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

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

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

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

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

A diuision of thynges and their price.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And hereof cometh that olde precepte of greatte wise men:

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

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

Of the body.

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

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

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

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

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

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

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

Let thy fecte be kepte cleane and warme.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Of the Minde.

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

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

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

If any thyng breake this or­dre, it offendeth.

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

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

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

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

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

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

Euill communicacion oft cor­rupteth good maners.

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

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

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

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

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

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

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

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

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

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

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

Simulacion lasteth not long.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Of vertue and affection.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Of Religion.

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

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

God is knowen by religion, and beynge knowen, he muste neede [...] be beleued and woor­shipped [...]

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

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

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

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

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

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

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

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

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

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

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

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

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

Of Christe.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Of Charitee.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Of speche and communicacion.

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

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

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

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

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

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

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

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

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

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

Beware thou slyde not into flattery.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Contencion is nought worth, where is no hope of amendmēt

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

How men oughte to bee vsed.

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

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

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

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

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

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

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

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

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

Loue these menne, and haue theim in reuerence as thy secōd parētes, and [...]owly obey them, countyng what so euer thei do, [Page] that they dooe, it not for theyr owne cōmoditee, but for thyne. And seīg the mattier i [...] so, thou shouldest make selender recom­pence, yf for suche kyndenesse, thou wouldest obstinately disobey them.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

what a mans behauiour ought to be towardes hym selfe.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Therfore we must ned is labor what waie so euer we turne vs,

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

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

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

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

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

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

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

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

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

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

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

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

Thales.

Be obedient to thy prince.

Proue thy frend er thou haue nede.

Absteyne from wicked dedes.

Specially loue peace.

Do so that thou maist be cō ­mended of all folke.

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

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

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

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

Better it is to be rebuked of a foe, thā falsly praised of a frēd.

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

Solon.

HOnour god.

Woorshyppe thy father and mother.

Succour thy frendes.

Maynteyne truthe.

Be obedient to the lawes.

Brydle thyn [...] angre.

[Page]Enuy no persone.

Mynde that is rightuous.

Commende vertue.

None is lucky, but he that di­eth welthfully.

Moste sure amitee is, that re­steth betwene equalles.

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

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

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

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

Chilo.

KNowe thy selfe.

Use temperance.

Gette thy good truely.

Let thy maners be alowable.

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

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

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

Flouring old age, is most like [Page] vnto youth.

Waywarde youthe, is moste lyke vnto olde age.

Pitacus.

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

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

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

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

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

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

That thou ordeinest other to dooe, obserue thy selfe.

In tyme of prosperitee thou shalte haue many frendes.

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

Bias.

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

[Page]Heare muche and speke little.

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

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

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

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

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

Cleobulus.

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

[Page]Sooner visite thyne infortu­nate, than fortunate frendes.

False detraction hurteth the lyfe.

All that be prudent and wyse hate liers.

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

Wealthe yuell gotten dureth not longe.

Be mylde to other, to thyne owne selfe rough.

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

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

P [...]riander.

NOthynge is profitable that is not honest.

The richer one is, the more carefull he lyueth.

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

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

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

Though fortune be fauoura­ble, be neuer the higher minded.

Though thou haue aduersi­tie, haue a valiant mynde.

Aristippus.

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

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

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

Theophrastes.

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

Antisthenes.

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

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

That [...]uste doth to yron, that doth enuy to man.

The concorde of bretherne i [...] surer than any stone wall.

The chiefest lernyng is to vn­lerne vices.

Diogenes.

A Good man is the image of god.

Loue is the busynesse of loitrers.

[Page] [...]edie age is a thynge moste myserable.

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

A flatteryng speche is a hony swete snare.

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

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

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

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

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

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

S [...]cr [...]tes.

THe thinges that [...] aboue vs, perteyne nought vn­to vs.

This one thyng I know said Socrates, that I know nothīg.

Crates.

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

Zeno.

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

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

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

Themistocles.

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

Pericles.

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

Lamachus.

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

Iphi [...]rates.

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

M. Curius.

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

Cato Senior.

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

Musonius.

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

Anach [...]i [...]is.

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

By other mens vyces learne how foule thine owne be.

Charme the tongue, bealye, and priuitees.

Abstinence.

VVYNE and youth is a dou­ble flame of carnall desyre. Hyeron [...] ­mus.

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

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

Nature is comēt with a few thynges and littell, Seneca. whose con­tentacion, [Page 2] yf thou dost oppresse with excesse, that whiche thou [...]atest, shall be vnto the vnple­sant or hurtfull.

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

Aduersitee.

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

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

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

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

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

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

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

[Page 3]¶It per [...]eigneth to vertue, Bernar. to suffre aduersitee, it belongeth to wysedome in aduersitee al­waie to bee merye, plucke vp thy herte, & suffre goddis plea­sure: for the chiefe parte of ver­tue is to taste & feele how swete and delectable is the lord of all wisedome.

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

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

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

Affection.

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

¶Where affectiō aboundeth, E [...]rip. there good fame and vertue of­tentymes perisheth.

Ambicion.

THei that be infected with ambicion, Pluta [...]. & are desirous of honour, woulde be ex­horted to possede onely suche treasure as is vnso [...]tted, and cleane from all mischiefe, [Page 4] whiche maie not of any ennemy be corrupted, nor with rebuke noted, nor with any dishonesty sclaundered.

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

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

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

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

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

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

Authoritee.

HIgh authoritee is alway in peryll. Q Curt. For it is harde to hold that, which thou [Page 5] canste not welde.

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

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

Amitee.

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

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

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

¶Where the maners [...] diuers and studies repugnant, Ambros. can ne­uer be frendship.

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

¶A faithfull frende is a sure Salom. [Page 6] protection, he that findeth suche one, findeth a treasure.

A freende is not knowen in thynges that bee pleasant.

In thynges displeasant, an enemy is spied.

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

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

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

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

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

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

Apparaise.

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

¶The right appara [...]le of chri­sten men and woman, August. [...]s in no maner of deceitfull paintynge and trymmynge, nor yet the [Page 7] pompous apparaile and iewel­les, but it is their good condi­cions and maners.

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

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

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

¶She is not well apparailed that is not well man [...]red.

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

Almesdede.

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

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

¶He that stoppeth his eare at the cry of the pore man, Salom. he shall ones crye, and God shall not [Page 8] here him.

¶He that doeth almesse, Eccles [...]. doeth offer vp sacrifice.

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

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

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

Accusacion.

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

Arrogancy.

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

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

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

Age.

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

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

Auarice.

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

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

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

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

¶The chariott of auarice is Bernar. [Page 10] caried on foure wheles of vices whiche are faynt courage, vn­gentylnesse, contempt of god, forgetfulnes of dethe. And two horses do drawe it, raueny and nygardship: to theym bothe is but one cartar, desyre to haue, that carter driueth with a whip hauing two cordes, appetite to get, and drede to forlette.

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

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

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

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

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

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

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

¶Money, if thou canst vse it, [Page 11] is thy sernaunte and drudge, yf not, she is thy lady & soueraine.

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

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

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

Babblyng.

THat which passeth out of the mouthe cōmeth from the herte, Matth. and that is the [Page] thyng that defileth a man.

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

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

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

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

Battaile.

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

In warres the multitude, nor [Page 12] the puissance vnlearned, maie so muche auayle towarde victo­ry, as knowlage and exercise.

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

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

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

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

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

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

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

[Page 13] ¶Idelnesse is most contrary to souldiours attemptates.

Benefite.

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

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

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

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

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

Bysshope.

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

Bostyng.

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

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

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

Chastitee.

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

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

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

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

¶There bee sixe thynges that do preserue chastitee, Cassiodo­tus. sobrenesse in diete, occupacion, sharpenes of the inner apparayle, refray­nynge of the sences, that is to saie, the fiue wittes. Also selde communicacion, and that with [Page 15] honesty, and eschuyng oportu­nitee of the persone, the place, and the tyme.

Charitee.

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

Moreouer, if I dyd distribute all my goodes, in fedyng poore peple, & although I gaue my bo­dy to be burned, hauyng no cha­ritee, it nothīg auaileth me. Charitee is pacient & gētil. Charitee hath enuy at no man, it doth no thyng amisse, it is not puffed vp with pride, it is not ambicious, [Page] she seketh not hir profite, she is not moued, she thynketh none yll, she reioyseth in no mischief, she ioyeth with truthe, all thyng she suffereth, all thyng she bele­ueth, all thynge she hopeth, all thyng she beareth, Charitee ne­uer faileth.

Constance.

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

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

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

[Page 16] ¶Nothyng so well becometh a man, Tullius. as in euery enterprise and takyng of counsaile, to be sure and constant.

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

Carnall appetite.

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

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

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

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

Consideracion.

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

¶If we will consider what excellencie and preeminence is in the nature of man, wee shall [Page 17] well vnderstande, howe horri­ble a thynge it is to flowe in ex­cesse, and to be wanton and de­licate, how [...]ayre and honeste it is to lyue warely, continently, sadly, and sobrely.

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

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

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

Confession.

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

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

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

Contēpt of worldy thinges.

THe worlde is a sea, and euery mannes couetous desyre, is nought els but [Page 18] a tempest. Dost thou loue god? than walkest thou on the sea, and the feare of the worlde is vnder thy feete, louest thou the worlde? and he will fwalowe the, for he can tolle his louers vnto hym, but he can not beare theym. Therfore whan thy herte flittereth in couetous appetite, call to thyne ayde Christes di­uinitee, that thou mayste van­quyshe thyne inordinate foly. August.

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

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

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

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

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

¶He that is dedicate to the ha­sardes of fortune, Idem. he prepareth for hym selfe muche mattire to trouble, whiche wyll not short­ly [Page 26] be slacked.

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

Custome.

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

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

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

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

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

Correction.

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

¶Correcte not a scorner, Salom. leste [Page 20] that he hate the, correcte a wyse man, and he wyll thanke the.

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

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

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

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

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

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

¶It is the parte of a wyse mā, to roote vp [...]ices, and not the offenders.

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

Counsayle and counsay­lours.

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

¶Cal not them to thy counsel, [Page 28] which lacke discrecion, for they can loue nothing, but that whi­che contenteth theyr appetite.

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

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

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

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

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

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

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

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

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

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

[Page 22] ¶After hasty counsaile, nexte foloweth repentance.

¶Ill counsaile is worst to the gyuer. Hesiodus.

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

Communicacion.

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

¶Amonge wise men be redy to commune.

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

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

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

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

Crueltee.

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

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

¶Iugement without any mer­cy shall bee gyuen to hym that Iacobus. [Page 30] wyll not be mercifull.

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

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

Curiositee.

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

Compassion.

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

Deathe.

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

¶They whiche prepare theym to battayle before that battaile approcheth, Idem. they beyng alwaye redy, do easyly susteyne toe first brūt, which is most troublous, so death or fortune alwaies lo­ked [Page 24] for, is and semeth more ea­sy, and with lesse peyne suffred.

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

Delicate lyuyng.

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

Deceite.

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

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

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

¶A false witnesse shall not bee Salom. [Page 32] without punishement, ne a for­get of lyes shall escape from correction.

Detraction.

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

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

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

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

Drunkennesse.

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

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

¶Euerlastyng peyne shall bee vnto you, Isaias. that do rise earely in the morning to drynke excessiue­ly, and to quafte vntyll nyght, [Page 26] that ye maie bee with wyne ex­cessiuely chauffed.

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

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

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

Discorde.

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

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

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

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

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

¶Warre is sone made, but it [Page 27] is not so shortli discussed, for he is not sure to fynysshe it, that fyrste toke in hande to begin it.

Dignitee.

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

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

Dolour.

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

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

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

Doctrine.

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

¶Doctrine is of suche puis­sance, Nelasius. [Page 28] that in good men it is the armour of vertue, to perso­nes corrupted, a spurre to dooe mischeife.

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

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

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

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

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

¶Men beleue better their cien Idem. [Page 20] than theyr eares.

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

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

Dissimusacion.

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

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

Diete.

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

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

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

¶Ye maie not only remembre, that contrary thynges be hea­led by theyr contrary, but also in euery contrary ye muste con­syder [Page 30] the quantitee.

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

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

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

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

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

Eease.

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

¶They that liue in muche eas [...] do gather cōmonly a f [...]eumatik or slimy iuyce in theyr bodies.

¶They that do labour muche do gather iuyce cholerike or me­lancoly, the one in sommer, the other in corne haruest tyme, or [Page 22] towarde wynter.

Example.

SO leat your light shine be­fore all men, Christus apud Matth. that they maie behold your good warkes, and maie glorifye your father, whiche is in heauen.

¶Who so euer liueth yl in the sight of them, August. ouer whome he hath rule, as muche as in hym is, he sleeth the beholders.

¶The bysshops conuersacion and householde, Hieron. is set as it wer maisters of the commune disci­pline on the toppe of a moun­tayn. For what soeuer he doth, all other men thynke, they may lefully doo it.

¶deuout conuersacion with­out cōmunicacion, Hieron. as muche as [Page] by exaumple it profiteth, by si­lence it hurteth. For with bar­kyng of dogges and staues of the shepardes, the rageyng wul­ [...]es be let of theyr purpose.

¶More auaileth example then wordes. Leo. And muche better bee men taught by doing, than they are by speakyng.

¶In the knowlage of things, [...]iliu [...]. this is it, whych is chiefly most holsom and profitable, to mark well the lessons of euerye exam­ple, whiche is put in famouse remembraunce, whereof thou maist take for the and thy coun­treye, that thou mayste ensue, or that whiche hath an yll be­gynnynge, or a foule endynge, thou mayste the better eschewe.

Enui.

ENuy is blynde, Liuius. and can do nothyng, but disprayse vertue.

¶It is a scabbe of this world to haue enuy at vertue. Tullius.

¶O the miserable condicions of people that are to bee gouer­ned, Tullius. among whom diligence is hated, negligence is reproued, where sharpenesse is perillous, liberalitee thankelesse, commu­nycacion deceytefull, pernicy­ouse flatterye, euery mannes countenaunce family at, manie mens myndes offended, wayte to hurte priuily, faire woordes openly, whan officers be com­myng, they tary for them, while they be present, they do awaite [Page] on theim, beeyng out of autho­ritee, also dooe forsake theim.

Esoquence.

ELoquent woordes become not a foole, Salom. nor liyng lyp­pes a man in auctoritee.

Fame.

BEtter is a good name thā abundance of rychesse, Salom. for good estimacion sur­mounteth all treasure.

¶Those menne saie yll of the, Seneca. that be yll theym selfe. Reason answereth, I should be sore me­ued, yf Cato, Lelius the wyse, the other Cato, and the twoo Scipions shoulde so report of me: or if these men shoulde saie this with a rype Iudgemente, [Page 24] whiche they dooe nowe by ma­lice corrupted.

¶The actes, Tullius. and not the [...]ame shoulde first be considered.

¶The infamy of man is im­mortall, Plaut. for she is aliue whan thou thinkest hir dead.

Faithe.

OUr lorde wyll rewarde euery manne accordyng to his Iustice and fayth. Reg [...] .l.

¶We that beleue Christe, Hieron. let vs folowe Christ is lyuyng.

¶They whyche beleue in god, Paulus ad Titā [...] let theim endeuour theim to ex­cell in good workes.

¶Lyke as the bodye is deade, wherein is no spirite, Iacobu [...]. soo that faithe is dead, where there lack workes.

[Page] ¶The faythe of a christain is ioyned with charitee, August. and with­out charitee is the faith of the dyuell.

¶Faithe not exercised, soone waxeth sycke, and beyng vnoc­cupied, it is assaulted with sun­dry displeasures.

¶Not the herers of the lawe be rightuous in the presence of god, Paulus ad Ro. but the doers of the lawe shalbe iustified.

¶Not euery man that saieth to me, Dhristus apud Matth. Lorde, lorde, shall enter into the kyngedome of heauen, but they whiche doe the will of my father, whiche is in heauen.

¶Feare.

THe roote of wysedom is to feare God, Salom. and the branche therof, shal long [Page 34] tyme endure.

¶There is none authoritie of so great a puisance, Tullius. that oppressynge with dreade maie longe endure.

¶Whom men feare, they doe hate, Ennius. and euery man whome he hateth, he desyreth to peryshe.

¶Drede and terrour bee weke bondes of loue, for if that they breake, and men ceasse to feare, than begyn they to hate.

¶It is more daunger to bee dred than to be despised, Seneca. for ne­des must he feare many, whom many feareth.

Foly.

A Foles way in his owne eie is beste, Salom. a wyse man hereth good counsayle.

[Page] ¶He that aunswereth before that he heareth, proueth hym selfe to bee a foole, and woor­thy rebuke.

¶A wyse sentence in a fooles mouth shal not be regarded, Ecclesi. for he telleth it not in oportunitee.

¶Talke not long with a folt, and with hym that lacketh wyt kepe not muche company.

¶He that setteth much by him self, Paulus. where in dede he is nought woorthe, he bryngeth hym selfe into folye.

¶It is the propretee of a foole to seke out other mens fautes, Tullius. and forkette his owne.

¶Flattery.

MY sonne, if yll men wyll feede the with flatterye, Salom. consent not vnto theim,

[Page 35] ¶Better ar the strokes of hym that loueth truly, than the fal [...] kysses of theym that dooe flat­ter the.

¶Tale bearers, Hieron. riotters, glo­sers, and flatterers, flee farre from theym, as from thy chiefe ennemies.

¶Within thy selfe, behold wel thy selfe, & to know what thou art, Seneca. geue no credence to other.

¶Whose eares be so slopped from trouthe, Cicero [...] that he maie not abide to here troth of his frend, his helthe and prosperitee is to be despayred.

¶Lyke as wormes soonest do brede in softe wood and ientyl, Pl [...]tar. so the moste noble wittes, de­syrous of prayse, gentyll and honourable, moste maketh of [Page] flatterers, and dooe nourysshe suche persones as bee their di­stroyers.

¶The familiar compaignion, whiche is alway like pleasant, and gapeth for thankes, and neuer byteth, is of a wyse man to be alwaie suspected.

¶Great mens sonnes lerne nothyng well but to ryde, for in other doctrines their maysters do flatter theym, praysyng all that they speake. At wrastlyng theyr felowes fall down er they be throwē. But the rough hors whan he is rydden, knowynge not whether he that rydeth be a prince or subiecte, a riche man or a poore, casteth hym out of the sadde [...], yf he can not good skyll of rydyng.

Fortitude.

FOrtitude and constance is the high way, Hieron. he that tour­neth to muche on the ryght hande is foolchardye and fro­ward, to muche on the left hāde is ferefull and cowarde.

¶Fortitude is an affection of mynde, Tullius. susteynyng pacientely perill and grefe, and beyng al­waie free from all drede.

¶Fortitude appereeh not but in the tyme of aduersitee. Gregor.

¶To a wyse man none yl may happen, Sene [...]ca. for he standeth vpright vnder euery burdeyn, nothynge maie appaire hym, nothyng di­spleasith hym that ought to bee borne, for what so euer mought happen to man, he neuer com­playneth [Page] that it hath chaunced vnto hym.

¶All thynges ought to be fore thought on, and the mynde for­tifyed agaynst all that myghte happen [...] Banishement, tormen­tes, sicknesse, bataile, shypwrec­kes, thynke on theim dayly.

¶To suffre grefe quietly and coldly, it profiteth much to con­syder, and so to do it is a great honestee.

¶Nedes muste he that is va­liant, be of a great courage, & also inuincible, he that is inuinci­ble dispiseth all thinges that be transitory, supposyng thē to be inferior vnto hym. But no man may despise those thinges, wher by he mai be greued, but only h [...] that is valyaunt. Wherfore it [Page 37] hapneth that a vallant persone can neuer be greued, al wise men therfore nedes must be va­liant

¶It was wont to be a greate praise & a meruailous, to haue pacienely taken al froward aduentures, not to haue ben sub­dued by fortune, but in all ad­uersitee, to haue reteyned theyr estimacion and dignitee.

¶The timorous dog barketh more sore than he byteth. Q Curt.

¶We see the greatest ryuers fall with least noyse.

Fortune.

FOortune can neuer make that to bee thine, Boetius. that na­ture denyeth the.

¶It is a naturall sycknesse in Tacitus. [Page] men to beholde with sore eye [...] the new aduancement of other.

¶Looke howe many wonde­rers, [...]eneca. so many enuyers.

¶As fortune becketh, [...]ustinus. soo fa­uoure inclineth.

¶Innumerable be the exaum­ples of changeable for [...]tne, for [...] here made she euer great ioy, but where sorowe proceded? [...]r what sorowe hath she caused, that hath not proceded of ouer­muche gla [...]nesse?

¶Felecitee beginneth by the ordinance of god, where miseryis estemed by the iugemēt of man.

¶The entirprises bee in oure pu [...]ssance, Seneca. but their conclusion [...] fortune determineth.

¶To beare rule is chaunce, to gyue rule is puissance.

[Page 38] ¶Fortune fauoring variance, dispiseth constance.

¶Whose hope, Tullius. reason, or imaginacion dependeth on fortune, in hym nothynge maie bee con­stant or certayne.

¶Fortune is to great men de­ceytfull, to good men vnstable, all that is high is vnsure.

¶What fortune hygh raiseth, she lifteth vp to let fall.

¶In thynges whiche bee mo­derate, continuance is constant.

¶Chilo the wyse man beynge demaunded what fortune was, Chilo. He answered, a leude phisicion [...] for she made many folkes blind that trusted muche to her.

¶Oftentimes fortune corrup­teth nature. Q curt.

God.

THe eyes of god be more bryght than the sonne, Salom. be holdynge euery where all the wayes that [...]en [...]e take, the depnesse of that whiche is bot­tomlesse, seyng mēs thoughtes, where they thynke theym moste secrete.

¶In the herte of man be mani deuises, the wyll of god euer a­bydeth.

¶No sapience, prudence, nor counsail, may preuayle against god. The horse is prepared to bataile, but yet god geueth al­waye the victorie.

¶They that feare god, Ecclesi. wil be­leue his worde: & they that loue him, wil kepe his cōmandement

[Page 39] ¶Blessed be the name of our lorde, Daniel. for wysedome, and puis­sance be of him onli, he altereth times and ages, he also translateth and ordeyneth kingdomes.

Gouernour.

VUhere as lackethe a go­uernour, Salom prouer. the people de­cayeth, where as be ma­ny counsayls, ther lacketh not suretie.

¶In the multitude of people is the state of a kynge.

¶In the fewnesse of subiectes is the princis dishonour.

¶A prince that gladly herethe leasynges, hath all his offycers peruerse and wicked.

¶Wo is the countrey, where the ruler is wanton, and they [Page] in auctoritee breake theyr faste tymely.

¶Happye is that lande, that hathe theyr kynge noble, and where men in authoritee [...]a [...]e in good season.

¶He that is a gouernour of­fendeth more greuousely by his example than by his offence. Tull. de offic .iii.

¶Where a gouernoure lac­keth, Salom. the people shall perishe: the sauegarde of them is, where be many counsayles.

¶Rulers haue done thynges with folye, Ierem. and sought not for our lorde: therfore they vnder­stande not, and theyr flocke is broken and scattered.

¶Prepare thy selfe, Plutar. and fur­nishe so thy condicions and maners, and set forth the forme of [Page 40] thy liuyng in suche wyse, as he that in the middel of euery mās syght leadeth his lyfe, and maie be hyd from no man.

¶The commune people are wont to serche and behold curiousely the maners, lyues, and condicions of theym that bee rulers, althoughe they be coue­red neuer so closely, or hyd and kepte with hanginges and courteynes neuer so priuilie.

Good men.

A Good man shall receiue abūdantly grace of our lord: Salom. He that trusteth in his owne wytte, dooeth euer vngrac [...]sly [...]

¶We may call that man gra­ciouse, Seneca [...] to whom nothynge is [Page] good or yll, but a good mynde or an yll, whiche is a louer of honestee, contented onely with vertue, whome no fortune ex­tolleth or oppresseth, nor kno­weth any thyng to be better thā that he maie geue to hym selfe, to whome veray pleasure is, to set littell by pleasure.

Gluttony.

¶HAunt not the companye of drynkers, Salom. prouerbe xxxiii. nor the dy­ners and suppers of thē, that bryng flesshe with them to eate, for they whiche attend on­ly to drynkyng and makyng of banbettes, shall be consumed.

¶Not the vse of meate, August. but the inordinate desyre therof ought to be blamed.

[Page 41] ¶The riche men woll not bee constrayned to eate that which poore men eateth, August. but let theym kepe the custome of their infir­mitee, beyng sory that they can not otherwise satisfy their na­ture. If they chaunge theyr cu­stome, and therfore be sycke, let them vse their superfluitee, and geue to the pore men that, whi­che vnto them shall bee conue­nient and necessary.

¶Unhappy are they, Hieron. whiche haue theyr appetite more than their stomacke.

¶Glotony is an yll maistresse to serue, Ambros. she alway [...] desireth, and is neuer contented.

¶What is more vnsaciable than is the bealy, that this day she receyueth, to morowe she ex­pelleth: [Page] whan she is full, she di­sputeth of continence: whā she hath digested, [...]he byddeth ver­tue farwell.

¶Deuise kyng of Sicile, Cicero. whā he had eaten pottage, whiche a cooke of Lacedemonia hadde made, he said that the meate did not delite him, the cooke aun­swered, It was no meruail, for it lacked spices, whan the kyng asked what he lacked, he aun­swered, Laboure, sweatte, ren­nyng, hunger, and thyrste, for with suche maner of stuffe, the meate of the Lacedemonians was euer prepared.

¶Glory.

¶GLorie is a thynge sub­stancy all and perfectely expressed, Tullius tus. q .iii [...]. It is the praise [Page 42] of good mē, cōsenting togither, a vocie incorrupted of thē that iudge well of an excellēt vertue.

¶The chief and perfecte glory standeth in three thynges, Offic .ii. If the multitude loue vs: yf they haue good opinion of vs: If (as it were meruailynge at vs) they suppose vs well worthy to be had in muche reuerence.

¶Thus saieth our lorde, Ierem. Let not the wyse man glorie in his wysedome, nor the stronge man in his strengthe, nor the ryche man in his substaunce, but he that is gloriouse, let this be his glorie, to knowe and vnder­stande me. For I am the lorde that doe execute mercie, iudge­ment, and iustice in earth: these thynges dooe please me saieth [Page] our lorde god.

¶Nor that fyre maketh smoke, Plutar. that quickely is kendeled, nor that glorie causeth enuye, that shortly appereth.

Grace.

THe grace of God, August. why it is sent vnto this man, & not vnto that manne, the cause mai be priuy, but without iustice truely it may neuer be.

¶The grace of Christe, Augu. de natura & Gratia. with­oute the whiche neither children nor men may truste to be saued, is not geuen for merites, but is fauourably dysposed without deseruynges, and therfore it is called Gratia, whiche doth si­gnifie fauour in englyshe.

¶Grace (as I do suppose) con­sisteth Bernar. [Page 43] in thre thinges, in abhor­ryng things which ar passed, in dispisyng thynges present, and in desyrynge thynges, whiche for vs are prepared.

¶Grace is giuē for this cause, August. that the lawe bee fulfilled, that nature be restored, and that by syn we be not subdued.

Humblenesse.

NEuer suffer thou pride to rule thy wit or sentence: Tobias. for in hir all distruction taketh roote and beginnyng.

¶On whome saieth our lorde shal my spirite reste, Isaias. but on him that is humble and gentyll, and dredeth my wordes?

¶God resisteth proude men, but to them that be hūble, Petrus. he gi­ueth [Page] his grace.

¶The more honourable thou arte, Ecclesi. the more humble thy selfe vnto all men, and thou shalte fynde fauour bothe of god a [...]d of man.

¶In thy thought extol not thy selfe lyke a bulle, ne bee thou proude of thyne actes, but in hūblenes kepe euer thy courage

¶The greatter thou arte, Salom. the more humble be thou, and in the presence of God, thou shalte fynde grace.

¶Howe great so euer thou be, Ecclesi. bee humble in all thynges, and thou shalt find grace before god

Haaste.

¶The Emperoure Octanian was wont to saie, Sextus [...]. nothyng be­cam [Page 44] worse an emperor or kyng than hast and foole hardynesse: for that whiche was well done, was soone doone.

Honour.

AS vnsitting is honour to fooles, Salom. as snowe is in sommer, and hailsto­nes in haruest.

¶Honour norisheth cunnyng, Tullius. and with preise mennes wyttes be kyndled to study.

¶Honours ouer great, Plutar. wher­in is pride, and to muche state­lines, like great & corporate bo­dies, be throwē down sodeinly.

¶Honours substanciall and perfect, and also fauour of thē, whiche haue a good turne in re­membrance, and be in rendryng [Page] thankes veray diligent, shoulde not be refused.

Hypocrisie.

TAke hede of false prophe­tes that come to you in the garmentes of sheepe, [...]hri [...]us [...] Mat. but within they bee rauernouse wulues, by the fruites of theym shall ye perceiue theym.

¶He that desireth to seeme that he is not, August. he is an hypocrite, he faineth to be good, yet dothe he not practise it, for in the praise of men he estemeth his profite.

¶Dyssembled equitee is not proprely equitee, August. but double ini­quitee, for it is bothe iniquitee, and dissimulacion.

¶Hypocrites ar [...] vile in appa­rel, Gregor. and praude in their corage, [Page 49] and whyle they seeme to despise all thynges in this worlde, they seke by meanes to atteyn to all thynges that be of the worlde.

¶The nyghest way to renome is to be suche one in dede, Tullius. as e­uery man woulde he reputed.

¶He that faineth hym selfe to bee a freende, and is not, is worse than he that is a forge [...] of money.

¶Openly to hate or to loue, more belongeth to a gentil cou­rage, than to hyde in his coūte­nance what his herte thynketh.

Humblenesse.

EUery man that exalteth hym selfe, Christus. shall be brought lowe, and he that hūbleth him selfe, shal be aduanced.

[Page] ¶All men delite to be high, August. the griece is humilitee, why settest thou thy fote so farre from the? thou wylt fall and not clymbe, begyn at the grice, and thou art forth with at the toppe.

¶He that doeth gather other vertues without humiltee, Gregor. d [...] ­eth as he that beareth fine pou­der into a boystuous wynde.

¶That man is happy, Seneca. whiche the higher that fortune aduan­ceth his substance, so muche the lower he auayleth his courage.

Ill men.

THre kindes of people my soule hath hated, [...]clesy. I poore man proude, an old man lackyng wit, a great man a lier.

¶There is no hope of remedy, Seneca. [Page 46] where that whiche sometyme were vyces, bee tourned to ma­ners.

¶That whiche the yll manne moste dredeth, Salom. shall come vnto hym, & that whiche he desireth shall b [...]g yuen vnto good men.

¶The yll manne shall vanishe awaye lyke a storme, the good man shall stande faste, lyke an euerlastyng foundacion.

¶The warke of an yll manne is euer vnstable, he that so weth good warkes, hathe a sure ad­uauntage.

¶Dooe thou none euill, Ecclesi. and none shall come to the, Leaue e­uyll companie, and euyll wyll forsake the.

¶If a Morian maie thaunge his skinne, Ieremy. or a libard, hir spot­tes, [Page] ye may also do good, whan ye are brought vp in ill.

¶To hym that doeth ill, Seneca. there is no greatter penaunce, than that he displeaseth all men, and contenteth not him selfe.

Iustice.

NO man maie be iust, Tullius. that feareth either deth, peine, exyle, or pouertee, or that preferreth their contraries, be­fore verie equitee.

¶The foundacion of perpe­tuall preyse end renowme is iustice: without the whiche no thyng is commendable.

¶Kynge Agesilaus beynge de­maunded, Age [...]ilaus whiche was the bet­ter [...]ither Iustice or Fortitude, He aunswered, If al men were [Page 47] iuste, we neded no fortitude.

¶The glory of a good man is to doe iustice. Ecclesi.

¶Iustice exalteth the people, but synne maketh people wret­ched and miserable.

¶The emperour Alexander, Alexandre thempe­rour. hearynge that a poore olde wo­man was ylle intreated with one of his souldiours, he dys­charged hym, and gaue hym in bondage vnto the woman, to get hir hir liuynge with his crafte, for as muche as he was a carpenter.

¶Aristides, Aristides. called the righ­tuouse, beynge demaunded of one, If he were rightuouse of his owne nature, Nature, saide he, hathe muche holpen me there to, but yet by myne industrie, I [Page] haue holpen hir also.

¶In the path of iustice is life, Salom. the waie that turneth ther from, leadeth to death.

¶Iustice mounteth the people in honour, sinne maketh people wretched and miserable.

¶Be not ouermuche iust in ex­tremitee, Ecclesi. and fauoure no more than is necessary.

¶My sonne, Ecclesi. desirynge wyse­dome, kepe thou true Iustice, and god almighty wyll geue it vnto the.

¶He is a iuste man that spa­ceth not hym selfe. Ambros.

Iudge.

ACcordynge to the iudge of the people, Salom. so bee his officers.

[Page 48] ¶Suche as bee rulers of a ci­tee, suche be the commons.

¶Presentes and gyftes make [...]lynde iudges. Ecclesi.

¶Couet not to bee a iudge, excepte thou bee of power able to subdewe iniquitees, leaste per­chance thou shalt feare the state of a great man, and geue occa­sion of rebuke in thyne owne hastinesse.

¶Euerlastyng wo shall be to theym, Isaias. whiche make vnrighte­wyse lawes, and doe write a­gaynst iustice, to the intent that they wyll oppresse poore menne in iudgemente, and violentely subuerte the cause of the people.

¶All doe loue presentes, and folowe rewardes, to the father­lesse chylde they do not minister [Page] Iustice, the poore widows matter cometh not before them.

¶Here therfore ye kynges, Sapien. and vnderstande ye. Learne ye iud­ges of all partes of the worlde. Gyue eares ye that rule ouer multitudes, and delyte youre selfe in the trouble of people, for power is giuen to you frō our lorde, which shall examine your actes, & inserche your though­tes, for whan ye were ministers of his kyngedome, ye iudged not straitely, ne kept the lawes of true iustice, ne went after his pleasure, horriblye and shortely he wyll appere to you: for most so reste iudgementes shall bee to theym that haue rule ouer o­ther. To the poore man merci is graunted, but the mighty man [Page 49] shal suffer mightily tourmētes.

¶Take thou no gyftes, Moys. in Deuter. which do make wyse men blynde, and peruerte the woordes of [...] theym that be rightuouse.

Iudgement.

HE that iustifieth an vn­gracious person, Salom. and he that condemneth a good man, they before god bee bothe abhominable.

¶The kyte in the ayre know­eth hir tyme, Ieremi. the turtil, the stork, and the swalowe dooe come at theyr seasons, my people know not theyr lordes iudgement.

¶A good man wyll not in his friendes cause, Tullius. dooe againste a weale publyke, agaynste his [...]th, nor agaynst the trust which [Page] is put in him, for he laieth aside the personage of a frende, whā he taketh on hym a iudges office.

¶The emperoure Alexander Alexander. Augustus. woulde neuer suffer to be solde the office of a iudge, or greatte authoritee in the execucion of lawes, saiyng, Nedes muste he sell, that doth bye. And I wyll not lettet at there shal be mar­chauntes of gouernaunce, whi­che if I dooe suffer, I maye not condemne: for I am ashamed to punish a man that bieth and selleth.

¶Themistocles beyng the chi­efe iudge in Athenes, when ther came to hym a great musician, whiche desired of hym a thynge somewhat against iustice: The­mistocles [Page 50] aunswered, If in singyng thou doest not regard nū ­bre and tym, thou art not wor­thy to bee called a good musici­an: nor I a good iudge, yf I wolde preferre before the lawes the priuate fauoure of any one persone.

Ignorance.

IF a blinde man do take vppon him, Christus apud. to leade one that is blynd, Matth. they both shall fall in the dyche.

¶Sapience and doctrine of fooles be dispised. Salom.

Ingratitude.

HE that dothe render an yuell tourne for a good, Salom. yuell shall not departe [Page] from his howse.

¶The hope of a persone vn­thankfull, Sapien. shal relent lyke win­ter yse, and as water superfi [...] ­ouse shall vanish away.

¶The greatter benefites that men dooe receyue, Chryso. the more gre­uouse iudgement shall be gyuen them, yf they do offinde.

¶A good man doth all thynge wel, Seneca. yf he doe al wel, he can not be vnkynde.

¶He that thyngeth alwaye to craue, forgetteth what he ta­keth.

¶In couetise nothing is wors than that she is vnkynde.

¶He taketh awaye the mutu­all course of gyuynge and ta­kyng good turnes, who so [...]u [...] neglecteth to rēder equall thāke [Page 51] to hym that deserueth it.

¶That is a person dishonest, Pla [...]t. whiche knoweth howe to take a benefite, and not how to re­quyte it.

Idelnesse.

THe good Emperour An­tonine Antonin. withdrewe from dyuerse personnes theyr pencions and salaries, percey­uyng theym ydell, saying, that there was nothynge more re­prochefull or cruell, than that they shulde gnawe and deuoure the weale publyke, whiche with theyr laboure nothynge increa­sed it.

¶Idelnesse hath taught muche vnhappynesse. Ecclesi.

[Page] ¶He that wil not worke, Paulus. shall not eate.

¶Some tymes bee take from vs, Seneca. sometymes dooe escape vs, some flowe awaie not vnwyt­tynge vnto vs, but the foulest losse of tyme is of that, whyche by our negligence dothe slippe away from vs.

¶Idelnesse weareth strengthe as ruste doth yron, the bronde vnsterred bourneth slowly, and if he bee moued, he causeth the fyre eftsoones to kindle.

¶We are not brought vp so by nature, Tullius. that we should seme to bee made for game & solace, but rather for grauitee, and for some studies more serious and weightie.

¶Idelnes without lernyng is Seneca. [Page 53] death and the graue of a quicke manne.

Inordinate appetite.

THe roote of all mischiefe is inordinate appetite, Paulus. whiche some men folo­wyng, haue erred from faithe, and brought theym selues into many sorowes.

¶Ther are three thynges spe­cially, Innocen. whiche men be wonte to desyre inordinatly, rychesse, bo­dily pleasures, and great aucto­ritee. Of rychesse dooe proceed­yll thynges, of pleasure disho­nest thinges, of auctoritee vaine thynges.

¶Ther is no grefe in lackyng, August. but where there is inordinate desyre in hauyng.

[Page] ¶That whiche is other mens, Seneca. lyketh vs beste: that whiche is our own, lyketh best other.

To flee inordinate appetite is veraie nobilitee: but to subdue it, it is roiall and princely.

¶The reasonable mynde must iudge the to be rich, Tullius. not thy pos­sessions or mens estimacion.

Cunnyng.

A Man to perceiue that he is ignorant, Didymus. is a to­ken of wysedome, lyke as to perceiue, that he dooeth wronge, betokeneth iustice.

¶In muche cunnyng is muche indignacion. Paulus.

¶Counnynge causeth vs to knowe, Lactan. whither we shall come: vertue, howe that we maie thi­ther [Page 54] come, the one without the other littel auaileth: for of cun­nynge springeth vertue, of ver­tue perfecte felicitee

¶Counnyng is to know god, and to imbrace vertues, in the one is Sapience, in the other is Iustice.

¶Science is a knowlage con­uenient, Galenus. stable, and neuer decli­nyng from reason.

¶Estee ne thou much cunnyng to bee more worthe than coyne, Socrat. for this shortely becaieth, coun­nyng euer continueth.

¶The wyse Solon made a lawe in Athenes, Plutar. that the childe shoulde not be bounden to suc­cour his father, of whome he had receiued no maner of do­ctrine.

Kynge.

HE is in great error, Sene. de elementia. that thynketh a kynge to bee safe in his person, where nothynge may bee safe from the kyng, senssuretee is assured by mutuall suretee.

¶Theopompus kynge of La­cedemonte, Theopompus. vnto one that de­maunded of hym, howe a kynge moughte moste surely keepe his realme, and defende it, said, If he geue to his councellours ly­bertee to speake alwaie truthe, and to his power neglecteth not his subiectes, whan they be op­pressed.

¶Trouth and compassion ke­peth a kyng, Salom. and his place of a­state with mercy is stablyshed.

[Page 55] ¶Oye kynges, Saplen. if ye delyte in hyghe places, and sceptoures make muche of sapyence.

¶Moste happye is that pu­blyke weale, Plato. where eyther men studiouse of wysedome dooe reigne, or where the kynge is studiouse of wysedome.

¶To bee in a fury, Seneca. it may bee called womanly.

¶It neuer besemeth a kyng to be angry.

¶If thou wylte subdewe all thynges vnto the, subdewe thy selfe vnto Reasone. If Rea­sone rule the, thou shalte rule many.

¶It beseemeth men to feare theyr prince, but muche more to loue hym.

Lendyng and bo­rowynge.

LEnd not to a greatter thā thou art, Salom. and if thou hast lende, accomte it for loste.

Losse of a frende, or of goodes.

HE that is robbed and lo­seth his cote, Salom. where he hath no mo, if he had lea­uer lamente hym selfe, than to loke aboute hym, and prouide howe to escape from colde ta­kyng, and to fynde some thyng to couer his shulders with, wol­dest thou not thynke hym to be a naturall foole? Thou haste buried hym, whome thou dyd­deste loue: Seke now for hym, [Page 56] whom thou maist loue. It is muche better to prepare eftsones a frende, than to wepe for a frend

Labour.

BI custome of labour we [...]all make the peyne more easy to suffre. Tullius.

¶Cato Cato. in an oracion, whiche he made to the men of armes of Numantia, saide, Consider in your myndes my felowes, that whā ye do a thyng wel by labor and trauayle, the labour soone passeth, the thynge well dooen, alwaie remayneth. But if ye do yll by inordinate pleasure, the pleasure soone vanissheth, but the deede that is yll doone, ne­uer remoueth.

¶It is a token of a feeble Pōtanu [...] [Page] and tender courage to flee from thynges laborious and peine­full, of the forbearyng wherof, slouthe is ingendred, and nyce­nesse, and their continuall com­panyon vnthriftinesse.

To labour in vayne, Salust. and a man weriyng hym selfe to gette nought but displeasure, is ex­treme peuishnesse.

Lawe.

NO lawe is to all men cō ­modiouse, Liuius .xxxiii. it is enough if to the more parte, and in a generaltee it be sufficient.

¶Sharpe punishement of vn­lefull actes is the discipline to lyue well and warely. Cecilius.

¶The kyng Antiochus wrote to the cities, Plutar. beynge vnder his [Page 57] obeysance, cōmandyng theym, that if he required them by his letters to doe any thynge that was contrary vnto his lawes, that as to hym that was igno­raunt they should repugne and deny it.

¶Traiane the emperour most noble and valiant, Dion. by no mar­ciall affayres mought be called from geuyng lawes to his peo­ple, but that nowe in one place, sometime in an other, he would sit openly and here suites, and also geue iudgementes.

¶The lawe is good, if it be le­fullly vsed.

¶The people that ar without lawe, Paulus. and do that whiche in the lawe is conteined, they bee a lawe to theimselues.

[Page] ¶This is ones certayne, Tullius. la­wes were inuented for the pre­seruacion of people and coun­treies, and for the quiete and prosperous lyfe and astate of men that lyue vnderneth theym.

¶Lyke as where there bee ma­ny phisicions and medecynes, Arcesilans there are many diseases, so where as are many lawes, there be many mischieues and great­test iniuries.

Lawes.

VUhere men apprehended in littell trespas, Modesti­nus. some be greuousely punisshed, somme vneth are touched, it is greatte cause of discorde in a weale publyke.

¶Law is a high reason ingen­dred Tullius. [Page 57] in nature, which comman­deth that whiche oughte to bee done, & forbiddeth the contrary.

¶Lawes of men maie be like­ned to copwebbes, Anaxago­ras. whiche dooe tye litteil flies faste, and with great flies ar braste.

Lechery.

LEchery is ennemie to god, August. and enemie to vertues, it consumeth all substance, and delityng in the appetite present, letteth that a man can not thynke on pouertee, whiche is not longe absent.

¶If we will consider the ex­cellencie of mans nature, and the dignite [...] therof, we shall wel perceiue, how foule and dishonest thyng it is to be resolued [Page] in lechery, and to [...]yue wantōly.

¶Contrary wise howe honest and faire thyng it is to liue temperately, continentely, sadly, and soberly.

¶Youth vntemperate, and ful of [...]eche [...]y, maketh the body to be in age withered and feble.

Libertee.

IN veraie muche libertee it is harde to bee mode­cate, Hieron. or to put a bridell to wanton affections.

¶They be out of libertee, Seneca. that dooe not labour in theyr owne businesse, they slepe at a nother mans wynke, and set their fete where an other man sleppeth.

¶What is elles lybertee, but to iyue as thou wouldest?

[Page 59] ¶Truely of ouermuch lycence happeth great pestilence. Terentius

Liberalitee.

HE onely is lyberall, the which spendeth after his subslaunce, Aristotle ethic .iiii. and as it is nedefull.

¶Liberalitee is not in the multitude or quantitie of that why [...]he is geuen, Aristotle. but in the facion of him that geueth, for he disposeth if after his substance.

¶He geueth very late, Seneca. that ge­ueth not vntill his frēd craueth.

¶Beware that thy benefyt ex­cede not thy substaunce, for in suche liberalitee is an appetyte to take vnleafullye, that there lacke nothynge to gyue awaye bount [...]ous [...]lye: for where men [Page] geue and be nedy, they bee con­strayned to plucke eftsones frō other, of whome they purchase more hatrede than fauoure of theym that they geue to.

¶In geuynge, these thynges must be considered, what thing and to whom, howe, where and wherefore thou geuest.

¶Whan thou employest a be­nefite, chose suche a persone as is plaine and honest, of good remembrance, thanckfull, abstey­ning from the goodes of other, no nygarde of his owne, and specially to all men beneuolent.

¶The greatnesse of the bene­fite is declared, Tullius. or by the cōmo­ditee, or by the honestee, or by the necessitee.

¶There bee two fountaynes, Ualetius. [Page 59] whiche do approue liberalitee, a sure iudgement, and an ho­nest fauo [...]r.

Life Euersastyng.

O The deepe richesse of the wysedom and knowlage of god, Paulus. the iudgementes of theim, howe impossible is it to comprehende? howe impossi­ble is it by seking to find them? Wisdom Who knoweth the mind of the lorde, or who was his coun­saylour, or fyrst gaue it to him? and he shall be recompensed.

For of hym, and by hym, and in hym are all thynges: To hym be glorye vnto the worlde of worldes. Amen.

¶That which god hath prepared for them that doe loue hym, August. [Page] faithe dooeth not take it, hope doeth not touche it, charitee do­eth not apprehende it, it passeth all desyres and wyshes, gotten it may be, estemed it can not be.

¶We may lightlier tell what is not in the lyfe euerlastynge, August, than what thinges be there.

¶There is no deathe, there is no waylynge, there is no wery­nesse, there is no sickenes, there is no hunger, no thyrst, no cha [...] fyng, no corrupcion, no necessi­tee, no heauinesse, no sorowe.

Loyaltee.

THe liyng lips are to god abhomynable, Salom [...] they that do truely, do please him,

Malice.

VUho that prouideth for an nothers distruction, T [...]llius. lette hym be sure, that a lyke pestilence is prouided for hym, so that of a lyke thynge he shall soone after be partener.

¶By malice a man sleeth his owne soule. Sapien.

¶Malyce drynketh the more parte of his owne venym. Seneca. Ser­pentes, the venym whiche they haue for the distruction of men, without theyr owne pe [...]yll they kepe it, malice hurteth him most which doth reteine is.

Mariage.

¶Like as in chaffe or heares of an haare, Plutar. fyre is soone kendled and soone put out, excepte some [Page] other thyng be myxte with it so nourysshe and keepe it: so loue sodaynly inflamed in man and wyfe with beautee or person­nage maye not dure longe, ex­cept beynge ioyned with good condicions, it bee nouryshed with wisedome, and therby re­ceyueth a lyuely affection.

¶Women that had leuer rule foolishe husbandes, than obey [...] wise men, be like theym, whiche wold rather leade a blind man, than folow hym that hath both sight and good vnderstanding.

¶House and gooddes we re­ceiue of our freendes, Salom. a wyse wyfe is proprely geuen of god.

¶Departe not frō a wife that is sadde and wyse, Ecclesi. whiche thou haste taken in the feare of god, [Page 62] the grace that is in hir honestee surmounteth all richesse.

¶Art thou bo [...]nden to a wife? Paulus. seke not to be loused.

¶Art thou louse from a wife? seke not to be mari [...]d.

¶Mariage in all thynges is honourable, and the bed imma­culate, for god shall iudge for­nicatours and also aduoutrers.

¶Themistocles Themisto­cles. a noble man, hauynge but one doughter, de­maunded of hir, whether she wold be maried either to a pore man hauyng worshypfull ma­ners, or to a graete man with leude condicions. She aunswe­red, Syr, I had leauer haue a man lackyng possessions, then possessions lackyng a man.

¶The vyce of a wyfe is ey­ther Uar [...]. [Page] to be taken awaie, or to be suff [...]ed. He that taketh it away maketh the wyse more commo­diouse, he that suffereth, ma­keth hymselfe better, by obtey­nyng of pacience.

Mercy.

MErcy is a temperaunce of mynde in the power to aduenge. Seneca.

¶Compassion regardeth not the cause, but the astate of the persone. Mercy is ioyned with reason.

¶Nothyng is more cōmenda­ble, Tullius. nothyng is more worthy to haue place in a great man, than placabilitee or mercy.

¶Blessed be they that at mercyful, Christus. in Mat. for thei shalbe sure of mercy

[Page 63] ¶Among many vertues none is more wōderfull, or more gra­cious thā mercy, for in nothyng men do more approche toward god, than in gyuyng to menne helthe. Fortune maie dooe no more, nor also nature can will no more, than preserue life.

Maners of men.

IN felicitee is imperfec­tion, Seneca. where thynges di­shonest do not onely de­lite but also content, and there ceasethe hope of all remedye, where that whiche was vice is turned to be maners.

Nature.

¶Wyttes inforced doe bringe thynges yll to passe. Seneca. The la­bour [Page] is in vayne, wherein na­ture striueth.

¶All nature of beastes, fou­les, serpentes, and of all other things by mās nature is tamed.

¶That whiche is infixed and ingēdred by nature is not lyghtly remoued by crafte. Iacobus.

¶Thou dooest naughte thou man moste vnkynde, Seneca. whyche saiest, that thou haste nothinge of god, but of nature. I telle the, Nature withoute God is nothynge, nor god is withoute nature, but bothe are one, and be not diuers in office.

Necessitee,

NEcessitee makethe that quicke, O [...]urtiꝰ. which els would be dul, and oft times dis­paire [Page 61] is chiefe cause of hope.

¶Suffer and blame not that whiche thou maiest not escape. P. Mimꝰ

¶Thynke howe they that bee gyued, Seneca. take fyrst greuousely the weight of their yrons, and lette of their going. At the last, whan they leaue to disdain these thin­ges, and dooe determine to suf­fre theym, necessytee compel­leth them to beare it valyantly, and custome to thynke the pein easie.

¶It is Necessitee that in pe­rill of wrecke dyschargeh the shyppe of his burdeyne. It is Necessitee, that by pluckynge downe houses doo keepe theim from brennyng, Tyme maketh necessitee a lawe.

Nobilitee.

VUhat nobilitee rythesse or puissaunce mai be sted faste and sure, Eactan. sens god may make kinges baser ye than those that be lowest?

¶The only lyberty before god is, Hieron. Not to dooe seruyce to syn.

¶The thiefe nobility before god is, To excell in all vertue.

¶What auaileth noble linage to hym, Criso. whiche is with vilaine maners reproched? or what re­proch is a pore stocke vnto him, whiche is with good maners adourned?

¶He that bosteth alwaie of his auncestours, declareth hymselfe to be vnworthy of preyses.

¶The more honourable that Salust. [Page 65] the life of the auncestoure is af­ter estemed, the mo [...]e reproche­ful is the vice of the linage that them succedeth.

¶Iphicrates a valiaunte cap­tain, Iphicr [...]. but the sonne of a shoema­ker, beyng therwith imbrayded of Hermodius a noble manne borne, aunswered in this wyse: My bloude taketh begynnynge at me, and thy bloudde at the nowe taketh hir farewell.

Obstina [...]y.

¶To resist in vayne and with muche trauayle, Salust. to get noughte but displeasure, is extreme foly.

Obedience.

VUhat maner of obediēce may be there, Pōtanus. where vice is muche made of, and [Page] rulers not regarded, whose contempt is the original fountaine of mischiefe in euery weale pu­blyke.

¶Ye seruauntes obey ye your soueraignes carnall in all thin­ges, Paulus. not seruyng to the eye, as it were to plese men, but in sym­plicitee of thought, fearyng al­mightie god.

Better is obediēce thā sacrifice. Salom.

¶He that resisteth authoritee, Paulus. resisteth gooddis ordinance.

¶It is a generall cou [...]naunte made by mankynde, August. to be obe­dyent to kynges, howe muche more vnto god, which reigneth ouer all creatures?

¶If thou wilt be wise, Bernar. be euer obedient, for it is written. De­syrest thou wisedome, than kepe [Page 65] the commandementes, and god will geue hir vnto the.

¶Theopompus Theopom. the kynge of Lacedemonia, to one whyche saied, That the countreie was well kepte, because that kynges there knewe howe to gouerne: he aunswered, No not so, but rather because the people kno­weth how to obey theim.

¶Some fautes of rulers and officers ought to bee tollerate, Aristotle. for he that goeth aboute to cor­rect, shal not profit so much, as vse to disobey their superiours shall bryng to men detriment.

Pacience.

THe pacient man wil suf­fre for a tyme, Ecclesi. and after shall comme restytucion [Page] of gladnesse.

¶All that happeneth vnto the, suffre in thy trouble, and haue pacience alwaie in thy pouer­tee: For golde and syluer are proued with fyre, and men bee acceptable whan they bee in the ouen of worldly aduersitee.

¶Better is he that contemp­neth wronge, Ambros. than he that is greued therwith, for he that contemneth it, doth despise it, as if he felte it not, but he that is gr [...] ued therwith, is tourmented, as if he felte it.

¶If thou wylte bee noble of courage, Seneca. suppose that no dis­pleasure may happen vnto the, but saie this of thine enemy: He wolde haue hurt me, but he hur­teth me not: and whan thou per­ceiuest [Page 66] hym to be in thy danger, thynke that to bee vengeaunce sufficient, that thou moughtest be reuenged.

Peace.

BLessed bee they that make peace, Christus apud for they shal be cal­led the children of god.

¶Euery realm deuided ageinst it selfe, Matth. shall be made desolate, Idem. & euery city or hous in it selfe de­uided, shall not stande or abide.

He that hath not peace of the h [...]rt, the mouth, & the act, ought not to be called a christen man.

¶He that punisheth his body, August. and keepeth not concorde, he praiseth god on the taber, and not in the quier.

Periurie.

¶He that prouoketh a mā for [Page] to sweare, Hieron. and knoweth that he shall sweare falsely, he is worse than a murtherer, for a murtherer sleeth the bodie, but he sleeth the soule, ye two sow­les togyther, his, whome he procured to swear, and also his owne.

¶The punyshement of periu­ty by goddes lawe is deathe, Tullius. by mans lawe perpetuall infamie.

¶I saie vnto you, August. that ye in no wise do sweare, least by, that swearyng ye came to the poynt to sweare lightly, and that by lightnesse ye come vnto custom, and frome custome ye falle into periurie.

¶He that is readie to bee for­sworn, [...]ieron. he semeth to be forsworn before he sweare falsly, for god [Page 67] iudgeth not onely by dedes, but also by thoughtes, whiche pro­cede from the herte.

¶No man sweareth often, Idem. but he is sometyme forsworne, lyke as he that vseth to speake mu­che, speaketh somtyme thynges out of reason.

¶He is a double offender, Isidorus. that taketh the name of god in vain, and deceiueth his neighbour.

Peryfl.

THere is nothyng so sure, Q. Cure. that it is out of danger, perchance of that thynge whiche is of no puissance.

¶If thou mayst not clerely es­cape Socrat. out of peril, choose rather to dye honestely, than to lyue shamefully.

Pouertee.

IT is soone made redye and easy, Seneca. that nature de syreth, to thynges superfluouse, sweate is requyred.

¶The pacience of poore men at the ende shall not perisshe. Dauid.

¶Better is litell in the feare of our lord, Salom. than great treasure, whiche will neuer be faciate.

¶They be poore in spirit, August. whiche when they do good, thei giue praises to god, whan they doo yl, they lay faute in them selfes.

¶The lyfe of man is not in a­boundaunce of rychesse, A [...]bros. but in vertue and faithe, this treasure shall make the a ryche man, yf thou be ryche to godwarde.

¶If thou wylte lyue after na­ture, Heneca. [Page 68] thou shalt neuer be poore, yf after thyne opinion, thou shalte neuer be ryche.

Prayer.

GOd is farre from theym, Salom. whiche doo not honour hym, and gladly he wyll here the praiers of good men.

¶Watche and praie ye, Christus. that ye enter not into temptacion.

¶Thy praier is thy speche vn­to God, August. whan thou redest, god talketh with the: whan thou praiest, thou talkest with god.

¶The two winges, August. wherwith a man fleeth vnto god, be these, if thou forgeuest hym, whiche hath offended the, and helpeste hym, who hath nede of the.

¶With fastyng, corporal pas­sions Hieron. [Page] ar to be cured, with prai­er the pestilence of mans mynde is to be healed.

Puissance.

¶It is a pestilent puissaunce, Seneca. to be of power to do harme.

Prodigalitee.

VUhat thyng is more foo­lyshe, Tullius. than to indeuoure thy selfe to doo gladly a thyng, that thou maiest dooe it no longer?

¶Excessiue expences of that whiche shoulde mainteine thy household, Tullius. drinketh vp the foū ­tayn of iust leberalitee.

Prosperitee.

¶If god suffre yll men to haue muche prosperitee, August. than his iu­dignacion [Page 69] is muche more gre­ [...]s. If he leaue yll dedes vn­punished, than is his punisshe­ment more dredfull & perillous.

¶The world is more daunge­rous laughyng than lowrynge. Idem.

¶If thou haddest the wise­dome Hieron. of salomon, the beauteee of Absolon, the puissaunce of Samson, the longe lyfe of E­noch, the richesse of Cresus, the power of Octauian, what can all this auayle the? whan fynally the bodie is gyuen to woormes, the soule vnto diuels to bee with the riche man in peine euerlastyng.

¶In all fortunes aduersitee, Boetius. the moste vnhappy chaunce is, to haue been ones happy.

Aristotle¶Perfite felicitee is the vse [Page] of vertue.

¶Muche abundaunce maketh corne to lie, Seneca. bowghes are bro­ken with theyr owne burdeine, the fruite that cometh often co­meth seldome to rypenesse.

Prouidence.

PLato doeth lyken mannes lyfe vnto a chance of dice, Plato. the better it is, the more is it desired of him that casteth it, but what so euer chaunce com­meth, there is good craft in the vsyng of euery thyng as it hap­peth, the one is not in vs, that is to saie, what we shal throw: the other is in vs, if we be wise, that is to saie, to take in good worthe the chaunce that dooth fal, and appoint to euery thyng [Page 76] his place, so that the thyng that well chanceth, may profite vs, and that whiche euyll chanceth may not indamage vs.

Pryde.

THre kindꝭ of [...]hynges my soule hath muche hated, Ecclesi. and I am muche discon­tent with theyr disposicion.

¶A poore man proude, a great man a lyer, an olde man a foole and lackyng discrecion.

¶God resisteth theym that bee proude, Iacobus. and to theym that bee humble, he geueth his grace.

¶Be not proude in wisedom, Phocili­des. in strength, nor in richesse, it is one god that is wise, puissant, and full of felicitee.

Prudence.

¶Prudence consisteth in the knowlage of things good & yll. Sullius.

¶A wyse man doeth all thyng by counsayle, Salom. and a foole soone discouereth his foly.

¶More easily maie one resist yll mocions, Ecclesi. than rule theym, and more easily refuse them thā moderate theym.

¶To hym whom fortune ne­uer deceiued, Liui .xxx. it is no foly to re­membre the vncertaintee of sun dry aduentures.

¶The helpe of God is not on­ly gotten with wishes and praiers, Salust. but by vigilant study, dily­gent executyng, and wise coun­sellyng, al things come to passe.

¶Separate them that do craf­tily [Page 71] flatter the, Socrat. from those that do faithfully loue the, leste yll men haue moste profite by the.

¶Bee sure of freendes, Aeschilus. that speake not ay pleasantly.

¶Those which to content the will speake vnthriftily, forbyd theym they house, and put theim out quickely.

Promise.

THese promises are not to be kepte which a man maketh eyther by feare com­pelled, Tullius. Offic. or by craft, deceiued.

The noble kyng Agesilaus, Agelius. to one whiche said to him, ye haue promised: By god saied he, that haue I, if it be right, if not, I than spake, but I promised not

¶The foundacion of Iustice [Page] is credence, that is to saie, con­stantnesse and trouth in saiyn­ges and promises.

¶Those promises are not to be kepte, Tullius. whiche bee harmefull to them, vnto whom thou haste promised, or by the whiche thou shalte receiue more detriment, than they, to whome thou ma­dest promise, maie thereby take profite.

¶O the shamefull confession of fraude and cōmune mischief of man: Seneca. more credence is geuen to mens signettes, than to theyr soules.

Pastyme.

NAture broughte vs n [...]t forth, Tullius. [...]ffie .i. as we shulde seme to bee made for pastyme [Page 72] and solace, but rather to gra­nitee and studies of more weighty importance.

¶Recreacion of wittes ar to be suffred, for whan thei haue a while rested they sprynge vp of tentymes more better & quicker.

Publyke weale.

TO vse the publyke weale for a particular gaine or aduauntage, Seneca. is not onely a thyng foule and dishonest, but also mischeuous and very ab­hominable.

¶To chaunge sodenly the cu­stomes and disposicion of peo­ple, Plutar. and with newe lawes ha­stily to rule theim, is not one­ly harde, but also vnsure, as the thyng that requireth much time [Page] with great power & authorite [...].

¶Lyke as the hand deuided in fyngers, is therefore neuer the feebler, but to euery purpose is the apter and redier: so he that ioyneth to hym other in the go­uernance of a weale publyke, ayded with company, shall ac­complishe the thynge in experi­ence the more effectually.

¶A prince of a weale publike ought with all studie and dily­gence to expel & driue out of his countrey ambicion and sump­tuouse expences, wherewith the minde being nourished and styrred, is made more cruell and fierce, and with a prodigalle wantonnesse appeereth to bee ryottouse: and yf he can not brynge it to passe, at the leaste [Page 73] let hym abhorre them, and kepe hym selfe from theim, and resist to his power those that desyre it, and with all mischiefe doo assaie to atteine it.

¶Dwelle not (sayed Plato) Plato in Laertio. where superfluous expences do surmounte the reuenewes, nor where yll men be more made of than good men, nor where the rulers, for the more part be liers

Quietnesse of mynde.

ARt thou put from thyne office? Plutar. thou shalt be the more at home, and the better apply thyn own busines. Thou laboureste to bee nyghe the kynge, but thou arte disap­poynted, thou shalte lyue more [Page] surely, and in the lasse busines. But thou art tourmoiled with muc [...]e care and busynesse, ye warme water (as Pyndare sai­eth) doeth not so swetely ease and comforte the delicate mem­bres, as honoure ioyned with authoritee maketh labour plea­sant, and to sweate easily.

¶To hym that wold be quiete and liue in moste suretee, Seneca. the ryght waie is, to set nought by exterior thynges, and to be on­ly contented with vertue: for who so euer estemeth any thyng to be aboue vertue, ye or to bee good, but vertue onely: he set­teth foorth his breaste naked to all thynge that fleeth from the hande of blynde Fortune, and with great study and diligence [Page 74] abideth hyr shotte.

Reason.

NOt onely fortune helpeth menne that bee [...] valiaunt (as is the olde prouerbe) but reason muche more, Tullius. whi­che as it were with preceptes, confirmeth the puissaunce of prowesse.

¶What thyng in man is best? Reason: for by that he goth be­fore beastes, and foloweth the Goddes. Wherefore a perfecte reason is that good, which pro­prely belongeth to mā, all other thynges is to hym cōmune with beastes. For if he be stronge, so is the lyon, if he be fayre, so is the pecocke: if he bee swifte, so is the horse, I doo not say, that [Page] in euery of these thynges, the other surmounte hym, for I seeke not that thyng, whiche is moste excellent in hym, but that whiche is his owne, and belon­geth proprely to hym, for as he hath substāce, so hath the trees: & as he hath voluntari meuing, in lykewyse hath not onely the beastes, but also the wourmes, If he haue a voyce, so hathe dogges, and muche louder, the egles more sharpe and percinge, the bull muche greater, the nigh­tyngale sweeter. Than what thynge proprely is a mannes owne? surely reason: for that beynge in the ryght course and perfecte, maketh a man full of felicitee.

Religion.

REligion pure and immaculate in the syghte of god, Iacobus. is to succour poore children and widowes in their tribulacion, and to kepe theym selfe vncorrupted in this tem­porall worlde.

¶He is a stronge theefe, Hieron. and tourneth goddis house into a theues cabyn, that of religyon seketh promocion.

Reporte.

AMonge thy friendes de­tracte not the kyng, Ecclese. nor in the mooste secrete place of thy chaumbre, reporte none euylle of a greatte man: for the by [...]des of heauen wylle [Page] beare about thy voyce, and they that haue fethers, will tel thine opinion.

Rychesse.

TO much rychesse maketh place to losse. Q. Curt.

¶Somme thynges bee more easily gotten than kept.

¶Riches shall nothyng auaile whan god wil take vengeance: Salom. good deedes shall delyuer man fro damnacion.

¶Substance sone gotten shall appaire: Salom. and that which is ga­thered by littell and littell, shall increase in thy handes.

¶Richesse becommeth not a [...]oole, nor a vile seruāt to haue rule ouer princis.

¶He that gathereth treasure [Page 76] with a tounge full of lyes, is vaynglorious and folyshe, and at the laste shall fall into the halters of death.

¶That ryche man is blessed, Ecclesi. that is founde without blemish, and that foloweth not rychesse, nor putteth his truste in money and treasure. Let see who is he, and we will commend hym: for in his lyfe he hath dooen won­ders.

¶They that wolde be riche, Paulus. do falle into temptacion, and the snare of the dyuell, also into many vnprofitable and harme­full desyres, whiche drown men in deathe and pardicion.

¶Commaunde thou the ryche men of this worlde, Paulus. that they presume not to highly, nor trust [Page] to the vncertayntee of theyr ry­chesse, but to dooe well in god, that lyueth euer, whiche geueth vs abundantly, all thynges to vse at our libertee, and to bee ryche in good workes, and to geue gentilly, to participate with other, and to make with their treasure a good founda­cion for the time commyng, for atteynyng to the lyfe, whiche is veraie certayne.

Sapience.

MEn called wyfe menne are not to bee honoured for euery word that they speake, Tullius. us [...]ul .v. but for theyr sta­bilitee and constancy in vertue.

¶Prynces becomme wyse by company of wyse men. [...]uripides

¶The ardent desyre of wyse­dome [Page 77] bryngethe one to the euer­lastyng kyngdome. Sapien.

¶O yee rulers of people, Ecclesi. see that ye loue wysedome, that ye may haue a perpetual kingdom

¶The roote of wisedome is to feare God, Ecclesi. and the braunches therof be of longe lyfe.

¶A wise herte & that hath vn­derstanding, will absteyne from ill dedes, and in workes of iu­stice, his purpose shall prosper.

¶The thoughtes of a wise mā at no time, nor for any fear shal be depraued.

¶A temperate and moderate persone needes muste bee con­staunt, Tullius. he that is constaunte, is quiet of mynd, he that is quiete hath no vexacion, and conse­quently no grefe or disease: and [Page] all these thynges dooe perteyne to a wise man. Wherfore it fo­loweth, no grefe or disease maie be in a wise man.

¶The greattest token and of­fice of sapience is, Seneca. that the dee­des doe agree with the wordes, and that the person be euer one and like to him selfe.

¶Let thy minde and thoughtes hereto extende: onely wishe and busily care, for to bee with thy selfe alwa [...] cōtent, and satisfied with the goodes that of the doo procede, all other desires refer­ryng to god.

¶Wisedom excelleth strength, Sapien. and the prudent person is to be preferred before him that is pu­issant.

¶A wyse mans ioye is so surely [Page 78] wroughte, that no fortune maie breake it, and is alwaie and in euerye place quiete: It dependeth on none other thyng but it selfe, nor looketh for the fauour of man or of fortune.

Scripture.

AL scripture inspyred of God is profitable to teache or to reproue, Paulus. to cor­rect, to instruct in iustice, that the man of god bee perfect, & furnished vnto euery good worke.

¶The scripture and the crea­ture serue both for this purpose that he maie be sought for and loued, August. that created the creature, and inspired the scripture.

¶If accordyng to the saiynge of Paule, Hieron. Christe is the vertue [Page] of God and his wysedome, he that knoweth not scripture, knowethe not the vertue and wisedome of god: for the igno­rance of scripture is la [...]ke of knowlage of Christe.

¶Leat vs not thinke that the gospell is in the words of scrip­ture, Idem. but in the vnderstandyng, not in the skin, but in the ma­rowe, not in the leaues of wor­des, but in the depe rootes of reason.

Simplisitee or plainesse.

THe symplycytee of iuste men shall adresse them to god, Salom. And the deceit of ill men shall be their distruction.

¶The iuste man that walketh in his simplicitee, shal leaue his [Page 79] children after hym happy.

¶Prudence withoute sympli­citee is malice and crafte, Hieron. and simplicitee without prudence is maistresse of foly.

Sickenesse.

SUfferaunce of syckenesse is tollerable, Seneca. yf thou con­temne that whiche laste of all she doth menace.

¶In many meates is hyd mu­che syckenesse. Salom.

¶Nothynge so muche letteth helthe, Seneca. as oft chaunge of medi­cines. The plant neuer proueth, that is oftentymes sette.

¶The fyrste cure of sickenesse, Io. Da­mascenn [...]. is the preparacion of good aire, whiche conserueth the herte.

[Page] The second is moderacion and order of meate and drinke. The thirde is in direction of labour and reste: The fourthe is, for­bearynge to muche sleepe and watche: The fyft is the discre­cion in expellynge or stoppynge the humours: The syxte is the temperance of gladnesse, an­gre, feare, and sorowe. The de­partyng of these from theyr e­quall temperaunce is cause of all syckenesse.

Supersticion.

NOthyng more effectually ruleth a multitude than supersticion, Q. Curt. els bee they vnruly, cruell, and mutable.

¶Not only philosophers, Tullius. but all oure forefathers dyd euer separate [Page 80] supersticion, from true religion: for they which praied all daye, that theyr chylderne moughte ouerlyue theym, were called supersticyouse, whyche name afterwarde was larger extended.

¶He that is inclined to super­sticion, shall neuer be quiete.

¶Supersticion is a madde er­rour, Seneca. for it feareth theym, why­the ought to be loued, and whō she worshippeth, theym dooeth she violate, what diuersitee is it, whether thou denyest god, or speakest yll of hym?

Shamfastnesse.

THat whyche thou arte a shamed to speake, Hieron. be also ashamed to thynke.

[Page] ¶Shamfastnesse is to be much made of: Seneca. for as longe as that a­bydeth in the mynd, there is yet a place for good hope to rest in.

¶Diogenes beholdyng a yong man blusshe, Diogen. saied vnto hym: Son, be of good comfort, this is the right colour of vertue.

Silence.

REceyue not a swalowe into thy house, Pythago­ras. that is to sal, haue not in thy hous clatterers & mē ful of language.

¶An yll man is sooner van­quished with silence than with aunsweres: Chriso. For malice is soo­ner styred with woordes than refourmed.

¶Lyke as a citee is, Salom. which stā deth wide open, and is not compassed [Page 18] with walles: so is a man whiche can not kepe silence.

Truthe.

AL the waies of our lorde is mercy and trouthe. Dauid.

¶Leat thy toung be ig­norant of liyng and swearyng, Hieron. & loue so well truthe, that what so euer thou speakest, thynke that thou swearest.

[...] Trouthe moste commonlye, Lactan. with many wordes is scatte­red to nothyng.

Temperance.

TO a wel ordered coūtrey or citee those expenses be thoughte mete and conuenient, Plutar. that be littell & moderate, the end wherof is necessary and [Page] honest, pleasant and thankful: so that it lacke bothe reproche and domage.

¶A temperate and moderate person, Plutar. not wanton nor affecti­onate to his owne apetite, maie be to no manne in his countrey charg [...]ouse, to no man truell or greuous, to no mā dangerous: For he is of Nature familiar and ientill, easy to men that wilcome & speake with hym, whose house is vnlocked, not shut, but open to all men, where euerye manne, as it were in tempestes and stormes, may repayre for their succours.

¶What doeth that man lacke to lyue in felicitee, whom valy­ant courage deliuereth from all sorowe and feare, and Tempe­raunce [Page 82] calleth from carnall ap­petite, and letteth hym not ex­cede in foolishe reioycyng?

Tale bearers.

TEll no yll tales of God and his saintes, Salom. nor re­porte no yll of the prince of thy countrey.

¶Ill reporters bee to God o­diouse. Paulus.

¶More offendeth the tale bea­rer that minisheth the loue in a mans hert from his nigh frende or neyghbour, Hieron. than he that pul­leth meate from the mouth of a hungry begger. For lyke as the soule is more precious than the mortal body: so is the foode of the soule of more estimaciō, thā the nourishement of carrayne.

Vertue.

NO man maie be saied to lyue a shorte tyme, that hath attayned of perfecte vertue the perfect rewarde.

¶It beese [...]meth vertue to bee f [...]e from all drede, G. lasius. and out of subiection.

¶Uertu is [...] one with most depe rootes perfectly set, Tullius, whi­che with no maner of violence may be distroyed.

¶It is the vertue of an hono­rable personage, Aristotle. commendably to rule, and also be ruled.

¶Flee from younge and wan­ton desyres, Paulus. and folow Iustice, faithe, charitee, and peace, with theim whiche honour god with a cleane herte.

[Page 83] ¶Uertue is to bee honoured, La [...]an. not the image of vertue, nor she is not to be honoured with cen­syng or prayer, but onely with a good will and purpose.

¶Uertue is to restraine angre, Paulus. to mitigate desyre, and refraine carnall pleasure.

¶The fruites of the spirite is charitee, ioyfulnesse, peace, pa­tience, bounteousnesse, good­nesse, longe sufferance, ientyl­nesse, saithe, temperance, con­tinence, and chastitee.

¶As the commyng of one swalowe maketh not spryng tyme, Aristotle. nor one hotte daie or houre ma­keth not sommer: so one ver­tue maketh not a ver [...]uouse persone, or one littell tyme in prosperitee, setteth not a man [Page] in perfect felicitee.

¶Where ryches is honoured, Salust. and estimacion rule and autho­ritee theron attendeth, there vertue waxeth dulle, pouertee is had in reproche, innocencye is reputed for yll will or malyce.

Voluptuousnesse.

CAto the elder inuehyng [...] agaynste the people for their inordinate lyuyng, C [...]to [...] saied, It is in vayne to talke to a bealy that lacketh eares.

wife.

A Foolyshe chylde is the fathers herte sore, Salom. and a brawlyng wyfe is a house alwaye droppyng.

¶A wyse woman buyldeth vp [Page 84] a howse.

¶An vnwyse woman will de­stroye with hir handes that whiche is builded.

¶That manne is blessed that hath a good wyfe: Philo in Sapien. the yeres of theim therby are doubled.

No hed is more mischeuoꝰ thā the hed of an adder, Ecclesi. no wrath excedeth the wrathe of a woman.

¶It is more pleasaunte aby­dynge with a lyon or dragon, than to dwelle with a vengea­ble woman.

¶Lyke as the clymmyng on a sandy hyll is to the feete of an olde man, so is a clattering woman to a man that is quiete.

¶A woman yf she haue soue­rayntee, is to hir husband fro­warde and contrary.

[Page] ¶Geue not to the water that serueth thy house neuer so littel [...] issue: nor to an yll wyfe ly­cence to wander.

¶A constaunt wyfe reioyceth her husbande, and in peace shal prolonge the terme of his lyfe.

¶A stedfast woman is a gol­den pilar set on baces of siluer.

Vainglory.

LEt vs not be desyrous of vainglori, Paulus. one prouoking the other with mutualls enuye.

The vainglory of this world is a deceitfull sweetenesse, August. an vnfruitfull labour, a continu­all feare, a dangerous aduance ment, a begynnynge withoute prouidence, an ende withoute [Page 85] repentance.

¶There is not so muche ioye in highe clymmynge vpwarde, Ambros. as there is sorowe in fallynge harde downewarde, nor so mu­the renoume after victorye, as after ruine reproche of foly.

¶What shoulde he that is stronge, auaunt of his strentgh, whom bodyly sycknesse bryn­geth to feeblenesse?

¶What should the ryche man auaunte of his rychesse, whose hope by a theefe or a tyrante is soone disapoynted?

Virginitee.

VIrginitee is syster of an­gelles, Cypr [...]a. vainquisher of lustes, princesse of vertues, [Page] possessour of good thynges.

¶The woman vnmaried, Paulus. and the maiden vncorrupted, thinke on thynges that perteyne vnto god, to the intent to be holye in body and soule.

¶What profiteth a hole body with a mynde corrupted? August. Bet­ter is an humble matrimonye than a proude virginitee.

¶A maydens speche wolde [...]e circumspect, Ambros. sober, and scelde: not soo excellent in eloquence, as in basshefulnesse. Whanne thou speakest, lette men m [...]r­uaylle at thy shamelas [...]enesse: whan thou speakest not, lette theim wondre at thy wysedome and sobernesse.

wrathe.

A Foole immediately dis­couereth his angre, Salom. he that hydeth his iniurye, is wyse and craftye.

¶An angry person prouoketh contencion, but he that is paci­ent, appeaseth debate whan i [...] is styrred.

¶Be not familiar with a man full of angre, nor kepe not company with a [...]uryous persone, leaste thou lerne his waies, and cause thy soule therby to offēd.

¶Let euery man bee swifte in hearyng, Iacobus. slowe in speche, and slowe in displeasure.

¶By wrath, Grego [...]. wisedom is lost, so that it can not appere, what shoulde bee doone, nor howe it [Page] ought to bee doone.

¶The chiefe remedy of angr [...] is delaie, Seneca. that the fury maye a­bate, and the darkenesse that maketh wytte blynde, maie de­caie, or at the least waie bee not so grosse.

¶Haste and wrath be the chief ennemies of counsayle. Bias.

¶Plato beeyng demaunded, Plato. wherby a wise man is best kno­wen, he sayde: A wise manne whan he is rebuked, is there­with not angry, nor any thyng the prouder, whan he is pray­sed.