AN INTRODUCTION TO wisdom, made by Ludovicus vives, and translated in to english by richard Morysine.   

To the right worshipful master Gregory Crumwell, son to the right honourable lord Crumwell, lord privy seal, Richard Morisyne wisheth much wealth, with continual increase of verine.  
WHO SO WELL feeleth the duties, that belong to an honest heart, and is any thing acqueintid with those three ladies, which wonderfully maintain the joyful society of man's life, called amongs the Grecians Charites, among the latins Gratiae, he can not most gentle master Crumwel, but see infinite causes, why I ought with all force of body, all strength of mind, all alacrity and chierefull promptenes of courage, study to gratify you, study to make you bear with one, that fayve would, and never can be able to come out of debt. The first of these three dames, is bountiful beneficence, a lady of lovely countenance, and noble stomach, one that always longeth, still having that she longeth for, always with child, and still delivered, always profiting, and still lusting to profit, alway helping some, and still desireful to helppe more. The greeks name her sometime Eurydomene, which signifieth a large and a plentiful giver, some time Aglaia, which soundeth amongs us gladness, teaching men even by her name, that of duty, benefits aught to be given chierefully. The second lady is Thankfulness of mind, never forgetting benefits received, her name is Thalia, which signifieth fresshenes or greenness, because duty and honesty will, all pleasures, all benefits still to be fresh in memory, still to be green, never to wither, never to faade, all time to flourish. The third lady is Euphrosyne, much like her sister Aglaia, a damosel full of solace, full of delectation, continually devising, by what means she may do pleasure for pleasure, recompense kindness with kindness. Authors of great name and much wisdom, make these three, to go all hand in hand, the first looking still forward, not ones casting her eye back, never embraiding benefits given and passed. The second and the third ever more beholding the first, with amiable countenance, with faithful eye of remembrance, and full intent of recompense, as far, as power, fordred with most desire may or can. Under such clouds, sage and grave writers, are wont darkly to insinuate things of great weight, things very necessary for the quiet and honest leading of man's life, things worthy to be of all men embraced, worthy to be set fixed and engrafted in all men's hearts. They perceived, that moral precepts pleasantly set out in feat colours of witty fantasies, both creep faster into out bosoms, and also tarry there with much more delectation and profit, than they would, being plainly spoken. wherefore as you now see, what they mente by those three ladies, so you must also needs see, how I am bound, to owe you my heart, my service, with all that they both may do for you. For how can I, my lord your father, being so far in amours, with that lovely lady Eurydomene, leave mine attendance upon the other two damoisels, before life leave me? How can I, being environed with so many and ample his benefits, not desire Thalia & Euphrosyne, that they both report me, to lack power, but no good will, I trust they both shall have good cause, so to do. Certes, if I had seen, where either my little wit, or poor heart might better have served his lordship, then in opening unto you, his dear and entirely beloved son, such precepts of virtue, as may make you most like your noble father, there are no pains that could have kept me from doing of it. Assure yourself, master Crumwell, if labour, and heart may pay the tribute, that love oweth, you shall never need to areste me. This book, was gathered by Ludovicus Uives, a man greatly conversant in all good authores, and excellently well seen in all kinds of learning. The book hath undoubtedly, much more lying in his bosom, than the title promiseth in the forehead. It is not only an Introduction to wisdom, but if ye go as it leadeth you, it introduceth wisdom into you, rooting the love and desire of virtue in your heart, extyrping from it all manner of vice, and all uncleanness, furnishing you with general precepts, for all kinds of life, for all ages, for all degrees and conditions, which precepts, if you harbour in your breast, must needs be a great stay, help and comfort unto your tender age. They shall bring to pass many things in your life time, with great pleasure, and no pain at all, which otherwise experience oft times powdered with bitter repentance, should seize at length teach you. It is as wise Socrates sayeth: Precepts of learning were invented at the first, as a needful stay and secure unto man's mind, wanting knowledge and experience: even as a staff is given of necessity, to stay up a feeble body. Assuredly, I know no one book untranslated, that hath half so many wholesome documents as this hath, none that may so well lead you the right way to true honour, none where ye may either with more delight, or more hope of your game, trace true nobility. Follow your leader, go on with your guide, you shall find all the steps and grices, whereby not only my lord your father, honourably hath climmed to nobility, but all other, that in deed are or were at any time noble. You shall find many things here that may be to men in wealth and worship an ornament, many that are to men assaulted with the surges of sour fortune, sure counsellors, bringing with them, besides right and honest consolation, much delectable doctrine: finally, many that are a sovereign medicine all most for all diseases. The book is now yours, I trust as the jewels, which it offereth unto you, be great, rare, and precious, that so ye will see them laid up in place meet for such riches. Lock them fast in the chest of your heart, give the key to remembrance, that she may let them out, and carry them home again, at such times as ye shall think convenient. If ye make these precepts yours, by use of them speaking as they teach you, working as they advise you, who shall have more cause to rejoice of it, than you yourself? wherein can you more please my lord your father's mind? what thing can more satisfy his desire? what greater comfort can come to his lordship, then to see you most like him in conditions? What greater worship to you, then to tread in his steps? what higher pleasure to all them that love both? your country knoweth, what noble feats my lord your father hath wrought by wisdom, lady governor of all virtues? who knoweth not, how honesty may rejoice, how truth & religion may hold up their hands to heaven, that god hath sent to so gracious so prudent & wise a prince, so good so wise and so faithful a councillor? to so noble a master, so deligente a minister, to so high courageous and virtuous a king, a subject of so noble an heart and stomach? I must leave of, I am entered iuto to long a matter for a short epistle. Wherefore I can no more, but with all heart, desire god, that it may please him, long to preserve noble HENRY the VIII. still in all wealth, in all honour to reign over us, to the setting forth, of God's honour, to the spreading abroad of his glory, to the magnifying of his name in all places, long to preserve my lord, to the furtherance of the same. Finally, that ye may be heir of his lordeshyps' qualities and virtues, as well as of his honour and worldly dignity. And thus our lord send you ever well to far. ❧   

AN INTRODUCTION TO WISDOM.  
TRUE AND VERY wisdom is, corrupt affection set a side, truly to judge of things, & that we esteem every thing to be as it is, neither coveting the vile, as though they were precious, neither refusing precious, as though they were of no price nor giving dispraise to things worthy praise, ne yet commending things worthy discommendation. For, from this spring, all error rounneth into men's minds.  
There is nothing more hurtful in man's life, than this corrupt judgement, this I say, where every thing is not esteemed as it ought to be, and at such price, as it is worth.  
The opinions and common persuasions of the people, are pernicious: because for the most part they judge of all things most fondly.  
Certes the vulgar people is a great school master of great errors  
There is nothing that we ought to seek for with more study, than to bring him, that giveth himself to knowledge and wisdom, from the judgement of the rude multitude.  
first let him suspect as many things, as the multitude, with great assent, and consent, doth approve, until he hath examined them after those men's rule, which make virtue a measure to try all matters by.  
Let every man, even from his childhood, use to have right opinions of all things, which shall grow and increase, like as his age doth.  
Let every man desire upright things, & flee the crooked: chose the good, and refuse the evil, this use and custom shall turn well doing almost into nature, and so work, that none, but such as are compelled, and such as are in strife, found the weaker, shallbe brought to do evil.  
The best kind of life is (as soon as thou canst) to be choose: Custom shall make this, as it is best for y●, so with in a short space, to be most pleasant.  
All the rest of our life hangeth upon our bringing up, when we be children.  
Wherefore the first gryce, that men climb unto wisdom by, is that that so many ancient writers speak of, Se ipsum nosce, Every man to know himself.  

¶ A division of such things, as are pertaining unto men  
MAN is constituted and made of body and mind: the body we have of the earth, and those elements that we see and touch, like unto the bodies of beasts.  
The mind we have given us from heaven, like unto angels, like to god himself: by this part man is esteemed man, and as great wise men think, they alone are to be taken for men, that in this have their just portion.  
There be in the body, as belonging unto it, beauty, health, integrite of membres, strength, lightness, delectation, and their contraries, as deformity. sickness, lack of limbs, weakness, sloth, sorrow, and other, as well commodities of the body, as incommodities of the mind, as learning and virtue, and their contraries, rudeness and vice.  
There be certain things not given to all men, but chancing to a few, & these be called things, Extra hominem, besides the nature of man, as riches, power, nobility, honour, dignity, glory, favour, & their contraries, poverty, nedinesse, ignobility, vile estimation, shame, obscureness, hatred.   

¶ A division of things and their price.  
THE queen and princess of all things most highest, is Virtue, unto whom all other serve, as hand maids their maistresses, if they do as by duty, they are bounden. I call Virtue a reverent love towards god and man, a right service and worshipping of god, a right love toward man, love I say, not ending in words, but joined with an earnest will to do good. Other things, if they be referred to this Virtue, that is, if they be sought, kept, and spent for her sake, and at her commandment, they can not seem evil. Neither they that call riches, and other things like, goodis, thought so of them, as now the rude people doth, which hath so corrupted the true and native significations of things, that many of them have lost their right estimation, and are changed up set down. For we must understand, where, when, and how far these things be good.  
We may not esteem richesse above their value, or judge, that precious stones, metals, royal places, or gorgeous implements of house, are richesse, or they rich, that have these: but rather riches is not to want such things, as are necessarily required to man's life.  
True glory, is to be well spoken of, for virtues sake.  
True honour is to be had in veneration for some great virtue.  
The grace that men obtain of princes or other people, should be favour borne to them for their amiable virtues, and qualities, love worthy.  
Dignity is either a right opinion, which one man hath of an other for virtues sake, or else a certain beauty of some inward virtue, outwardly expressed before men's eyes.  
Power and reign is, to have many, whom thou mayst secure and aid in right and honesty.  
He is to be reckoned noble, that is known by some excellent act, to be noble, or else cometh of an ancient stock and showeth himself to be in virtue and worthy qualities, like unto his parents.  
A right gentle man is he, whom nature hath fashioned and set, as it were in a standing for the receipt of virtue.  
Health is a temperate habytude of the body, whereby the mind both keepeth her strength, and exerciseth her power.  
Beauty standeth in such lineaments, shape, and portraiture of the body as do show a beautiful mind to dwell therein.  
strength and valiantness is, to suffice and accomplish the exercises of virtue without weariness.  
Pleasure is a pure, sound, hole, and continual delectation, which is taken only of those things, that belong unto the mind.  
If a man do discuss and reason these things afore rehearsed, otherwise, that is, after the mind and judgement of the ignorant people, he shall find them, to be things unmeet for men, things vain, and also very hurtful.  
first, all outward things be either referred unto the body, or to the mind, as richesses are to the maintenance of our life, honour to bear witness of our virtue, and well doing.  
The body itself is nothing else but a coverture, and a thing bound to serve the soul, whereunto both nature, reason, and comeliness command the said body to be subject as a thing brute, to that that dieth never, a thing earthly, to that that hath a portion of divine nature in it.  
Furthermore, learning is sought for, and lodged in the mind for this intent, that we may thereby both know sin, and eschew the same, and know virtue, and attain to it.  
If learning do not this in him that hath it, she leaveth her hole duty undone.  
What other thing is our life, but a certain peregrination, beset on every side with so many dangerous chances, that th'end thereof, is every hour hanging over it, which oft times falleth upon most light occasions? Wherefore it is a great folly to do any thing that is foul or filthy, for the love of uncertain life, as who should say, thou were sure to live long, after thy naughty doing.  
As it is in a journey, so is it in man's life, the lighter and less burden a man carrieth, the easier and pleasanter his journey is.  
Moreover, the nature of man is such, and so ordained, that it needeth very few things. In so much, that if a man will more nerelyer behold this thing, doubtless he can not but utterly condemn them, as mad folk, which so greedily and so carefully accumulate goods upon goods where as so little sufficeth. His saying was pretty & quick, that thus expressed riches: Sunt brevis vitae longum viaticum, that is: They are great & long purveyance for a little and short life.  
Wherefore richesse, possessions, and apparel ought to be prepared only for our necessary use, is not helped by unmeasurable richesses, but rather oppressed, as ships overladen with to great a frayed.  
Gold itself if thou use it not, differeth very little from clay, saving that the custody thereof doth put the to more unquietness, causing thee, by reason thy mind is only set thereon, to neglect such things as aught above all other, to be regarded.  
Money bringeth men into a kind of idolatry, as oft as for it those other things, are set aside (I mean godly reverence and cleanness) which are the great, chief, and first in Nature. I let pass, how many deceits, gins, and trains are laid for riches, how many and sundry ways they come to nought, and into how many vices they, when they tarry, drive men, draw men, drown men.  
What other thing is gay apparel, but instruments to strike up a dance for pride.  
Necessity first invented the profitable garment, Riot and riches found the precious, which Vanity fashioned unto her trick. Great contention is in variety of apparel, which hath taught men many superfluous and hurtefulle things, by reason that they seek to be honoured even for that, which plainly declareth their infirmity, folly, and weakness.  
Hereby it cometh to pass, that this part of richesse, gorgeous buildings, goodly household stuff, precious stones, and other rich ornaments, be set out rather for a brag and to serve other men's eyes, than for the use and profit of those that profess them.  
What other thing is nobylity now but a chance, to be borne of this or the gentle blood, and an opinion graft upon the foolishness of rude and unlearned people, which oftentimes is gotten by robbery and like ways.  
True and perfect nobility, springeth of virtue, wherefore it is great madness for any man, to crack of his parents, being nought himself dishonouring their noble acts, with his lewd doings.  
truly we be all made of like elements, and have all one god, father to us all, yet to contemn the birth or stock of any man, is under a colour to reprove god, which is the author of every man's nativity.  
What other thing is power, than a fair cumbraunce, wherein if man knew, what troubles and cares lie hidden, how great a sea of evils every day overrunneth the small sweetness of it, there is no man so ambitious, no man so greedy of honour, but he would fly it, as a grievous misery, he would as that king said, not stoop to take up a diadem, if it lay before him on the ground.  
How odious a thing is it, to govern evil men? how much more, if thou be evil thyself?  
Honour, if it it spring not of virtue, is falsely given and wrongfully taken, neither it can fully delight thee, where as thy conscience denieth the to setue it. Again, if it do arise of virtue, virtue teacheth the to refuse it. For that ought not to be called or taken for virtue, which is done for desire of honour. Honour must follow well doing, and is not to be craved of the well doers.  
How can dignities be called dignities, or worthiness, when they chance to most unworthy persons, gotten by deceit, by craving for money, and such other naughty means, in especial where they be given by the arbiterment of the rude multitude, a beast of many heads, which doth nothing as reason and right judgement would. And what other thing is glory, than as he said, a vain blast, that filleth fools ears? and as honour and dignity, are rather in him that giveth them, than in him, that is the receiver, so glory bringeth little or nothing to him, that it is given unto. Certes they both are uncertain, wandering and soon gone, very like unto the multitude their parent, which in the space of a day, highly praiseth, and deeply dispraiseth the same man. We see therefore, that honour commonly fastest flieth from him, that most seeketh it, and goeth to them, that least regard it, agreeing in this point with the nature and condition of the variable people, which oft times fly from him, whom they ought soonest to follow. I need not to say, that this honour and dignity arise of causes sometime foolish, some time very naughty. Oft times he cometh up apace, that can play well at tennysse, oft times he waxeth honourable, that leaveth honesty, spending his patrimony upon ionckettes minstrels and scoffers.  
But war, that is to say, robbery without punishment, is a great avauncer of men to honour, such is the madness of foolish people.  
Let every man descend down into himself, and there secretly think well upon this matter, and than he shall find, how little cometh to him, by fame, by rumors, by worship, by such honour, as the people giveth him, wherein many now much glory.  
What difference is between the highest king that is, and the lowest slave, when they be both a sleep?  
What is beauty in the body, truly a well coloured skin? if the inward parties could be seen, what filthiness should be espied, even in the most beautiful body?  
The fairest body is nothing else but a dunghyl covered in white & purple.  
What doth beauty or pretty feature of body avail, if the mind be unclean? and if there be as the greek writer sayeth, In hospicio pulchro, hospes deformis, that is to say, a foul guest in a fair hostrie.  
For what purpose serveth strength of body, when things most greatest, and merest for man, be not gotten by strength of body, but by the gifts of wit. Our strength, be it never so great, can in no wise be equal with the strength of a bull, or an elephant, it is reason, it is wit, it is policy, whereby by we overcome them.  
I let pass, I need tell no man, that beauty, strength, agility, and othee gifts of the body, shortly vanish a way, even as flowers.  
And axes, a small fever alone bringeth oftentimes a very strong champion to deaths door, and soon shaketh away his fresh colour, his beauty, and his strength.  
And all though, sickness, or other mischance come not to them, yet all they of necessity through age, which ever creepeth on, must needs decay.  
No man therefore of right can count such outward things, as so suddenly departed away from him, to othermen, to be his, no man can reckon things of the body, to be his, which flee away so fast, and so soon depart.  
What will ye now say, when those things, which so many men do highly desire, be occasions of great vices, as of insolent arrogancy, of luskishenes, of fierceness, of envy, of privy hatred, of strife, of debate, of battle, murder, and manslaughter?  
The delectation of the body is vile and bestly, as the body itself is, and beasts be more oftener moved, and have more pleasure, and longer also then men, the which pleasure not only overwhelmeth the body with many diseases, bringing great damage and loss of goods, but also woundeth the mind with sorrowful repentance, and dulleth the wit, which is much extenuated, abated, and broken, through the delicate cherishing of the body. Finally there followeth irksomeness of itself, and hatred of all virtue.  
It is not lawful for any man, to use such pleasures openly. For as they much mysebecome the nobleness of man's mind: so is there none so far past all grace, but he bassheth to use them in presence of many witnesses. No, because they engender ignominy and shame, such as use them, are driven to seek darkness and secret corners.  
And furthermore, these flying short and soon passing pleasures, may neither, by any means be retained and kept, neither yet come they pure, but are with some bitterness intermingled. Therefore judge not, after the consent of the common people, the greatest evil to be, poverty, ignobility, imprisonment, nakedness, worldly shame, deformity of body, sickness, and imbecility, but rather think vices, and their affinities, as foolishness ignorancy, amazed dullness, and lack of brain, the greatest evils: and their contraries, knowledge, quickness of wit, and sobriety of mind, to be great virtues.  
If thou have either gifts of fortune, or of body, they shall much profit thee, if thou bestow them virtuously, but if they help to set out vice, they must needs do the moche hurt. If thou have neither the one nor the other, seek them not with the loss of honesty, for that were even to buy a little clay with a great sum of gold, or to change health, for painful sickness.  
There can be no greater vantage to the soul, then is the increase of godliness, no greater gains to the body, than to know how to use the state present, and to be content with it, how simple so ever it be.  
And all be it we ought to do nothing, to the intent, that we would men should tickle us with fond praises, yet we must labour, to keep our good name always unspotted, for the regard thereof keepeth us oft times, from moche naughtiness, and also is a good example to stir other to well doing.  
And hereof cometh that old precept of great wise men: Thou shalt none evil do, nor any thing that longeth thereto. If we can not attain to this, well, we must be content, that in our conscience, we feel ourselves void of secret grudge and unquietness. For when men's judgements, be so corrupt, that they count virtue to be vice, than we must be content, that god alone approve our inward and outward acts, though men allow ner nother.  
It is easy, to turn either the incommodities of the body, or mischances of fortune, to our profit, and of evils, to make them good, if thou suffer them patiently, and the les that they serve thee, the more end vourest to follow virtue. virtues, oft times have been exceedingly increased by hurts of body, & loss of goods.   

¶ Of the body.  
ANd for as much, as in this our pilgrimage, we bear a soul, enclosed within our body, great treasure in brickle vessels, we may not utterly refuse, and cast away all regard and respect to the body. Yet we must so entreat, and order the same, that it may not take itself, to be a master or a fellow, but rather a seruannte, and that, Body is not fed for his own sake, but for Soulles sake.  
The more cherishing that the carcase hath, the less is the soul looked upon, the more delicately the body is handled, the more stubbornelye it wrestleth against the mind, and doth cast it of, as an horse to well cherished, useth to cast his rider. The heavy burden of the body sore oppresseth the mind, fatness, and over moche cherisshing of the belly, diminisheth and dulleth the quickness of wit.  
Meat, sleep, all manner of exercise, and all the hole governance of the body, must be used for the health thereof, and must not be set upon pleasure, and delicacy. Thus it may the better serve the mind, and not wax wanton, through to much pamparing, nor yet fall in decay, for lack of strength, not nourished.  
There is nothing, that doth so much debilitate the lively power, the quick vigour of the mind, and also the strength of the body, as doth voluptuousness, for as all the strength of the body and mind is established, and made galliard with exercise, and moderate labour, so by idelenesse and wanton pleasures, their powers are weakened, their strengths wax faint, and fall away.  
Clean keeping of the body (delicate niceness of meats and drinks laid apart) doth greatly both maintain the health of the body, and much comfort wit.  
Thou shalt wash thy hands, and thy face, oft times with cold water, and dry them again with a fair towel.  
Thou shalt oft cleanse those places of thy body, out of the which, filthiness cometh from thy inward parties, as thy head, thy ears, thy nostrils, thy eyes, thy arm holes, and thy other secret places, that nature hideth, and honesty scase would have named. Let thy feet be kept clean and warm.  
Among all the parts of thy body, keep the nape of thy neck from cold.  
Eat not by and by, after thou risest, eat little before dinner, break fast is given to suage the gnawing and complaints of a young stomach or to comfort nature, and not to fill the belly, therefore iii or four morseles of bread, be sufficient, without and drink, or with a little and that very smalle. For such is no less wholesome unto the wit, than to the body.  
Accustom thyself at dinner and supper, to feed but of one manner of meat, and if thy substance will suffer thee, let it be such, as is most wholesome, fine, and of least grossness. Eat but of one, though there be many dishes, and if thou be at thine own table, suffer not many to come upon it. variety of meats is very hurtful, yet the diversity of sauces is moche worse.  
Clean and pure diet, agreeable to temperate and chaste minds, is a great saver in a household, and that alone showeth us, how few things we have need of.  
Let us do no notable offence, either in hope of lucre, or in trust thereby to replenish our bealyes with dainty delicates, and far sought dishes.  
We shall do well, if we not only content ourselves with such things, as we have, but also do depart with some of them, to such as have need of relief.  
Our lord himself giveth us an example of this, which after he had feasted a multitude of people, suffered not such bread and fish as was left, to be lost.  
Nature teacheth us things necessary, which be but few, and soon prepared: foolishness hath invented things superfluous, which are without number, and hard to come by. If thou give necessaries unto nature, she is delighted & made strong as with things fit for her, but if thou give her superfluous, she is weakened and afflicted, as with gobbettes not agreeing unto her diet.  
As necessaries do not suffice, where foolishness craveth, so superfluous things overwhelm, rather than satisfy where appetites are to be served.  
Thy drink shall be that natural liquor, prepared of god indifferent to all living creatures, which is pure and clean water, or else single bier, or wine allayed with the said water.  
There is nothing that can more hurt the bodies of young men, than hot meats and hot drinks, for they inflame their livers, and set on fire their entrails: And hereby men's minds are made hot, angry, proud, impudent, and are thence so carried with rashness, that like as they were mad, they seek to accomplish all their lusts, be they never so filthy.  
Drink not after supper, or if thirst move thee, take some moist or cold thing, or a little quantity of drink, and that of the smallest.  
Between that and thy going to bed, let it be at the least half an hour.  
When you wool refresh your mind with any pastance, look you consider, how short time is given to man's life, think it vulaufull, to spend this time, in games, in feasting, or in any other childish toys, follies, if ye right name them.  
The course of our life is but short, I say although it were every whit bestowed in decking and adorning the mind.  
Think not, that we be made of god, to gaming, to trifelles, but rather sent to be occupied in sage matters, as to attain unto moderation, modesty, temperance, religion, and all other kinds of virtue.  
heal not the sickness of your body, with the diseases of mind. Better it is, that that be sick, than this not hole.  
Exercises of body shall not be to great, but used with a certain regard of health, wherein we must follow the counsels of expert and cunning physicians, so far as they shall not transcend the limits of honesty neither bid us do any filthy thing against goodis law.  
Also in pastimes and refreshing of the mind, see there be some remembrance of virtue always.  
banish all arrogancy, contention quarellinges, envy, and covetousness, for what reason, or rather foolishness is it, to inquiete thy mind, whiles thou studiest, to delight it? You do as wisely as they that put gall into that honey, which they would have most sweetest.  
sleep must be taken as a certain medicine, and so much only, as is sufficient to refresh the body, for immoderate sleep bringeth the body to many hurtful humours, and moche hindereth the quickness of the mind.  
The time that is spentte in sleep, is scase to be counted any part of life. Vita enim vigilia est, Life is a watch or a waking.   

¶ Of the mind.  
THERE be two parts in the soul, the one that understandeth, remembreth, and savoureth things as they are, using reason, judgement, and wit, and is called men's, that is, the Mind, the superior part, by which alone we are known to be men, made like unto god, far passing all other living creatures.  
The other part, which is called will, is void of reason, brute, fires, cruel, more liker a beast, than a man, wherein dwelleth these motions which be named either affections, or perturbations, arrogancy, envy, malice, ire, fear, sorrow, desire never satyfyed, and vain joy. This is called the inferior and viler part, whereby we little or nothing, do differ from beasts, at the least, we go far from god, which is without all sickness and all affections.  
This is the order of nature, that wisdom govern all things and that all creatures, which we see, obey unto man, and that in man, the body be obedient to the soul, & the soul unto god.  
At any thing break this order, it offendeth.  
As it is therefore a point of treason that such lewd perturbations, as are afore rehearsed, should rage's rebel and take upon them the rule of the hole man, contemtuously despising the authority of the mind, so it is extreme folly for the mind, to be slave unto fond affections, and to serve at a beck, the vile carkeys, neither the dignity of nature, neither the express law of god, any thing regarded.  
Therefore, as strength of intelligence is given to the mind, to way every thing, and to know what is good to be done, and what to be left undone, so is will of so great power that there is nothing in the mind, but it is forced to obey will, if she stand at strife, and will, yield no part of her right to her adversary.  
Wytis' exercised with many and divers feats, much sharpened and instructed with long experiences of sundry matters, whereby it may exactly know the natures and values of all things, and so teach man's will, what is good to be followed, & what contrariwise, is to be eschewed, such crafts must therefore be shunned that fight against virtue, all crafts, that work by vain conjectures, as palmistry, pyromance, necromancy, hydromancy, astrology, wherein moche pestilent vanity lieth hid, invented of the devil, our deceitful enemy: for they entreat and profess those things, which god hath reserved unto himself alone, that is to say, the knowledge of things to come. We may not seek to know the majesty and secrets of god, being far from our knowledge, and such as god would not man to meddle withal.  
He that searcheth the greatness of God's majesty, shall be oppressed and overwhelmed with his exuperant glory. Wherefore Paul biddeth us, to be no wiser than it becometh us, but moderately to be wise, saying: that he saw things not to be spoken, that no man can utter. Also Solomon saith: Thou shalt not inquire of things above thy capacity, neither of things above thy strength but content thyself with the knowledge of those, that god hath commanded thee: think always upon them, never being to curious in searching of his works.  
All arts invented by the devil, must be refused and forsaken of us, with whom, as with the enemies of god, we may in no wise be conversant, or have any thing to do. It is not expedient for us, to know the opinions, either of phisophers, or heretics, contrary to our profession, less that subtle and crafty merchant, the devil, cast some scrupulous doubt in to our hearts, which may much toss us, and perchance bring us into destruction.  
Authors that write wantonly, whereby may spring occasion of hurt, must not be touched, lest any filthiness remain in the mind through the reading of them.  
Evil communication oft corrupteth good manners.  
Other erudition is sincere and fruitful, so that it be applied to his right mark, that is, to Virtue and well doing.  
There is a divine knowledge given of god, wherein all treasures of science and wisdom at laid up, and this is the very and true light of man's mind.  
All other learnings, compared unto this, be very darkness and childish trifles.  
Yet they be red for this intent, that our light, by comparing of the one with the other, may shine and appear more brighter. Further more, that we may use the said learnings, as testimonies of men against them, which can little better abide the divine scripture, than sore eyes can the brightness of the son. And where as we shall see such excellent virtues in gentiles, we may well be put in remembrance, how moche, becometh a true disciple of our master CHRIST, which is by reason he knoweth this Light, charged upon no small bond, to live accordingly unto God's commandment. Beside those things, they give us much knowledge, how we should live here together in this world, the experience whereof we lack oft times.  
We be framed and fashioned by these iii things, Knowledge, Wit, and Memory, and the diligence, which we use to the attaining of them, is called Study.  
Wit is quickened by exercise and Memory increased, by diligent tilling and occupying thereof: delicate handling weakeneth them both: Good health confirmeth and maketh them strong: Idleness and daily Ease, putteth them to flight: Use and Exercise setteth them at hand, and ever in a readiness.  
Whether thou read or here any thing do it with attention and effectuousely, let not thy mind wander, but constrain it, to be there, and to do that thing, which is in hand, and none other.  
If it go a stray, or serve a side, call it again, as it were with a little hist, differ all cogitations, that may bring the from that, that thou hast in hand differ them until some other time, remembering with thyself, that thou lesest both time and labour if thou be not attended upon such things as thou dost read and here.  
Be not abashed to learn and ask such things, as thou knowest not, for as much as noble clerks, and great men, have not been ashamed thereof, but rather blush, because thou art ignorant, and not willing to learn.  
boast not thyself, to have knowledge of those things, wherein thou art ignorant, but rather inquire and learn of such persons, as thou dost suppose, do understand them.  
If thou wolte betaken for a learned man, endeavour thyself, that thou so be, for there is none other way more compendious or nearer there unto: As thou canst by none other means, more easily obtain, to be esteemed an honest man, than if thou so be in very deed. Finally, labour alway, to be even such a one in deed, as thou desirest to appear unto men, else thou desirest it all in vain.  
False things, faint and fall away by process of time, and time strengtheneth the truth.  
Simulation lasteth not long.  
Follow thy master always, run not thou at any time before him, believe him, resist him not.  
Love him, and take him as thy father, thinking every thing, what so ever he sayeth, to be very true and sure.  
Beware thou offend not in that, wherein thou being culpable, wast twice or thrice reform, fall not the fourth time, that thine amendment and reformation may seem to have profited the.  
It becometh the chief, to have those things in remembrance, that have in times passed deceived thee, lest thou be in like manner by them seduced again.  
It is naturally given to all men, to err, but to no man to persever and continue therein, except he be unwise and a very naughty person.  
Learn and understand, that there is no sense, whereby we be better, or more speedily instruct, and taught than by hearing, and as there is nothing more easy, than to here many things, so there is nothing more profitable.  
Here not light trifles, things to be laughed at, but rather earnest, wise, and weighty.  
They be both learned with like pain and labour, all be it the commodity, that riseth of the one, is far unlike the other.  
Seek not to speak many words, to make a long answer, but rather see thou spend thy words in time, and set them in their place.  
adjoin such company to the at dinner and supper, as can both make the merry with their pleasant and learned communication, and also make the rise wiser than thou settest down.  
Suffer not such as be scoffers, smell feasts, foolish and filthy talkers, triflers, bybbers, filthy and shameless lurkers, belly guts, and such other, apt either by their words or deeds, to cause lewede laughter, to sit at thy table, neither have any delight in them, but rather seek thy pastime of such, as can with feat, witty, and learned talk make the merry. Keep not only thy mouth from foul and impudent communication, but also thine ears being as a man should say, windows of the mind, remembering ever that old saying of the Apostle, Naughty communication oft times corrupteth good manners.  
give diligent ear, what every man saith, whether it be at the table, or any other where, for so doing, thou shalt learn of the wise, to make thyself better, and of the foolish, to be more ware, and circumspect, following always that, that the wise approve, eschewing that the foolish commend. And if thou perceive any thing taken of the wise sort, to be spoken quickly, gravely, lernedlye, wyttilye, comely, bear it in mind, that thou mayst, when thou shalt have occasion, use the same.  
Thou shalt have always at hand a paper book, wherein thou shalt write such not able things, as thou readest thyself, or hearest of other men worthy to be noted, be it other feat sentence, or word, meet for familiar speech, that thou mayst have in a readiness, when time requireth.  
Study not so much to gather words, as to understand the proper sygnifycations of them, rehearsing and teaching such things, as thou haste red or heard, partly to thy scholars in latin, partly in vulgar tongue, to other unlearned persons. Pounding always, that thou do rehearse and teach them with no less grace, than thou haste hard and red the same before, for thus doing, thou shalt exercise both thy wit and thy tongue.  
Thy style must also be exercised, which is the best master of clean & eloquent speech.  
Write, and write again, making every second day, or at the least every third day, an epistle unto some man, that knoweth how to answer thereunto again. How be it, thou shalt show it first unto thy master, there to be reform, before thou presume to send the same, noting and bearing well in mind such faults, as he shall correct, that thou mayst not miss in them, or any like in time to come.  
After meat, as when thou hast dined or supped, breath for a space, before thou go to thy study, and sit down in some place, where thou mayst talk and here some pleasant communication, or play at some such game, whereby thou mayst not chafe or moche cumber thy body.  
After supper, walk with some merry company, that is learned, which may make the merrier with his communication, and whose words and sentences thou mayst with honesty follow,  
Between supper and bed, drink not in any wise, for there is nothing more pernicious, both to the body, the memory, and also the wit. Wherefore, if thirst shall at any time constrain the to drink, go not to rest under the space of half an hour after, at the least.  
Thou shalt not neglect thy Memory, nor suffer it to decay through idleness: for it rejoiceth above all thing, to be set a work, and increaseth not a little thereby. Exercise it therefore daily with some worthy business.  
The more oft thou committest things to her custody, the more better and faithfuller wool she keep them. And contrarily, the more seld, the more untrusty thou shalt find her.  
When thou haste put any thing to her keeping, suffer it to rest in her hands for a season, and within a while after require it of her again as a thing left for a time in her custody.  
If thou wilt learn any thing perfectly, read it with attention four or five times over night, and so to bed, and when thou risyst the nerte morning, ask a reckoning, of thy memory, for that thing thou didst deliver to her custody the evening before.  
Thou must beware of surfeits of rawness in the stomach, and specially of cold in thy neck.  
As to much wine weakeneth the sinews in a man, so it killeth his memory.  
It should be very well done, and if thou wouldest a little before thou goest to rest, call to thy remembrance, all such things as thou haste seen, red, heard, or done all the day before.  
And if thou hast behaved thyself worthily to thy commendation, thou shouldest rejoice, and knowledge it to come of god, purposing to continue in like goodness: on tother side, if thou haste done any thing filthily, outragiousely, chyldysshely, fond, worthy rebuke, forget not, to ascribe it to thine own lewdness, and to be sorry therefore, never willing to do any like trespass again.  
If thou haste herd or red any feat, grave, or godly sentence, forget it not.  
And if thou hast seen any commendable thing, follow it: and shun the contrary. Let no day scape thee, but thou read, here, or write somewhat, that may increase, either thy knowledge, thy judgement, or thy living.  
When thou prepareste thyself to bed, read or here some thing, worthy memory, and let it be such that thou dreaming of it, mayst take both pleasure and profit, that even by night visions, thou mayst learn to amend thy life.  
There is no end appointed unto the study of wisdom in this world, but it must be ended together with life.  
It behoveth man to rehearse these three things with himself, all the time of his life, that is to say, how he may think well, say well, and do well.  
All arrogancy must be secluded from studies. For all that, that he knoweth, which is even the best learned man a live, is very little or nothing, in comparison of the infinite things, which he is ignorant in.  
The knowledge of man is slender a marvelous small thing, and that very obscure, and uncertain: our minds being tied and bound in the prison of this body, be oppressed with great darkness, in so much that hard it is, for our wits to enter even in to a mean knowledge of things.  
Furthermore, Arrogancy, moche encombereth the profit of studies, for many might have come to wisdom, if they had not thought themselves there all ready.  
Also, Contention, Emulation, Bacbiring, vain desire of Glory, must be eschewed. For we follow studies for this cause in special, that we may, by their help, be delivered from the cruel dominion of the said vices.  
Nothing can be imagined more pleasant, than the knowledge of many things, few or none more fruitful, than the intelligence of Virtue.  
Studies be of such efficacy and strength, that they temper Prosperity, they mytigate Adversity, they keep under the hasty and rash motions of youth, they delight and comfort crooked and painful age, being with us at home: abroad, in public and private business, when we are alone, when we be accompanied in idleness, in labours, never absent, but always ready to help and aid us.  
As Erudition, is the rightest and most wholesome food of the mind, so is it a thing vumete, that the body should have his nourishment, the soul being kept hungry, from whence springeth out plenteously all delectation and perfect pleasures, and as among these, the one bringeth in an other, and those that be present, do renew them past, so they never departed, ne make any man weary, when he hath most of them.   

¶ Of virtue and affection.  
VIRTUE, the most high and excellent treasure, surmounting all worldly riches, is not given by man, but cometh only from god. wherefore we must desire it of god with meek and humble heart.  
The highest among all liberal arts, is that philosophy, which bringeth remedy and health for the great and painful diseases of the mind.  
Moche diligent labour is taken, to cherish the body, moche more ought to be given to the soul, for as much as the diseases thereof, be more privy, more grievous, and also more perilous.  
These diseases be named, and not without a cause, Sharp storms, grievous torments, scourges, brands and the furies of man's mind, which bring with them moche calamity and intolerable corsies, if they be suffered to reygn'e, and contraryly, most pleasant tranquillity, if they be conquered and kept down. And to the easy accomplisment of this, such documents serve moche, as have been of most excellent wits, for the furtherance of good life, and maintenance of manners, prescribed.  
This is the great reward, and the very fruit, that learned men take of their long and painful study, not to gather many things for men to wonder at, or else such as he himself may crack of, but rather, to have gotten, whereby he may help all men, and most chiefly himself, and not to let them lie, as in a box of ointmentes, where out is taken salves, to help other men, the box there with all, never a deal the better.  
Christian Religion looketh for nothing so moche, as that a clean and a pure conscience may exhylarate the mind, and that affections, being once stayed, and settled, we may be like unto god and his angels in continual quietness, and tranquillity of mind.  
remedies for such diseases be gotten, either of outward things either of ourselves, or of god, or else of the law and life of Christ.  
The nature of things is such, that as they be all uncertain, short, changeable, and vile, the soul only excepted, which is in deed very man, or at the least, the most precious part of man: so all other things be translated from one to an other, lest men should call any thing theirs, beside their soul.  
Let no man think those things, which he hath in his possession, to be given him, but rather to be lent him for a season.  
Wherefore it is great madness, to run in to any sin, worthy grievous punishment, for any worldly trifles.  
Let no man advance himself, because the gifts of Fortune or of Body, have chanced unto him, seeing all such trash, shortly vadeth away, as being uncertain, and not proper unto us. No no, as they be granted us, so they shallbe required again, at the uttermost when death cometh: and oft times even while we be alive.  
Neither we ought to mourn, if that thing, which was lente us, and as a man would say, given us to keep, be asked again, but it rather becometh us, to render thanks, for because we have so long enjoyed the same.  
It is to much unkindness, to think, if thou hadst a long season a benefit, that thou takest wrong, if it do not alway continue. Thou dost rather wrong, not to consider, what thou hast had, and how long, then still to think what thou haste not had, or how long thou haste not had it.  
Thou oughtest not, to much to rejoice, when things taken from thy enemies, come to the or thy friends for such is the speed of Fortune, and such doubtfulness is in all things, that bitter wailing often times followeth vain mirth.  
Let not thy heart fail thee, although fortune turn her face: for merry eventydes do often times follow careful mornings.  
Now, what condition be our bodies in, what life can we look for which be made of so vile, and so brickle a metal, our lives being with so many perils, besieged on every side? And although it seem sure for a time, yet it will not long endure. Therefore, what have we, whereupon we should (chiefly in such uncertainty of life) be high minded or fierce of heart?  
And for as much, as this life is none other thing, but a certain pilgrimage, whereby we still be entering in to an other life eternal, and seeing also, we need very few things, for the performance of the said journey, what hath this world worthy long suit? What folly, to seek such things by painful servitude, as we see tossed and turned in a moment hither and thither.  
For what end or purpose should we serve out never satisfied desire and appetite, when things to come be uncertain, and we at this present need very few things?  
He is a very free man, which desireth only those things, as be in his own hands. On the other side he a bondman and slave, that doth the contrary.  
Now I pray you, what other thing is it, to be replenished with the gifts of Fortune, than a foot man to be cumbered with divers and many farthels.  
There is no man so dull, no such lack wit, but he rather prepareth and fytteth himself for the city, where he purposeth to dwell, than still seeketh things for his journey.  
Sithence this our life is of nature drooping and fleinge, the most part thereof, and almost all, is spent in perturbation, in troubles, in fantasies: we can not say, we live all the while, that we be tossed with affections, and in especial, when the fear of death troubleth us. And where as death may come to us, by an infinite sort of ways. It is great folly, to fear, that it should come this way or that way: and seeing that it shall of necessity come, we may not commit any great mischief or wickedness, to avoid it, nor we ought to mourn, though it chance.  
Our life being oppressed with so many divers miseries, what need we to keep it with such anxiety? to set so moche by it, seeing also we go to an other, which is a life everlasting? Let us so order ourselves that we have ready passage to that life, which is replenished with all goodness, full of joy eternal, full of mirth everlasting.  
Our errors oppress us, rather than things themself: where as we oft times think them to be great evils, that are none in deed and great goods, that of truth are worth nought.  
The nature, condition, and true value of things be those, which I have rehearsed in the beginning, whereby it may be plainly gathered that there is nothing fair, nothing of price, finally nothing to be accounted ours, but only virtue.  
Where as deliberation is taken, we being in doubt, to which part we may most incline, the love of our body, and the desire of things here in this life, that is to say, the love of ourself, is chief councillor, and one that we all together follow.  
This weakeneth the strength and manhood of our minds, so moche that nothing can be so little, but it is easily able to penetrate them, nothing so slender or small, but it may be able to disturb them.  
This blindeth the eyes of the mind, and when affections have once gotten the upper hand, we flatter, we yield, we obey them, as our lords and rulers.  
Thus we hold things with tooth and nail, that are alien from us, as they were ours: and if they be with drawn from us, we lament, tourmenting ourselves, as though we had great loss.  
We neglect our own, as none of ours, and do shun things profitable, as very hurtful to us, embracing things hurtful, as very profitable.  
The harms of the folks seem small, but we think our own, being northing so great as theirs, intolerable: neither content with that we wish ourselves, nor yet pleased if we might obtain that that other men much desire. We like not ourselves, this world, the condition and estate thereof, doth not satisfy us: we would have the natures of all things turned, such is the impatiency, that groweth of dainty fantasies.  
What punishment may be compared with these? truly the torments among damned spirits be none other. The devils themselves have none other punishment, than that they be vexed with envy, hatred and wroth.  
A man may see the countevaunce of them, that be inquieted with these affections, how variable, how careful, how panting, how cruel, how fearful they be, and in like trade be their minds racked and tormented within them.  
ANGER, which is the sorest of all other perturbations, and worst of all other, becometh not a man, for it turneth his nature into a cruel beast, and although every trouble doth obscure and darken the judgement of the mind, yet most of all Ire, overwhelmeth it with darkness so sore, that it seeth neither Truth, profit, or comeliness. It eateth up the heart, and drinketh up the wholesome blood of the body, constraining man to do that thing, whereof Repentance shortly ensueth.  
How shameful a change is there in the face, what sudden tempests arise there, what burning eyes, what snuffing of the nose, what grinning of the teeth, what foaming of the mouth, what paleness, what stutting of tongue, finally, what terrible and uncomely cryings be there in him, that is inflamed with this fury? Truly such, that some, which have in their anger beholden themself in a glass, have not known themhselfe.  
The angry man, for his grymine countenance, his sharp words, and cruel deeds, oft times loseth moche of his authority, moche benevolencie is taken from him, his friends forsake him, no man will meet him, he is left all alone, all men hate & abhor him, wherefore, great wise men never eschewed thing more, or cloaked thing with greater diligence, than they did Ire, and the works of Ire. In so moche, that they not only wrestled against their own nature, but in spite of her beard gave her the fall.  
What is more worthy to be scorned, than so little and so weak an animal, to rage and steer up so great and so fierce tragedies, for vile trifles, and things of no value? as sometime for the gifts of the body, or of fortune, yea and sometime, wisely a god's name, for one little word.  
Thou shalt soon subdue anger, if thou hold and fasten this thing in thy mind, that is to say: No injury to be done, except when the mind taketh hurt, which no man can corrupt, but only he that possesseth it, and that by defiling it with sin.  
We have spoken hitherto of things coming from man to man, we will now talk of higher matters, as coming of god. How be it those things also before reherred, were of god: but these that follow, come some what more expressly and properly from him.   

¶ Of religion.  
THERE could nothing be given unto mankind more greater, or better than Religion, which is knowledge, love, and veneration of the prince and maker of the world.  
GOD is so beneficial to no man, as he is to them, whom he teacheth, how they shall truly worship him. Therefore David the prophet rehearseth this among the great gifts of god, showed to the people of Israel: Qui annuntiat verbum suum jacob. etc. that is, which showeth his word unto jacob: his justice and judgements to Israel. He hath not so done to all nations, nor hath he opened his judgements unto all men.  
God is known by religion, and being known, he must needs be believed and worshipped.  
Only god is prince, maker, and lord of all things, which alone is able to do all things, and knoweth how to do all things.  
This world, is in manner as it were an house, or a temple of god, which of nought be brought forth in to this shape and ornacy, that it now is in. Therefore it hath received this name Cosmos, among the Greeks, and is called Mundus, of the Latins, which both are as much to say, as a comely Ornament, a beautiful thing: which he so ruleth and governeth, that we may no less wonder at the conservation, than at the creation of it.  
And like as in the house of a most prudent governor, nothing is done without his commandment, so in this world is there nothing done, without his will or bidding: the which as he can all things do, so he knoweth how to do all things.  
Angels, devils, men, and beasts, trees, stocks, and stones, the heavens, the elements, and to be short, all things are governed by him, and obey him.  
There is nothing made, nothing that moveth, nothing that chanceth, neither stock nor straw, may be lift from the ground, neither flock ne feather, may flee further, than his prescript or commandment is.  
In this law standeth the universal world, neither is there in things any other chance, fortune, or lot.  
He doth all things with his equity and wisdom, not withstanding by ways to us unknown.  
What so ever happeneth to any man, that same toutnethe to his profit, if he be good: but not to profit of wretched money, or of worldly things transitory, but of eternal felicity.  
What so ever things therefore chance in this world, they must be patiently taken and allowed, as coming of god the author, lest we in our fond affection and foolish judgement, seem to condemn and improve the will of that most righttuous and wise governor of all things, God.  
And because we be not able to compass, for what purpose he doth such things: We, as children and ignorant, what is best for us, do lament, that things most hurtful be not given us, taking them as most profitable: on the other side, abhorring things most profitable, as most hurtful. In so moche, that oftentimes our enemy can wish no more hurt, than that we may have our own desires. And seeing we be drowned in so great darkness of ignorance, God's will is, that we avoid all that is blame worthy, and commit all the rest to his governance.  
We must execute, whether we will or no, that thing, which the governor of this so great a work hath appointed us to. What madness is it therefore, rather to be drawn against our will, with weeping and wailing, than to be led merrily and willing to that we are called to.  
Truly, every friend of god, will gladly obey the laws and will of god, his friend.  
This is the chief manner of loving god, as CHRIST saith, You shall be my friends, if you will do that I command you.   

¶ Of Christ.  
THE atonement and the reconciler of Mankind with GOD, and the author of our salvation, is JESUS CHRIST, God and man, the only son of god almighty, whom the father sent for the same purpose, when it pleased him to take pity upon Mankind, which had made himself, to his own great hindrance, an enemy unto god.  
There can be no greater hurt, than by sin to be separated from god, the fountain of all goodness, and to be turned to most hurtful misery, to be taken from a most sweet life, and left to a most bitter death.  
FOR this purpose, among other things, Christ came, that he might teach us the true and straight way, wherein we might steadfastly stand, and take our journey to god ward: not swerving from it, the breadth of an hear. He hath showed this way, both by words, and also by example of his holy life.  
All human wisdom, compared with Christ's religion, is but dirt, and very foolishness.  
What soever grave, prudent, wise, pure, holy, or religious thing is with admiration, with exclamation, with clapping of hands, in the books of the gentiles red, commended, learned by heart, praised above the moan all this is found, more purely, more rightly, more openly, more easily in our religion.  
Perfect wisdom is, to know this Religion: and to live according to it, is perfect Virtue. For no man knoweth it in very deed, except he live thereafter.  
Christ's life witnesseth his perfect humanity, his miracles declare the infinite power of his deity, his law showeth his heavenly wisdom: so that of his perfect goodness of living, we have example to follow him of his power and authority, strength to obey him: of his wisdom, faith to believe him,  
Let his goodness provoke the to love him, his majesty to worship him, his wisdom to believe him.  
If a man do well consider those things, which Christ commandeth, he shall find all done for our profit, in so moche, that who so feeleth himself, to believe tyghtly, shall perceive it is to his own great profit, goodness, and comfort.  
As there is nothing more pleasant to man, than to be believed, so it is even to god, for no man can think well of him, to whom he committeth himself, afraid of hurt.  
The foundation of our salvation is to believe god, to be father, and jesus Christ his only son, to be our law maker, and the holy ghost to be breathed out of both, without whom, we do nothing, we think nothing, that can profit us.  
The true worshipping of god, is to cleanse and purify the soul from all diseases and unclean lusts, and to be turned as near to his similitude as we may, so that we be, as he himself is, clean and holy, and that we hate no man, but rather study, by all means to profit all men.  
The more thou transposest thyself from things corporal, unto things incorporate, the more godly life shalt thou lead.  
Thus shall it be brought to pass, that god may acknowledge our nature, as of kin, and like unto him, and may delight in it, making it his true and right temple, moche more acceptable to him, than churches made of lime and stone.  
The temple of god is holy, which are you, as witness saint Paul. So noble, so worthy a guest, must with all care, diligence, and tenderness be retained.  
He may not, through the foul stink of sins, be driven to change his lodging.  
Bodily works be unsavoury, except they have sauce from the heart.  
Know, that thou hast god in the most secret part of thy heart, as witness and judge of all thy thoughts, in so moche, that if thou fear his presence, thou wilt not only avoid all naughtiness outwardly, but also thou wilt not suffer unclean thoughts to enter into thy mind.  
Love towards god, aught to be such, that thou esteem him above all things, and that his glory and honour be dearer unto thee, than all this life, all honour, and commodities thereof.  
And as when one friend remembreth an other, he is moved with a friendly and honest joy, so let all divine things seem friendly unto thee, that is most acceptable & pleasant and be thou conversant in them most gladly.  
As oft as thou hearest God named see that a greater, and a more excellent thing strike thy remembrance and mind, than man's knowledge can attain to.  
Here the sayings, that be spoken of him, & of his saints, not as thou hearest vain fables, but with great admiration of mind.  
judge nothing rashly, nor pronounce thou any thing of god, and his works, but thou do it with reverence and fear.  
It is wickedness, to jest upon holy things, or to use the sayings of holy scripture, as foolish toys and trifelyng tales, and skoffynges, even as a man should sprinkle dirt in a medicine, adorned for recovery of health. But to apply it to filthy communication or bawdry, is a thing abominable, & in no wise to be suffered.  
It becometh all things there, to ve marveled at, and to be received with worthy reverence in to our hearts.  
Be present at reading and preaching of God's word, and all that holy is: and understand, that what so ever thou either seest or hearest there, is most pure, most holy, and appertaineth unto God's majesty, which as we may easily worship and adore so we can comprehend it by no means. So that thou mayst always judge more higher things to be hid in that divine wisdom, than the strength of man's wit is able to aspire unto.  
We reverence the sayings of wise men, yea although we do not well understand them, how moche more than doth it beseem us, to give condign reverence unto godly sayings?  
As oft as thou hearest jesus Christ named, remember thou his inestimable love, toward thee, and let the rehearsal of his name be unto the full of sweetness and veneration.  
When thou hearest any title, or proper name given unto Christ, lift up thyself unto the contemplation thereof, and pray unto him, that he will show himself, even such a one towards the. As when thou hearest him called merciful, mehe or gentle, pray that thou mayst prove him the same unto thee: when he is called almighty, desire, that he may show it, in the making thee, of the most wretched sinner, a good liver, of an enemy, his son, of nothing, some thing: when thou hearest him called terrible, entreat him, to feat them, of whom thou art feared: When thou callest him lord, look that thou serve him: When thou callest him father, see thou love him, and see thou show thyself a child, worthy to have so noble a Father.  
There is nothing in all the world, whose original, whose beginning, whose power and virtue, if thou behold, but it may give the matter, highly to praise, heartily to worship god, the author of all together.  
Begin nothing, but thou first call for the help of god. For God in whose power are all things, giveth prosperous furtherance and finishing unto such acts, as we do begin in his name.  
What so ever thou shalt go about, ever have an eye to the end thereof, and when thou hast taken good counsel, be not careful, but put thy trust in him, in whose hand resteth the luck of all things.  
All holiness remaineth in the secret parts of the hearts, labour therefore to understand, what thou prayest, that thou mayst lose no time in lip labour. And when thou prayest: let thy heart, thy mind, thy tongue, and all thy gesture agree together, that all thy hole action may most excellently agree in itself. divine scripture accurseth him, that doth the works of god negligently.  
If it be shame for a minstrel, to sing one thing, and play an other, not consonant to that he singeth, it is much more shame for us, to say one thing with our mouth, and think an other in our heart. Let our desires be sober, and of such sort, as be worthy to be axed, and meet to be given of god, lest our unmeet and fond desires offend him.  
When thou goest to meat, remember the infinite power of god, which made all thing of nought: remember also his wisdom and benignity, which sustaineth the same: and finally call unto mind, his meekness, and clemency, which fedith yea his extreme enemies.  
Ponder and way, how great a thing it is to prepare divers add sufficient victuals, to so many mouths as be in the would, what a thing it is, to conserve all things, and keep them from destruction, whether they fast how, of their inclination.  
No wisdom of man, nor yet of angel, were able in any wise to perform this thing, no nor yet once understand how it is brought to pass.  
Seeing therefore, that thou livest of his gifts, consider, what cursed unkindness, and what damnable rashness it is, to be so bold, to fall at debate with him, by whose benefit and will, thou haste thy being, and longer shouldest thou not be, if he would not.  
At thy table, let all thing be chaste, pure, wise, holy, even as he is, whose gifts thou art now in hand with. Let all bakbyting, bitter words, fierce, and cruel speaking, be secluded from thy table, where thou feelest the incredible sweetness and clemency of god towards the.  
Wherefore, it is more intolerable, that thou shouldest contaminate that place with sharpness, and hatred against thy brother, where thou findest much favour and gentle softness towards the.  
This thing the gentiles well perceived, which for the same skill named all things, dedicate and belonging to the table, with names of plesantness, & mirth, as feasts, iunkettes, and gauds, where it was counted a grievous offence, any sad, heavy, or heinous thing, either to be done or said.  
saying therefore, thou hast god to thy governor, which is most in might, wisdom, and liberality, put away the inordynate regard of thyself, wherein thou seemest, to mistrust his goodness, and labour only, how thou mayst please and content him. It is a great foolishness, to say, or do any thing amiss, a madness, to displease him, for the contention of thy table, from whom all nourishments cometh, a madness, to get his displeasure, of whom thou labourest to obtain a benefit, namely for as much as the life is not preserved by meat, but by the will and pleasure of god: according to the saying of scripture, Not in Bread only liveth man, But in every word of god.  
We have by indenture of jesus lord of all, in heaven and earth, that they shall lack nothing, which seek accordingly the kingdom of god, and righteousness allowed before him.  
saying therefore, that god is so bounteful towards thee, in his gifts be not thou unkind to thy brother, accounting him no less to be the son of god, than thou thyself: and that god is no more bound to thee, than to him: and that he hath only made the a minister of his gifts, of whom next unto god, thy brother should ask relief.  
Neither is there any thing more truly given to Christ, then that that is bestowed upon the poor.  
When thou hast with meats and drinks refreshed thyself, consider whose providence and power it is, to sustain the life with such things as thou hast received, and give thanks therefore to god, not as thou wouldest to him, which hath prepared sustenance for thee, with his money, but such thanks as are meet for him, which hath made both thee, and also the meat sustaining the life not by the strength of the said meat, but by his divine power, and inestimable goodness.  
At thy down dying and uprising, remember the benefits of god, not only towards thee, but towards all mankind: yea and all the hole world.  
Consider, in what dangers man is, while he lieth like a dead carcase, having no power of himself. Wherefore Christ must so much the more instantly be sought upon, that he may vouchsafe to defend us silly wretches.  
Heed ought to be taken, that we provoke not him to wroth, and anger, by any our sin, seeing he is our keeper, and our governor.  
Arm thy forehead and thy breast with the sign of the cross, and the secret part of thy heart with devout prayers, and holy meditations.  
And when thou shalt go to thy bed, look that thou think every day resembleth the hole life of man, whom the night succeedeth, and sleep a very express token of death.  
We must therefore pray unto Christ, that he vouchsafe, to be with us ever favourable, both in time of life and death, and that he vouchsafe to grant that to be pleasant and quiet unto us.  
We must pray him, that strange dreams fear us not, but that even sleeping, we may have him in mind: and that refreshed with his comfort we may rise merrily in the morning, remembering his blessed death, the price whereby he redeemed mankind.  
Thou shalt keep thy bed chaste and pure, so that thy enemy, the author and head of all filthiness, may have no claim ne right therein.  
And with the sign of the cross, and Invocation of the name of God, but specially through holy thoughts, cogitations, and steadfast purpose, never after to offend, shalt thou drive all the power of the fiend from it.  
When thou risest in the morning, commit thyself to Christ, rendering thanks unto him, that he hath preserved thee, that night, through his help and tuition, from the deceits and envy of that cruel enemy.  
As thou hast first slept the night time, and are now risen again: so remember, that our bodies shall first sleep by death, and after be restored to life by Christ, when he shall appear, and come to judge both quick and dead.  
Beseech him, that it may be his will, and that he cause the to spend the day following in his service, so that thou mayst neither hurt, nor yet be hurt of any man, and that thou so compassed on every side, and defended with christian godliness, mayst safely escape the nets and snates, which the devil, most deceitful enemy, never ceaseth to lay for mankind.  
Worship Mary the blessed mother of God, and other holy saints, the dear beloved friends of Christ dwelling with him in life everlasting.  
Reed and here oft times the life and acts of them, that thou mayst follow the same.  
Let thy thought and report of them be, not as of men, but as of persons, that by the goodness of god, have transcended all nature and human excellency, and now nigh conjoined with god.  
Where as there is so great likeness of men, both in body and mind, they being all brought in to this world by one right and title, made and appointed to a certain communion and society of life, to the preservation whereof, nature hath proclaimed this law, Let no man to an other do, that that he would not have done to himself He that restored nature decayed, hath professed this one doctrine to be his, but yet expressing the same more at large, and setting it out more plainly, for to make the nature of man perfect in every condition, and as like unto god as it may be, he commanded us, not only to love one an other, but also to love our enemies, that we may be like the father of heaven, which sincerely loved his enemies, as he declareth by his great benefits showed unto them.  
And how is it to be marked, that the nature of man is such, that we would them to be our friends whom we ourselves can in no wise love.   

¶ Of Charity.  
THis most wise master and guide of our life, hath given us this one document, to rule our life by, that is, to love one an other: knowing, that by this only rule we might lead a blessed life, without need of any more laws.  
There is not a more blessed thing than to love. And therefore god and his angels, be most blessed, as they that love all things.  
Nothing is more wretched, than to hate, by the which affect, the devils be most miserable.  
True love weigheth all a like: where true love reigneth, no man seeketh preferment, no man stealeth from his well beloved, accounting all such things, to be with himself, which are with his friend.  
Love contendeth not with his dear brother, nor thinketh not, that he doth him any injury at any time, and therefore he neither remembreth displeasure, ne envieth him because he loveth him, no man rejoiceth in the misfortunes of his friend, neither is grieved at his prosperity, but contrary wise, he joyeth with them that rejoice, and weepeth with them that weep, according to the saying of the apostle. And this doth he not faintly, but with all his heart, for as much as he esteemeth those things, which appertain to him, whom he loveth, as his own.  
The most sure, sound, & true example of this manner of living, are the acts of Christ, set before our eyes.  
For the son of god came down from heaven, to teach us the right trade of living, not only in word, but also by example of life, that we might, our hearts being illuminate by that his clear son beam of verity discern the truth of every thing.  
first he being exercised in all kinds of patience, what moderation of mind did he show, notwithstanding his infinite power and might? and all be it he was assaulted with so many and grievous injuries, yet never gave he any evil word again, teaching all only the way of god, and abhorring the contrary.  
He suffered himself to be bound, which might have overturned the hole world with a beck. How patiently suffered he, his false accusers.  
Finally, he so behaved himself, that no man might perceive, he had any power, but all only to help other.  
The king and lord of all, by whom the father made this world, how lowly suffered he himself, to be made equal with the vilest sort of men, having neither house for himself, nor sustenance for his beloved ministers.  
The maker and governor of nature, was partaker, and felt all the miseries of the same: he hungered, he thrysted, he was wearied, and oft did mourn. Why suffered he these infirmities, but only for our instruction? So greatly loved he Peace, Concord, and Charity, that he pursued no sin, more than pride, arrogancy, ambition, contention, strives, and privy hatreds, which spring out of the said pride, showing, that there is nothing, why a man should take any thing upon him arrogantly, by reason of these outward, or else bodily gifts, seeing they are coming and going not of our own nature, neither are these things derived from the inward powers of man, or of virtue, but given and taken away by god: because no man should advance himself for such gifts, or forget from whence they come, neglecting those men, for whose relief he received them of god.  
AND to subdue this sin of pride, and that no man should stand in his own conceit, though he had been obedient in all points of religion, and fully observed the law of the gospel, Christ saith these words: when ye have done all that I have commanded you, say that ye are But unprofitable servants.  
How great therefore is their foolishness, which glory, as perfect Christians, preferring themselves as concerning the observation of the law, before all other, where as oft times, he whom thou thinkest very naughty, in comparison of thyself, is much richer in virtue than thou, and destinate to salvation, when thou shalt be appointed to eternal miseries?  
GOD, that hath taken all judgement of men from man, because the one is blind and ignorant in the secrets of an others heart, reserving the knowledge of hearts only to himself.  
The outward things, which the eye of man only beholdeth, are but weak and uncertain tokens of the inward secrets.  
Wherefore it is not lawful to give full sentence of any man's virtue, vice or disposition, because ye have twice or thrice been in his company. Ye can give no sentence of him, though ye have been with him a hundred times. No, though ye have been of longest familiarity together.  
Very deep and dark are the dens of man's heart, and what man's sight is so quick, to pierce through so great a mist of darkness.  
And seeing, that god hath redeemed all mankind, and that with so great a price, from the servitude of the devil, let no man be so bold to contemn or deceive his own soul, which god so entirely beloved, that he shrunk not, to give his life therefore.  
The lord was crucified for us all, and for each one of us.  
Think not, that thou canst please god, if thou hatest him, whom god loveth. For he requireth none other thanks, but that we do love and show ourselves friendly to our fellow servants, as he being our lord, loved us, when we were lewd and naughty, & deserved much evil.  
Here began he the mutual bond of love between man and man, and men towards god, that is to say, here he laid the foundation of man's felicity, and finisheth the same in heaven.  
This is the life, and grace of Christ wisdom exceeding man's capacity, agreeing in equity to them, that have understanding and alluring all men to goodness.  
Let no man think himself a right Christian, or to be in the favour of god, if he hate any person seeing that Christ hath commended all men to our love and friendship.  
Be friendly to man, when god willeth the to favour: if he be worthy, love him for his worthiness: if he be unworthy, yet love him, because god is worthy to be obeyed.  
Neither fastings, nor yet great richesses bestowed among poor folks make a man acceptable to god. Only Charity toward man bringeth this to pass, as the apostle hath taught us.  
Thou oughtest to love every man as thy natural brother, rejoicing of his prosperiie, and sorrowing for his adversity, being always ready to help him to thy power.  
Let neither nation, city, nor kindred, let not profession, state, ne condition of living, let not wit dimynishe this affect of love: for there is one father of all, God, whom thou art taught of Christ, to call father daily, which will acknowledge the to be his child, if thou in like manner knowledge all his children to be thy brethren.  
Be not ashamed, to take him for thy brother, whom Christ disdaineth not to take for his son.  
GOD brought peace, concord, and love into the world: the devil, as most expert artificer, invented partakings, quarreling, private profit, dissensions, debate and war.  
GOD, willing our salvation, sprinkeleth among us benevolence: the devil, willing our destruction, soweth hatred and enmity.  
Small substance increaseth, where concord reigneth: by discord, great things are scattered, and come to naught.  
They that study, to make peace and concord between man and man, stablysshing the same with all their might, shallbe called the children of god: and they that do the contrary, the children of the devil, as christ himself plainly testifieth.  
The highest point, wherein a man passeth the fyercenesse of all wild beasts, is battle, a thing more agreeing to beasts unreasonable, than to man, which is weldeclared by the name, that the latins have given it.  
How moche doth nature herself abhor from war, which brought forth man in to this world, naked without armure, shaping him to meekness, and lovely society of life? God also abhorreth the same, which will and commandeth mutual love between man and man.  
One of us may not war with another, ne hurt one the other, without grievous offence.  
If thou suspect any man, to bear grudge or displeasure in his mind towards thee, labour with hand and foot, to reconcile and pacify him spare thou not in this behalf to pray to flatter, and to bestow thy goods so that thou mayst thereby obtain the favour of all men, for this is the most ready and compendious way, to come to God's favour.  
Thou shalt scorn no man, remembering, that what so ever chanceth to one, may hap to an other. No rather give thanks to god, that he hath kept the from such danger, and pray partly, that no like thing may fortune to thee, partly for remedy unto him, that is thus afflicted, or at the least, that god will give him grace, to take it thankfully, and help him, if thy power will extend thereto.  
It is a token of a dogged heart, to rejoice in an other man's misfortune, and not to pity the common course of nature.  
Be merciful to man, and GOD will have mercy upon the.  
The fortune and chance, that followeth mankind, is common to every man, threatening daily all men, and hanging over every man's head.  
Think it not possible, that thou canst do any thing more agreeing to this love, dew unto man, than if thou bring them to the greatest good of this world, Virtue.  
again thou canst do nothing more repugnant to love, than to bring any man to evil counsel, example, or otherwise, unto sin.  
The chiefest and happiest of all other things, is for a man to love, yea although he be not loved again, yet that not withstanding to be loved, is the sweetest & the surest thing.  
No treasure is of so great certainty, as perfect love, and amity, no guard so strong, as faithful friends.  
He taketh the son out of the world that taketh love from life.  
True love, sure and stable friendship resteth in them only that be good and virtuous, among whom, love lightly increaseth.  
Evil men are so far from loving the good, that they can not one love an other.  
The readiest way to be loved, is first to love. For love is alured by nothing so much as by love.  
Love is gotten also by Virtue, which of herself is so amiable, that oft times she inviteth, and in manner constraineth men to love her, which never knew her.  
Love is also alured by tokens of virtue, as by demure softness, by comely shamefastness, by humanity, by gentle and fair speech, specially if thou neither say ne do any thing, that savoureth of arrogancy, insolency, or malopert uncleanness. Let all thy acts be sweet, soft, gentle, and pure.  
The venom of love and amity is, to love thy friend so, that thou yieldest upon occasion to hate him, or so to take him thy friend, that thou thinkest he may be thine enemy.  
This saying is godly, I hate, as one ready to love.  
Let no remembrance of displeasure be, where love is, neither think, that he, whom thou takest for thy friend, can be thy enemy, for else shall thy love be very weak and brickle.  
In friendship must be such faith, constancy, and simplicity, that in no wise, thou have any suspicion in thy friend, or give ear unto them that suspect him, or shall evil report him.  
Life is no life, to such as live in suspicion or fear, but rather such life is a continual death.  
Be not inquisitive, how other men live: for they that pass to much of other men's affairs, oft times look upon their own business but slenderly. It is a point of great folly, well to know other men, and not to know thyself.  
Of this thing rise many privy grudges, and such as use these things, be most commonly they, which can spy a small mote in an other man's eye, and not see a great beam in their own. It is great foolishness, to know other men so well, and to know themself never a deal.  
Thou mayst not alonely love men, but also reverence such as becometh, the honestly behaving thyself among them, wherein consisteth the office and duty of our hole life. To the better accomplishment whereof, thy part is, diligently to mark, where when, and with whom thou dost or speakest any thing.  
When thou art in presence of men, so order all the parts of thy body, and in especial thy eyes and countenance, that there may be no token of disdain or contempt perceived.  
Use no wanton gesture, but let quietness and pleasant serenity, tokens of a quiet and clear mind, always temper thy countenance.  
The fair and most favourable coverture of man's face is modesty and shamefastness, which so set forth man's countenance, that without the same, it seemeth a thing very deformed and detestable.  
All hope of recovery is paste in him which now is no more ashamed of evil doing.  
Show not to much severity or grimness in thy countenance. For thereby men conjecture, the mind to be cruel and unruly.  
Laugh not to oft, nor out of measure, laugh not to loud, nor that thy body shake withal, lest thou be mocked and laughed to scorn for such thy foolish laughter.  
There may be a cause of laughter, but there can be no cause of scornful laughter.  
To scorn good things is wickedness, to mock, evil cruelty, and to jest at other mean things, great foolishness: to scorn good men, wickedness, lewd men cruelness, familiarly acquainted, immanity, unknown men, madness: to be short, a man to scorn a man inhumanity.  
Let thy eyes be quiet and steady, play not with thy fingers as jugglers use to do.  
Accustom not thyself to strike, for oft times after a fyllyp followeth a blow, and from blows men come to clubs and sword.  
give only good men true and right honour, which cometh from the reverence of the mind. Honour such as be in office and authority, and be obedient unto them, although they command grievous and painful things, for god willeth it so to be, for a public quietness.  
give place unto rich men, lest they steered to anger, hurt both the and other good men to.  
Arise unto age, and reverence it, as in whom consisteth oft times great experience, and knowledge of godly living and worldly policy.  
Be not only even with them that honour thee, but according to the apostles precept, prevent them when thou mayst.  
It is an argument of great rudeness, not to salute him, that saluteth thee, a great point of barbarousness, not to wish well again to him, that wisheth well to the.  
How small things, and of how light cost are salutation, fair speech, gentleness, reverence? And yet how great friendship engender they, if they be used? what amities do they dissolve, if ye omit them?  
What perverse ignorance is it, not to reconcile and get again the good will of many, when ye may have it with so small a trifle?  
The more gentle man, and the better a man is brought up, the more lowly and courteously he behaveth himself: the more vilayne, the more disdeynfull and fierce. Some time these vices come of dullness and lack of knowledge, and for this cause, good learning is called humanity.  
If thou salute, and be not saluted again, ascribe it to negligence rather than to contempt. If thou be spoken to unmannerly, attribute it to lack of good manners, or to nature, and not to malice or hatred, be not so light, to be moved with the breath of a man's mouth.  
By such and other like wholesome interpretations, thou shalt lead an holy and pleasant life, for so shalt thou love every man, and not think thyself offended or hurt of any person. It is an old proverb, Vt verax ne suspicax, that thou be true, be not suspicious, these words may be new, the sentence is old Vt quietus ne suspicax, that thou be quiet, be not suspicious.  
Look that thou show not thyself to contemn any man in countenance, in gesture, word, or deed. If thou being of low degree, despise such as be thy superiors, how shall thy inferiors obey the.  
If thou be the greater, thou by thy proud contemning of him, turnest thine inferiors heart from the.  
Contempt is a thing intolerable, for as much as no man can think himself so vile, that he ought to be despised.  
Many labour, to deliver them selves from contempt, but more study to be revenged thereof.  
There is no man so great, but fortune may drive him to need the help of the poorest, and seek succour of the simplest.  
Besides all this, there is no man, whom god is content to take for his son, that can justly be contemned, except thou also in him contemn God's judgement.  
Use no doggish eloquence, seek not praise of cunning by contumelious speech against thy brother, as touching whose reproach, better it were for the to be tongue tied.  
Oft times men unknown and despised, are after found worthy moche reverence.   

¶ Of speech and communication.  
GOD gave man a tongue, to be an instrument, to set forward, keep, and preserve the society of man's life, for the maintenance whereof, nature bindeth man to man.  
This tongue is cause of many commodities, if thou use it well, cause of many mischiefs, if thou misuse it. Therefore james the Apostle doth resemble it very well to the stern of a ship. Tongue must be bridled & kept in, that she neither hurt herself, nor any other.  
Sin is wrought by no instrument so easily, ne so oft, as by the tongue.  
Thou shalt not rail, curse, ne hurt any man: thou shalt say nothing, either to the loss of his goods or good name.  
Thou shalt not dishonestly, proudly, or malopertely rage against any man, thou shalt immoderately inveigh against no man, although thou be thereto provoked, for so doing, thou shalt more hurt thyself before god, and men of wisdom, then him, against whom thou railest.  
To give one evil word for an other, is as much as to wipe away one dirt with an other.  
To threaten, is a point of naughty packs, of dwellers on the other side of the water. Be not of so weak a mind, of so tender an heart, that a few words be able to wound the.  
Be not to curious, in reprehending other men, but rather labour, that they may not find in the any thing reprovable.  
And if thou chance, to rebuke any person worthily, yet use no cruelty in thy words, but mingle thy sharp checks with some mild communication, that if thou make any wound, it may be suaged thereby, but evertaking heed, that the fruit of reprehension be not lost whiles that thou studiest over moche to mitigate the matter.  
Beware thou slide not into flattery.  
Assentation is a foul vice, & bringeth the sayer to dishonesty, and the hearer to great hurt.  
Think nothing so precious, that thou oughtest for it, to swerver from right and truth.  
Let neither riches, ne friendship, neither entreaty, ne threatenings, let no fear of death obtain this of the.  
Thus doing, thou shalt be regarded and trusted, all thy sayings shall be as gospels, if thou do contrary wise, thou shalt nothing be esteemed, ne thought worthy to be heard.  
Let thy communication be sober, civil, gentle, and nothing rough, rustical, or rude, nor yet ever our curious, lest he should have need of an interpreter, that would understand thee, use no contumelious nor obstinate language, use not to flatter with nice and mynced words.  
There is a certain mean, which neither loseth his own dignity, nor taketh away an other man's. wanton uncleanness, is as well to be refused in our talk, as is poison in our meat.  
Be not hasty, when thou speakest, let not thy tongue go before thy wit, make no answer, before thou perfectly understandest, what the matter meaneth.  
This saying, what so ever first cometh to the tongues end, which Cicero spoke unto Titus of Athenes, ought seld or never to be admitted, for as much as nothing ought to be spoken among friends, whereby amity might be appeired.  
How foul, how perilous, a thing is Lingua quo vadis? Tongue whether goest thou?  
CHRIST our lord, knowing how many and divers mischiefs sprang of vain communication, as quarellinges, discords, and privy hatreds, to the intent he would, that men should be circumspect in their speech, threatened all men, that they have to make a count of every idle word at the day of judgement.  
Therefore each prophet saith, Set thou a watch unto my mouth, and adoor before my lips.  
Be not to busy in talking, or to full of words: have not all thy communication alone. There is a certain order and course in talking, all though thou common with most unlearned and vilest persons. And yet draw not thy words so that thou mayst seem to hearken to thyself, and to do so, because every word that cometh from thee, seemeth a rose.  
It is more better for thee, among wise men, to hearken, than to speak: yet sometime it is no less fault, for a man to hold his peace, than it is at an other time to speak, when it behoveth him not.  
There is no pleasure to be compared to the communication of a man, that is wise and well learned.  
Be never to inquisitive, for it is painful, and causeth hatred. Thou knowest, what Horace sayeth, Eschew a busy demander, For the same is commonly a babbler.  
Be not contentious or obstinate in reasoning, but when thou hearest truth, reverence it with silence, and arise up thereat, as to a divine and godly thing.  
If thou here no such thing, yet take it friendly, and that namely, if there be nothing said, whereby honesty, manners, and good living may be hindered.  
Contention is nought worth, where is no hope of amendment.  
Men can hardly bear arrogancy, pride, or disdainful authority, no not in men of great power, and all praise worthy.  
brag not in words, but show in deed, what thy cunning is, think not other men delighted in all thing, that thou takest pleasure of in thy talk.  
Beware always, that thou do nothing, that may disquiet thee, except it be closely kept. How be it, if by chance thou have done any such thing, disclose it to no man, or at the least, if thou do utter it, take good heed to whom.  
When thou committest any thing of counsel to thy friend, which thou wouldest have secretly kept, beware thou use therein no manner of borning, lest he at some time having a mind to jest, as thou didst reveal and open the same.  
Keep the secret counsel committed unto the more warily, than the money that is committed unto thy custody.  
Nothing should be safe and sure in man's life, if secret counsel should want faith.  
If thou promise any thing, perform the same, although it be very hard, and dangerous, and though it were but for this only cause, to discharge thy faith and promise.  
If any thing be promised thee, exact it not, being always straighter in judgement to thyself, than to other men.  
Thou must consider, that men have wit, reason, and judgement, think not, that thou canst persuade them, to take evil deeds, for things well done, or to be deceived by things counterfeited, cloaked, or coloured, which at length be wray themselves, and the more craftelyer they were hid, the more foul and hateful they are.  
Truly a man's mind ariseth sore against those things, wherewith he hath been deceived.  
Therefore it is better, that all things be open, plain, uncloked, and simple.  
For although verity sometimes at the first displeaseth, yet at the length it is very amiable and lovely accepted.  
The Truth may well be pained, it will not be oppressed. It may be blamed, it will not be shamed.  
As the profit gotten by lying, is nothing sound nor durable, even so the damage that cometh by truth telling, hindereth not long.  
Abstain from lying, as from a common rot. For there is no viler thing in man, which thereby separateth himself from god, and becometh the devils bondman. And come the lie out yarly or late, Shameful ignominy is sure the liars part.  
What is counted more vile? what worse than a liar? If men know the for a liar, no man will believe thee, although thou speakest never so truly.  
Contrary wise, if thou be true of word, thy beck shallbe better believed, than other men's holy oaths and great swearing.  
If thou speakest nothing repugnant, and if thy words agree one with another, thou greatly needest neither force of memory, nor any other art, but always to say that thou thinkest truth.  
Truth ever consenteth to truth, falsehood neither with truth, nor yet with falsehood.  
But if thou wilt thine opinion to be true, believe nothing lightly, but things approved, or else things that have great likelihood of verity.  
He is in misery, and very miserable, which hath so entangled himself, that he can not be loosed, but by a leasing.  
Accustom not thyself in swearing. For the wise man saith, That he, which sweareth moche, is replenished with wickedness, and the plague of vengeance shall not belong from his house.  
CHRIST in his gospel utterly forbiddeth us swearing, and teaching us to affirm all that truth is, with yea yea, and to deny all that falls is with, nay nay.  
Our reverence to god ought to be great, we ought not to call him to witness in every place for every trifle  
No, we ought to call him to record never, but against our wills, and when we are compelled.  
He that sweareth in serious matters, will also swear in board for his pleasure. And he that will swear for a jest, will not stick for an oath, when he lieth.  
They that believe thee, will as well trust the without an oath, as with all thy swearing, and they that will not believe thee, the more thou swearest, the more they mistrust the.   

¶ How men ought to be used.  
THERE IS a certain difference to be had, between man and man. For some of them be of household, some only of acquaintance, and some be strangers unknown.  
I call them of household, that be of kin, or of affinity, or with whom we live together in one family.  
Thou must love all men, and so behave thyself towards them; that even they, whom thou knowest not may perceive the to be a friend universally to all mankind, and to will and wish well unto all men.  
And yet thou shalt not, as a white line upon a white stone, show thyself a like towards all men: but some thou shalt admyr to counsel, to some be obedient, and some thou shalt reverence, and to some thou shalt render thanks, if thou have received any benefit at their hands, forgetting not those, whose diligence and faithful service, thou haste used to thy commodity or profit.  
Where as a man's good will is to be taken and reputed for the deed, there he seemeth to deserve not much less thanks, which endeavoureth himself to do pleasure, than he that hath done in deed.  
And he that hath used a man's friendship or labour after this manner, is no less bound to recompense him, than if he had borrowed money of him: think him no less thank worthy, which hath to his power, with sincere heart, bestowed his labour, than he that dareth his money. Think him I say, so much more thanks worthy, as is the body dearer to a man than his money, or any outward thing.  
Tarry not, while thy familiar friend open his poverty and necessities to thee, but hearken rather, and smell them out thyself, helping him of thy own accord, tarry not, but arise and meet a righteous petition in the teeth, that thou be entreated before thou be axed.  
Thou shalt not only love thy parents, but also honour them next unto god, and shalt be obedient unto their commandments, even as at gods own bidding, thoroughly persuaded, that they be in god's stead unto the here in earth, and that no man loveth the more entirely, nor more regardeth thy wealth.  
Next unto these be school masters, bringers up of children, tutors, finally all such as have taught the any good manners, which are of so great value, that man can have nothing more precious.  
Love these men, and have them in reverence as thy second parents, and lowly obey them, counting, what so ever they do, that they do it not for their own commodity, but for thine. And seeing the matter is so, thou shouldest make slender recompense, if for such kindness, thou wouldest obstinately disobey them.  
Think not, but he loveth the tenderly, that reprehendeth the friendly: he seldom hurteth, that reproveth thee, although he be thy enemy, for if he say truth, he showeth thee, in what thou oughtest to reform thyself, if he lay falls things against thee, he teacheth thee, what thou mayest eschew: so that other he maketh the better, or at the least more circumspect.  
search first the manners and conditions of them, whom thou dost purpose to make thy familiars, and inquire, how they have ordered themselves with their other friends, lest it may after repent the of such acquaintance.  
Refuse the acquaintance of him, whose familiarity thou seest honest men to eschew.  
Also shun them, whom thou perceivest to love thy good is better than thyself, as smell feasts, or such, by whose conversation thou mayst either wax worse or fall into danger and peril.  
Shun all such, as can not suffer their friends to have better fortune than they have. Chose no such friends, as little pass, to jest of thy life, to board at such things, as thou wouldest have kept secret, but most of all, avoid them, that for a thing of nought, will be at utter defiance with their best friend, revenging themself moor upon such, as they have loved before, than upon those, whom they always hated: barbarousely persuading themself, the injury done of a friend, less to be forborn, than the injury done of their enemy, wherein they plainly declare, that they never loved, for if they had, they would not so soon have been offended. It were better to have such persons for enemies, than for friends.  
Be slow in receiving a friend, be constant in retaining him.  
Chose a friend, that will not only please thee, but also profit the. Avoid him, that speaketh all for favour: and embrace thou him, that will truly and plainly admonish the of thy fault.  
If thou take delight, to hear them that flatter thee, thou shalt never here the truth.  
Among the wild beasts, there is none more pernicious than envy: among the tame, none so hurtful as flattery.  
As wisdom and virtue be much worthy all men's love, so is assentation to be cursed, hated, abhorred, which letteth us to come to the said virtue and wisdom, by reason it persuadeth, that we have now already obtained it.  
Moreover, plain admonition doth not a little profit, which bringeth a man to virtue, by teaching him, what remaineth yet behind, & how it must be brought to pass.  
If it grieve thee, to be reproved, do nothing reproach worthy.  
He is in a very miserable case, that needing a friend to warn him, hath none.  
Flee from the company of evil men, as from men infected with the pestilence. For contagion is to be feared no less at the one, then at the other: Except thou think thyself able to bring them to goodness.  
And yet thou must not trust thyself herein to moche, still remembering, that as our nature of itself is prone to vice, that so the gate and passage to Virtue, is very high, and with moche travail and dyfficultye finished.  
Also search, of what degree and condition thou art, what place fortune hath set the in: and think, what so ever estate thou be in, no more things be leeful for thee, than for other men.  
No, the more custom maketh leeful, the less let lust long for, lust stayed by moderation.  
Be gentle to thy inferiors, lowly to thy betters, easy and tractable to thy peers, and companions:  
But yet so, that thou be always hard, stiff, and inexorable to them, that entice the to vice.  
Disdain not, to be contemned of thy superiors, but think that thing, to come by course of fortune, rather than by the fault of the man.  
If any thing be done unto the of thy inferior, which displeaseth thee, think it not forthwith, to be done of contumely, but rather of a certain liberty: reckoning also, that thou art very delicate and impatient, if thou count small tickelinges, great wounds. Thou must not suppose thyself a man, & other men beasts, and that it is not leeful for them so much as to speak.  
Thou art a man, live under like law, as other men do.  
And if thou have more wisdom, or be a better liver, than other men be, show thyself favourable unto them, as to men unlearned and week. Pardon not vice in thyself, whom wisdom and virtue hath so enstrengthened.  
If thou excel not in virtue, why requirest thou to be better esteemed than an other? if thou pass other, why moderatest thou thine affections no better, than the common sort of people.  
It is better, to take wrong, than to do wrong, better to be deceived, than to deceive, which thing natural wisdom taught many, as Socrates, Plato, Aristoteles, Cicero, Seneca, and such other.  
Remember, it is a point of humain embecillitie, to be deceived & wander in blindness. Let not therefore other men's offences, and chief such as be done against thyself, over much offend the.  
It is a token of a gentle and noble heart, to forgive: of a cruel, fierce, unnatural, and vile stomach, to retain anger, which thing even very nature showeth in dumb beasts.  
And seeing, god is ready to do nothing more oft, or more gladly, than to forgive, who is so mad, to deny, but that the same thing is both most godly and most excellent, by which we so much resemble the nature of that high and mighty god?  
Deal thou with other men, as thou wouldest Christ should deal with the.  
And truly, it is mere, that thou grant like forgiveness to thy neighbour, as thou needest at God's hand, either for the same, or other like offences.  
There is no prayer more acceptable, or of more efficacy afore god, than that his son jesus Christ, our lord, hath taught us, which is therefore named, Our lords prayer: Now, thou canst not say that prayer with a pure mind, except thou utterly and with all thy heart, forgive thy brother, what so ever thou wouldest god to forgive the. A great fault is forgiven us, under this condition, that we forgive a light offence.  
What so ever one man offendeth an other in, it is nothing, in comparison of that, wherein we all offend god every hour: which is to be esteemed and weighed even so much the grievous, as god is great and higher than man.  
If thou be discontent with any man, follow the counsel of the apostles saying: Let not the son go down upon thy wrath. when thou ghost to bed, cast out of thy mind, all debate, all anger, all displeasures, all desires & pensiveness, that thy mind being quiet and settled, thou mayst address thyself to quiet sleep.  
Let him, whom thou hast once forgiven, perceive by some token that thou hast forgiven him unfeignedly, that both he may see, thou hast forgotten injuries past, and find the friendly, where thou mayst help or do him pleasure.  
Beware, when thou art moved, that thou avenge not thine own quarrel, either by thyself, or any other person. For thou haste none authority over an other man's servant, moche less in thy fellow servant. Thou art injurious to thy lord, if thou leave not the correction of thy fellow unto him.  
God is lord over all men, we all his servants, be thou content to have complained to him, yea complain not at all: for the eye of god seeth all thing, and as scripture testifieth, he knoweth both him that doth the wrong, and him that suffereth it. Therefore giveth he this commandment, Leave the revengement of thine enemies to me, and I will see them paid. For seeing the injury is in the heart, and not in the deed, only god knoweth, what thy heart was, and what belongeth thereto.  
It behoveth thee, not only to love thyself, but also to show thyself worthy to be had in reverence, so that thou mayst be ashamed of thyself when thou goest about to do any thing ungodly, wickedly, filthily, impudently, foolishly.  
We oft take that for an injury, which in very deed is none, following in such wise our partial affections, that we can by no means rightly examine the truth of matters, but are driven to give such sentence, and judgement, as they will.   

¶ What a man's Behaviour ought to be towards himself.  
EXteme and believe more the judgement of thine own Conscience, than the glorious report of the multitude, which commonly is both rude and ignorant, and unadvisedly both approveth and condemneth things unknown.  
A troublesome conscience tormenteth the mind, a quiet conscience is high felicity passing all worldly treasure and dignity.  
This is it, that god promiseth in the gospel unto his well beloved children that they shall receive, even in this life, much more pleasure, than they have forsaken for his sake.  
Fame shall neither profit the wicked person, ne infamy hurt the good. What profit shalt thou have more of thy great fame, when thou art ones departed hens, than the pressed picture of Apelles, or the horse that hath the victory in Olympia?  
The said fame little profiteth any man in his life time, it that he know it not, and if he know it, what profit I pray you, bringeth it? a wise man will despise it, and it causeth fools more to embrace folly.  
The witness of Conscience, is true sound, and permanent, and shallbe of great authority, when God shall sit in that his dreadful judgement, and is a masters of great governance, even in this life. This Conscience is, as the poet featly nameth it, a brazen wall, to stand betwixt us and all dangers of this world, neither is there any thing so terrible, that can shake him, whom this wall defendeth, being coupled and knit unto god with heart and mind, putting his trust in him only, knowing that he hath taken the peculiar charge of him, to whom all things obey.  
It is great shame for thee, to be better known of other men, than of the self.  
It is not enough for thee, to be known of thyself and of god?  
They that cast away the regard of god, and lie still without fear in sinfulness, are twice to be condemned: because they regard neither god nor man. All such are injurious to their own conscience, deriding and deluding the same, as though they had therefore despised the fame of the world, because they would the more freely frame and fashion themself unto their own conscience, which now runneth at large in sinfulness, because it is not bridled with fear.  
He loveth himself, that with all his endeavour and fervent prayer, desireth of god, that he vouchsafe to garnish the mind, the most excellent part of man, with her true and natural ornaments, that is to wit, with Religion and godliness.  
He loveth not himself, which setteth his mind upon riches, honours, and worldly pleasures or any other bodily thing: for so much as the most precious part of man, is the mind.  
Neither loveth he himself, which for lack of knowledge of his own misery, deceiveth himself, or suffereth other to deceive him: being glad as having those gifts, whereof in very deed, he hath none at all.  
Such love in a man is not to be counted the love of himself, but a blind, beastly, and inordinate love of the body, hurtful both to himself, and to other. The which love Socrates complained, to be the original beginning of all mischiefs. For in deed this taketh away friendship between man and man, whereby arise all misery, all mischiefs amongs men, he that overmuch loveth himself after this manner, he loveth no man, and no man him.  
The proud man agreeth not with the meek, and much less with men of his own disease.  
Our saviour, by his heavenly wisdom briefly declareth unto us, both what it is, a man to love, and what it is, a man to hate himself, saying after this manner: he that hateth his soul, and doth not suffer it to be entangled with the pleasant enticements of the world, he truly loveth his soul, and willeth it to be saved. Contrary wise, he that loveth his soul, setting it upon voluptuousness, the same hateth his soul, and will it come to nought.  
Who, except he be mad, well refuse labour and pains, to obtain the reward eternal in heaven, seeing that these wretched and transitory things, without great labour and peines can not be obtained.  
The law of Adam's children is to live in labour, and the curse due be longing to babes borne of Eve, is to suffer afflictions and trouble.  
Therefore we must needs labour, what way so ever we turn us.  
How moche better than is it, to endeavour with all our power, to have for our labour an ample reward, as eternal joy, than to have a selender and a vile recompense, that shortly vanisheth, sorrow everlasting? What also, that it is an easier surer quieter and so much more plesanter, a lighter thing to do well, than to do evil, wherein is so much fear sorrow and care.  
Sin is the death of man, so that he may well seem to slay himself, which falleth to sin, for he withdraweth himself from god, our life, and from the quietness of conscience, a thing most blessed, most full of comfort and joy.  
Thou shalt wash away the spots of sin with tears, with repentance, and by the invocation of the mercy of god, cleaving and holly trusting to it.  
Let all manner of occasions of sins be cut away, and eschewed with all diligence, For the wise man saith: he that loneth peril, shall perish therein.  
And the devil always waiteth upon all occasions, that we can never be careless. We must war with him still: man's life upon earth is, as job truly saith, a continual warfare.  
And for as much as our enemy is so mighty, so strong, so subtle, so crafty, and of so great experience, having so many policies of war against us, that we can by no means, craft, ne power, match him: let us, casting away all affiance of out own nature and power i'll unto god for succour. For this cause, our lord oft commandeth his disciples to pray, & desire their holy father with pure heart and mind, that they may not be led into temptation, that is to say, into fight, into hand gripes with their adversary.  
And in the prayer, that he taught us, this is the last point, which knitteth up all together, Ne nos inducas in tentationem, Lead us not into temptation, but deliver us from our adversary, that still lieth in wait for us.  
Let us therefore always do as men armed in war, keeping diligent watch and ward, not letting occasions slip away by sleep, and sluggishness.  
And where as this life fleeth so fast away, being of such uncertainty, that no man living to day, can make sure promise of to morrow, it is a great point of foolishness, and very dangerous, in hope of long life, not to prepare us, to our final journey, seeing that we are called upon every hour, and yet know nothing of the time, when we shall be compelled to this journey, whither we will or no. Let us therefore haste, to prepare us treasure unto the life to come, being always ready with diligent attendance, that when we shall be called, we be not found unready, oppressed with heavy and dull sluggishness, that we depart not sad and sorrowful, but as men being full satisfied, and weary of this world, rejoicing in hope through faith in Christ: whereby we know God, and as far forth as the power of man may, we imitate, follow, and find him: without this thing, what is a man, but a beast immortal?  
As one day of man's life is worthy to be preferred, before the longest age of Ravyn or Harte: so one day, spent after the example of Christ, is better than to live eternally not following right religion.  
This is eternal life sayeth Christ our lord, to know the father and whom he sent among us, jesus Christ his son.  
This is the course of most absolute wisdom, whereof the first step is, to know thyself, and the last of all, to know God. To the immortal and invisible king of the world, to God only, be all honour and glory.  
AMEN.  
FINIS.    

FOR THE filling OF VOID PAGES here following, we have inserted certain flowers of most notable sentences of wise men, gathered together by Erasmus of Roterodam, and translated in to english.  

Thales.  
BE obedient to thy prince. Prove thy friend or thou have need,  
Abstain from wicked deeds.  
Specially love peace. Do so, that thou mayst be commended of all folk.  
If thou have a tale bearer in thy house, avoid him out.  
It that thou art ashamed to do before an other, thou shouldest not be so hardy to do alone, as though thyself than were witness.  
If thou purpose to do a thing keep it secret, lest any should let the.  
He augmenteth his grief, that feareth that that can not be eschewed.  
Better it is to be rebuked of a foe, thau falsely praised of a friend.  
To moche is nought, for measure in all things is best.   

Solon.  
HOnour god.  
Worship thy father and mother  
succour thy friends.  
Maintain truth.  
Be obedient to the laws.  
Bridle thine anger.  
Envy no person.  
Mind that is righteous.  
Commend virtue.  
None is lucky, but he that dieth welthfully.  
Most sure amity is, that resteth between equals.  
The guerdon of virtue, is very honour, not the reward of fortune.  
Commend thy friend openly, but when he erreth correct him secretly.  
More clear is the nobleves, which thou through thine own virtues dost obtain, than that that happeth unto the by the images of thy forefathers.  
If destiny can not be avoided, what profiteth to know it? If it be uncertain: it is foolishness to fear, when thou knowest not whether it will come or not.   

Chilo.  
Know thyself.  
Use temperance.  
Get thy good truly.  
Let thy manners be allowable.  
With such skele the life should be moderate, that thy inferiors dread the not, which is tyranny: Nor thy superiors despise thee, which is a cast a side.  
Live clean and pure, as thou shouldest die this day. Give thyself to honest studies, as thou shouldest live ever.  
boast not thy good deeds, but let other commend them.  
Flowering old age, is most like unto youth.  
Wayward youth, is most like unto old age.   

Pitacus.  
THose things that thou purposest to do, crack not of before, if thou can not bring them to pass, thou shalt be laughed to scorn.  
The things that can not be done, look thou desire not greatly.  
It is no less craft to keep syleuce, than to speak.  
It forceth not how many, but what they be that praise thee: for to be praised of evil persons is dispraise.  
It is foolishness to be grieved with the felicity of them that be jewel, as though wealth rested in goods vulgar.  
As foolish it is to rejoice to see them that be jewel in calamity, as though before they were not unwealthy.  
That thou ordeynest other to do, observe thyself.  
In time of prosperity thou shalt have many friends.  
But in adversity few friends remain, but they be true.   

Bias.  
Behold thyself in a mirror, if thou appear beautiful, do that beseemeth thy fairness. If thou be disformed, that that wanteth in thy visage, accomplish with beauty of good manners.  
Here moche and speak little.  
Get or apply the in youth to soberness, and in age to wisdom.  
He is not rich that moche possesseth, but he that is content with that he hath. Every covetous man is poor who hath not that he hath.  
A woman without dowry, is enough endowed if she be chaste.  
The property of a prudent man is, not to be revenged when he might.  
An jewel man although he can not, yet he desireth to hurt.   

Cleobulus.  
THat thou hatest thou shouldest not do to an other.  
threaten no man, for that is a womanly tatche.  
Sooner viset thiue iufortunate, than fortunate friends.  
False detraction hurteth the life.  
All that be prudent and wise, hate liars.  
The more mighty thou art, the more beware thou sin not. And the more men for thy principality or tule permit the to do, the less take upon the.  
wealth jewel gotten dureth not long.  
Be mild to other to thine own self rough.  
The praise of the forefathers, goth not by inheritance to them that come after.  
But yet often times the children are blamed for the faults of the parents.   

Periander.  
Nothing is profitable that is not honest.  
The richer one is, the more careful he liveth.  
He is a wretch who for weariness of his life desireth death, but he is more wretched, that dreadeth death.  
It that must of necessity be done make as thou didst it gladly.  
He that is dread of many, must needs fear many.  
Though fortune be favourable, be never the higher minded.  
Though thou have adversity, have a valiant mind.   

Aristippus.  
Seek the such riches which if the ship break may swim forth together with the owner.  
The goods of fortune be taken away by sundry casualties, but the goods of the mind which be only the true goods can be taken away neither by fire nor by shipwreck.  
Learn when thou art a child such things, as shall be profitable to the when thou art a man.   

Theophrastus.  
TIme is the most precious cost that a man can bestow.   

Antisthenes.  
IT is given to a king, though he do never so well yet to be evil spoken of.  
It is better of the twain, to fall amongs a sort of ravens, than amongs flatterers. The ravens eat a man when he is dead, but the flat terers eat him quick.  
That rust doth to iron, that doth envy to man.  
The concord of brethren is surer than any stone wall.  
The chyeffest learning is to vulerne vices.   

Diogenes.  
A Good man is the image of god.  
Love is the business of loiterers.  
Needy age is a thing most miserable.  
There be two which bite most deadly, of wild beasts the backbiter, and of tame the flatterer.  
A flattering speech is a honey sweet snare.  
They that speak gloriously, but do nothing thereafter themself, be like to a harp which maketh a sound to other, but itself neither heareth nor perceiveth.  
He liveth vainly which hath no care to live well.  
A goodly person that speaketh ungodly words, draweth forth a leaden sword out of an ivory scabbard.  
bond men be thrall to their masters, and wicked men to their lusts.  
Learning is to young men a sovernes, to old men a solace, to poor men riches, to rich men a garnyshment.  
Nobility, glory, riches be the cloaks of naughtiness.   

Socrates.  
THe things that be above us, pertain nought unto us.  
This one thing I know said Socrates that I know nothing.   

Crates.  
LIke as in every pome granate there is some keruyl rotten: so there is no man found thoroughly clean from vice.   

Zeno.  
IT followeth not, that whosoever is great is forthwith good, but whosoever is good, the same is also great.  
Nature hath given man therefore two ears and but one mouth, that we should be readier to here than to speak.  
Men ought to be drawn rather by the ears than by the gown, that is to say, rather by persuasion than by violence.   

Themistocles.  
It is better to have men wanting money, than money wanting men.   

Pericles.  
A man may be a friend, but he must go no further with his friend then till he come to the aultare, that is, he may not offend god for his friends cause.   

Lamachus.  
It is not lawful in battle to make a fault twice.   

Iphicrates.  
It is an uncomely saying for a wise man to say, I would not have thought it, or I would not have looked that it should have come so to pass.   

M. Curius.  
It is far better for a man to bear a rule upon men having gold, then to have gold himself.   

Cato signior.  
It is marvel that that city can be safe, in which an ox is sold for less price, than a fish is sold for.   

Musonius.  
If through labour thou shalt work any worship, the labour vanisheth, and the worship tarrieth. But if through pleasure thou shalt work any shame, the pleasure vanisheth and the shame tarrieth.   

Anacharsis.  
OF a craft can no man judge but the crafts man.  
By other men's vices learn how foul thine own be.   
FINIS.   

LONDINI in aedibus Thomae Bertheleti typis impress.  
Cum privilegio ad imprimendum solum.  
ANNO. M.D.XLIIII.