
,
and
not
a
body
clad
with
a
great
ostentation
of
riches
.
10
The
very
fruites
of
richesse
,
be
nothing
els
but
leachery
,
couetousnes
,
and
infamie
.
11
Richesse
bee
blinde
,
and
doo
make
those
blinde
that
behold
them
.
12
Garmentes
,
which
bee
too
long
,
doo
hinder
the
going
,
and
superfluitie
of
riches
bee
an
impediment
to
the
soule
,
13
Our
affections
by
nature
,
are
harde
to
bridle
,
but
after
that
they
be
accompanied
with
riches
,
they
cannot
possibly
be
bridled
.
14
Bion
sayde
,
that
those
were
made
a
laughing
stocke
which
would
giue
themselues
a
praye
vnto
richesse
:
for
they
are
graunted
to
a
man
by
fortune
,
conserued
by
Auarice
,
&
gotten
togither
by
falshood
.
15
Diogenes
,
called
richesse
the
vomit
of
fortune
.
16
Plato
,
being
demaunded
what
stoare
of
riches
a
man
ought
to
seeke
for
?
answered
,
so
much
as
neither
should
breed
any
snares
,
nor
haue
neede
of
any
necessarie
thing
.
¶
Honours
.
1
THis
course
of
life
which
I
hold
,
perhaps
I
offend
in
,
which
do
maruail
at
the
brauerie
&
outward
show
of
this
life
,
and
do
not
discerne
the
carefulnes
and
great
yerksomnes
wherewith
it
is
replete
.
2
Like
,
as
Emnus
sayd
,
in
raigning
or
gouerning
as
King
,
there
can
bee
no
true
faithfull
companion
,
nor
credit
giuen
to
any
.
3
These
smokes
of
vaine
honour
doo
seeme
in
my
iudgement
,
to
serue
for
nothing
els
but
to
make
vs
slaues
to
the
rouling
estate
,
&
madnes
of
fortune
.
4
If
we
consider
diligently
,
how
that
these
honors
and
worldly
dignities
,
be
for
the
most
parte
vnstedfast
,
we
shall
finde
also
that
it
commeth
to
passe
,
because
that
they
are
grounded
vppon
the
instabilitie
of
fortune
.
¶
Pastimes
.
1
FOr
to
feede
the
People
with
the
vanitie
of
sutch
showes
,
is
a
thing
but
litle
esteemed
of
goodmen
,
for
it
noteth
riotousnes
,
and
is
nothing
worth
.
2
Like
,
as
it
is
but
soolish
wantonnes
to
be
caried
about
with
a
vaine
out
rye
of
others
,
and
to
follow
the
shadowe
of
a
false
vertue
,
so
it
is
an
act
of
a
wanton
and
vnconstant
minde
,
to
refuse
the
light
and
brightenes
of
that
which
bringeth
true
glorie
,
and
is
the
most
honest
fruite
of
perfect
vertue
.
2
I
cannot
esteeme
good
that
sort
of
pleasures
which
hath
beene
found
out
by
a
wicked
and
naughtie
man
,
such
a
one
as
hee
was
:
for
,
nature
doth
not
so
easily
admit
a
naughtie
plant
to
bring
foorth
good
frut
.
3
Wee
are
so
by
nature
enclined
to
pleasures
and
pastimes
,
that
we
delighting
indifferently
in
all
alike
,
and
making
a
confusion
with
good
and
bad
together
,
do
also
confound
our selues
.
4
To
what
ende
do
serue
pastymes
,
&
gamings
?
but
to
steale
away
time
,
&
to
busie
our
vnderstanding
in
vaine
thinges
,
and
without
any
profit
.
5
All
pleasures
ought
not
to
be
followed
(
but
those
only
)
which
haue
their
deriuation
of
honest
things
.
¶
Beautie
.
1
I
Know
not
how
I
might
praise
beautie
,
seeing
,
that
in
women
it
is
for
the
most
part
accompanied
with
cruelty
and
ingratitude
.
2
We
must
haue
regard
to
the
goodnes
of
the
minde
,
and
not
to
the
beautie
of
the
body
.
3
Byon
,
confirming
the
opinion
of
some
that
sayd
,
how
that
tyranny
consisted
in
beautie
:
saide
moreouer
,
that
from
tyrants
a
man
might
by
many
meanes
be
deliuered
,
but
from
beauty
,
by
no
meane
.
4
It
is
a
very
delectable
matter
to
behold
beautyfull
thinges
,
(
but
to
touch
them
)
cannot
bee
without
danger
:
like
,
as
Xenophon
said
,
the
cooke
doth
broile
only
those
thinges
that
hee
layeth
on
the
coales
:
but
beautifull
things
,
do
set
on
fire
also
those
that
stand
neare
about
them
.
5
Like
,
as
Gilliflowers
and
other
most
pleasant
and
sweete
smelling
herbes
and
flowers
,
if
they
bee
cast
into
a
Iakes
amongst
filthie
dung
,
do
forthwith
become
vile
,
euen
so
beauty
,
if
it
be
,
not
accompanied
with
excellent
vertues
&
graces
,
waxeth
eftsoones
,
filthie
and
abhominable
.
¶
Noblenes
.
1
AL
men
are
in
this
respect
equall
,
that
they
haue
had
all
one
manner
of
beginning
,
and
were
naturally
created
after
one
fashion
.
2
No
man
can
challenge
to
himself
any
worthynes
,
for
beeing
borne
of
noble
blood
and
of
famous
parentage
,
but
for
that
he
hath
lyued
vertuously
,
and
dyed
valyantly
.
3
The
nobilitie
of
thy
parents
and
blood
,
do
serue
thee
to
none
other
purpose
,
but
that
thou
canst
not
keepe
thy selfe
vnknowne
when
thou
wouldest
.
4
He
glorieth
of
himself
but
in
vaine
,
which
boasteth
of
his
dwelling
in
a
noble
Pallaice
(
inasmuch
)
as
the
praise
is
not
his
,
but
his
predecessours
.
5
In
my
iudgement
(
he
that
is
a
good
man
)
is
worthie
to
be
accounted
noble
,
like
,
as
(
on
the
contrarie
part
)
I
esteeme
a
wicked
man
ignoble
,
although
hee
were
descended
of
a
father
more
noble
then
Iupiter
.
6
Nobilitie
consisteth
in
prudence
:
and
by
vnderstanding
is
obtained
true
riches
,
but
only
at
the
hands
of
God
.
7
He
that
by
nature
is
inclyned
to
vertue
,
hee
is
noble
,
although
his
mother
were
an
Ethiopian
.
8
Antigonus
the
King
,
going
about
to
reproue
Byon
the
Philosopher
of
ignoblenes
,
asked
hym
what
hee
was
,
of
what
countrey
,
and
where
was
his
Cittie
,
and
his
parents
?
to
whome
Bion
aunsweared
,
it
belongeth
not
vnto
Freendes
to
enquire
where
they
were
borne
:
but
what
manner
of
men
they
be
.
9
It
is
better
to
glorie
of
the
praises
of
the
minde
then
of
the
nobilitie
of
the
elders
,
beeing
already
extinguished
through
the
obscuritie
of
the
posteritie
.
10
Like
,
as
the
noblenes
of
beastes
dooth
consist
in
the
disposition
and
strength
of
the
body
,
so
the
nobilitie
of
men
consisteth
in
the
goodnes
of
manners
.
11
Diogenes
,
being
demaunded
who
were
the
most
noble
men
?
answered
,
those
which
dispise
riches
,
vanitie
,
pleasures
and
life
.
12
Socrates
,
beeing
asked
of
a
certaine
man
,
what
thing
was
nobilitie
,
made
aunsweare
,
that
it
was
a
good
temperature
of
the
minde
,
and
of
the
body
.
¶
Flatterie
.
1
NO
man
whilest
that
he
is
in
prosperitie
can
tell
whither
he
be
loued
or
not
.
2
Euen
,
like
as
Acteon
was
torne
in
pieces
with
his
own
Dogges
,
that
had
beene
nourished
by
him
,
so
are
those
torne
in
pieces
by
flatterers
,
that
do
noorish
them
.
3
Flatterers
,
bee
like
vnto
certaine
sepulchers
,
in
which
is
only
written
the
bare
name
of
amitie
.
4
Antisthenes
sayd
,
that
there
is
lesse
hurt
founde
amongest
Rauens
,
then
among
flatterers
,
for
,
these
do
corrupt
and
eate
the
mindes
of
sutch
as
bee
aliue
:
the
other
do
but
deuour
(
only
)
the
dead
bodyes
.
5
Antisthenes
,
was
wont
to
saye
,
that
Flatterers
were
like
vnto
curtisans
,
or
harlots
,
which
do
looke
to
haue
found
in
those
that
were
inamored
on
them
all
excellent
gifts
,
except
Iudgement
and
wisdome
.
6
Crates
,
seeing
a
yong
man
,
who
was
very
wealthy
,
accompanied
with
a
multitude
of
Flatterers
,
he
turned
vnto
him
and
sayd
:
Oh
young
man
(
I
am
sory
)
to
see
thee
so
solitarie
.
7
Demetrius
Phalerius
,
exhorted
Ptolome
the
King
,
that
he
should
buy
him
bookes
to
read
,
sutch
as
treated
of
well
gouerning
a
Kingdome
:
for
,
in
them
hee
should
finde
written
such
things
,
as
those
that
were
his
true
Freendes
,
durst
not
,
and
his
falfe
Freendes
would
not
shew
him
.
¶
Ingratitude
.
1
IT
was
a
generall
fault
of
all
them
which
did
not
defend
me
,
and
(
especiallie
)
of
such
as
were
bound
thereby
by
duetie
.
2
All
the
good
that
I
haue
done
for
him
,
is
as
good
as
lost
,
for
,
it
is
euen
like
,
as
I
had
done
the
same
to
mine
Enemie
.
3
It
was
wisely
sayd
that
there
were
two
woundes
in
good
turnes
:
the
one
reprouing
or
vpbrayding
of
benefites
bestowed
:
the
other
,
forgetfulnes
of
sutch
,
as
haue
beene
receiued
,
both
of
them
be
the
mothers
of
vngratefulnes
,
and
stepmothers
to
a
good
turne
.
¶
Malice
.
1
THeir
maliciousnes
,
maketh
them
to
credit
that
which
they
haue
hath
say
of
others
:
that
is
,
that
I
must
debase
my selfe
.
2
I
should
neuer
haue
beleeued
that
thou
wouldest
so
litle
haue
esteemed
our
recyprocall
loue
,
&
the
freendship
renewed
amongst
vs
,
that
for
one
onely
worde
,
thou
wouldest
seeke
to
destroye
my
Brother
Metellus
,
neither
respecting
the
noblenes
of
our
house
,
nor
yet
the
great
loue
that
I
haue
borne
vnto
you
and
to
the
common
wealth
,
the
which
considerations
might
haue
moued
you
,
to
haue
put
vp
a
litle
iniury
.
3
The
iniurie
which
that
naughtie
toungued
felow
hath
offered
to
this
good
yong
man
,
hath
made
his
most
shamefull
and
impudent
life
manifest
for
euer
.
4
ME
thinketh
that
how
much
the
more
mightie
and
noble
a
man
is
,
so
much
the
lesse
he
ought
to
shewe
foorth
his
power
,
especially
toward
the
ruine
of
poore
men
.
5
Go
not
you
about
with
honest
wordes
of
your
letters
to
cloake
the
dishonestie
of
your
minde
,
for
those
that
haue
already
an
yll
opinion
of
you
,
will
giue
no
credit
therto
.
¶
Doltishnes
.
1
OH
God
,
what
a
cockesconbe
is
he
:
and
how
in
amoured
on
him selfe
without
any
modestie
or
reason
.
2
Hee
is
so
sencelesse
and
doltish
,
that
nature
séemeth
euen
to
haue
brought
hym
into
the
Worlde
for
despite
.
3
There
be
found
some
sorte
of
men
in
the
world
such
ydiotes
in
their
talke
,
that
looke
how
more
they
go
about
to
beautifie
&
inlarge
their
talke
,
so
much
more
they
are
mocked
rather
then
harkened
vnto
.
¶
Composing
or
applying
of
thinges
amisse
.
1
MEn
haue
vsed
many
times
to
adorne
them selues
with
glorious
words
found
out
by
other
mens
industrie
.
2
Those
men
that
in
compyling
or
composing
works
(
do
nothing
els
but
imitate
others
)
are
in
my
iudgement
like
vnto
the
popingaye
or
pye
,
which
speake
those
thinges
that
they
do
not
vnderstand
.
3
Like
,
as
he
cannot
runne
wel
,
that
seeketh
to
set
his
feete
onely
in
traces
of
another
mans
feete
,
so
those
cannot
write
well
which
go
on
imitating
,
and
neuer
swarue
from
the
boundes
of
others
.
¶
This
life
.
1
I
Wist
not
that
this
life
was
shorte
,
&
a
vaine
course
of
glorie
.
2
Of
good
,
and
of
euill
,
consequently
of
godly
men
and
of
vngodly
,
there
is
at
this
present
no
great
account
made
:
such
is
the
life
wherin
we
do
liue
.
3
Our
life
(
when
fortune
doth
fauour
)
is
like
to
a
running
brooke
,
which
is
all
durtie
and
myrie
,
harde
to
get
into
,
violent
,
making
a
great
roaring
&
noyse
,
and
lasteth
but
a
while
.
4
This
our
mortall
and
miserable
life
is
none
other
but
the
likenes
of
a
shadow
,
and
a
birth
vnprofitable
to
the
earth
.
5
The
Sea
and
land
is
full
of
euills
and
infirmities
,
which
daye
and
night
doo
compasse
about
this
troublesome
life
.
6
Good
things
(
although
they
be
sought
)
doo
hardly
come
,
but
on
the
contrarie
(
euils
things
)
doo
come
on
heapes
without
seeking
.
7
Man
,
is
none
other
thing
but
an
example
of
infirmitie
,
a
spoyle
of
time
,
a
iest
of
fortune
,
an
image
of
inconstancie
,
and
a
ballance
of
enuy
&
calamitie
:
remaining
(
only
)
fleagme
and
choler
.
8
This
(
our
life
walking
through
a
circle
)
is
alwayes
subiect
to
bee
intrapped
with
euill
,
and
can
neuer
abyde
in
one
estate
.
9
This
our
life
(
trauailing
alwayes
toward
the
ende
)
is
like
vnto
wine
,
whereof
(
a
litle
being
left
in
the
bottom
of
the
barrell
)
doth
become
vineger
.
¶
To
comforte
or
giue
consolation
:
And
(
first
)
for
olde
age
.
1I
Knowe
no
cause
why
men
should
meruell
that
olde
age
is
subiect
to
so
many
maladies
,
seeing
,
it
is
euen
infirmitie
it selfe
.
2
That
old
man
is
more
foolish
(
who
hauing
passed
ouer
the
daungers
of
this
life
,
and
is
arriued
at
the
ende
of
them
)
would
wish
to
begin
his
course
newe
again
,
then
a
trauailour
,
who
hauing
ended
a
longe
and
yerkesome
iourney
,
should
desire
to
go
it
ouer
againe
immediatly
(
forasmuch
)
as
nothing
is
more
acceptable
to
such
as
bee
weary
,
then
rest
and
lodging
.
3
It
is
not
expedient
for
your
wisedome
,
to
wish
for
that
,
that
ye
haue
lost
,
seeing
,
it
cannot
be
recouered
againe
,
that
is
youth
,
for
it
is
the
propertie
of
a
mad
man
to
loue
that
which
is
lost
.
4
Men
ought
to
reioyce
when
they
come
vnto
age
,
wherefore
they
were
borne
,
seeing
age
,
is
the
very
rypenes
of
men
,
and
is
as
profitable
to
be
in
men
as
in
fruites
.
¶
Of
Death
.
1
DEath
happeneth
to
al
men
alike
,
wherfore
thou
oughtest
not
to
challenge
vnto
thy selfe
a
priuilege
of
life
aboue
others
.
2
I
dare
not
take
in
hande
to
comforte
thee
,
or
to
offer
thee
any
succour
,
for
,
I
knowe
the
thou
art
wise
ynough
,
&
of
a
most
noble
minde
,
wherfore
it
should
seeme
great
presumption
if
I
would
go
about
to
administer
thee
consolation
in
this
matter
.
2
All
things
that
be
according
to
nature
,
be
good
:
and
what
is
more
agreeyng
to
nature
,
then
for
an
old
man
to
dye
.
3
Thou
oughtest
to
conforme
thy selfe
,
according
to
the
good
pleasure
of
God
,
and
to
beleeue
that
hee
knoweth
better
what
we
need
then
our selues
,
and
the
time
when
to
drawe
again
to
him self
his
members
.
4
In
the
raging
Sea
of
this
oure
tempestuous
life
,
we
haue
none
other
hauen
,
saue
death
.
5
Thou
mayst
thus
comfort
thy selfe
for
the
losse
of
thy
Father
,
that
sithens
in
his
life
tyme
hee
liued
well
,
he
hath
now
with
death
obtained
rewarde
of
his
vertues
.
6
This
world
is
a
very
Uallaye
of
waylinges
,
deepe
,
obscure
,
and
full
of
mire
:
happy
is
he
that
wel
getteth
out
of
it
.
7
Seeing
,
it
is
so
ordained
by
nature
,
that
he
which
first
cometh
,
must
first
go
:
the
sonne
hath
no
cause
to
lament
for
the
death
of
his
Father
,
for
,
hee
dooth
not
therby
forsake
him
,
but
goeth
before
him
.
8
We
may
(
truely
)
call
the
Earth
a
better
Mother
vnto
vs
,
than
she
that
hath
borne
vs
,
for
,
shee
nourisheth
vs
but
for
a
fewe
monethes
:
and
the
other
for
a
great
many
yeares
.
9
To
lament
for
things
that
can
not
be
gotten
againe
,
groweth
rather
of
too
mutch
foolishnes
,
then
of
much
godlynes
and
loue
.
10
Uertue
,
may
make
honest
any
sorte
of
death
,
whatsoeuer
.
11
Albeit
,
that
my
minde
is
not
sufficient
to
comfort
you
,
for
that
the
sorrow
that
I
abide
doth
suffer
me
to
haue
no
place
of
consolation
,
yet
,
&c.
12
He
was
not
borne
in
vaine
that
dyeth
well
,
neither
liued
he
vnprofitably
that
finished
well
his
life
.
13
Death
is
no
death
,
but
the
end
of
trauailes
,
and
a
beginning
of
life
.
14
There
is
no
armour
more
strong
against
any
cruell
dart
of
fortune
,
then
a
prudent
minde
:
and
I
,
being
of
opinion
that
you
are
most
wise
,
do
beleeue
also
that
you
vnderstande
,
howe
that
no
humaine
thing
can
bee
perpetuall
or
quiet
.
15
If
thou
wouldest
consider
,
howe
that
hee
was
borne
a
mortall
man
,
thou
wouldest
not
sorrowe
of
his
death
.
16
Socrates
,
beeying
demaunded
,
what
was
the
greatest
beatitude
of
man
?
Hee
aunsweared
,
to
dye
well
.
17
If
sicke
men
could
be
healed
with
teares
,
and
that
sorrowe
could
cease
their
griefe
,
I
would
commende
this
wayling
.
18
Inasmuch
as
we
be
mortal
what
thing
should
we
els
looke
for
of
this
our
life
,
but
mortalitie
.
¶
For
Health
lost
.
1
I
Trust
with
the
grace
of
God
shortly
to
see
thee
not
only
free
from
this
disease
,
but
also
from
all
ill
humours
,
by
meanes
of
this
sicknes
,
wherby
thei
shal
be
consumed
,
veryfiyng
the
olde
Prouerbe
(
that
is
)
that
one
euill
dryueth
away
another
.
2
Nothing
(
new
or
vnwonted
)
is
happened
vnto
you
,
neither
hath
fortune
any
iot
changed
custome
,
nor
nature
,
beeing
alwayes
vnstedfast
,
vnconstant
and
blinde
,
but
we
may
rather
say
,
that
in
this
your
maladie
,
it
hath
vsed
the
owne
proper
and
naturall
constancie
,
which
is
,
to
be
alwayes
vnconstant
,
and
neuer
to
abyde
in
one
estate
.
3
Sicknes
is
a
great
dehorter
from
vices
,
and
affections
,
and
an
exhorter
to
modestie
and
goodnesse
.
4
It
is
mutch
more
easie
to
abyde
the
infirmitie
of
the
body
,
then
the
griefe
of
the
minde
,
wherefore
,
I
thinke
it
good
that
in
this
your
sicknes
,
yee
shake
of
all
such
thoughts
as
might
trouble
you
.
5
Although
,
that
man
by
nature
is
accompanied
with
many
euills
,
yet
,
the
worst
of
them
all
,
is
the
displeasure
of
the
minde
,
take
heede
therfore
,
least
ye
set
any
thing
rashly
to
heart
.
¶
Of
reputation
lost
.
1
I
Am
glad
that
your
fortune
is
vnlike
mine
:
for
ther
is
great
difference
betwixt
beeing
iniuried
,
&
beeyng
vtterly
vndone
.
2
To
be
without
doubt
is
token
of
a
good
hart
,
which
thing
without
all
peraduenture
,
would
both
staye
,
his
foolish
rage
,
and
bringe
you
againe
to
your
due
place
of
honour
.
3
The
course
of
your
fortune
,
although
the
case
be
vnlike
,
yet
it
runneth
to
the
same
end
that
mine
doth
.
4
To
the
grieuousnes
of
the
sorrow
that
I
feele
about
your
matters
,
I
haue
yet
this
consolation
,
that
I
trust
the
counsels
of
Frendes
,
and
the
time
it selfe
,
which
breaketh
the
appointments
of
wicked
men
,
shall
giue
recompence
to
the
wicked
willes
of
your
enemies
.
5
Concerning
this
losse
,
if
you
shal
make
such
account
,
as
I
haue
alwaies
denied
that
you
ought
for
to
make
,
you
shall
doe
wisely
,
and
shall
with
victory
triumphe
ouer
your
Enemies
.
6
The
refuge
of
our
studies
is
such
,
that
although
wee
cannot
haue
the
great
losse
wee
had
restored
againe
,
wee
may
yet
at
the
least
bee
somewhat
eased
by
not
thinking
theron
.
7
Doest
thou
not
remember
how
that
with
continuall
lamenting
,
thy
troubles
bee
rather
doubled
,
then
raced
out
of
memorie
.
8
Canst
not
thou
see
things
that
are
open
and
manifest
,
who
with
thy
quicknesse
of
wit
wast
wont
to
pearce
to
the
knowledge
of
thinges
most
secret
?
Canst
not
thou
know
how
that
continuall
lamentyng
doth
relieue
thee
neuer
a
whit
.
9
A
man
,
that
is
rightly
vertuous
,
ought
to
loose
nothing
by
the
multitude
of
the
wicked
:
10
Thy
valiancie
is
so
great
and
worthy
of
it self
,
that
for
the
sustentation
therof
,
thou
needest
no
confort
of
others
,
neither
can
I
well
comfort
another
,
which
am
depriued
of
all
consolation
,
my selfe
.
11
Like
,
as
in
the
aboundaunce
of
good
fortune
we
are
not
straight
lost
,
so
,
wee
ought
not
to
dispaire
in
the
anguish
,
wherinto
this
fearfull
waue
hath
transported
vs
.
12
Albeit
,
the
distaining
that
is
vsed
to
thy
honor
,
is
not
to
the
losse
of
my
health
,
yet
,
there
is
such
likenes
betwixt
them
,
that
me
thinketh
we
could
not
be
sure
Frendes
,
except
we
tasted
both
of
like
greefes
.
13
Mans
estate
,
was
wont
thus
oftentymes
to
chaunge
,
neither
is
there
any
thing
stable
vnder
heauen
,
he
which
yesterday
was
a
Seruauant
,
to
day
is
become
as
a
King
:
and
another
,
who
of
late
went
clad
in
fine
Purple
,
and
commaunded
the
people
,
is
now
clad
in
vile
ragges
,
and
become
a
bondseruant
.
14
Pittacus
sayde
,
that
it
was
the
duety
of
a
wyse
man
to
know
how
to
skirmish
with
aduersitie
,
and
the
part
of
a
valiant
man
to
beare
the
same
modestly
.
¶
Of
Goodes
lost
.
1
LIke
,
a
wyse
and
valiant
man
,
thou
needest
not
care
if
the
vnhonestie
of
men
shall
robbe
thee
of
those
things
,
wherewith
fortune
hath
indewed
thee
most
bountifully
.
2
I
confesse
that
thy
griefe
is
such
,
as
thou
canst
hardly
receiue
any
consolation
,
so
great
is
the
losse
of
all
thy
substaunce
,
and
so
litle
hope
of
recouering
the
same
againe
:
but
yet
,
thou
oughtest
to
moderat
thy
sorrowe
,
and
not
vtterly
to
dispaire
.
3
Nobodye
is
more
vnhappy
in
my
iudgement
,
than
he
,
whome
fortune
hath
not
earst
suffered
to
tast
of
her
venim
:
for
,
like
as
the
shadow
accompanieth
the
sonne
,
so
aduersitie
followeth
glorie
&
renowne
.
4
The
long
experience
that
I
haue
knowen
in
you
,
concerning
wordly
thinges
,
easeth
mee
of
taking
in
hand
to
administer
you
any
consolation
(
inasmuch
)
as
I
knowe
that
you
were
wont
to
arme
your
minde
against
the
darted
of
fortune
,
I
doo
therefore
veryly
beleeue
that
yee
will
patiently
abyde
this
burthen
of
pouertie
,
that
without
any
fault
of
yours
,
is
fallen
vppon
you
.
5
Truely
,
your
losse
of
richesse
is
great
,
but
I
esteeme
that
you
shall
make
it
mutch
greater
,
if
you
shall
also
loose
your selfe
.
6
Wee
must
not
beleeue
that
fortune
loueth
those
men
more
,
vppon
whome
it
fawneth
,
and
such
as
it
neuer
displeaseth
,
them
those
whom
it
exerciseth
with
continuall
trauailes
:
for
,
like
as
prosperitie
maketh
men
fortunat
,
so
doth
aduersitie
make
them
famous
and
tryed
.
7
Whilest
that
you
torment
your self
for
the
losse
of
richesse
,
that
you
haue
sustained
,
you
do
(
without
doubt
)
make
the
same
greater
:
for
,
sorrowing
for
the
losse
of
richesse
,
you
debase
the
worthinesse
of
your
mind
,
which
teacheth
men
to
despise
worldly
things
.
8
The
losse
that
ye
haue
sustained
,
is
not
so
great
but
that
your
wisedome
is
greater
:
wherfore
with
Iudgement
correct
fortune
.
9
It
is
better
a
godly
poore
man
,
than
a
wicked
ritch
man
,
for
,
the
one
is
worthie
of
mercie
,
the
other
of
reproofe
.
¶
Of
the
losse
of
Friendes
.
1
IT
is
now
time
to
put
in
practise
the
precepts
that
haue
beene
written
by
most
wise
men
,
and
to
apply
thy selfe
to
the
vse
of
such
things
as
with
long
studie
thou
hast
learned
:
which
thing
(
if
thou
wilt
)
thou
mayst
(
though
not
willingly
,
yet
at
least
patiently
)
abide
the
want
of
those
Frends
whom
thou
hast
lost
.
2
He
,
that
in
the
losse
of
terrene
goods
,
as
of
frends
,
&c.
knoweth
how
prudently
and
with
modestie
to
beare
fortune
,
he
may
be
truely
called
happie
.
3
Verely
the
losse
of
so
deare
a
Frend
,
which
you
haue
sustained
,
myght
shake
the
stoutest
heart
that
is
:
but
(
forasmuch
)
as
men
ought
to
be
contented
with
any
chaunce
that
happeneth
in
this
world
,
it
is
your
part
to
be
greatly
comforted
in
consideration
of
the
honeste
and
faithfull
freendshyppe
maintayned
betwixt
you
.
4
You
shew
your self
not
to
be
thoroughly
taught
in
the
law
of
frendship
,
sithens
you
sorrow
at
the
death
of
sutch
a
freende
,
who
liued
so
well
,
that
there
is
no
doubt
,
but
the
Angels
haue
caried
him
into
the
sight
of
GOD
,
to
enioye
the
fruites
of
his
vertuous
laboures
.
5
It
is
the
parte
of
a
wise
man
not
to
bee
sory
for
things
lost
,
nor
glad
for
such
as
be
present
.
6
Wee
ought
not
to
bee
sorye
for
the
death
of
our
deare
Friendes
,
seeing
,
they
must
of
necessitie
dye
:
but
rather
for
such
as
dye
beastly
.
¶
Of
Imprisonment
.
1
LIke
,
as
a
man
that
is
sound
and
in
good
health
,
hath
no
neede
of
a
Phisitian
:
so
a
wise
man
hath
no
neede
of
consolation
.
2
Doo
ye
not
vnderstande
,
that
he
alone
may
bee
called
a
worthie
and
valiant
man
,
who
neuer
bowed
his
shoulders
at
the
burthen
of
misfortunes
,
who
neuer
blamed
nor
panted
at
his
chaunce
:
and
inasmuch
as
it
is
so
,
you
ought
also
in
this
imprisonment
shewe
the
libertie
of
your
minde
,
altogether
couered
with
armour
of
your
innocencie
.
3
It
is
lesse
hurt
to
be
imprisoned
vnworthely
,
than
to
haue
vndeserued
libertie
,
and
to
suffer
wrong
in
defence
of
iustice
,
then
through
lewdnes
to
abound
in
wealth
.
4
What
thing
els
is
the
earth
,
but
a
litle
Ilande
,
compassed
rounde
about
with
the
Ocean-sea
,
in
the
which
we
are
put
,
as
in
a
prison
.
5
You
haue
great
cause
to
comforte
your selfe
in
this
trouble
,
and
to
giue
God
thankes
that
he
hath
so
endued
you
with
his
benefites
,
that
like
,
as
in
libertie
yee
dyd
not
want
wisedome
,
so
your
courage
and
valiantnesse
of
minde
hath
not
fainted
in
this
imprisonment
.
6
If
it
bee
true
that
the
estate
of
vertuous
&
worthie
men
doth
consist
in
the
force
of
the
minde
,
&
not
in
this
corporall
matter
:
I
repute
any
parte
of
consolation
at
my
handes
towardes
you
,
to
bee
but
superfluous
,
whose
noble
heart
I
know
,
is
at
libertie
,
in
this
your
vndeserued
imprisonment
.
7
The
prison
doth
not
minister
so
mutch
punishment
to
the
wicked
,
as
it
dooth
glorie
vnto
the
godly
,
whose
vertue
doth
afterwarde
shine
more
vehemently
then
afore
,
like
a
fire
that
hath
beene
kepte
secret
and
after
bruseth
forth
in
great
flames
.
8
If
you
had
by
any
meanes
deserued
thys
imprisonment
,
there
were
then
cause
why
I
should
seek
to
comfort
:
but
sithens
that
the
malice
of
your
Enemies
is
the
only
cause
therof
,
I
leaue
giuing
of
consolation
to
your
sincere
conscience
of
a
most
verteous
life
,
trusting
to
see
you
here
after
much
more
exalted
then
you
are
nowe
disgraded
.
9
Socrates
,
being
demaunded
,
howe
a
man
might
liue
without
troubles
?
hee
denying
that
to
be
possible
,
sayde
:
A
cittie
or
an
howse
cannot
bee
without
those
that
dwell
therin
,
and
frequent
the
same
.
10
Those
,
that
with
waylings
and
lighings
doo
take
in
yll
parte
their
misfortunes
are
vnwise
,
and
do
not
remember
how
that
many
be
,
and
haue
ben
in
a
like
and
in
a
worser
estate
.
11
Appollodorus
,
sorrowing
and
lamenting
for
Socrates
,
because
he
was
vniustly
condemned
to
die
,
Socrates
laughing
sayd
to
him
thou
therfore
(
which
art
my
dearest
Frend
)
wouldest
haue
me
iustly
condempned
.
¶
Of
Exile
.
1
THat
death
is
not
miserable
that
is
receyued
for
the
common
weale
,
neither
is
that
Exile
lothsome
that
is
caused
for
vertue
.
2
If
they
shall
take
my
life
away
,
yet
they
shall
not
bereaue
me
of
my
reputation
,
though
they
shall
afflict
my
body
with
Exile
,
for
that
,
it
is
mortall
:
yet
,
they
shall
not
remooue
my
minde
from
the
common
wealth
.
3
Defend
thy self
stoutly
from
sorrow
,
and
withstande
Fortune
,
reuoluyng
alwayes
in
thy
minde
howe
that
in
our
Cittie
,
and
in
the
common
weale
many
haue
vniustly
beene
sent
into
exile
:
I
tell
thee
also
(
and
I
would
to
GOD
,
it
were
not
true
)
that
thou
art
dryuen
out
of
sutch
a
Countrey
,
where
no
good
wise
man
can
liue
quiet
.
4
I
do
not
only
exhort
thee
,
but
doo
also
pray
thée
for
the
frendships
sake
that
hath
beens
betwixt
vs
,
that
thou
wouldest
stablish
thy
minde
against
misfortunes
,
considering
with
thy selfe
in
what
estate
all
men
are
borne
.
5
Your
most
noble
minde
,
hath
no
need
of
a
common
medecine
,
and
that
which
I
should
saye
for
to
comfort
you
in
this
your
exile
should
be
as
a
shadow
in
respect
of
the
light
of
your
vnderstanding
.
6
Hee
,
which
is
vniustly
sent
into
exile
,
ought
to
make
himselfe
mery
,
for
that
he
hath
Iustice
his
companion
of
his
exile
,
which
suffereth
the
vngodly
Citizines
to
persecute
him
.
7
The
heart
of
a
valiant
man
,
dooth
not
faint
at
the
first
falling
of
fortune
,
and
what
els
is
this
your
exite
,
but
a
disfauour
of
one
chaunce
of
fortune
for
a
counterpaise
of
infinit
fauours
,
that
ye
haue
receiued
of
her
.
8
Great
folly
it
is
to
lament
the
dying
out
of
ones
Country
,
forasmuch
,
as
it
is
superfluous
to
haue
regarde
to
the
place
where
a
man
shall
staye
,
dying
,
when
as
he
must
immediatly
depart
from
all
places
.
6
Anaxagoras
,
dyeing
out
of
his
countrie
,
was
demaunded
by
his
Frendes
,
whether
hee
would
haue
his
body
caried
to
the
place
where
hee
was
borne
?
He
aunswered
,
that
the
waye
that
leadeth
to
Hell
,
is
no
further
from
one
place
then
from
another
.
10
Like
,
as
the
Mariners
haue
instruments
prepared
(
both
)
for
prosperous
and
for
aduerse
sailings
,
so
ought
we
to
haue
the
affections
of
our
minds
made
fit
(
both
)
for
good
and
ill
fortune
.
11
In
what
place
soeuer
a
man
be
,
hee
hath
one
&
the
selfe
same
waye
continuall
and
plaine
to
walke
thorough
this
frayle
and
mortall
life
,
to
an
immortall
and
euerlasting
life
.
12
Ydle
fellowes
,
and
such
as
are
good
to
nothing
,
are
belieged
with
pouertie
,
euen
in
their
countryes
:
wheras
,
on
the
contrarie
part
,
such
as
be
industrious
and
wife
,
in
what
part
of
the
world
soeuer
they
bee
,
do
posseede
sufficient
,
and
neuer
feele
want
.
13
Euen
,
as
going
out
of
one
ship
into
another
,
we
may
still
sayle
prosperously
,
so
going
out
of
one
Cittie
or
countrey
into
another
,
wee
may
leade
our
life
fortunately
.
14
Like
,
as
euery
qualitie
of
the
aire
is
penetrable
to
the
eyes
of
the
Egle
,
so
euery
Cittie
and
countrie
is
to
a
valiant
man
.
15
In
what
part
soeuer
it
be
of
the
world
,
where
the
earth
doth
noorish
vs
,
there
is
our
Countrey
.
16
Seeing
,
that
we
are
by
nature
brought
foorth
all
free
and
vnbound
,
I
know
not
by
what
reason
we
should
afterward
binde
and
restraine
our selues
to
one
corner
.
17
Euery
part
of
the
World
,
is
free
and
open
to
a
wise
man
,
and
to
a
valiant
minde
,
the
whole
world
is
his
Countrey
.
¶
Of
Pouertie
.
1
THou
wast
wont
to
comforte
others
,
following
the
maner
of
ignoraunt
Phisiciants
,
who
making
profession
to
haue
skill
in
other
folkes
diseases
,
know
not
how
to
cure
their
owne
.
2
I
beleeue
that
in
these
corrupt
and
tempestuous
times
there
is
any
thing
that
can
drawe
neere
to
the
true
beatitude
,
saue
only
.
ioyfull
pouertie
.
3
Poore
men
,
that
do
content
themselues
with
their
estate
,
be
deare
vnto
God
.
4
Diogenes
hearing
,
the
pouertie
of
a
wicked
man
reprooued
,
sayd
:
I
neuer
saw
any
tormented
for
hys
pouertie
,
but
for
wickednesse
.
5
Diogenes
said
,
that
pouertie
was
a
learned
succour
to
Philisophie
:
forsomuch
,
as
those
things
that
Philosophy
forced
to
perswade
with
words
,
the
same
were
put
in
practise
by
pouertie
.
6
If
thou
shall
neuer
desire
much
,
a
litle
will
seeme
to
thee
ynough
.
7
Drogenes
,
made
this
a
answe
be
to
one
that
attributed
pouertie
to
him
for
a
fault
,
oh
vnhappy
man
,
I
neuer
same
any
man
become
a
Tyrant
thorough
pouertie
,
but
many
thorough
richesse
.
8
The
life
of
poore
men
,
is
like
vnto
a
sayling
at
Sea
,
when
the
ship
is
neare
to
shore
,
but
the
life
of
ritch
men
,
like
to
those
that
sayle
in
the
depth
of
the
Sea
:
To
the
one
sort
,
it
is
easie
to
cast
auker
,
and
to
fall
into
harborough
:
To
the
other
,
it
is
more
hard
,
and
requireth
great
labour
.
9
Like
,
as
it
is
better
to
lye
sounde
and
in
good
health
vpon
a
simple
matterisse
,
then
beeyng
sicke
to
lye
vppon
a
large
and
rich
bed
:
so
also
it
is
better
to
liue
fortunately
in
meane
fortune
,
then
vnhappyly
in
great
aboundaunce
.
10
Pouertie
,
is
not
that
which
causeth
vs
to
sorrow
,
but
the
ouermuch
greedynesse
of
our
mindes
.
11
Many
men
for
iniustice
and
euill
doyng
haue
beene
put
to
death
,
but
for
pduertie
neuer
any
.
12
No
man
is
more
fortunat
,
then
a
poore
man
,
for
,
hee
neuer
feareth
to
fall
from
an
highe
estate
to
a
lowe
.
13
Pouertie
,
is
a
thinge
that
is
not
enuyed
,
neither
doth
any
man
striue
to
obtaine
it
,
and
without
any
garding
it
is
defended
and
conserued
:
And
how
much
the
more
,
it
is
despysed
,
so
much
the
more
it
is
exalted
.
¶
To
Exhort
:
and
(
first
)
to
the
feare
of
God
.
1PRaying
,
and
such
godly
exercises
be
easie
to
such
as
seeke
the
way
to
saluation
.
2
I
admonish
you
that
yee
destroye
our
spirituall
Enemies
,
which
be
vices
,
&
sensuall
lustes
,
and
that
ye
giue
the
scepter
and
dominion
of
your
spirit
and
inwarde
partes
to
the
feare
of
God
.
3
I
exhort
you
as
earnestly
as
I
can
to
the
feare
of
God
,
whereby
you
may
looke
for
an
,
assured
and
perpetual
beautitude
,
if
ye
wil
first
cut
off
all
vaine
desires
that
be
fruitlesse
.
4There
be
three
vertues
vnto
which
euery
man
ought
chiefly
to
applie
himselfe
:
the
first
is
to
honor
and
feare
of
God
:
the
next
dutie
is
,
to
the
Parents
that
haue
begotten
vs
and
brought
vs
vp
:
the
third
duetie
is
to
the
Prince
and
Lawes
:
which
who
so
obserueth
shall
acquire
to
himself
a
most
beautifull
crowne
of
glorious
fame
.
¶
To
liue
well
.
1
IT
is
now
time
that
we
leaue
setting
our
affections
on
this
miserable
and
most
short
life
,
and
seeke
for
that
life
which
is
happy
and
perpetuall
.
2
Beleeue
me
,
the
only
waye
of
praise
dignitie
&
honour
,
is
to
be
praised
and
beloued
of
good
men
,
and
of
such
as
be
wise
.
3
I
exhort
you
as
earnestly
as
I
can
that
ye
would
begin
a
new
habyt
of
liuing
,
and
vse
such
manners
as
tende
vnto
vertue
,
which
may
make
the
minde
more
capable
of
felicitie
.
4
Consider
with
your selfe
how
that
the
beautie
of
the
minde
is
so
much
more
greater
,
than
the
beautie
of
the
body
,
as
a
thing
that
is
endued
with
diuinitie
,
being
famous
&
euerlasting
,
is
more
wortthie
then
that
thing
that
is
obscure
,
terrene
,
&
frayle
.
5
Forasmuch
,
as
humaine
prudence
is
but
a
dreame
in
respect
of
a
well
gouerned
Spirit
,
let
vs
vse
the
counsaile
and
discretion
,
that
God
hath
appointed
.
6
I
do
you
too
wit
,
that
to
liue
well
&
vertuously
,
is
a
thing
that
will
better
satissie
euery
bodye
,
then
any
thing
els
.
7When
as
at
a
certaine
time
one
sayd
to
Diogenes
,
that
mans
life
was
sull
of
afflictions
and
euils
,
not
the
life
,
sayde
hee
:
but
the
yll
liuing
.
8A
wise
man
,
when
hee
goeth
on
a
long
iourney
,
doth
prouide
(
rather
)
for
thinges
necessarie
,
then
for
such
things
as
be
precious
and
costly
.
9
Like
,
as
an
house
or
a
ship
must
haue
the
lower
partes
very
strong
,
so
the
beginninges
and
fundations
of
our
actions
,
ought
to
be
true
and
iust
.
10
Spensippus
,
beyng
willed
by
Diogenes
to
leaue
that
sitting
still
in
a
corner
that
hee
vsed
,
&
to
stretch
out
his
legges
with
going
,
answered
:
that
hee
liued
not
by
legges
,
but
by
vnderstanding
.
¶
Vnto
vertue
.
1
YE
must
haue
an
eye
to
that
which
Plato
did
diuinely
write
,
that
such
men
were
wont
to
be
cittizens
,
as
were
the
most
excellen
and
worthie
men
in
a
Cittie
.
2
Thou
must
wholly
indeuour
thy self
to
such
vertues
as
may
get
thee
eternall
fame
,
if
thou
wouldest
attaine
to
that
degree
that
thou
desirest
.
3
Thou
must
of
necessitie
answere
to
that
expectation
which
the
People
haue
conceiued
of
thee
,
if
thou
wilt
looke
for
any
preferment
,
which
thing
thou
maist
easily
accomplish
,
if
thou
shalt
applye
thy selfe
to
a
vertuous
life
.
4
We
esteeme
that
the
bodies
of
worthie
and
valiant
men
bee
only
immortall
,
and
that
the
motions
of
the
minde
and
vertue
,
deserue
perpetuall
glorie
.
5
Let
vs
loue
our
Countrey
,
let
vs
obey
the
Senate
,
let
vs
imitate
the
godly
:
let
vs
dispise
the
benefites
of
this
present
life
,
and
let
vs
seeke
for
vertue
,
accounting
that
to
be
most
good
,
which
shal
be
perfectly
iust
.
6
Him
do
I
deeme
an
able
and
worthie
man
,
who
ascendeth
to
an
hygh
degree
by
hys
owne
vertues
,
and
not
him
that
ascendeth
by
another
mans
fall
&
miserie
.
7
Couet
to
get
thee
frendship
,
not
with
al
those
that
seeke
to
be
frends
with
thee
,
but
with
such
as
shall
be
worthy
men
,
and
such
with
whome
thou
mayst
well
gouerne
the
Cittie
.
8
It
is
conuenient
that
men
doo
holde
in
greater
pryce
the
sowle
then
the
body
:
for
,
the
soule
is
the
most
perfect
substaunce
of
man
,
and
the
body
is
but
a
shadowe
of
the
man
,
euer
chaunging
and
vnperfect
.
9
Like
,
as
an
huge
image
must
bee
set
vpon
some
foundation
,
so
ought
a
man
be
founded
vpon
honesty
without
euer
shaking
or
being
remooued
.
10
Agesilaus
,
King
of
Lacedemonia
,
being
demaunded
,
what
were
the
thinges
that
appertaineth
to
a
Prince
?
hee
answered
:
bold
courage
against
his
enemies
,
good
will
toward
his
Subiects
,
and
readynes
in
giuing
good
counsell
.
11
Zeno
sayde
,
that
the
most
precious
ornaments
of
a
Cittie
,
were
the
vertues
of
the
Cittizens
.
12
Like
,
as
a
lanterne
set
on
the
toppe
of
an
high
cliffe
,
nourishing
with
a
litle
oyle
a
great
flambe
,
is
a
succour
to
Mariners
,
that
passe
that
way
thorow
the
deepth
of
the
Seas
,
euen
so
is
one
good
Cittizen
a
great
helpe
to
many
others
.
¶
To
the
obedience
of
the
Prince
.
1
I
Admonish
you
for
your
owne
quiet
and
wealthes
sake
,
that
ye
shew
obedience
vnto
hym
,
whome
it
hath
pleased
GOD
to
appoint
a
Prince
euer
you
,
wherof
ye
shal
neuer
faile
if
that
you
shal
but
measure
his
great
power
and
dignitie
with
your
owne
simple
estate
.
2
It
is
an
ancient
ordinance
of
lawes
,
the
subiectes
should
yeeld
reuerence
and
obedience
to
their
Prince
.
3
Epaminundas
,
seeing
a
goodly
great
hoast
of
men
without
a
gouernour
,
sayd
:
lo
,
what
a
multitude
of
beastes
are
here
without
any
head
.
4
Solon
,
being
demaunded
,
howe
a
Cittie
might
be
brought
vnto
a
perfect
estate
,
aunswered
,
when
as
the
Cittizens
shall
obeye
the
magistrate
,
and
the
magistrate
the
lawes
.
5
Forasmuch
,
as
Princes
are
vpon
earth
,
the
deputies
and
lieutenants
of
GOD
himself
,
who
,
but
meere
Atheistes
shall
dare
presume
to
rebel
against
,
or
not
to
obeye
their
soueraine
Prince
.
¶
To
the
obedience
of
Elders
.
1
IF
you
will
follow
the
way
that
your
Elders
haue
taught
you
,
ye
shal
be
in
good
hope
to
come
to
gret
preferment
and
dignitie
.
2
Those
haue
attsined
to
a
great
parte
of
vertue
and
rightuousnesse
,
which
do
reuerence
such
as
bee
worthie
of
reuerence
.
3
The
hands
of
young
men
bee
strong
to
labour
,
and
the
opinions
of
old
men
,
be
apt
for
counsell
.
4
It
is
an
olde
saying
,
that
the
worke
of
younge
men
,
and
the
counsell
of
old
men
,
haue
great
force
.
¶
To
the
obedience
of
Parents
.
HE
,
that
reuerenceth
Father
and
Mother
,
is
,
not
only
in
his
life
,
but
also
at
his
death
,
acceptable
to
God
.
2
Hee
,
that
feareth
and
willingly
obeyeth
his
parents
,
is
like
(
without
doubt
)
to
become
a
good
citizen
.
3
God
hath
respect
vnto
such
as
withal
reuerence
do
giue
preheminence
to
their
Parents
.
4
Behaue
thy selfe
towarde
thy
Father
and
Mother
,
euen
like
as
thou
wouldest
haue
thy
Children
do
vnto
thee
.
5
Pittacus
,
reproouing
a
mans
Sonne
that
would
contend
with
his
Father
,
vsed
these
wordes
,
if
thou
shalt
speake
any
thing
amisse
vnto
thy
father
,
thou
shalt
be
blamed
therfore
,
&
if
there
shall
be
nothing
amisse
,
yet
,
thou
shalt
be
deemed
worthie
blame
.
6
A
certaine
young
man
comming
from
studie
,
whereas
hee
had
heard
Zeno
many
yeeres
,
was
demaunded
by
his
Father
,
what
thing
he
had
learned
in
so
long
space
?
he
aunswered
,
that
he
would
shew
him
:
but
forasmuch
,
as
hee
shewed
it
not
forthwith
,
his
fatherin
a
cholor
fell
vpon
him
,
&
did
beate
him
,
which
beating
,
he
supporting
patiently
,
said
:
I
haue
learned
with
patience
to
beare
my
Fathers
anger
.
7
If
thou
be
vngratefull
toward
thy
Father
and
Mother
,
nobody
will
iudge
thee
to
bee
euer
mindfull
of
any
benefite
,
that
they
haue
done
vnto
thee
.
¶
To
fauour
the
common
weale
.
1
THere
is
nothing
that
cābreed
thee
greater
profit
and
glorie
,
nor
of
all
worldly
thinges
that
can
bee
more
famous
and
worthie
,
then
too
doo
good
to
thy
Countrey
.
2
I
would
exhort
thee
to
goe
forwarde
with
that
honorable
enterprise
that
thou
hast
in
hand
:
but
seeyng
that
of
thy selfe
thou
hast
already
done
more
for
the
common
weale
,
then
I
could
demaund
,
I
ought
rather
to
reioyce
with
thee
therefore
,
then
to
exhort
shee
.
3
That
is
a
true
Glorie
,
and
an
vndoubted
praise
of
vertuous
actes
,
and
of
excellent
desertes
toward
the
common
weale
,
the
which
is
approoued
not
only
by
the
testimonie
of
all
good
men
,
but
also
by
the
common
sort
and
all
.
4
It
is
our
duetie
to
prouide
for
these
things
,
and
for
this
cause
bee
wee
placed
in
this
estate
,
that
as
out
of
an
high
windowe
,
we
might
discry
counsaile
a
farre
of
,
and
with
our
wisedome
to
make
the
common
weale
without
daunger
and
feare
.
5
It
is
the
duetie
of
such
as
we
are
,
to
abide
with
a
watchful
minde
,
alwaies
to
do
,
to
thinke
,
or
to
say
,
somwhat
for
the
common
weale
.
6
He
,
that
lustely
defendeth
his
Countrey
,
not
caring
for
death
,
enuy
,
or
punishment
in
respect
therof
,
such
a
one
may
(
truely
)
be
called
a
man
.
7
Pithagoras
being
demaunded
,
in
what
sort
a
man
may
deale
against
an
vngratefull
Countrey
?
aunsweared
:
as
against
his
owne
mother
.
¶
To
Constancie
.
1
THere
remaineth
nothing
els
for
me
to
doo
,
but
to
praye
&
exhort
thee
,
that
thou
wouldest
stablish
thy
minde
against
all
aduersities
of
fortune
,
and
that
thou
wilt
remember
(
not
onely
those
things
that
thou
hast
learned
of
worthie
men
)
but
also
those
vertues
that
with
good
nature
and
studie
thou
hast
atchieued
.
2
Wee
haue
seene
(
aforetyme
)
howe
that
ye
dealt
wisely
in
the
prosperity
of
fortune
,
and
that
ye
wan
great
praise
therby
:
Let
vs
now
see
also
how
well
you
can
behaue
your selfe
in
aduersitie
,
without
taking
any
great
care
therfore
,
so
as
your
noble
heart
may
not
seeme
debased
.
3
Deale
so
as
your
gentle
disposition
and
excellent
learning
may
help
you
to
passe
away
valiantly
the
iniurie
that
ye
haue
receiued
.
4
I
would
haue
you
to
bee
of
an
heart
(
not
onely
quiet
)
but
also
valiant
and
strong
,
5
Be
of
good
courage
,
so
that
if
the
malicious
wickednes
of
some
men
shall
seeke
to
diminish
your
worthines
,
trueth
may
make
knowen
their
malice
,
and
your
worthines
:
and
that
whereas
they
shall
go
about
to
quench
the
same
,
they
may
kindle
more
and
more
,
the
flames
of
your
vertue
.
6
Beate
down
vnder
the
yoke
of
your
worthiues
this
calamity
,
tread
it
down
with
the
feete
of
your
wisdome
:
for
there
is
no
tree
that
hath
so
firme
&
sure
rooting
,
as
that
which
hath
beene
beaten
with
many
blustering
blastes
of
winde
.
7
He
,
that
hath
a
sure
and
stedfast
minde
,
doth
easily
obtaine
a
perfect
&
stedie
end
of
all
those
things
that
he
desireth
:
but
he
whose
mind
is
feeble
and
wauering
,
is
neuer
safe
from
the
hurtes
of
fortune
,
in
what
place
so
euer
he
be
.
8
There
can
no
mishappe
chaunce
vnto
him
that
groundeth
hys
foundation
vpon
wisedome
,
temperaunce
and
continencie
.
9
Thou
must
straine
thy selfe
to
beare
the
madnesse
of
fortune
with
a
valiant
minde
.
10
Like
,
as
the
good
ordering
of
the
body
maketh
vs
easily
to
support
(
both
)
cold
and
heate
,
so
the
good
disposition
of
the
minde
,
maketh
vs
constant
to
beare
anger
,
displeasure
,
with
the
rest
of
humaine
affections
.
11
If
thou
wilt
be
a
Lord
as
well
of
thy selfe
as
ouer
others
,
deale
so
,
as
thou
mayst
rather
commande
thine
appetites
,
then
thy
vassailes
.
12
Sophocles
,
shewing
to
Pericles
a
very
beautyfull
young
man
,
hee
answearing
,
sayd
:
it
behooueth
(
Oh
Sophocles
)
him
that
beareth
rule
,
to
haue
not
onely
contynent
handes
,
but
also
contynent
eyes
.
¶
To
patience
.
1
IF
any
thing
happen
contrarie
to
our
expectation
or
worthines
,
let
vs
be
content
with
patience
to
abide
it
,
euer
looking
for
better
,
when
God
shall
see
time
.
2
We
ought
with
patience
to
abyde
those
things
that
shall
happen
,
which
humaine
wisedome
cannot
remeady
,
alwayes
comforting
our selues
with
thinking
,
that
nothing
is
happened
vnto
vs
,
more
then
hath
happened
to
others
aforetime
.
3
I
will
neuer
leaue
exhorting
you
to
that
patience
which
is
proper
to
a
wise
man
,
as
yee
are
,
and
that
yee
perswade
yourselfe
to
bee
ordered
,
according
to
the
will
of
God
,
who
foreseeth
all
thinges
.
4
Looke
,
howe
much
the
more
cruell
the
Maister
is
,
so
much
more
famous
becommeth
the
patience
of
the
seruaunt
.
5
If
you
shall
with
greater
patience
abide
to
bee
vanquished
,
then
shall
you
bee
Vanquishours
,
yee
shall
be
also
reputed
more
valiant
then
they
.
6
I
wish
you
to
apply
your selfe
,
according
to
the
qualitie
of
the
time
,
abyding
patiently
your
present
aduersitie
,
against
which
ye
cannot
preuaile
.
7
I
exhort
you
that
yee
vse
the
Armour
of
humilitie
and
patience
:
for
,
with
them
ye
shall
vanquish
the
force
of
enuy
.
8
Forasmuch
,
as
the
chaunces
of
thinges
are
not
applyed
to
our
willes
,
it
is
expedient
that
we
apply
our
will
to
those
chaunces
.
9
Our
life
is
like
to
dice-playing
,
wheras
men
must
be
contented
with
their
chaunce
.
¶
To
gratefulnesse
.
1
OVght
not
we
to
ymitate
the
fertile
feelds
,
which
do
yeeld
much
more
fruit
then
they
receiued
.
2
If
yee
remember
what
I
haue
done
for
you
,
yee
will
not
forget
to
recompence
the
same
againe
,
as
duety
bindeth
you
to
doo
.
3
It
is
the
part
of
a
gratefull
People
to
recompence
those
Cittizens
that
haue
been
friendly
to
the
common
weale
.
4
I
will
neuer
cease
to
do
well
vnto
the
common
weale
,
&
if
it
shall
bee
gratefull
towards
me
,
I
will
be
glad
thereof
,
and
though
it
shall
be
vngratefull
,
in
such
a
weight
matter
,
I
will
in
simplenes
of
conscience
do
it
good
.
¶
To
louing
kindnesse
.
1
VAliant
Knights
do
raigne
and
beare
aucthoritie
more
actiuely
with
a
milde
and
pleasaunt
Reyne
or
bridle
,
then
with
an
harde
and
displeasaunt
.
2
Aboue
all
things
I
exhort
you
that
ye
continue
still
your
olde
louing
kindnesse
towardes
euery
body
,
for
,
as
it
is
an
olde
prouerbe
,
the
fauour
of
euery
simple
body
,
auaileth
somwhat
.
3
Like
,
as
garments
doo
couer
the
naked
preuities
of
the
body
,
so
doth
louing
kindnes
and
gentlenesse
couer
the
defectes
of
the
minde
.
4
Aristotle
,
being
reprooued
for
that
he
had
giuen
almes
to
a
wicked
man
,
which
begged
it
of
him
,
hee
aunsweared
,
I
giue
not
this
to
the
lewde
fellowe
,
but
to
humanitie
.
5
Scipio
,
willing
to
keepe
the
memoriall
of
Polybius
,
laboured
not
to
returne
home
to
his
house
euery
night
,
except
he
had
first
gotten
some
Friend
and
familiar
companion
.
6
If
thou
would
go
about
to
adorne
a
Citie
with
any
manner
race
ornament
:
first
of
all
,
thou
oughtest
to
bestoare
thy self
with
the
singular
ornament
,
which
bringeth
with
it
,
humanitie
,
iustice
,
and
liberalitie
.
7
A
Prince
,
or
he
that
is
in
authority
,
ought
rather
to
desire
that
his
vassayles
should
reuerence
,
then
seare
him
.
¶
To
the
good
education
of
Children
.
1
COnsider
with
your selfe
how
that
ye
tam
leaue
no
greater
richesse
,
nor
worthier
dignitie
,
then
good
education
.
2
You
shall
liue
after
your
death
,
in
the
life
of
your
Children
,
if
yee
shall
bring
them
vp
in
such
sort
as
they
may
choose
the
good
,
and
forsake
the
euill
.
3
Learne
to
bring
vp
thy
Children
so
as
they
may
(
not
only
feede
the
body
)
but
also
thy
spirit
with
food
of
immortalitie
.
4
It
is
our
part
to
seeke
for
perpetuitie
of
our
generation
,
and
to
leaue
behinde
vs
seruaunts
to
God
.
5
To
beget
Children
,
is
a
thing
naturalll
,
but
to
bring
them
vp
well
,
proceedeth
of
a
Godly
loue
.
¶
To
flye
slouth
.
1
ALL
the
discourses
and
motions
of
our
minde
,
ought
to
bee
exercysed
,
either
in
giuing
honest
counsailes
,
which
appertaine
to
good
liuing
,
or
els
in
studying
for
knowledge
and
science
.
2
All
hurtes
whilest
they
bee
newe
and
fresh
are
easily
healed
,
but
if
thou
sufferest
them
once
to
rancour
and
waxe
old
,
they
take
such
roote
as
hardly
can
they
be
euer
rooted
out
or
cured
.
3
There
is
no
thing
amongst
men
so
high
&
difficult
,
which
,
mans
wit
can
not
attaine
,
but
without
trauaile
and
paines
,
none
can
ariue
at
the
perfection
of
such
things
as
may
make
him
better
&
worthier
,
then
the
ignoraunt
and
doltish
sort
of
people
.
4
Labour
and
trauaile
,
is
adioyned
with
vertue
and
renowne
,
and
he
that
flieth
the
one
of
these
,
shal
neuer
attaine
to
the
other
.
5
Forasmuch
,
as
no
thing
is
worse
then
ydlenes
,
I
wish
you
,
that
when
ye
haue
space
&
time
,
you
will
do
so
much
as
write
some
newes
to
your
Friendes
,
and
especiallie
to
me
,
who
loue
you
most
dearely
.
6
I
exhort
you
,
to
flye
ydlenes
,
and
to
spende
your
time
in
the
best
and
most
honest
exercyse
that
ye
can
:
for
nothing
doth
more
hurt
time
,
then
time
it selfe
.
7
No
worthie
thing
can
be
accomplished
without
paynes
taking
,
and
God
doth
willingly
helpe
sutch
as
be
deligent
.
8
Labour
,
is
no
labour
while
it
is
a
dooing
:
afterwarde
,
it
causeth
ioy
.
9
Zeno
sayd
,
that
man
had
no
greater
neede
of
any
thing
,
then
of
time
.
¶
To
Studie
.
1
I
Would
that
thou
wouldest
let
passe
all
sorrowes
and
vaine
passions
,
and
wouldest
addict
thy
mind
to
the
study
of
doctrine
,
the
which
in
prosperity
would
bee
an
ornament
vnto
thee
,
and
in
aduersitie
would
succour
thee
.
2
I
praye
thee
hartely
,
that
thou
will
followe
studie
,
as
thou
hast
begonne
too
do
,
for
that
doth
noorish
vs
with
a
most
pleasaunt
hope
.
3
It
is
a
thing
worthie
praise
,
and
gratefull
to
euery
body
that
a
man
should
trauail
in
those
sciences
,
which
may
profit
many
.
4
All
other
things
be
to
no
purpose
in
mans
life
,
but
the
vse
of
good
studies
maketh
a
man
delightfull
in
his
youth
,
beloued
in
his
age
:
is
to
vs
an
ornament
in
prosperitie
,
a
refuge
and
comfort
in
aduersitie
:
it
is
a
pleasure
to
vs
when
we
be
at
home
,
and
no
impedyment
when
we
be
abroade
:
it
abydeth
with
vs
alwayes
,
in
bedde
,
in
our
iourney
,
and
in
the
countrey
,
whersoeuer
we
be
.
5
Seeing
,
mans
wit
is
mutch
like
to
yron
,
which
being
occupied
,
doth
looke
bright
,
and
lying
stil
,
both
rust
and
consume
:
let
vs
then
spend
our selues
rather
in
famous
studies
,
then
in
obscure
ydlenes
.
6
Demosthenes
,
being
demaunded
,
by
what
meanes
he
had
obtained
the
art
of
an
Oratour
?
he
answered
:
by
spending
more
oyle
then
wine
.
7
Like
,
as
in
battaile
the
force
of
yron
or
steele
is
more
worth
then
of
gold
,
so
is
science
in
this
our
life
more
of
value
,
then
richesse
.