introduction to wisdom.  
Banquet of sapience.  
Precepts of Agapetus.   

TO THE RIGHT, worshipful master Gregory Cr●mwell, son to he right honourable lord Crumwell, lord privy seal, Richard Morisine wisheth much wealth, with continual increase of virtue.  
VUho sowel feeleth the duties, that belong to an honest heart, & is any thing aqueinted with those three ladies, which wonderfully maintain the joyful society of man's life, called amongs the Grecians Charites, among the latins Gratie, he can not most gentle master Crumwell, but see infinite causes, why I ought with all force of body, all strength of mind, all alacrity and cheerful promptness of courage, study to gratify you, study to make you bear with one, that fain 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, alway profiting, and still lusting to profit, alway helping some, and still desireful to help more. The Greeks name her sometime Euridomene, which signifieth a large and a plentiful giver, sometime Aglaia, which soundeth amongs us gladness, teaching men even by her name, that of duty benefits ought to be given cheerfully. The second lady is Thankfulness of mind, never forgetting benefits received, her name is Thalia, which signifieth freshness or grenenesse, because duty and honesty will, all pleasures, all benefits still to be fresh in memory, still to be green, never to wither, never to fade, all time to flourish. The third lady is Euprosine, much like her sy●●er 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 once casting her eye back, never imbrayding benefits given and passed. The second and the third evermore beholding the first, with amiable countenance, with faithful eye of remembrance, and full intent of recompense, as far, as power furthered 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 imbraced● 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 our bosoms, and also tarry there with much more delectation and profit, than they would, being plainly spoken. Wherefore as you now se, 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 Euridomene, leave mine attendance upon tother two damoisels, before life leave me? How can I, being environed with so many and ample his benefits not desire Thalia and 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 than 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 pei●e● 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 arrest me.  
This book, was gathered by Ludovicus vines, a man great lie conversant in all good authors, 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, extirping 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 slay, 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 scarce at length teach you. It is as wise Socrates saith, Precepts of learning were invented at the first as a needful stay and secure unto man's mind, wanting knowledge & 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 mai 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 climbed 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 sur●●s of sour fortune, sure counsellors, bringing with them, besides right and honest consolation, much delectable doctrines finally, many that are a sovereign medicine almost 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 richesse. 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, than to see you most like him in conditions? What greater worship to you, than 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 vertuest who knoweth not, how honesty may rejoice, how truth and religion may hold up their hands to heaven, that god hath sent to so gracious, so prudent and wise a prince, so good so wise and so faithful a counsellor? to so noble a master, so diligent 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 into 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 lordships 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 aside, 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 runneth into men's minds.  
There is nothing more hurtful in man's life, than this corrupete 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 ●t in strife, found the weaker, shall be brought to do evil.  
The best kind of life is (as soon as thou canst) to be chose● Custom shall make this, as it is best for thee, so within a short space, to be most pleasant.  
All the rest of our life hangeth upon our bringing vp● when we be children.  
Wherefore the first grice, that men climb unto wisdom by, is that that so many ancient writers speak of, Seipsum nosce● Every man to know himself ●  

A division of such things, as are pertaining unto men.  
MAn is constituted and made of body & mind: the body we have of the earth, and those elements that we se 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, integrity 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 incommoditees of the mind, as learning and virtue, & their contraries, rudeness and vice.  
There be certain things not given to all men, but chansing to a few, and these be called things, Extra hominem, besides the nature of man, as riches power nobility honour dignity glory favour, and their contraries, poverty, nedinesse, ignobility, vile estimaciō● 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 handmaids their mistresses, if they do as by duty they are bounden, I call virtue a reverent love towards god and man, a right service and woorshipping 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 Uertu, 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, godis, thought so of them, as now the rude people do, the 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 valu, or judge, that precious stones, metals, royal places, or gorgeous implements of house, are richesse, or they rich, that have these: but rather richesse 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 rihgt 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 mayest 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 gentleman is he, whom nature hath fashioned and set, as it were in a standing for the receit of virtue.  
Health is a temperate habitude 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 vertue● 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 no thing else but a coverture, and a thing bound to serve the soul, where unto both nature reason and comeliness comnaunde the said body to be subject as a thing brute, to that that dieth never, a thing earthily, 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 holle duty undone.  
What other thing is our life but a certain peregrination, beset on every side, with so many dangerous chances, that the 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 les burdeine a man carrieth, the easier and plesanter 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 nearly 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 and quick, that thus expresed richesse: Sunt brevis vite longum viaticum, that is: They are great and long purveyance for a little and short life.  
Wherefore richesse, possessions, and apparel ought to be prepared only for our necessary use, which use is not helped by unmeasurable richesses, but rather oppressed, as ships ouerladen with to great a fraighte.  
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 Richesse found the precious, which vanity fashioned unto her trick. Great contention is in variety of apparel, which hath taught men many superfluous and hurtful 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 riches, 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 possess them.  
What other thing is nobility now but a chance, to be borne of this or that 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 vertue● wherefore it is great madness for any man, to crack of his parents, being nought himself, dishonouring their noble acts with his le●de 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 cumbrance, wherein if man knew, what troubles and cares lie hidden, how great a sea of evils every day overrenneth 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 ta●● 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 spring not of Virtue, is falsely given and wrongfully taken, neither it can fully delight thee, where as thy conscience denieth the to serve 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 arbitrement 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 faste●st 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 oftentimes flee from him, whom they ought soonest to follow. I need not to say, that this honour and dignity arise of causes sometime foolish, sometime very naughty. Oft times he cometh up apace, that can play well at tenisse, oft times he waxeth honourable, that leaveth honesty, spending his patrimony upon ●unkettes, minstrels, and scoffesr.  
But war, that is to say, robbery without punishment, is a great a●auncer 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 mattier, and than he shall find, how little cometh to him, by fame, by rumours, 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 dungehylle covered in white and purple.  
What doth beauty or pretty feature of body avail, if the mind be unclean? and if there be, as the greek writer saith: In hospitio pulchro, hospes de formis, that is to say, a fowl● jest in a fair hostry.  
For what purpose serveth strength of body, when things most greatest, and meetest 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 we overcome them.  
I let pass, I need tell no man that beauty, strength, agility, and other gifts of the body, shortly vanish away, even ●s flowers.  
And axes, a small fever alone bringeth oftentimes a very strong champion to deaths ●ore, and soon shaketh away his fresh colour, his beauty, and his strength.  
And although sickness, or other mischance come not to them, yet all they of necessit●●● through age, which ever creepeth on, must needs decay.  
No man therefore of right can count such outward things, as so suddenly depart await from him, to other men, 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 errogancie, of luskishness, of fierceness, of envy, of privy hatred, of strife, of debate, of battle, murder, and manslauter?  
The delectation of the body is vile and beastly, as the body itself is, and beasts be more oftener moved, and have more pleasure, and longer also than men, the which pleasure not only over whelmeth 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 la●full for any man to use such pleasures openly. For as they much misbecome the nobleness of man's mind: so is there none so far passed all grace, but he bassheth to use them in presence of many witnesses. No because they ingeuder ignominy and shame, such as use them, are driven to seek darkness and secret corners.  
And furthermore these fleeing 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, & imbecility, but rather think vices, and their affinitees, as folisshenesse, 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 much 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, than is the increase of godliness, no greater gains to the body, than to know how to use the state present, and to ●ee content with it how simble 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 preises, yet we must labour, to ke●pe our good nam● always unspotted, for the regard thereof keepeth us oft times from much 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 thyn●e 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 a●●es, though men allow ner nother.  
It is easy to turn either the incommodities of the body, or mischances of fortune to our profit, & of evils to make them good, if thou suffer them patiently, and the less that they serve thee, the more endevourest to follow Virtue, virtues, oft times have been exceedingly increased by hurts of body, and 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 servant, and that, Body is not fed for his own sake, but for Souls sake.  
The more cherishing that the carked hath, the less is the soul looked upon, the more delicately the body is handled: the more stubbornly it wrasteleth 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 overmuch cherishing of the belly, diminisheth and dulleth the quickness of wit.  
Meat, sleep, all manner of exercise, and all the whole 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 moderade labour, so by idleness & 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 & thy face oft times with cold water, and dry them again with a fair towel.  
Thou shalt oft● cleanse those places of the 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 hone●ie scarce would have named.  
Let thy foot be kept clean and warm.  
Among all the parts of thy body, keep the nape of thy neck from cold.  
Eat not by & by, after thou risest, eat little before dinner, breakefaste 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 iiii. morsels of bread be sufficient, with out any drink, or with a little and that very small. 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 much 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 lu●er, or in trust thereby to r●plenisshe ou● bellies 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 lo●●e.  
Nature teacheth us things necessary, which be but few, and soon prepared: fa●●shenes hath invented things superfluous, which are without numbered, 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 gobbets, not agreeing unto her diet.  
As necessaries do not suffice, where foolishness craveth, so superfluous things over whelm rather than satisfy, where appetites are to be served.  
Thy drink shall be that natural liquor, prepared of God indifferently to all living creatures, which is pure and clean water, or else single bear, or, wine allayed with the said water.  
There is nothing that can more hurt the bodies of young men, than hot meat●s 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 ●ustes, 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 will refresh your mind, with any pastance, look you consider, how short time is given to man's life, think it unlawful, to spend this time, in games, in feasting, or in any other childish toys, follies, if ye right name them.  
The ●ourse of our life is but short, I say although it were every whit bestomed in decking and adorning the mind.  
Think not, that we be made of god, to gaming, to trifles, but rather sent, to be occupied in sage matti●rs, as to attain unto moderation, modesty, temperance, religion, and all other kinds of virtue.  
heal not the sickness of your body, with 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 god's law.  
Also in pastimes and refreshing of the mind, see there be some remembrance of virtue always.  
banish all arrogantly, contention, quarellinges, envy and covetousness: for what reason or rather foolishness is it, to inquiete thy mynbe, 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 much hindereth the quickness of the mind.  
The time that is spent in sleep, is scarce to be counted any part of life. Uita en●● vigilia est, Life is a watch or a waking.   

Of the Mind.  
THere be two parts in the soul, the one that understandeth, remembreth & 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 satisfied, 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 wisedowe govern all things, and that all creatures, which we see, obey unto man, and that in man, the body be obedient to the soul, and the soul unto god.  
If 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 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 offect●ons, and to serve at a beck, the vile carcase, 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 hi●●duersarie.  
Wit is exercised with many and divers feats, much sharpened and instructed with long experien●es, 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, and 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, pyromancy, necromancy, hydromancy, astrology, wherein much 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 acknowledge 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 philosophers or heretics, contrary to our profession, least that subtle and crafty merchant, the devil, castsom scrupulous doubt into our hearts, which may much toss us, and perchance bring us in to destruction.  
Authors that writ wanton, whereby may spring occasion of hurt, must not be touched, lest any filthiness remain in the mind thoronug 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 are laid up, & 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 & appear more brighter. Furthermore, 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 much becometh a tr●we disciple of our master Christ, which is by reason he knoweth this light, charged upon no small bond to live accordingli 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 three 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 an● Exercise setteth them at hand, and ever in a readiness.  
Whether thou read or here any thing, do it with attention and effectiousely, 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 swar●e a side, call it again, as it were with a little hist, defer all cogitations, that may bring the from that, that thou haste in hand, defer them until some other time, remembering with thyself that thou losest 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 knomest not, forasmuch as noble clerks, and great men, ha●e not been ashamed thereof, bu● rather blush, because thou ar● 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 wilt be taken for a learned man, endeavour thyself, that thou so be: for there is none other way more compendious or nearer thereunto: 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 saith, to be very true and sure.  
Beware thou offend not in that, wherein thou being culpable, wast twice or thrice reformed, fall not the fourth time, that thine amendment and reformation may seem to have profited the.  
It becometh the chiefly to have those things in remembrance, that have in times past deceived thee, lest thou be in like manner by them sedused again.  
It is naturally given to all men to err, but to no man to persevere 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, to 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 untike 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 sattest down.  
Suffer not such as be scoffers, smell feasts, foolish and filthy talkers, triflers, bibbers, filthy and shameless lurkers, belly guts, and such other, apt either by their words or deeds, to cause lewd 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 lear●nd 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 delygente ●are, what every man sayeth, 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, learnedly, wyttylie, 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 notable things, as thou redeste 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 significations 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. Providing alway, that thou do rehearse and teach them with no less grace than thou haste herd and red the seem 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 and eloquent speech.  
Writ, 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 reformed, 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 sitie down in some place, where thou mayest talk and here same pleasant communication, or play at some such game, whereby thou mayst not chafe or much 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 mayest with honesti 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 & faithfuller will 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 ●ower or fine times over night, and so to bed, and when thou risest, the next 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 the other side, if thou haste done any thing filthily, outrageously, childishly, fond, worthy rebuke, forget not, to ascribe it to thine own lewdness, and to be sorry therefore, never willing to do any like trespass against  
If thou haste heard or red any feat, grave, or godly sentence, forget it not.  
And if thou haste 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 preparest thyself to bed, read or hear some thing, worthy memory, and let it be such, that thou dreaming of it, mayest take both pleasure and profit, that even by night visions, thou mayest 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, & 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 anand bode in the prison of this body, be oppressed with great darkness, in so much that hard it is, for our wits to enter even into a mean knowledge of things.  
Furthermore, Arrogancy much encumbereth the profit of studies, for many might have come to wisdom, if they had not thought themselves there all ready.  
Also Contention, Emulation, backbiting, 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 mitigate 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 priaute 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 unmeet, 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 ren●e them passed, so they never depart, 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 richesse, 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.  
Much diligent labour is taken, to cherish the body, much 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 much calamity, and intolerable corsies, if they be suffered to reign: and contrarily, most pleasant tranquillity, if they be conquered and kept down. And to the easy accomplishment of this, such documents serve much, 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 ointments, where out is taken salves, to help other men, the box therewithal, never a deal the better.  
Christian Religion looketh for nothing so much, as that a clean and a pure conscience may exhilarate 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, least 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 into 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 fadeth 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 lent 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 always 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 hast not had it.  
Thou oughtest not, to much to rejoice, when things taken from thy enemies, come to the o● thy friends: for such is the speed of fortune, & such doubtfulness is in all things, that bitter wailing oftentimes followeth vain mirth.  
Let not thy heart fail thee, all though fortune turn her face: for merry even tides 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 ly●es being with so many perils besieged on every side?  
And all though it seem sure for a time, yet it will not long endure. Therefore, what have we, whereupon we should (chief in such uncertainty of lives 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 into 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 our 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 & 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 cumbe red with divers and many farthels?  
There is no man so dull, no such lack wit, but he rather prepareth and fitteth 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 fleeing, 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 saying 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 much 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 counsellor, and one that we all together follow.  
This weakeneth the strength and manhood of our minds so much, 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 withdrawn from us, we lament, tormenting 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 other folks seem small, but we think our own, being nothing 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 grows 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 countenance of them, that be inquieted with these affections, how variable, how careful, how pa●tyng, how cruel, how fearful they be, and in like trade be these minds racked and tormented within them.  
Anger, which is the sorest of all other perturbations, and worst of all other becometh a man, for it turneth his nature into a cruel b●aste, 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, nor 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 themself.  
The angry man for his grim countenance, his sharp words, and cruel deeds, ofttimes loseth much of his authority, much benevolencie is taken from him, his friends forsake him, no man will meet him, he is left all alone, all men hate and 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, An so much, 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 some time 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 rehearsed were of god: but these that follow, come somewhat 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 & 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 yrophete rehearseth this among the great gifts of god, showed to the people of Israel: Qui anuunciat 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 indgmentes unto all men.  
God is known by religion, and being known, he must neede● be believed and woorshipped●  
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 is brought forth into this shape and ornacie, 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 turneth 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 ●acientli 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 ryghtu●●●se 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 much, 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, gods 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 swa●●yng from it the breadth of an hear. He hath showed this wai both by words, and also by example of his holy life.  
All humane wisdom compared with Christis religion, is but dirt, and very foolishness.  
What so ever grave, prudent, wise, pure, holy, or relegiouse thing is with admiration, with exclamation, with clapping of hands, in the books of the gentytles 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 Virtues 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 much, that who so feeleth himself to believe rightli, that 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, & to be turned as near to his similitude as we may, so that we be, as he himself is, clean and holy: & 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, much more acceptable to him, than churches made of lime and stone.  
The temple of god is holy, which are you, as witnesseth saint Paul. So noble, so worthy a guest, mu●● with alcare, diligence, & tenderness be retained.  
He may not, through the foul ●●ynke of sins, be driven to change his lodging.  
Bodily works be unsavoury, except they have sauce from the heart.  
Know, that thou haste god in the most secret part of thy heart, as witness and judge of all thy thoughts, in so much 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 towardis 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 commodity's thereof.  
And as when one friend remembreth another, he is moved with a friendly and honest joy, so let all divine things seem friendly unto thee, that is most acceptable & pleasant, & 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.  
Hear the sayings, that be spoken of him, and of his faints, 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 ●este upon holy things, or to use the sayings of holy scripture, as foolish toys and trifling tales and scoffings, 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, and in no wise to be suffered.  
It becometh all things there, to be marvelled at, and to ●ee received with worthy reverence into 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 comprehen●e it by no means.  
So that thou majesty 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, ye although we do not will understand them, how much 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, meek 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 fear them, of whom thou art feared: When thou callest him lord, look thou thou serve him: When than callest him father, see thou jove 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 art all things, giveth prosperous furtherance and finishing unto such acts, as we do begin in his name.  
What so ever thou shalt go a bout, ever have an eye to the end thereof, and when thou haste taken good counsel, be not careful, but put thy trust in him, in whose hand resteth the luck of all things.  
And holiness remaineth in the secret parts of the hearts, labour therefore to understand, what thou prayest, that thou mayest 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 excellentely 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 plai● an other not consonant to that he singeth, it is much more sh●me 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 asked, and meet to be given of god, least 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 susteygneth the same: and finally call unto mind, his meekness, and clemency, which feedeth yea his extreme enemies.  
Ponder and way, how great a thing it is, to prepare divers and sufficient v●tay●es, to so many mouths, as be in the world, what a thing it is to conserve all things, and keep them from destruction, whither they fast bow, of their inclination.  
No wisdom of man, nor yet of angel, were able in any wise to perform this thing, ●o 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 backbiting, bitter words, fierce and cruel speaking, be seeluded 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 pleasantness and mirth, as feasts, iunkettes, and ga●des, where it was counted a grievous offence, any sad, heavy, or heinous thing, either to be done or said.  
saying therefore, thou haste god to thy governor, which is most in might, wisdom, and liberality, put away the inordinate regard of thyself, wherein thou seemest, to mistrust his goodness, and labour only, how thou mayest please and content him. It is a great foolishness, to say, or do any thing amiss: a madness to displease him, for the contentation of thy table, from whom all nourishmentes come: a madness, to get his displeasure, of whom thou laforest to obtain a benefit: namely for asmuch 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.  
Seeing therefore, that god is so bountiful towards thee, in his gifts, be not thou unkind to thy brother, accomting 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, than that that is bestowed upon the poor.  
When thou haste 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 wouldst 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 susteining the life, not by the strength of the said meat, but by his divine power, & inestimable goodness.  
At thy down lying and uprising, remember the benefits of god, not only towards thee, but towards all mankind: yea and all the whole 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 voucsafe to defend us silly wretches.  
Heed ought to be taken, that we provoke not him to wrot●e 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 whole 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 ●haste and pure, so that thy enemy, the author and head of all filthiness, may have n● 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 ●eend from it.  
When thou risest in the morning, commit thyself to Christ, rendering thanks unto him, that he hath preserved the that night, through his help and tuition, from the deceits and envy of that cruel enemy.  
As thou haste first slept the night time, and art 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 ●ettes & snares, 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.  
Rede 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 m●nne, but as of persons, that by the goodness of God, have transcended all nature and humane excellency, and now nigh conjoined with god.  
Where as there is so great likeness of men, both in body & mind, they being all brought into 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 him ●elfe.  
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 ●e 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 xnle our life by, that is, to love one another: 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 Bee most miserable.  
True love weieth 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 contrariwise, 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, and true example of this manner of living are the acts of Christ, set before aur eyes.  
For the son of God came down from d●auen, to teach ●s 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 albeit 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, b●● all o●ely 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, ha●yng no their 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 thirsted, he was wearied, and oft did mourn.  
Why suffered he these infirmities, but only for our instruction? So greatly loved hepeace, concord, and charity, that he pursued no sin, more than pride, arrogancy, ambition, contention, strives, and privy hatreds, which springe 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 el●es 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 the 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, & 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 b●t weak and uncertain tokens of the inwarne secrets.  
Wherefore it is not la●ful to give full sentence of any man's virtue, vice, or disposition, by cause 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 se●yng, 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 loved, 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 frendli to our fellow servants, as he being our lord loved us, when we were lewd and naughty, and 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 fenisheth 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 petition.  
Be friendly to man, whom god wills 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 prosperity, and sorrowing for his adversity, being alway ready to help him to thy power,  
Let neither nation, city, nor kindred, let not profession, state, ne condition of living, let not wit dimynisshe 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 disdeigneth 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 one destruction, soweth hatred and enmity.  
Small substance increaseth, where concord reigneth: by discord, great things are scattered, and come to nought.  
They that study, to make peace and concord between man and man, stablishing the same with all their might, shall he 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 fierceness of all wild beasts, is battle, a thing more agreeing to beasts unreasonable, than to man, which is well declared by the name, that the latins have given it.  
How much doth nature herself abhor from war, which brought forth man into 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 & man.  
One of us may not war with an other, 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, 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 lest 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 her● 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, tho● canst do nothing more repugnant to love, than to bring any man by 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 and 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 malapert unciennesse. 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, nother 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 ●are 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 thy ●elfe.  
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 thee, 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, & in special thy eyes and countenance, that there may be no token of disdain or contempt perceived.  
Use no wanton gesture, but let quietness and pleasant serenitee, 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 to pas●e in him, which now is no more ashamed of evil doing.  
Show not to much severity or g●●●mnesse 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 mock● & laughed to scorn for such thy foolish laughter.  
There mai 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, immanitee, 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 fillip followeth a blow, and from blows men come to clubs & 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 & other good men to.  
Arise unto age, and reverence it, as in whom consisteth oft times great experience & 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 amitees 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 gentleman, and the better a man is brought up, the more lowly and curteis●y he behaveth himself: the more villain, the more disdainful and fires. Sometime these vicis 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 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, Ut ve●ax ne suspicax, that thou be true, be not suspicions: these words may be new, the sentence is old. Ut quietus ne suspicax, that, thou be qui●t, 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 themselves 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 gods judgement.  
Use no doggisshe 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 & despised, are after found worthy much 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 and 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, than 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 ever taking heed, that the fruit of reprehension be not lost, whiles that thou studiest over much to mitigate the matter.  
Beware thou slide not into flattery.  
Assentation is a foul vice, ● bringeth the saier 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 over much curious, lest he should have need of an interpreter, that would understand the.  
Use no contumelious nor obstinate language, use not to flatter with nice and minced 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 T●ius of Athenes, ought seld or never to be admitted, forasmuch as nothing ought to be spoken among friends, whereby amity might be appaired?  
How foul, how perilous a thing is, Lingua quo vadis? Eoung whether goest thou.  
Christ our lord, knowing how many and divers mischiefs sprang of, vain communication, as quarrelings, discords, & 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 the prophet saith. Set thou a watch unto mi mouth, and a door before my lips.  
Be not to busy in talking or to full of words: have not all thy communication alone. There is a certain ordre and course in talking, although 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 hatrrd. Thou knowest, what Horace saith, Eschue●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 there at, as to a disme and godly thing.  
If thou here no such thing, yet take it feendly, and that namely, if there be nothing said, whereby honesty, manors, 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 tho● do nothing, that may disquiet thee, except it be closely kept.  
How be it, if by chance tho● have done any such thing, disclose it to no man, or at the lest 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 bording, least he at sometime 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.  
It thou promise any thing, perfourm● 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 streghter 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 bewray them selves, and the more craftilier they were hid, the more foul and hateful they are.  
Truly a man's mind ariseth fore against those things, where with he hath been deceived.  
Therefore it is better, that all things be open, plain, vnclo●ed and simple.  
For although token sometimes at the first displeaseth, yet at the length it is very amiable and lovely accepted.  
The truth mai well be peined, it will not be oppressed. It may be blamed, it will not be shamid.  
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 early 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 sweating. For the wise man saith. That he, which sweareth much, is replenished with wickedness, and the plague of vengeance shall not be long from his house.  
Christ in his gospel utterly forbiddeth us swearing, and teaching us to affirm, all that truth is, with yea yea, & to dedy all that ●als is with, nay nay.  
●ur reverence to god ought to be great, wrought not to call him to witness in every place for every trifle.  
No, we ought to call him to record never, but against our wilies, and when we are compelled.  
He that sweareth in serious matters, will also swear in board for his pleasure. And he that w●ll swear for a test, will not stick for an oath, when he li●th.  
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 acquentance, 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 toward is all wen: but some thou shalt admit 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 ●rend 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 ●hou 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 commandements, even as at god's own bidding, thoroughly persuaded, that they be in God's steed unto the here in earth, and that no manloveth the more intier●i, nor more regardeth thy wealth.  
Next unto these be schoolmasters, 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 ●owly obey them, counting what so ever they do, that they do, it not for their own commodity, but for thine. And seeing the mattier i● so, thou shouldest make selender recompense, if for such kindness, thou wouldst 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 say false things against thee, he teacheth thee, what thou mayest schue: so that other he maketh the better, or at the least more circumspect.  
search first the manners and conditions of them, whom thou doest purpose to make thy familiars, and inquire, how they have ordered themselves, with their other friends, lest it mai after repent the of such acqueintance.  
Refuse the acquaintance of him, whose familiarity thou seest honest men to eschew.  
Also shone them, whom thou perceivest to love thy goods be●●●r than thyself, as smell feasts, or such, by whose conversation thou mayest 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, revengeing themself more 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 res●iuyng a friend, be constant in retaining him. Chose a friend, that will not only please th●, ●ut also profit the. Avoid him, that speaketh all for favour: and embrace thou him, that will truly and plainly admonish the of thy ●au●e.  
If thou take delight, to bear them that flatter thee, thou shalt never here the truth.  
Among the wild beasts, there is none more pernicious than envy: among the ●ame, none so hurtful as flattery.  
As wisdom and virtue be much worthy all men's love, so is affentation to be cursed, hated abhorred, which letteth us to come to the said virtue and wisdom, by reason it persuadeth, that we have now all ready obtained it.  
Morou●r plain admoniciondoth not a little profit, which bridgeth a man to virtue, by teaching him, what remaineth yet behind, and how it must be brought to pass  
If it grieve the 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 fr●m men infected with the pestilence. For contagion is to be feared no less at the one, than at the other: Except thou think thy self able to bring them to goodness.  
And yet thou must not trust thyself herein to much, still remembering, that as our nature of ● self is prone to vice, that so the gate and passage to Virtue is very high, and with much travail and difficulty 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 ●ice.  
Disdain not to be cont●●ned 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 ●ickelynges, great wounds. Thou must not suppose thyself a man, and 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 weak. Pardon not vice ●n thyself, whom wisdom and virtue hath so e●strengthned.  
If thou excel not in virtue, why requirest thou to be better, esteemed than an other? if thou pass other, why moderateste 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, Arist●teles, Cicero, Seneca, and such other.  
Remember, it is a point of humain imbecility, to be deceived and wander in blindness. Le● not therefore other men's offences, and chief such as be done against thyself, overmuch 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 meet, that thou grant like forgiveness to thy neighbour, as thou needest at gods 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 & weighed even so much the grievous, as god is great & 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 wroth. When thou goest to bed, cast out of thy mind, all debate, all anger, all displeasures, all desires and pensiveness, that thy mind being quiet and settled, thou mayest address thyself to quiet sleep.  
Let him, whom thou haste once forgiven, perceive by some token, that thou haste forgiven him unfeynedly, that both he ma●e see, thou hast forgotten injuries passed, 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 hast none authority over an other man's servant, much 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 be 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 th●im 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 th●, not only to love thyself, but also to show thyself worthy to be had in reverence, so that thou mayest 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.  
Esteem and believe more the judgement of thine own conscience, than the glorious report of the multitude, which commonly is both tude and ignorant, and unadvisedly both approveth and condemneth things unknown.  
A troublesome conscience tu●menteth 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 once departed hence, than the praised picture of Apelles, or the horse that hath the victory in Olympia?  
The said fame little profiteth any man in his life time, if that he know 〈◊〉 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 shall be of great authority, when God shall sit in that his dreadful judgement, ● is a mistress 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 defendeh, 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 thyself.  
Is it 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, artwise 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 themselves 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 & godliness.  
He loveth not himself ● which setteth his mind, upon richesse, honours, & 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 conplained, 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, & 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 hates 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 voluptuousenesse, the same hateth his soul, and will it come to nought.  
Who, except he be mad, will refuse labour and pains, to obtain the reward eternal in heaven, seeing that these wretched and transitory things, without great labour and pains can not be obtained?  
The law of Adam's children is to live in labour, and the cur● due belonging to babes borne of Eve is to suffer afflictions and trouble.  
Therefore we needs is labour what way so ever we turn us,  
How much 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 slender and a vile recompense, that shortly vanisheth, & sorrow everlasting? What also, that it is an easier surer qui●ter and much more pleasanter, a lighter thing to do well, than to do evil, wherein is so much fear sorrow and care.  
Sin is the deaeth of man, so that he mai 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 & holly trusting to it.  
Let all manner of occasions of sins be cut away and eschewed with all diligence. For the wise man sayeth: He that loveth 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 sayeth, 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 our own nature and power flee unto god for succour. For this cause, our lord oft commandeth his disciples to pray, and desire their holy Father, with pure heart & 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 flieth 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 shallbe compelled to this journey, whether we will or no. Let us therefore hast, to prepare us treasure unto the life to come, being always ready with diligent attendance, that when we shallbe called, we be not found unredye, oppressed with heavy and dull sluggisshenes, 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 Raven or Hart: 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 thy ●elfe, 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.    

Here followeth certain flowers of most not able sentences of wise men, gathered together by Erasmus of Roterodam, and translated into english.  

Thales.  
Be obedient to thy prince.  
Prove thy friend ere 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 bea●er in thy house, avoid him out.  
It that thou art a shamed 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, left 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, than falsely praised of a friend.  
To much is nought, for measure in all things is best.   

Solon.  
HOnour god.  
worship thy father and mother.  
Secure thy friends.  
Maintain truth.  
Be obedient to the laws.  
Bridle thyn● 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 nobleness, 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 shuldes 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 canst 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 silence, 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 evil, as though wealth rested in goods vulgar.  
As foolish it is to rejoice t● see them that be evil in calamity, as though before they were not unwealthy.  
That thou ordeinest 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 by disformed, that that wanteth in thy visage, accomplish with beauty of good manners.  
Hear much and speak little.  
Set or apply the in youth to soberness, & in age to wisdom.  
He is not rich that much 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 evil man although he can not, yet he desireth to hurt.   

Cleobulus.  
THat thou hatest, thou shouldst not do to another Threaten no man, for that is a womanly tatche.  
Sooner visit thine infortunate, 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 rule permit the to do, the less take upon the.  
Wealth evil gotten dureth not long.  
Be mild to other, to thine own self rough.  
The praise of the forefathers goeth not by inheritance to them that come after.  
But yet often times the children are blamed for the faults of the parents.   

P●riander.  
Nothing is profitable that is not honest.  
The richer one is, the more careful he liveth.  
He is a wretch, who for we●ines 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 richesses, which if the ship break, may swim forth together with the owner.  
The goods of fortune be taken away by sundry casualtees, 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 thee, when thou art a man.   

Theophrastes.  
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 spoke● of.  
It is better of the twein to fall amongs a sort of ravens, than amongs flatterers. The ravens eat a man when he is dead, but the flatterers eat him quick.  
That ●uste doth to iron, that doth envy to man.  
The concord of brethren i● surer than any stone wall.  
The chiefest learning is to unlerne vices.   

Diogenes.  
A Good man is the image of god.  
Love is the business of loitrers.  
●edie 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 yu●●y s●abarde.  
bond men be thrall to their masters, and wicked men to their lusts.  
Learning is to young men a soberness, to oldmen a solace, to poor men richesses, to rich men a garnishment.  
nobility, glory, richesse, be the cloaks of naughtiness.   

S●cr●tes.  
THe things that 〈◊〉 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 kernel rotten: so there is no man found thoroughly clean from vice.   

Zeno.  
IT followeth not, that who so ever is great, is forthwith good, but who so ever is good, the same is also great.  
Nature hath given man therefore two ears, and but one mouth, that we should be readier to hear than to speak.  
Men ought to be drawn rather by the ears than by the gown, that is to fair, 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.   

Iphi●rates.  
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, them to have gold him sel●.   

Cato Senior.  
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 thorough pleasure thou shalt work any shame, the pleasure vanisheth, and the shame tarrieth.   

Anach●i●is.  
Of a craft can no man judge but the crafts man.  
By other men's vices learn how foul thine own be.  
Charm the tongue, belly, and privities.  
FINIS.    

To the king our most graciour sovereign lord, the prologue of sir Thomas Elyot knight to the Banquet of sapience.  
AFter song fa●yng, and also much travail, it hath been thought ever, most noble prince, not only convenient, but also to stand with good reason, to have a dinner or supper provided with meats sufficient, as well to recreate the vital spirits, as to restore eftsoons the strength abated by labours.  
¶ Moreover in this time of the year, called the spring time, provoked by the natural beauty & ioiouse aspect of the flourishing habit of this temporal world, the nature of them, in whom is any spark of gentle courage, requireth to solace and banquet with mutual resort, communicating together their fantasies & sundry devices, which was not abhorred of the most● wise and noble philosophers, as may appear to them, that have wytsaufed to read the works of Plato, Xenophon, and plutarch, which they named Symposia, called banquets in english, Semblably, I being stirred most excellent Prince, by a like imitation, considering the long abstinence and fasting of this present Lente, with also the continual travail that your highness, your counsel, and divers your subjects have sustained, in consulting about the weal public of this your graces most noble realm, I have provided this little banquet (so is this little treatise entitled) composed of sundry wise counsels, gathered by me out of the work of most excellent persons, as well faithful as Gentiles. And like as in this lusti● time, things do appear in sundry delectable colours & fashions: so in this little ●oke shall your grace and other readers behold sentences sundry and divers, which I do apply unto banqueting dishes, made and seasoned by Sapiencehir self, and served forth to the table by them, which did write or pronounce them. And as for me, ● have no more part in the banquet, nor deserve any more praise therefore than one of them that beareth a torch before every course when they come from the dresser: And yet where there is such abundance, I may perchance for my labour have the reversion or scraps of some of the dishes. Finally for asmuch as divers meats be of divers qualities, some sweet, some poignant, some aigre doul●e: it shallbe expedient, that every dish of this banquet, be thoroughly touched, dousing not, but how so ever the taste shall content men, all shallbe wholesome, if they be well masticate, and not hastily devoured. This little wark with my labours have I dedicate unto your highness, unto whom of bound duty being your humble servant, I own all my studies, prayer, service, and loialte, beseeching your grace to receive this little work, as a token of my sincere mind and intent, according to your accustomed & incomparable gentleness. And for my part, I shall daily pray th'author and fountain of sapience to preserve your most royal person in the abundance of his grace, to the comfort of your loving subjects.  

The Introduction to the Banquet.  
sapience hath builded & house for her self, 
Salom.  she hath prepared her wine, 
prouer.  & laid forth her table, 
Cap. 9  she calleth out abroad in the streets, 
Cap. 1.  and in the chief assembly of people, and at the gates of the city she speaketh with a loud voice: ye babies how long will ye delight in your childishenesse? And how long will fools covet those things, which shall hurt them? And they which lack wit, hate knowledge and learning? Come on, and eat ye my bread, and drink my wine, that I have ordained now for you. To me do belong counsel & equity, mine is prudence, 
Cap. 8.  and mine also fortitude. By me kings do reign, and makers of law●s do determine those things that be rightwise. By me princes do govern, and men in authority d● give sentence according to justice. I love them that love me, and they that wake early shall find me, with me do remain both substance and renome, stately richesse, and justice, my fruit doth excel gold and stones precious, and my branches are better than fine tried silver, my walks be in the high ways of justice, and in the mydd●ll of the paths of judgement, to the intent that I will make them rich that do love me, and fill up their treasures.    

Banquet of sapience.  

Abstinence.  
wine and youth is a double flame of carnal desire. 
Hyeron●mus.   
¶ That man seldom falleth in to things unleeful, 
Gregor.  which in things leeful can sometime refrain.  
A man should so know the craft of continence, that therewith he mai flee the vices of the body, and save well his person.  
Nature is comment with a few things and little, 
Seneca.  whose contentation, if thou dost oppress with excess, that which thou ●atest, shall be unto the unpleasant or hurtful.  
¶ Better is a man patient than strong, 
Salom.  and he that maistreth his will, sourmounteth a conqueror.   

adversity.  
THe potter's vessel is tried in the furneysse, 
Salo.  and good men be proved in time of adversity.  
¶ hide thy misfortune, 
Perian.  that thine enemy rejoice not.  
¶ There is nothing so grievous but an upright mind may find therein solace. 
Seneca.   
In all thy troubles remember this reason, hard things man be mollified, straight things may be loused, and heavy things shall little grieve them that can handsomely bear it.  
¶ Trouble is cause of patience, 
Paulus.  patience maketh proof, proof bringeth in hope, hope is never rebuked.  
My child neglect not God's correction, but when he doth punish thee, think it not ●edious, for whom god loveth, him will he chastise.  
¶ Coles being in the forge do burn and consume, 
August.  but the gold is there tried, the one is turned to ashes, while the other is syned. The forge is the world, good men are the gold, adversity is the fire, the work man is god.  
¶ It per●eigneth to virtue, 
Bernar.  to suffer adversity, it belongeth to wisdom in adversity alway to be merry, pluck up thy heart, & suffer God's pleasure: for the chief part of virtue is to taste & feel how sweet and delectable is the lord of all wisdom.  
¶ The wise man in torments is evermore happy. 
Lactan.  But he that is troubled either for faith for justice, or for god almighty, that sufferance of pain bringeth a man to perfect felicity.  
¶ I judge the to be miserable, 
Seneca.  that never knewest misery.  
What a man may, or may not, it is never perceived, until he be proved.   

Affection.  
VUhere affection ones in the heart of man entereth & floweth into his breast and drowneth his heart, 
Plant.  fidelity virtue, good fame, and honesty him clean forsaketh, and he dailly in all mischief increaseth.  
¶ Where affection aboundeth, 
E●rip.  there good fame and virtue oftentimes perisheth.   

Ambition.  
They that be infected with ambition, 
Pluta●.  & are desirous of honour, would be exhorted to possede only such treasure as is vnso●tted, and clean from all mischief, which may not of any enemy be corrupted, nor with rebuke noted, nor with any dishonesty slandered.  
¶ The devil did fall only because he rather would be a lord than a subject. 
August.   
¶ He that is in authority, 
Gregor.  let him consider how he cometh to it, and coming well to it, how he ought to live well in it, and living well in it, how he must govern, and governing wisely, he must oft call to remembrance his own infirmity.  
A virtuous man should receive rule or authority, as if he were thereto compelled: but he that lacketh virtue, though he be compelled, yet let him not take it.  
¶ Ambition is a subtle mischief, 
Bernar.  a privy pason, a covert pestilence, the forger of deceit, the mother of hypocrisy, the nurse of envy, the fountain of vices, the moth of devotion, the blinder of hearts, making diseases of remedies, and sickness of salves.  
¶ It is hard for him that desireth to be above all men, 
Tullius.  to keep alway equity, which is the chief part of justice.  
He that is desirous of glory, is soon stirred to do things against equity.   

authority.  
HIgh authority is always in peril. 
Q Curt.  For it is hard to hold that, which thou canst not weld.  
They that would excel all other in a city or country, 
Plutar.  should allure their inferiors with indifferency, gentleness, and liberality: And content great men with diligence, affability, and soberness, and with good reasons retain them in the weal public, in one consent and agreement. 
Seneca.   
¶ Flee that authority, wherein springeth continually new occupation and sundry.   

amity.  
I Suppose this to be the very true law of amity, 
August.  a man to love his friend, no less nor no more than he loveth himself.  
¶ Amity either taketh or mamaketh men equal, and wher● in equality is, by pre-eminence of the tone, and much baseness of the other, there is much more flattery than friendship.  
In amity the thing is not so much to be sought for, as the will and intent, the tone between men is oftentimes given, the to there, only proceedeth of love, and the same thing to will or will not, is canstant amity.  
¶ Where the manners 〈◊〉 divers and studies repugnant, 
Ambros.  can never be friendship.  
¶ He that is beloved in time of prosperity, 
Gregor.  it is very doubtful, whether the fortune, or else the person be the thing that is favoured.  
¶ A faithful friend is a sure 
Salom.  protection, he that findeth such one, findeth a treasure.  
A friend is not known in things that be pleasant.  
In things displeasant, an enemy is spied.  
¶ They be never faithful in friendship, 
Isidorus.  whom gifts have gotten, and love never joined.  
That is true friendship, that looketh for nothing of his friend, but only of his favour, as who saith, without meed, loveth his lover.  
¶ We be not borne for our selves only, 
Plato.  but partly our country, partly our friends claim an interest in our nativity.  
¶ Let us see, 
Tullius.  that we use always that liberality, whereby we may profit our friends, and do no man damage.  
¶ In things most prosperous the counsel of friends is most to be used.  
¶ The strength of a realm doth not consist in great puissance or treasure, 
Sallust.  but in friends, whom thou canst geatte neither by force, nor provide them with money, but they be provided with gentleness and confidence only.   

Apparaise.  
THe apparel, 
Ecclesi.  the laughter, and gate of a man do show what he is.  
¶ The right apparel of christian men and woman, 
August.  ●s in no manner of deceitful painting and trimming, nor yet the pompous apparel and jewels, but it is their good conditions and manners.  
¶ Neither to much sluttyshenesse, nor exquisite niceness becometh a christian. 
Hieron.   
¶ Thou woman, 
Ambrosi.  when thou paintest thy face with material colours, thou puttest out the true picture of god.  
¶ Fowl manners wars than dirt, 
Pla●t.  defileth fair garments, fair conditions do garnish foul garment is with laudable acts.  
¶ She is not well appareled that is not well man●red.  
¶ He that fain would have business, let him get him & ship and a wife. For in no two things is there more business: for if thou intendest to apparel them both, they two will never be sufficiently trimmed.   

almsdeed.  
IF thou hast much, give than abundantly: 
●obias.  If thou have little, yet give somewhat gladly: thereby dost thou lay up a good treasure again the time of necessity. For alms delivereth the from sin and from death, ne will suffer thy soul to enter into darkness.  
¶ Blessed is he that considreth the poor man and needy, 
David.  in the troublesome day the lord shall deliver him.  
¶ He that stoppeth his ear at the cry of the poor man, 
Salom.  he shall once cry, and God shall not hear him.  
¶ He that doth alms, 
Eccles●.  doth offer up sacrifice.  
¶ If I give all my goods to the feeding of poor men, 
Paulu●.  and have not charity, it nothing shall profit me.  
¶ Almesse of the heart is much more than alms of the body. 
August.  The alms of charity without worldly substance sufficeth, that which is corporally given without a merciful heart is not sufficient.  
¶ perfect compassion is to prevent the hungry, 
Idem.  er● the beggar desire the. charity is not perfit, when craving exhorteth it.   

Accusation.  
IT is better that an ill man be not accused, 
Livius.  than to be suffered to go unpunished.   

Arrogancy.  
A sturdy heart shall sustain damage, 
Ecclesi.  and he that loveth peril, therein shall perish.  
The congregation of proud men shall never prosper●, the sin that in them is planted, shall be digged up, and not be perceived.  
¶ To set little by that, 
Tullius.  which men do dame of thee, is not only the sign of an arrogant person ●●ut also of a man foolish and dissolute.   

Age.  
AGe which is reverend, 
Ecclesi.  is not accounted by length of time, or number of years for the wit of man is not the hore hears: but very age is the life uncorrupted. How seemly is it to a white head to have a good judgement? and to old men to understand counsel?  
¶ There is nothing more reproachful, 
Seneca.  than an old man, which hath none other argument to prove that he hath lived long, but only his years.   

Avarice.  
¶ O with what difficulty shall they that have money enter into 
Christus pud●●●  the kingdom of heaven? verily I say unto you, more lightly may a camel pass through the eye of a needle, than a rich man enter into the kingdom of heaven.  
¶ No doubt but they that be rich or covet to be rich, 
Paulus.  do fall in temptation and snare of the devil, into sundry unleeful desires, and also unprofitable, which drowneth a man in damnation and death everlasting.  
¶ To a man covetous and niggard, 
Eccles.  substance is to no purpose, to an envious man what profiteth richesse?  
¶ From the least to the most all men be covetous, 
jerem.  from the prophet to the priest, all do dissemble.  
¶ The chariott of avarice is 
Bernar.  carried on four wheels of vices which are faint courage, ungentylnesse, contempt of god, forgetfulness of death. And two horses do draw it, raveny and nygardship: to them both is but one cartar, desire to have, that carter driveth with a whip having two cords, appetite to get, and dread to forlette.  
¶ He that heapeth up richesses, 
Salom.  and setteth his mind to gather for other men, having no respect to justice, his goods shallbe consumed in riot & folly.  
¶ He that hideth corn, shall be cursed of the people, & benediction shall light on them that be sellers.  
¶ Substance soon come by, shall minish, and that which by tittle and little with labour is gotten, shall increase and continue.  
Helle and perdition be never filled, nor the insatiable eyen of a covetous person.  
He that maketh haste to be rich, and hath indignation at other, little weeneth he how soon after, need will attach him.  
¶ Everlasting woe be to him, 
Aba●u●.  that covetously doth gather to maintain his house, that his ●est may stand high, & thinketh to escape the great stroke of vengeance.  
¶ poverty lacketh many things, 
Seneca.  covetise all things. The niggard to no man is good, but to himself he is worst.  
¶ Money, if thou canst use it, is thy sernaunte and drudge, if not, she is thy lady & sovereign.  
¶ To practise in ●h● public weal for to get richesse, 
Tullius.  is not only a shame, but also a thing to all men most odious.  
¶ Inordinat desire of riches & rule is the first mattier, 
Salu●.  whereof springeth all evil, for covetous appetite, subverteth credence, honest●e, and all other virtues.  
¶ It is hard to content us with that, 
Q Curt.  which occasion doth proffer, for the thing that cometh first, doth obhorre us, when we hope to have better.   

Babbling.  
THat which passeth out of the mouth cometh from the heart, 
Matth.  and that is the thing that defileth a man.  
¶ In much babbling lacketh no sin, 
Salom.  he is wise that can temper his language.  
¶ A babbling enemy shall less annoy thee, 
Seneca.  than he that speaketh nothing.  
¶ That which is oftentimes spoken, 
Aristotle.  troubleth the hearer.  
¶ Talk so with men, 
Macro.  as if god did here thee, speak so to god, as if men understood the.   

Battle.  
THat Fortitude, 
Hieron.  which preserveth by battle the country from infidels, and at home defendeth feeble men, and true men from thieves, agreeth with justice.  
In wars the multitude, nor the puissance unlearned, may so much avail toward victory, as knowledge and exercise.  
¶ He that desireth peace, let him prepare for wars, he that would vanquish, let him instruct well his people: And he that would achieve his exploitures, let him fight with craft, and not with chance or adventure.  
¶ War would be in such wise taken in hand, 
Tullius.  as nothing but peace should seem to be sought for.  
¶ Octavian the emperor was wont to say, 
Sextus Aurelius.  That war should not be stirred without surety that the gain should be more than the charges, lest that the victory gotten with much loss and small advantage, may be like to a fish hook of gold, which either being broken or lost, can not be paid for with that that it taketh.  
¶ Victory resteth not in a great army, 
Machabeorum.  but the strength of the battle cometh from heaven.  
¶ Chabrias a noble man was wont to say, 
Plutar.  an host of hearts that had a Lion to their capitay ●e, was more to be dread, than an host of lions being led with an heart. 
Sallust.   
¶ These four things ought to be in a great capitain, knowledge in arms, valiant courage, authority, and fortune.  
¶ soberness in a soldier is no less commendable, 
Ill. Ce.  than strength and hardiness.  
¶ Idleness is most contrary to soldiers attemptates.   

Benefit.  
DO thou good to a good man, 
Ecclesi.  & thou shalt find recompense, and if he can not requite thee, yet god sha● remember the.  
¶ If thou practise beneficence on a person unworthy, 
Democ.  thou givest occasion to fools to do lewdly.  
¶ That benefit cometh late, 
Seneca.  that abideth a craving.  
¶ A shrewd turn is sooner requited than a good turn, 
Tacitus.  for thank is reputed a charge, renenging for a gain & advantage.  
¶ Those benefits are most thankful, 
Seneca.  which a man findeth ready, and cometh on quickly, wherein is no tarrying, but only, the shame fastness of him that shall take them.   

bishop.  
A Bishop must be without faut, 
Paulus ad Titum.  as the steward of almighty god, not proud, not wrathful, not drunkely, no fighter, not covetous of dishonest gain, but a good householder, bountiful, wise, sober, just, holy, and continent, having the true manner of speech, which is according to learning, wherewith he may exhort by wholesome doctrine, & reprove them, which will speak to the contrary.   

Boasting.  
BE thou praised of an nother's mouth, 
Salom.  and not of thine own Let a stranger commend thee, an● not thine own lips.  
¶ Nothing doth more minish a man's commendation, 
Ualerius. Max.  than much avaunting the success of his acts.  
¶ It is a foul thing a man to tell much of himself, 
Cicero.  specially that which is false, and with mocks of them, which do here him, to seem to resemble the boasting soldier.   

chastity.  
IF thine eye be simple or clean, 
Christus. in Matt,  all thy body shall be bright.  
¶ chastity is the beauty of the soul, or of the kings daughter, which is from within.  
¶ Where necessity is laid unto chastity, 
August.  authority is given to lechery: for neither she is chaste, which by fear is compelled, nor she is honest, which with meed is obtained.  
¶ chastity without charity is as a lamp without oil, 
Bernar.  take the oil away, the lamp giveth no night, take away charity, than pleaseth not chastity.  
¶ There be six things that do preserve chastity, 
Cassiodotus.  soberness in diet, occupation, sharpness of the inner apparel, refraining of the senses, that is to say, the five wits. Also seld communication, and that with honesty, and eschuing opportunity of the person, the place, and the tyme.   

charity.  
IF I had the spirit of prophecy, 
Paulus.  & knew all mysteries, and all manerr of cunning: Also if I had all faith, in so much as I could translate and carry away mountains, yet were I nothing, if I lacked charity.  
Moreover, if I did distribute all my goods, in feeding poor people, & although I gave my body to be burned, having no charity, it nothing availeth me. charity is patient & gentle. charity hath envy at no man, it doth no thing amiss, it is not puffed up with pride, it is not ambitious, she seeketh not her profit, she is not moved, she thinketh none ill, she rejoiceth in no mischief, she joyeth with truth, all thing she suffereth, all thing she believeth, all thing she hopeth, all thing she beareth, charity never faileth.   

Constance.  
AS well to much rejoicing in prosperity, 
Tullius.  as to much sorrow in adversity betokeneth lightness.  
¶ What so ever is done by necessity is shortly dissolved, 
Hieron.  & that which is willingly received of long time, abideth.  
¶ He that is constant feeieth no trouble, 
Seneca.  and is without heaviness.  
¶ Nothing so well becometh a man, 
Tullius.  as in every enterprise and taking of counsel, to be sure and constant.  
¶ What is so great folly, or so unworthy a wise man's constance and gravity, as is false opinion? or boldly to defend that, which he doth not understand well and sufficiently?   

Carnal appetite.  
CArnal appetite is alway a hungered, 
Hieron.  and of that, which is passed, a man is not satisfied.  
¶ It agreeth not with reason, 
Tullius.  that he, whom fear can not vanquish, to be subdued with covetise, or he which can be overcome with no pain, to be vanquished with carnal affection.  
¶ Carnal appetite more often leaveth behind her, cause of repentance, than of remembrance.  
¶ Carnal appetite enemy to reason, letteth all counsel, and dusketh the eyen of the mind, nor with virtue will have any meddling.   

Consideration.  
HE that intendeth to do any thing, 
Tullius.  let him consider, not only how convenient is the thing that ought to be done but also what power he hath to bring it to pass.  
¶ If we will consider what excellency and pre-eminence is in the nature of man, we shall well understand, how horrible a thing it is to flow in excess, and to be wanton and delicate, how fair and honest it is to live warily, continently, sadly, and soberly.  
¶ He whom fortune never deceiveth, 
Livius.  doth not without cause remember the uncertainty of sundry adventures.  
¶ If thou consider well things that be passed, 
Socrat.  thou shalt the better give counsel in things that may happen.  
¶ Remembrance of acts passed, 
Galenus.  showeth to us, wherein we offend, and conferring it with things that be present, we are taught how to reform it.   

Confession.  
Confession is the remedi of souls, 
August.  the confounder of vices, the restorcr of virtues, the vanquisher of devils, what will you more? It stoppeth hells mouth, and setteth wide open the gates of paradise.  
¶ The vengeance of god ceaseth, 
Ambros.  where man's confession timely preventeth.  
¶ Confession is the life of a sinner, 
Bernar.  the glory of good men, to offenders necessary, and yet unto just men not inconvenient.   

Contempt of worldy things.  
THe world is a sea, and every man's covetous desire, is nought else but a tempest. Dost thou love god? than walkest thou on the sea, and the fear of the world is under thy feet, lovest thou the world? and he will fwalowe thee, for he can tolle his lovers unto him, but he can not bear them. Therefore when thy heart flittereth in covetous appetite, call to thine aid Christ's divinity, that thou mayst vanquish thine inordinate folly. 
August.   
¶ The pleasure of this world is vanity, which with much expectation is looked for, and when it is come, no man can hold it.  
¶ boast not of tomorrow, 
Hieron.  thou wottest not what the day will bring, when it cometh.  
¶ Set little by richesse, 
Chrisos.  and thou shalt be rich: set little by renown, and thou shalt be famous: Care not for afflictiones, and thou shalt overcome them, pass little on rest and quietness, and thou shalt obtain them.  
¶ In things pertaining to man, 
Lactan.  nothing is so diligently done, but that as well by the puissance of man, it may be undone, for the works of men mortal also be mortal.  
¶ Nothing is so happy, 
Seneca.  that it is without fear. Where there is suspicion, the life is unpleasant.  
¶ He that is dedicated to the hazards of fortune, 
Idem.  he prepareth for himself much mattire to trouble, which will not shortly be slacked.  
¶ There is one way to go surely, 
Idem.  that is, to set little by things worldly, and a man to hold him contented only with honesty.   

Custom.  
IN things, 
August.  whereof holy scripture hath determined no certainty, the use of god's people, and statutes of fathers are to be holden for laws, and likewise as transgressors of god's laws are to be punished, so contemnours of ecclesiastical customs ought to be chastised.  
¶ The wound often renewed, 
Isidorus.  is hard to be healed.  
¶ Custom teacheth that to be 
Seneca.  little, which seemeth to be great.  
¶ Education and discipline formeth good manners, and men savoureth always of that thing, which in youth they have learned  
¶ In truth, 
August.  which appeareth openly, custom must give place to verity.   

Correction.  
HE that bindeth a frantic man, 
August.  and waketh him that hath the lethargy or sleeping likeness, displeaseth both, loveth both, and healeth both: both whiles they be sick, do disdain him, and when they be hole, yet both do thank him.  
¶ correct not a scorner, 
Salom.  lest that he hate thee, correct a wise man, and he will thank the.  
¶ In correction wrath is specially to be prohibited, 
Tullius.  for he that will punish, when he is angry, he shall never keep well the mean, which is between to much and to little.  
¶ A gentle horse is ruled with the glimpse of a rod: 
Q. Curt.  A dull roil will uneath stir with the thrust of a spur.  
¶ It is better to be of a wise man corrected, 
Ecclesi.  than to be with the flattery of fools deceived.  
¶ The ear, 
Salom.  which will hear his own life rebuked, shall dwell in the middle of them that be wise men.  
Be of thine own living a sharp corrector, 
Chryso.  and of other men's a gentle reformer, and let men here the command small things and easy, and thai thou thyself dost great things and painful.  
¶ correct thy friend secretly, 
Seneca.  and praise thy friend openly.  
¶ It is the part of a wise man, to root up vices, and not the offenders.  
¶ A good captain ordereth his men better by keeping them from ill doning, 
Salust●  than by sor● chastising.   

Counsel and counsellors.  
THey that do all things with counsel, 
Ecclesi.  are governed by wisdom.  
¶ Call not them to thy counsel, which lack discretion, for they can love nothing, but that which contenteth their appetite.  
¶ To every man disclose not thy mind, lest some do dissemble, and after reproach the.  
¶ Son do all things by counsel, and when thou hast done, thou shalt not repent the.  
¶ Observe well the law, 
Salom.  and follow good counsel, and thy soul shall have life, and thou shalt walk truly, and thy foot shall not trip.  
¶ Believe not every spirit, 
joan.  but prove well the spirits, if they be good.  
¶ armour abroad is of little effect, but if there be counsel at home.  
¶ governors of the weal 
Tullus.  public aught to be like to the laws, the which not for displeasure, but only for equity do punish offenders.  
¶ That public weal is in better state, 
Ualerius Max.  and in a manner more sure, where the prince is not good, than where the kings counsellors & companions be ill.  
¶ All violente attemtates being set forth without counsel, 
Tacitus.  at the beginning are puissant, but in continuance they are insufficient.  
¶ Who will judge him to be necessary in an other man's cause, 
Ambros.  which to himself appeareth unprofitable.  
¶ There been two things to counsel most contrary, Haste and Displeasure.  
¶ After hasty counsel, next followeth repentance.  
¶ Ill counsel is worst to the giver. 
Hesiodus.   
¶ Power without counsel oftentimes breaketh his neck with his own bourdeyn. 
Horatius.    

Communication.  
VUhan thou art among fools, 
Ecclesi.  keep thy words in store.  
¶ Among wise men be ready to commune.  
¶ In the presence of great men presume not to speak, & where as be thine elders, talk not to much.  
¶ Honour and praise be in the words of a wise man: 
Salom.  The tongue of a fool is his proper subversion.  
¶ Dispute not with a person disdainful, 
Tullius.  least he sitting still, do lie in await for thy words.  
¶ It is a thing foul and rebukeful, in a sad matter, to bring in words wanton, or meet for a banquet.   

cruelty.  
Look what measure you give unto other, 
Christus in Mat.  like measure shallbe meet unto you.  
¶ They which delight in the fall of good men, 
Ecclesi.  shall be taken in a trap, and shall be consumed with sorrow ere ever they die.  
¶ judgement without any mercy shall be given to him that 
jacobus.  will not be merciful.  
¶ The best example, 
Seneca.  whereunto a prince should conform him, is to be such one to his subjects, as he would that god should be to himself.  
¶ It is even as ill at home as abroad to be much feared, 
Idem.  as ill to be dread of thy slaves and drudges, as of thy chief servants: no man lacketh power to do harm: Add also thereunto, that he that is dread, of necessity feareth. Never man mought be terrible, and also in surety.   

curiosity.  
Seek not for that, which is out of thy reach: 
Salom.  search not those things, that exceedeth thy puissance, but think on that, which god hath commanded thee, and in his sundry works be not to curious.   

Compassion.  
THey that trust much to their friends, 
Q. Curt.  know not how shortly tears be dried up.   

Death.  
HE must live ill that lacketh knowledge how to die well. 
Seneca.   
¶ They which prepare them to battle before that battle approacheth, 
Idem.  they being alway ready, do easily sustain toe first brunt, which is most troublous, so death or fortune always looked for, is and seemeth more easy, and with less pain suffered.  
¶ One day deemeth another, 
Plinius.  but the last giveth judgement of all that is passed.   

Delicate living.  
AS it is impossible, 
Chryso.  that fire should inflame within water, so it is impossible, that contrition of heart should be great in things that be delicate: for they be mere repugnant the one to the other, the contrition being mother of weeping, delicateness of laughing, she straineth and wringeth the heart, this looseth it and setteth it at liberty.   

Deceit.  
MEn can better suffer to be denied, 
Seneca.  than to be deceived. 
Tullius.   
¶ Where wrong is committed by two manner of ways, either by force, or by fraud, fraud belongeth to a fox, force to a lion, both the one and the other is to the nature of man wonderful contrary.  
¶ We ought to beware more of the envy of our friends, 
Laertius.  than of the assaults of our enemies, for these be apparent unto us, the other is covered, and the craft to annoy, which is not looked for, is ever most dangerous.  
¶ A false witness shall not be 
Salom.  without punishment, ne a forget of lies shall escape from correction.   

Detraction.  
Neither detractors nor yet extortioners shall possess the kingdom of heaven. 
Paulus.   
¶ Never detract or backbite any man, 
Hieron.  nor be seen to get praise by rebuking of other: but learn more to adorn thine own life, than to defame others, remembering the scripture, which saith, Love not to pull away a man's praise, lest thou be plucked up by the roots  
¶ To slander, 
Bernar.  or to here slanderers, I can not tell of them two which is most damnable.  
¶ We ought to suppose that 
Tullius.  detracting or ill reporting one of an other for a private advantage, is more against nature, than to suffer any discommodity, be it exterior or bodily.   

Drunkenness.  
A Drunken work man shall never be rich, 
Ecclesi.  and he that setteth nought by a little, shall by a little and a little, come unto nothing.  
¶ How sufficient unto a learned man is a small quantity of wine? for therewith when thou sleepest, thou shalt not be troubled, nor feel any pain.  
¶ Everlasting pain shall be unto you, 
Isaias.  that do rise early in the morning to drink excessively, and to quafte until night, that ye may be with wine excessively chafed.  
¶ Lechery, 
Oseas.  wine, and satiety consumeth all wisdom.  
¶ The drunken man confoundeth nature, 
August.  loseth both grace and honour, and rnneth headling into everlasting, damnation.  
¶ Wine inordinately taken, 
Boetius.  troubleth man's reason, maketh dull understanding, infeebleth remembrance, sendeth in forgetfulness, poureth in errors, and bringeth forth sluggishness.   

Discord.  
Every realm divided with in itself shall be made desolate and every city and house divided by mutual contention, 
Christus in Mat.  shall not long stande●  
¶ In three things my spirit is well pleased, 
Ecclest.  which be also commended before god and man, the good concord of brethren, the love of neighbours, also man and wife of one consent and agreement.  
¶ If they, 
Gregor.  which make peace, be called the children of god, without doubt the disturbers of peace be the children of Satan.  
¶ They that sustain one part of the people, 
Tullius.  & neglect the other part, they bring into the city a thing very perilous, that is to say, sedition and discord.  
¶ With concord small things grow to be great, 
Sallust.  with discord the most greatest things b● brought unto nothing.  
¶ War is soon made, but it is not so shortli discussed, for he is not sure to finish it, that first took in hand to begin it.   

dignity.  
HE is honourable, 
Chryso.  a great estate, and a noble man, which dysdaynethe to screw, or be subject to vices.  
¶ If thou wilt esteem a man truly, 
Seneca.  and know what he is, behold him naked, and let him lay aside possessions, authority, and other fables of Fortune: Finally, let him put of his boby, and behold thou in his soul, what he is of himself, and what he hath of other, which is not his own.   

Dolour.  
LIke as a moth in a garment, 
Salom.  and a wourme in a tree, so heaviness hurteth the heart of a man.  
¶ In heaviness it is to be foreseen & provided, 
Idem,  that nothing be done desperately, nothing fearfully, nothing wretchedly, or any thing foolishly.  
¶ There is no sorrow, 
Se. Sul. pit●us.  but that length of time shall minish it, and make it more easy.   

Doctrine.  
LIke as fair legs be in vain to a cripple, 
Salom.  so unseemly is doctrine in the mouths of fools.  
¶ Doctrine is of such puissance, 
Nelasius.  that in good men it is the armour of virtue, to persons corrupted, a spur to do mischief.  
¶ Like as wool taketh some colours with one only dipping some not without often steping and boiling, 
Seneca.  so some doctrines once apprehended be forthwith showed, some other except they be deeply received, and long time, settled, coloureth not the mind, but only toucheth it, and that which is promised, it nothing performeth.  
¶ Doctrine is an ornament to men being fortunate, 
Democ.  to men infortunate a refuge and succour.  
¶ No man may profit in hearing so much, 
Ambros.  but whiles he liveth he shall have need to be taught.  
¶ A corn field or a wit being never so fertile, 
Tullius.  without it be exercised, may never be fruitful.  
¶ philosophy is not a common warkemanshyp, 
Seneca.  or made for to brag with. It is not in words but in mattier: ne it is given only to pass the time pleasaunly, but it setteth the mind in good frame, the life in good order, it tuleth our acts, & showeth what is to be done, and what to be undone, she sitteth at our stern, and among the uncertain sourgies, she ordereth the right course of our passage, without it no man is in surety.  
¶ Men believe better their cien 
Idem.  than their ears.  
¶ It is a long way to go by rules and precepts, the way by example is short and commodious.  
¶ We teach our children liberal sciences, not because those sciences may give any virtue, but because they make the mind apt to receive it.   

Dissimusation.  
Sorrow will be to them that have double hearts, 
Ecclesi.  mischievous tongues, ill doing hands, and to the yll●liuer, that entereth into the world by two sundry ways.  
¶ I hate these men, 
Pacunius  which in their acts be fools, and in their words philosophers.   

Diet.  
IN many meats is occasion of sickness, 
Ecclesi.  and greedy feeding shall approach unto choler.  
¶ To him which is fallen to a distemperance in heat or cold it is expedient to give things of contrary qualities. 
Galenus.   
¶ If thou wilt preserve the temperature, which is in thy body, to a●moyste nature, give things moist, to a dry nature, dry things, if thou wilt alter the temperature, give ever the contrary.  
¶ Ye may not only remember, that contrary things be healed by their contrary, but also in every contrary ye must consider the quantity.  
¶ When sickness is in his force, 
Hippocrates.  than the most spare diet is to be used.  
¶ The preservation of heal the beginneth with labour, 
Hypocrates et Galenus.  which meat and drink overtaketh, than sleep ensueth, th●● Venus followeth, but each of them in a measure.  
¶ Unclean bodies, and they which of superfluous humours be not well purged, the more ye nourish them, the more do ye hinder them.  
¶ stomachs in winter and spring time be hottest, 
Hippocrates.  and sleep than is longest. Wherefore in those times, meat should be taken in greatest abundance.  
¶ Suddenly and very much to ●●acuate or to fill, to make hot or to cool, nor any otherwise to remove the state of the body, is very dangerous, for to much of any thing is enemy to nature.   

Eease.  
MUuch ease and default of competent labour, 
Galenus.  maketh heat feeble, which should resolve and make thin that which ought to be purged.  
¶ They that live in much eas● do gather commonly a f●eumatik or slimy juice in their bodies.  
¶ They that do labour much do gather juice choleric or melancholy, the one in summer, the other in corn harvest time, or toward winter.   

Example.  
SO let your light shine before all men, 
Christus apud Matth.  that they may behold your good work, and may glorify your father, which is in heaven.  
¶ Who so ever liveth ill in the sight of them, 
August.  over whom he hath rule, as much as in him is, he slayeth the beholders.  
¶ The bishops conversation and household, 
Hieron.  is set as it were masters of the common discipline on the top of a mountain. For what soever he doth, all other men think, they may leefully do it.  
¶ devout conversation without communication, 
Hieron.  as much as by example it profiteth, by silence it hurteth. For with barking of dogs and staves of the shepherds, the raging wul●es be let of their purpose.  
¶ More availeth example then words. 
Leo.  And much better be men taught by doing, than they are by speaking.  
¶ In the knowledge of things, 
●iliu●.  this is it, which is chief most wholesome and profitable, to mark well the lessons of every example, which is put in famous remembrance, whereof thou mayst take for the and thy country, that thou mayst ensue, or that which hath an ill beginning, or a foul ending, thou mayst the better eschew.   

Enui.  
Envy is blind, 
Livius.  and can do nothing, but dispraise virtue.  
¶ It is a scab of this world to have envy at virtue. 
Tullius.   
¶ O the miserable conditions of people that are to be governed, 
Tullius.  among whom diligence is hated, negligence is reproved, where sharpness is perilous, liberality thankless, communication deceitful, pernicyouse flattery, every man's countenance family at, many men's minds offended, wait to hurt privily, fair words openly, when officers be coming, they tarry for them, while they be present, they do await on them, being out of authority, also do forsake them.   

Esoquence.  
ELoquent words become not a fool, 
Salom.  nor lying lips a man in authority.   

Fame.  
BEtter is a good name than abundance of richesse, 
Salom.  for good estimation surmounteth all treasure.  
¶ Those men say ill of thee, 
Seneca.  that be ill themself. Reason answereth, I should be sore moved, if Cato, Lelius the wise, the other Cato, and the two Scipions should so report of me: or if these men should say this with a ripe judgement, which they do now by malice corrupted.  
¶ The acts, 
Tullius.  and not the ●ame should first be considered.  
¶ The infamy of man is immortal, 
Plaut.  for she is alive when thou thinkest her dead.   

Faith.  
OUr lord will reward every man according to his justice and faith. 
Reg●● l   
¶ We that believe Christ, 
Hieron.  let us follow Christ is living.  
¶ They which believe in god, 
Paulus ad Titā●  let them endeavour them to excel in good works.  
¶ Like as the body is dead, wherein is no spirit, 
Iacobu●.  so that faith is dead, where there lack works.  
¶ The faith of a christain is joined with charity, 
August.  and without charity is the faith of the devil.  
¶ faith not exercised, soon waxeth sick, and being unoccupied, it is assaulted with sundry displeasures.  
¶ Not the hearers of the law be righteous in the presence of god, 
Paulus ad Ro.  but the doers of the law shallbe justified.  
¶ Not every man that saith to me, 
Dhristus apud Matth.  Lord, lord, shall enter into the kingdom of heaven, but they which do the will of my father, which is in heaven.   

¶ Fear.  
THe root of wisdom is to fear God, 
Salom.  and the branch thereof, shall long time endure.  
¶ There is none authority of so great a puissance, 
Tullius.  that oppressing with dread may long endure.  
¶ Whom men fear, they do hate, 
Ennius.  and every man whom he hateth, he desireth to perish.  
¶ dread and terror be week bonds of love, for if that they break, and men cease to fear, than begin they to hate.  
¶ It is more danger to be dread than to be despised, 
Seneca.  for needs must he fear many, whom many feareth.   

Folly.  
A Foles way in his own eye is best, 
Salom.  a wise man heareth good counsel.  
¶ He that answereth before that he heareth, proveth himself to be a fool, and worthy rebuke.  
¶ A wise sentence in a fools mouth shall not be regarded, 
Ecclesi.  for he telleth it not in opportunity.  
¶ Talk not long with a folt, and with him that lacketh wit keep not much company.  
¶ He that setteth much by himself, 
Paulus.  where in deed he is nought worth, he bringeth himself into folly.  
¶ It is the property of a fool to seek out other men's faults, 
Tullius.  and forkette his own.   

¶ Flattery.  
MY son, if ill men will feed the with flattery, 
Salom.  consent not unto them,  
¶ Better are the strokes of him that loveth truly, than the fal● kisses of them that do flatter the.  
¶ Tale bearers, 
Hieron.  riotters, glossers, and flatterers, flee far from them, as from thy chief enemies.  
¶ Within thyself, behold well thyself, & to know what thou art, 
Seneca.  give no credence to other.  
¶ whose ears be so slopped from truth, 
Cicero●  that he may not abide to here troth of his friend, his health and prosperity is to be despaired.  
¶ Like as worms soon do breed in soft wood and gentle, 
Pl●tar.  so the most noble wits, desirous of praise, gentle and honourable, most maketh of flatterers, and do nourish such persons as be their destroyers.  
¶ The familiar companion, which is always like pleasant, and gapeth for thanks, and never biteth, is of a wise man to be alway suspected.  
¶ Great men's sons learn nothing well but to ride, for in other doctrines their masters do flatter them, praising all that they speak. At wrestling their fellows fall down ere they be thrown. But the rough horse when he is ridden, knowing not whether he that rideth be a prince or subject, a rich man or a poor, casteth him out of the sadde●●, if he can not good skill of riding.   

Fortitude.  
FOrtitude and constance is the high way, 
Hieron.  he that turneth to much on the right hand is foolchardye and froward, to much on the left hand is fearful and coward.  
¶ Fortitude is an affection of mind, 
Tullius.  sustaining patiently peril and grief, and being alway free from all dread.  
¶ Fortitude appereeh not but in the time of adversity. 
Gregor.   
¶ To a wise man none ill may happen, 
Sene●ca.  for he standeth upright under every burden, nothing may appair him, nothing displeaseth him that ought to be borne, for what so ever mought happen to man, he never complaineth that it hath chanced unto him.  
¶ All things ought to be forethought on, and the mind fortified against all that might happens banishment, torments, sickness, battle, shypwreckes, think on them daily.  
¶ To suffer grief quietly and coldly, it profiteth much to consider, and so to do it is a great honesty.  
¶ Needs must he that is valiant, be of a great courage, & also invincible, he that is invincible despiseth all things that be transitory, supposing them to be inferior unto him. But no man may despise those things, where by he mai be grieved, but only h● that is valiant. Wherefore it happeneth that a valiant person can never be grieved, all wise men therefore needs must be valiant  
¶ It was wont to be a great praise & a marvelous, to have pacienely taken all froward adventures, not to have been subdued by fortune, but in all adversity, to have retained their estimation and dignity.  
¶ The timorous dog barketh more sore than he biteth. 
Q Curt.   
¶ We see the greatest rivers fall with least noise.   

Fortune.  
FOortune can never make that to be thine, 
Boetius.  that nature denieth the.  
¶ It is a natural sickness in 
Tacitus.  men to behold with sore eye● the new advancement of other.  
¶ Look how many wonderers, 
seneca.  so many enuyers.  
¶ As fortune becketh, 
●ustinus.  so favour inclineth.  
¶ Innumerable be the examples of changeable for●tne, for ● here made she ever great joy, but where sorrow proceeded? ●r what sorrow hath she caused, that hath not proceeded of overmuch gladness?  
¶ felicity beginneth by the ordinance of god, where miseryiss esteemed by the judgement of man.  
¶ The entirprises be in our puissance, 
Seneca.  but their conclusion● fortune determineth.  
¶ To bear rule is chance, to give rule is puissance.  
¶ Fortune favouring variance, despiseth constance.  
¶ Whose hope, 
Tullius.  reason, or imagination dependeth on fortune, in him nothing may be constant or certain.  
¶ Fortune is to great men deceitful, to good men unstable, all that is high is unsure.  
¶ What fortune high raiseth, she lifteth up to let fall.  
¶ In things which be moderate, continuance is constant.  
¶ Chilo the wise man being demanded what fortune was, 
Chilo.  He answered, a lewd phisicion● for she made many folks blind that trusted much to her.  
¶ Oftentimes fortune corrupteth nature. 
Q curt.    

God.  
THe eyes of god be more bright than the son, 
Salom.  be holding every where all the ways that ●en●e take, the deepness of that which is bottomless, seeing men's thoughts, where they think them most secret.  
¶ In the heart of man be many devices, the will of god ever abideth.  
¶ No sapience, prudence, nor counsel, may prevail against god. The horse is prepared to battle, but yet god giveth alway the victory.  
¶ They that fear god, 
Ecclesi.  will believe his word: & they that love him, will keep his commandment  
¶ Blessed be the name of our lord, 
Daniel.  for wisdom, and puissance be of him onli, he altereth times and ages, he also translateth and ordaineth kingdoms.   

Governor.  
VUhere as lacketh a governor, 
Salome prouer.  the people decayeth, where as be many counsels, there lacketh not surety.  
¶ In the multitude of people is the state of a king.  
¶ In the fewness of subjects is the princes dishonour.  
¶ A prince that gladly heareth leasings, hath all his officers perverse and wicked.  
¶ woe is the country, where the ruler is wanton, and they in authority break their fast timely.  
¶ Happy is that land, that hath their king noble, and where men in authority ●a●e in good season.  
¶ He that is a governor offendeth more grievously by his example than by his offence. 
Tull. de offic. iii   
¶ Where a governor lacketh, 
Salom.  the people shall perish: the safeguard of them is, where be many counsels.  
¶ Rulers have done things with folly, 
jerem.  and sought not for our lord: therefore they understand not, and their flock is broken and scattered.  
¶ Prepare thyself, 
Plutar.  and furnish so thy conditions and manners, and set forth the form of thy living in such wise, as he that in the middle of every man's sight leadeth his life, and may be hid from no man.  
¶ The common people are wont to search and behold curiously the manners, lives, and conditions of them that be rulers, although they be covered never so closely, or hid and kept with hangings and courteynes never so privily.   

Good men.  
A Good man shall receive abundantly grace of our lord: 
Salom.  He that trusteth in his own wit, doth ever vngrac●●●sly●  
¶ We may call that man gracious, 
Seneca●  to whom nothing is good or ill, but a good mind or an ill, which is a lover of honesty, contented only with virtue, whom no fortune extolleth or oppresseth, nor knoweth any thing to be better than that he may give to himself, to whom very pleasure is, to set little by pleasure.   

Gluttony.  
¶ HAunt not the company of drinkers, 
Salom. proverb xxxiii.  nor the gardeners and suppers of them, that bring flesh with them to eat, for they which attend only to drinking and making of banbettes, shall be consumed.  
¶ Not the use of meat, 
August.  but the inordinate desire thereof aught to be blamed.  
¶ The rich men will not be constrained to eat that which poor men eateth, 
August.  but let them keep the custom of their infirmity, being sorry that they can not otherwise satisfy their nature. If they change their custom, and therefore be sick, let them use their superfluity, and give to the poor men that, which unto them shall be convenient and necessary.  
¶ Unhappy are they, 
Hieron.  which have their appetite more than their stomach.  
¶ gluttony is an ill mistress to serve, 
Ambros.  she always desireth, and is never contented.  
¶ What is more unsatiable than is the belly, that this day she receiveth, to morrow she expelleth: when she is full, she disputeth of continence: when she hath digested, ●he biddeth virtue farewell.  
¶ devise king of Sicily, 
Cicero.  when he had eaten pottage, which a cook of Lacedemonia had made, he said that the meat did not delight him, the cook answered, It was no marvel, for it lacked spices, when the king asked what he lacked, he answered, Labour, sweat, running, hunger, and thirst, for with such manner of stuff, the meat of the Lacedæmonians was ever prepared.   

¶ Glory.  
¶ Glory is a thing substantial and perfectly expressed, 
Tullius tus. q. iii●.  It is the praise of good men, consenting together, a vocie incorrupted of them that judge well of an excellent virtue.  
¶ The chief and perfect glory standeth in three things, 
Offic. ii  If the multitude love us: if they have good opinion of us: If (as it were marveling at us) they suppose us well worthy to be had in much reverence.  
¶ Thus saith our lord, 
jerem.  Let not the wise man glory in his wisdom, nor the strong man in his strength, nor the rich man in his substance, but he that is glorious, let this be his glory, to know and understand me. For I am the lord that do execute mercy, judgement, and justice in earth: these things do please me saith our lord god.  
¶ Nor that fire maketh smoke, 
Plutar.  that quickly is kindled, nor that glory causeth envy, that shortly appeareth.   

Grace.  
THe grace of God, 
August.  why it is sent unto this man, & not unto that man, the cause mai be privy, but without justice truly it may never be.  
¶ The grace of Christ, 
Augu. de natura & Gratia.  without the which neither children nor men may trust to be saved, is not given for merits, but is favourably disposed without deservings, and therefore it is called Gratia, which doth signify favour in english.  
¶ Grace (as I do suppose) consisteth 
Bernar.  in three things, in abhorring things which are passed, in despising things present, and in desiring things, which for us are prepared.  
¶ Grace is given for this cause, 
August.  that the law be fulfilled, that nature be restored, and that by sin we be not subdued.   

Humbleness.  
Never suffer thou pride to rule thy wit or sentence: 
Tobias.  for in her all destruction taketh root and beginning.  
¶ On whom saith our lord shall my spirit rest, 
Isaias.  but on him that is humble and gentle, and dreadeth my words?  
¶ God resisteth proud men, but to them that be humble, 
Petrus.  he giveth his grace.  
¶ The more honourable thou art, 
Ecclesi.  the more humble thyself unto all men, and thou shalt find favour both of god a●d of man.  
¶ In thy thought extol not thyself like a bull, ne be thou proud of thine acts, but in humbleness keep ever thy courage  
¶ The greater thou art, 
Salom.  the more humble be thou, and in the presence of God, thou shalt find grace.  
¶ How great so ever thou be, 
Ecclesi.  be humble in all things, and thou shalt find grace before god   

Haaste.  
¶ The Emperor Octanian was wont to say, 
Sextus' 〈◊〉.  nothing became worse an emperor or king than hast and fool hardiness: for that which was well done, was soon done.   

Honour.  
AS unfitting is honour to fools, 
Salom.  as snow is in summer, and hailstones in harvest.  
¶ Honour nourisheth cunning, 
Tullius.  and with praise men's wits be kindled to study.  
¶ Honours over great, 
Plutar.  wherein is pride, and to much stateliness, like great & corporate bodies, be thrown down suddenly.  
¶ Honours substantial and perfect, and also favour of them, which have a good turn in remembrance, and be in rendering thanks very diligent, should not be refused.   

Hypocrisy.  
TAke heed of false prophets that come to you in the garments of sheep, 
●hri●●us 〈◊〉 Mat.  but within they be ravernouse wolves, by the fruits of them shall ye perceive them.  
¶ He that desireth to seem that he is not, 
August.  he is an hypocrite, he feigneth to be good, yet doth he not practise it, for in the praise of men he esteemeth his profit.  
¶ dissembled equity is not properly equity, 
August.  but double iniquity, for it is both iniquity, and dissimulation.  
¶ Hypocrites ar● vile in apparel, 
Gregor.  and praude in their courage, and while they seem to despise all things in this world, they seek by means to attain to all things that be of the world.  
¶ The nighest way to renome is to be such one in deed, 
Tullius.  as every man would he reputed.  
¶ He that feigneth himself to be a friend, and is not, is worse than he that is a forge● of money.  
¶ Openly to hate or to love, more belongeth to a gentle courage, than to hide in his countenance what his heart thinketh.   

Humbleness.  
Every man that exalteth himself, 
Christus.  shall be brought low, and he that humbleth himself, shall be advanced.  
¶ All men delight to be high, 
August.  the griece is humility, why settest thou thy foot so far from thee? thou wilt fall and not climb, begin at the grice, and thou art forth with at the top.  
¶ He that doth gather other virtues without humility, 
Gregor.  death as he that beareth fine powder into a boystuous wind.  
¶ That man is happy, 
Seneca.  which the higher that fortune advanceth his substance, so much the lower he availeth his courage.   

Ill men.  
Three kinds of people my soul hath hated, 
●●clesy.  I poor man proud, an old man lacking wit, a great man a liar.  
¶ There is no hope of remedy, 
Seneca.  where that which sometime were vices, be turned to manners.  
¶ That which the ill man most dreadeth, 
Salom.  shall come unto him, & that which he desireth shall b●g yven unto good men.  
¶ The ill man shall vanish away like a storm, the good man shall stand fast, like an everlasting foundation.  
¶ The work of an ill man is ever unstable, he that soweth good work, hath a sure advantage.  
¶ Do thou none evil, 
Ecclesi.  and none shall come to thee, Leave evil company, and evil will forsake the.  
¶ If a Morian may change his skin, 
jeremy.  or a libard, her spots, ye may also do good, when ye are brought up in ill.  
¶ To him that doth ill, 
Seneca.  there is no greater penance, than that he displeaseth all men, and contenteth not himself.   

justice.  
NO man may be just, 
Tullius.  that feareth either death, pain, exile, or poverty, or that preferreth their contraries, before very equity.  
¶ The foundation of perpetual praise end renown is justice: without the which no thing is commendable.  
¶ King Agesilaus being demanded, 
Age●ilaus  which was the better ●ither justice or Fortitude, He answered, If all men were just, we needed no fortitude.  
¶ The glory of a good man is to do justice. 
Ecclesi.   
¶ justice exalteth the people, but sin maketh people wretched and miserable.  
¶ The emperor Alexander, 
Alexandre th'emperor.  hearing that a poor old woman was ill entreated with one of his soldiers, he discharged him, and gave him in bondage unto the woman, to get her her living with his craft, for as much as he was a carpenter.  
¶ Aristides, 
Aristides.  called the righteous, being demanded of one, If he were righteous of his own nature, Nature, said he, hath much helped me there to, but yet by mine industry, I have helped her also.  
¶ In the path of justice is life, 
Salom.  the way that turneth there from, leadeth to death.  
¶ justice mounteth the people in honour, sin maketh people wretched and miserable.  
¶ Be not overmuch just in extremity, 
Ecclesi.  and favour no more than is necessary.  
¶ My son, 
Ecclesi.  desiring wisdom, keep thou true justice, and god almighty will give it unto the.  
¶ He is a just man that spaceth not himself. 
Ambros.    

judge.  
According to the judge of the people, 
Salom.  so be his officers.  
¶ Such as be rulers of a city, such be the commons.  
¶ Presents and gifts make ●lynde judges. 
Ecclesi.   
¶ Covet not to be a judge, except thou be of power able to subdue iniquities, least perchance thou shalt fear the state of a great man, and give occasion of rebuke in thine own hastiness.  
¶ Everlasting woe shall be to them, 
Isaias.  which make unrightewyse laws, and do write against justice, to the intent that they will oppress poor men in judgement, and violently subvert the cause of the people.  
¶ All do love presents, and follow rewards, to the fatherless child they do not minister justice, the poor widow's matter cometh not before them.  
¶ Here therefore ye kings, 
Sapien.  and understand ye. Learn ye judges of all parts of the world. give ears ye that rule over multitudes, and delight yourself in the trouble of people, for power is given to you from our lord, which shall examine your acts, & inserche your thoughts, for when ye were ministers of his kingdom, ye judged not straightly, ne kept the laws of true justice, ne went after his pleasure, horribly and shortly he will appear to you: for most so rest judgements shall be to them that have rule over other. To the poor man merci is granted, but the mighty man shall suffer mightily torments.  
¶ Take thou no gifts, 
Moys. in Deuter.  which do make wise men blind, and pervert the words of● them that be righteous.   

judgement.  
HE that justifieth an ungracious person, 
Salom.  and he that condemneth a good man, they before god be both abominable.  
¶ The kite in the air knoweth her time, 
jeremis.  the turtle, the stork, and the swallow do come at their seasons, my people know not their lords judgement.  
¶ A good man will not in his friends cause, 
Tullius.  do against a weal public, against his ●th, nor against the trust which is put in him, for he layeth aside the parsonage of a friend, when he taketh on him a judges office.  
¶ The emperor Alexander 
Alexander. Augustus.  would never suffer to be sold the office of a judge, or great authority in the execution of laws, saying, Needs must he sell, that doth buy. And I will not lettet at there shall be merchants of governance, which if I do suffer, I may not condemn: for I am ashamed to punish a man that buyeth and selleth.  
¶ Themistocles being the chief judge in Athenes, when there came to him a great musician, which desired of him a thing somewhat against justice: Themistocles answered, If in singing thou dost not regard numbered and time, thou art not worthy to be called a good musician: nor I a good judge, if I would prefer before the laws the private favour of any one person.   

Ignorance.  
IF a blind man do take upon him, 
Christus apud.  to lead one that is blind, 
Matth.  they both shall fall in the dyche.  
¶ Sapience and doctrine of fools be despised. 
Salom.    

Ingratitude.  
HE that doth render an evil turn for a good, 
Salom.  evil shall not depart from his house.  
¶ The hope of a person unthankful, 
Sapien.  shall relent like winter ice, and as water superfi●ouse shall vanish away.  
¶ The greater benefits that men do receive, 
Chryso.  the more grievous judgement shall be given them, if they do offinde.  
¶ A good man doth all thing well, 
Seneca.  if he do all well, he can not be unkind.  
¶ He that thyngeth alway to crave, forgetteth what he taketh.  
¶ In covetise nothing is worse than that she is unkind.  
¶ He taketh away the mutual course of giving and taking good turns, who so ●u●● neglecteth to tender equal thank to him that deserveth it.  
¶ That is a person dishonest, 
Pla●t.  which knoweth how to take a benefit, and not how to requite it.   

Idleness.  
THe good Emperor Antonine 
Antonin.  withdrew from diverse persons their pensions and salaries, perceiving them idle, saying, that there was nothing more reproachful or cruel, than that they should gnaw and devour the weal public, which with their labour nothing increased it.  
¶ Idleness hath taught much unhappiness. 
Ecclesi.   
¶ He that will not work, 
Paulus.  shall not eat.  
¶ Some times be take from us, 
Seneca.  sometimes do escape us, some flow away not unwitting unto us, but the foulest loss of time is of that, which by our negligence doth slip away from us.  
¶ Idleness weareth strength as rust doth iron, the brand unsterred bourneth slowly, and if he be moved, he causeth the fire eftsoons to kindle.  
¶ We are not brought up so by nature, 
Tullius.  that we should seem to be made for game & solace, but rather for gravity, and for some studies more serious and weighty.  
¶ idleness without learning is 
Seneca.  death and the grave of a quick man.   

Inordinate appetite.  
THe root of all mischief is inordinate appetite, 
Paulus.  which some men following, have erred from faith, and brought themselves into many sorrows.  
¶ There are three things specially, 
Innocen.  which men be wont to desire inordinately, richesse, bodily pleasures, and great authority. Of richesse do proceedyll things, of pleasure dishonest things, of authority vain things.  
¶ There is no grief in lacking, 
August.  but where there is inordinate desire in having.  
¶ That which is other men's, 
Seneca.  liketh us best: that which is our own, liketh best other.  
To flee inordinate appetite is very nobility: but to subdue it, it is royal and princely.  
¶ The reasonable mind must judge the to be rich, 
Tullius.  not thy possessions or men's estimation.   

Cunning.  
A Man to perceive that he is ignorant, 
Didymus.  is a token of wisdom, like as to perceive, that he doth wrong, betokeneth justice.  
¶ In much cunning is much indignation. 
Paulus.   
¶ cunning causeth us to know, 
Lactan.  whither we shall come: virtue, how that we may thither come, the one without the other little availeth: for of cunning springeth virtue, of virtue perfect felicity  
¶ cunning is to know god, and to embrace virtues, in the one is Sapience, in the other is justice.  
¶ Science is a knowledge convenient, 
Galenus.  stable, and never declining from reason.  
¶ Esteem thou much cunning to be more worth than coin, 
Socrat.  for this shortly becaieth, cunning ever continueth.  
¶ The wise Solon made a law in Athenes, 
Plutar.  that the child should not be bounden to secure his father, of whom he had received no manner of doctrine.   

King.  
HE is in great error, 
Sene. de clementia.  that thinketh a king to be safe in his person, where nothing may be safe from the king, senssuretee is assured by mutual surety.  
¶ Theopompus king of Lacedemonte, 
Theopompus.  unto one that demanded of him, how a king mought most surely keep his realm, and defend it, said, If he give to his councillors liberty to speak alway truth, and to his power neglecteth not his subjects, when they be oppressed.  
¶ Trouth and compassion keepeth a king, 
Salom.  and his place of estate with mercy is stablished.  
¶ Oye kings, 
Saplen.  if ye delight in high places, and sceptoures make much of sapience.  
¶ Most happy is that public weal, 
Plato.  where either men studious of wisdom do reign, or where the king is studious of wisdom.  
¶ To be in a fury, 
Seneca.  it may be called womanly.  
¶ It never beseemeth a king to be angry.  
¶ If thou wilt subdue all things unto thee, subdue thyself unto Reason. If Reason rule thee, thou shalt rule many.  
¶ It beseemeth men to fear their prince, but much more to love him.   

Lending and borrowing.  
LEnd not to a greater than thou art, 
Salom.  and if thou hast lend, accomte it for lost.   

Loss of a friend, or of goods.  
HE that is rob and loseth his cote, 
Salom.  where he hath no more, if he had leaver lament himself, than to look about him, and provide how to escape from cold taking, and to find some thing to cover his shoulders with, wouldest thou not think him to be a natural fool? Thou haste buried him, whom thou diddest love: Seek now for him, whom thou mayst love. It is much better to prepare eftsoons a friend, than to weep for a friend   

Labour.  
BY custom of labour we ●all make the pain more easy to suffer. 
Tullius.   
¶ Cato 
Cato.  in an oration, which he made to the men of arms of Numantia, said, Consider in your minds my fellows, that when ye do a thing well by labour and travail, the labour soon passeth, the thing well done, alway remaineth. But if ye do ill by inordinate pleasure, the pleasure soon vanisheth, but the deed that is ill done, never removeth.  
¶ It is a token of a feeble 
Pontanu●  and tender courage to flee from things laborious and painful, of the forbearing whereof, sloth is engendered, and niceness, and their continual companion unthriftiness.  
To labour in vain, 
Sallust.  and a man weriing himself to get nought but displeasure, is extreme peevishness.   

Law.  
NO law is to all men commodious, 
Livius xxxiii  it is enough if to the more part, and in a generaltee it be sufficient.  
¶ Sharp punishment of unleeful acts is the discipline to live well and warily. 
Cecilius.   
¶ The king Antiochus wrote to the cities, 
Plutar.  being under his obeisance, commanding them, that if he required them by his letters to do any thing that was contrary unto his laws, that as to him that was ignorant they should repugn and deny it.  
¶ Trajan the emperor most noble and valiant, 
Dion.  by no martial affairs mought be called from giving laws to his people, but that now in one place, sometime in an other, he would sit openly and here suits, and also give judgements.  
¶ The law is good, if it be lefullly used.  
¶ The people that are without law, 
Paulus.  and do that which in the law is contained, they be a law to themselves.  
¶ This is ones certain, 
Tullius.  laws were invented for the preservation of people and countries, and for the quiet and prosperous life and estate of men that live underneath them.  
¶ Like as where there be many physicians and medicines, 
Arcesilans  there are many diseases, so where as are many laws, there be many mischiefs and greatest injuries.   

Laws.  
VUhere men apprehended in little trespass, 
Modestinus.  some be grievously punished, some uneath are touched, it is great cause of discord in a weal public.  
¶ Law is a high reason engendered 
Tullius.  in nature, which commandeth that which ought to be done, & forbiddeth the contrary.  
¶ laws of men may be likened to copwebbes, 
Anaxagoras.  which do tie litteil flies fast, and with great flies are burst.   

Lechery.  
LEchery is enemy to god, 
August.  and enemy to virtues, it consumeth all substance, and delighting in the appetite present, letteth that a man can not think on poverty, which is not long absent.  
¶ If we will consider the excellency of man's nature, and the dignite● thereof, we shall well perceive, how foul and dishonest thing it is to be resolved in lechery, and to ●yue wanton.  
¶ Contrary wise how honest and fair thing it is to live temperately, continentely, sadly, and soberly.  
¶ Youth untemperate, and full of lechery, maketh the body to be in age withered and feeble.   

liberty.  
IN very much liberty it is hard to be modecate, 
Hieron.  or to put a bridle to wanton affections.  
¶ They be out of liberty, 
Seneca.  that do not labour in their own business, they sleep at another man's wink, and set their feet where an other man sleppeth.  
¶ What is else liberty, but to iyve as thou wouldst?  
¶ Truly of overmuch licence happeth great pestilence. 
Terentius    

liberality.  
HE only is liberal, the which spendeth after his subslaunce, 
Aristotle ethic four  and as it is needful.  
¶ liberality is not in the multitude or quantity of that why ●he is given, 
Aristotle.  but in the fashion of him that giveth, for he disposeth if after his substance.  
¶ He giveth very late, 
Seneca.  that giveth not until his friend craveth.  
¶ Beware that thy benefit exceed not thy substance, for in such liberality is an appetite to take unleafullye, that there lack nothing to give away bount●ous●lye: for where men give and be needy, they be constrained to pluck eftsoons from other, of whom they purchase more hatred than favour of them that they give to.  
¶ In giving, these things must be considered, what thing and to whom, how, where and wherefore thou givest.  
¶ When thou employest a benefit, chose such a person as is plain and honest, of good remembrance, thankful, abstaining from the goods of other, no niggard of his own, and specially to all men benevolent.  
¶ The greatness of the benefit is declared, 
Tullius.  or by the commodity, or by the honesty, or by the necessity.  
¶ There be two fountains, 
Ualetius.  which do approve liberality, a sure judgement, and an honest favour.   

Life Everlasting.  
O The deep richesses of the wisdom and knowledge of god, 
Paulus.  the judgements of them, how impossible is it to comprehend? how impossible is it by seeking to find them? 
Wisdom  Who knoweth the mind of the lord, or who was his counsellor, or first gave it to him? and he shall be recompensed.  
For of him, and by him, and in him are all things: To him be glory unto the world of worlds. Amen.  
¶ That which god hath prepared for them that do love him, 
August.  faith doth not take it, hope doth not touch it, charity doth not apprehend it, it passeth all desires and wishes, gotten it may be, esteemed it can not be.  
¶ We may lightlier tell what is not in the life everlasting, 
August,  than what things be there.  
¶ There is no death, there is no wailing, there is no weariness, there is no sickness, there is no hunger, no thirst, no chaffing, no corruption, no necessity, no heaviness, no sorrow.   

loyalty.  
THe lying lips are to god abominable, 
Salom●  they that do truly, do please him,   

Malice.  
VUho that provideth for an nother's destruction, 
T●llius.  let him be sure, that a like pestilence is provided for him, so that of a like thing he shall soon after be partner.  
¶ By malice a man slayeth his own soul. 
Sapien.   
¶ Malice drinketh the more part of his own venom. 
Seneca.  Serpents, the venom which they have for the destruction of men, without their own pe●yll they keep it, malice hurteth him most which doth retain is.   

Marriage.  
¶ Like as in chaff or hears of an haare, 
Plutar.  fire is soon kindled and soon put out, except some other thing be mixed with it so nourish and keep it: so love suddenly inflamed in man and wife with beauty or personage may not dure long, except being joined with good conditions, it be nourished with wisdom, and thereby receiveth a lively affection.  
¶ Women that had liefer rule foolish husbands, than obeys wise men, be like them, which would rather lead a blind man, than follow him that hath both sight and good understanding.  
¶ House and goods we receive of our friends, 
Salom.  a wise wife is properly given of god.  
¶ Depart not from a wife that is sad and wise, 
Ecclesi.  which thou haste taken in the fear of god, the grace that is in her honesty surmounteth all richesse.  
¶ Art thou bound to a wife? 
Paulus.  seek not to be loused.  
¶ Art thou louse from a wife? seek not to be mari●d.  
¶ Marriage in all things is honourable, and the bed immaculate, for god shall judge fornicators and also adulterers.  
¶ Themistocles 
Themistocles.  a noble man, having but one daughter, demanded of her, whether she would be married either to a poor man having worshipful manners, or to a graete man with lewd conditions. She answered, Sir, I had leaver have a man lacking possessions, than possessions lacking a man.  
¶ The vice of a wife is either 
Uar●●.  to be taken away, or to be suff●ed. He that taketh it away maketh the wise more commodious, he that suffereth, maketh himself better, by obtaining of patience.   

Mercy.  
MErcy is a temperance of mind in the power to avenge. 
Seneca.   
¶ Compassion regardeth not the cause, but the estate of the person. Mercy is joined with reason.  
¶ Nothing is more commendable, 
Tullius.  nothing is more worthy to have place in a great man, than placabilitee or mercy.  
¶ Blessed be they that at merciful, 
Christus. in Mat.  for they shallbe sure of mercy  
¶ Among many virtues none is more wonderful, or more gracious than mercy, for in nothing men do more approach toward god, than in giving to men health. Fortune may do no more, nor also nature can will no more, than preserve life.   

Manners of men.  
IN felicity is imperfection, 
Seneca.  where things dishonest do not only delight but also content, and there ceaseth hope of all remedy, where that which was vice is turned to be manners.   

Nature.  
¶ wits enforced do bring things ill to pass. 
Seneca.  The labour is in vain, wherein nature striveth.  
¶ All nature of beasts, fowls, serpents, and of all other things by man's nature is tamed.  
¶ That which is infixed and engendered by nature is not lightly removed by craft. 
jacobus.   
¶ Thou doest naught thou man most unkind, 
Seneca.  which sayest, that thou haste nothing of god, but of nature. I tell thee, Nature without God is nothing, nor god is without nature, but both are one, and be not divers in office.   

Necessity,  
Necessity maketh that quick, 
O●●urtius.  which else would be dull, and oft times despair is chief cause of hope.  
¶ Suffer and blame not that which thou mayest not escape. 
P. Mimus   
¶ Think how they that be gyved, 
Seneca.  take first grievously the weight of their irons, and let of their going. At the last, when they leave to disdain these things, and do determine to suffer them, necessity compelleth them to bear it valiantly, and custom to think the pain easy.  
¶ It is Necessity that in peril of wreck dyschargeh the ship of his burden. It is Necessity, that by plucking down houses do keep them from brenning, Time maketh necessity a law.   

nobility.  
what nobility rythesse's or puissance mai be stead fast and sure, 
Eactan.  sens god may make kings base ye than those that be lowest?  
¶ The only liberty before god is, 
Hieron.  Not to do service to sin.  
¶ The thief nobility before god is, To excel in all virtue.  
¶ What availeth noble lineage to him, 
Criso.  which is with villain manners reproached? or what reproach is a poor stock unto him, which is with good manners adorned?  
¶ He that boasteth alway of his ancestors, declareth himself to be unworthy of praises.  
¶ The more honourable that 
Sallust.  the life of the ancestor is after esteemed, the mo●e reproachful is the vice of the lineage that them succeedeth.  
¶ Iphicrates a valiant captain, 
Iphicr●●.  but the son of a shoemaker, being therewith imbrayded of Hermodius a noble man borne, answered in this wise: My blood taketh beginning at me, and thy blood at the now taketh her farewell.   

Obstinacy.  
¶ To resist in vain and with much travail, 
Sallust.  to get nought but displeasure, is extreme folly.   

Obedience.  
what manner of obedience may be there, 
Pontanus.  where vice is much made of, and rulers not regarded, whose contempt is the original fountain of mischief in every weal public.  
¶ Ye servants obey ye your sovereigns' carnal in all things, 
Paulus.  not serving to the eye, as it were to please men, but in simplicity of thought, fearing almighty god.  
Better is obedience than sacrifice. 
Salom.   
¶ He that resisteth authority, 
Paulus.  resisteth gooddis ordinance.  
¶ It is a general covenant made by mankind, 
August.  to be obedient to kings, how much more unto god, which reigneth over all creatures?  
¶ If thou wilt be wise, 
Bernar.  be ever obedient, for it is written. desirest thou wisdom, than keep the commandements, and god will give her unto the.  
¶ Theopompus 
Theopom.  the king of Lacedemonia, to one which said, That the country was well kept, because that kings there knew how to govern: he answered, No not so, but rather because the people knoweth how to obey them.  
¶ Some faults of rulers and officers ought to be tolerate, 
Aristotle.  for he that goeth about to correct, shall not profit so much, as use to disobey their superiors shall bring to men detriment.   

Patience.  
THe patient man will suffer for a time, 
Ecclesi.  and after shall come restitution of gladness.  
¶ All that happeneth unto thee, suffer in thy trouble, and have patience alway in thy poverty: For gold and silver are proved with fire, and men be acceptable when they be in the oven of worldly adversity.  
¶ Better is he that condemneth wrong, 
Ambros.  than he that is grieved therewith, for he that contemneth it, doth despise it, as if he felt it not, but he that is gr●ued therewith, is tormented, as if he felt it.  
¶ If thou wilt be noble of courage, 
Seneca.  suppose that no displeasure may happen unto thee, but say this of thine enemy: He would have hurt me, but he hurteth me not: and when thou perceivest him to be in thy danger, think that to be vengeance sufficient, that thou moughtst be revenged.   

Peace.  
BLessed be they that make peace, 
Christus apud  for they shall be called the children of god.  
¶ Every realm divided against itself, 
Matth.  shall be made desolate, 
Idem.  & every city or house in itself divided, shall not stand or abide.  
He that hath not peace of the h●rt, the mouth, & the act, ought not to be called a christian man.  
¶ He that punisheth his body, 
August.  and keepeth not concord, he praiseth god on the taber, and not in the quire.   

Perjury.  
¶ He that provoketh a man for to swear, 
Hieron.  and knoweth that he shall swear falsely, he is worse than a murderer, for a murderer slayeth the body, but he slayeth the soul, ye two souls together, his, whom he procured to swear, and also his own.  
¶ The punishment of periuty by god's law is death, 
Tullius.  by man's law perpetual infamy.  
¶ I say unto you, 
August.  that ye in no wise do swear, least by, that swearing ye came to the point to swear lightly, and that by lightness ye come unto custom, and from custom ye fall into perjury.  
¶ He that is ready to be forsworn, 
●ieron.  he seemeth to be forsworn before he swear falsely, for god judgeth not only by deeds, but also by thoughts, which proceed from the heart.  
¶ No man sweareth often, 
Idem.  but he is sometime forsworn, like as he that useth to speak much, speaketh sometime things out of reason.  
¶ He is a double offender, 
Isidorus.  that taketh the name of god in vain, and deceiveth his neighbour.   

Peryfl.  
THere is nothing so sure, 
Q. Cure.  that it is out of danger, perchance of that thing which is of no puissance.  
¶ If thou mayst not clearly escape 
Socrat.  out of peril, choose rather to die honestly, than to live shamefully.   

poverty.  
IT is soon made ready and easy, 
Seneca.  that nature desireth, to things superfluous, sweat is required.  
¶ The patience of poor men at the end shall not perish. 
David.   
¶ Better is little in the fear of our lord, 
Salom.  than great treasure, which will never be faciate.  
¶ They be poor in spirit, 
August.  which when they do good, they give praises to god, when they do ill, they lay fault in themselves.  
¶ The life of man is not in abundance of richesse, 
A●bros.  but in virtue and faith, this treasure shall make the a rich man, if thou be rich to godward.  
¶ If thou wilt live after nature, 
Heneca.  thou shalt never be poor, if after thine opinion, thou shalt never be rich.   

Prayer.  
GOd is far from them, 
Salom.  which do not honour him, and gladly he will here the prayers of good men.  
¶ Watch and pray ye, 
Christus.  that ye enter not into temptation.  
¶ Thy prayer is thy speech unto God, 
August.  when thou readest, god talketh with thee: when thou prayest, thou talkest with god.  
¶ The two wings, 
August.  wherewith a man fleeth unto god, be these, if thou forgivest him, which hath offended thee, and helpest him, who hath need of the.  
¶ With fasting, corporal passions 
Hieron.  are to be cured, with prayer the pestilence of man's mind is to be healed.   

Puissance.  
¶ It is a pestilent puissance, 
Seneca.  to be of power to do harm.   

prodigality.  
what thing is more foolish, 
Tullius.  than to endeavour thyself to do gladly a thing, that thou mayest do it no longer?  
¶ Excessive expenses of that which should maintain thy household, 
Tullius.  drinketh up the fountain of just liberality.   

prosperity.  
¶ If god suffer ill men to have much prosperity, 
August.  than his iudignation is much more gre●●●●s. If he leave ill deeds unpunished, than is his punishment more dreadful & perilous.  
¶ The world is more dangerous laughing than lowering. 
Idem.   
¶ If thou hadst the wisdom 
Hieron.  of salomon, the beauty of Absalon, the puissance of Samson, the long life of Enoch, the richesse of Croesus, the power of Octavian, what can all this avail thee? when finally the body is given to worms, the soul unto devils to be with the rich man in pain everlasting.  
¶ In all fortune's adversity, 
Boetius.  the most unhappy chance is, to have been one's happy.  

Aristotle  ¶ perfit felicity is the use of virtue.  
¶ Much abundance maketh corn to lie, 
Seneca.  boughs are broken with their own burdeine, the fruit that cometh often cometh seldom to ripenesss.   

Providence.  
PLato doth liken man's life unto a chance of dice, 
Plato.  the better it is, the more is it desired of him that casteth it, but what so ever chance cometh, there is good craft in the using of every thing as it happeth, the one is not in us, that is to say, what we shall throw: the other is in us, if we be wise, that is to say, to take in good worth the chance that doth fall, and appoint to every thing his place, so that the thing that well chanceth, may profit us, and that which evil chanceth may not endamage us.   

Pride.  
Three kindis of things my soul hath much hated, 
Ecclesi.  and I am much discontent with their disposition.  
¶ A poor man proud, a great man a liar, an old man a fool and lacking discretion.  
¶ God resisteth them that be proud, 
jacobus.  and to them that be humble, he giveth his grace.  
¶ Be not proud in wisdom, 
Phocilides.  in strength, nor in richesse, it is one god that is wise, puissant, and full of felicity.   

Prudence.  
¶ Prudence consisteth in the knowledge of things good & ill. 
Sullius.   
¶ A wise man doth all thing by counsel, 
Salom.  and a fool soon discovereth his folly.  
¶ More easily may one resist ill motions, 
Ecclesi.  than rule them, and more easily refuse them than moderate them.  
¶ To him whom fortune never deceived, 
Livi xxx  it is no folly to remember the uncertainty of sun dry adventures.  
¶ The help of God is not only gotten with wishes and prayers, 
Sallust.  but by vigilant study, diligent executing, and wise counselling, all things come to pass.  
¶ Separate them that do craftily flatter thee, 
Socrat.  from those that do faithfully love thee, lest ill men have most profit by the.  
¶ Be sure of friends, 
Aeschilus'.  that speak not ay pleasantly.  
¶ Those which to content the will speak unthriftily, forbid them they house, and put them out quickly.   

Promise.  
THese promises are not to be kept which a man maketh either by fear compelled, 
Tullius. Offic.  or by craft, deceived.  
The noble king Agesilaus, 
Agelius.  to one which said to him, ye have promised: By god said he, that have I, if it be right, if not, I than spoke, but I promised not  
¶ The foundation of justice is credence, that is to say, constantness and troth in sayings and promises.  
¶ Those promises are not to be kept, 
Tullius.  which be harmful to them, unto whom thou haste promised, or by the which thou shalt receive more detriment, than they, to whom thou madest promise, may thereby take profit.  
¶ O the shameful confession of fraud and common mischief of man: 
Seneca.  more credence is given to men's signets, than to their souls.   

Pastime.  
NAture brought us n●t forth, 
Tullius. ●ffie i  as we should seem to be made for pastime and solace, but rather to gravity and studies of more weighty importance.  
¶ Recreation of wits are to be suffered, for when they have a while rested they spring up of ten-times more better & quicker.   

public weal.  
TO use the public weal for a particular gain or advantage, 
Seneca.  is not only a thing foul and dishonest, but also mischievous and very abominable.  
¶ To change suddenly the customs and disposition of people, 
Plutar.  and with new laws hastily to rule them, is not only hard, but also unsure, as the thing that requireth much time with great power & authorite●.  
¶ Like as the hand divided in fingers, is therefore never the feebler, but to every purpose is the apt and readier: so he that joineth to him other in the governance of a weal public, aided with company, shall accomplish the thing in experience the more effectually.  
¶ A prince of a weal public aught with all study and diligence to expel & drive out of his country ambition and sumptuous expenses, wherewith the mind being nourished and stirred, is made more cruel and fierce, and with a prodigalle wantonness appeareth to be ryottouse: and if he can not bring it to pass, at the least let him abhor them, and keep himself from them, and resist to his power those that desire it, and with all mischief do assay to attain it.  
¶ dwell not (said Plato) 
Plato in Laertio.  where superfluous expenses do surmount the revenues, nor where ill men be more made of than good men, nor where the rulers, for the more part be liars   

Quietness of mind.  
ARt thou put from thine office? 
Plutar.  thou shalt be the more at home, and the better apply thine own business. Thou labourest to be nigh the king, but thou art disappointed, thou shalt live more surely, and in the lass business. But thou art tourmoiled with much care and business, ye warm water (as Pyndare saith) doth not so sweetly ease and comfort the delicate membres, as honour joined with authority maketh labour pleasant, and to sweat easily.  
¶ To him that would be quiet and live in most surety, 
Seneca.  the right way is, to set nought by exterior things, and to be only contented with virtue: for who so ever esteemeth any thing to be above virtue, ye or to be good, but virtue only: he setteth forth his breast naked to all thing that fleeth from the hand of blind Fortune, and with great study and diligence abideth her shot.   

Reason.  
NOt only fortune helpeth men that bee● valiant (as is the old proverb) but reason much more, 
Tullius.  which as it were with precepts, confirmeth the puissance of prowess.  
¶ What thing in man is best? Reason: for by that he goth before beasts, and followeth the Gods. Wherefore a perfect reason is that good, which properly belongeth to man, all other things is to him common with beasts. For if he be strong, so is the lion, if he be fair, so is the peacock: if he be swift, so is the horse, I do not say, that in every of these things, the other surmount him, for I seek not that thing, which is most excellent in him, but that which is his own, and belongeth properly to him, for as he hath substance, so hath the trees: & as he hath voluntari moving, in likewise hath not only the beasts, but also the worms, If he have a voice, so hath dogs, and much louder, the eagles more sharp and piercing, the bull much greater, the nightingale sweeter. Than what thing properly is a man's own? surely reason: for that being in the right course and perfect, maketh a man full of felicity.   

Religion.  
REligion pure and immaculate in the sight of god, 
jacobus.  is to secure poor children and widows in their tribulation, and to keep themself uncorrupted in this temporal world.  
¶ He is a strong thief, 
Hieron.  and turneth God's house into a thieves cabin, that of religion seeketh promotion.   

Report.  
Among thy friends detract not the king, 
Ecclese.  nor in the most secret place of thy chaumbre, report none evil of a great man: for the by●des of heaven will bear about thy voice, and they that have feathers, will tell thine opinion.   

richesse.  
TO much richesse maketh place to loss. 
Q. Curt.   
¶ Some things be more easily gotten than kept.  
¶ Riches shall nothing avail when god will take vengeance: 
Salom.  good deeds shall deliver man fro damnation.  
¶ Substance soon gotten shall appair: 
Salom.  and that which is gathered by little and little, shall increase in thy hands.  
¶ Richesse becometh not a ●oole, nor a vile servant to have rule over princes.  
¶ He that gathereth treasure with a tongue full of lies, is vainglorious and foolish, and at the last shall fall into the halters of death.  
¶ That rich man is blessed, 
Ecclesi.  that is found without blemish, and that followeth not richesse, nor putteth his trust in money and treasure. Let see who is he, and we will commend him: for in his life he hath done wonders.  
¶ They that would be rich, 
Paulus.  do fall into temptation, and the snare of the devil, also into many unprofitable and harmful desires, which drown men in death and perdition.  
¶ Command thou the rich men of this world, 
Paulus.  that they presume not to highly, nor trust to the uncertainty of their richesse, but to do well in god, that liveth ever, which giveth us abundantly, all things to use at our liberty, and to be rich in good works, and to give gently, to participate with other, and to make with their treasure a good foundation for the time coming, for attaining to the life, which is very certain.   

Sapience.  
MEn called wife men are not to be honoured for every word that they speak, 
Tullius. us●ul .v.  but for their stability and constancy in virtue.  
¶ Princes become wise by company of wise men. 
●uripides   
¶ The ardent desire of wisdom bringeth one to the everlasting kingdom. 
Sapien.   
¶ O ye rulers of people, 
Ecclesi.  see that ye love wisdom, that ye may have a perpetual kingdom  
¶ The root of wisdom is to fear God, 
Ecclesi.  and the branches thereof be of long life.  
¶ A wise heart & that hath understanding, will abstain from ill deeds, and in works of justice, his purpose shall prosper.  
¶ The thoughts of a wise man at no time, nor for any fear shall be depraved.  
¶ A temperate and moderate person needs must be constant, 
Tullius.  he that is constant, is quiet of mind, he that is quiet hath no vexation, and consequently no grief or disease: and all these things do pertain to a wise man. Wherefore it followeth, no grief or disease may be in a wise man.  
¶ The greatest token and office of sapience is, 
Seneca.  that the deeds do agree with the words, and that the person be ever one and like to himself.  
¶ Let thy mind and thoughts hereto extend: only wish and busily care, for to be with thyself alwa● content, and satisfied with the goods that of the do proceed, all other desires referring to god.  
¶ Wisdom excelleth strength, 
Sapien.  and the prudent person is to be preferred before him that is puissant.  
¶ A wise man's joy is so surely wrought, that no fortune may break it, and is alway and in every place quiet: It dependeth on none other thing but itself, nor looketh for the favour of man or of fortune.   

Scripture.  
ALL scripture inspired of God is profitable to teach or to reprove, 
Paulus.  to correct, to instruct in justice, that the man of god be perfect, & furnished unto every good work.  
¶ The scripture and the creature serve both for this purpose that he may be sought for and loved, 
August.  that created the creature, and inspired the scripture.  
¶ If according to the saying of Paul, 
Hieron.  Christ is the virtue of God and his wisdom, he that knoweth not scripture, knoweth not the virtue and wisdom of god: for the ignorance of scripture is la●ke of knowledge of Christ.  
¶ Let us not think that the gospel is in the words of scripture, 
Idem.  but in the understanding, not in the skin, but in the marrow, not in the leaves of words, but in the deep roots of reason.   

simplicity or plainness.  
THe simplicity of just men shall address them to god, 
Salom.  And the deceit of ill men shall be their destruction.  
¶ The just man that walketh in his simplicity, shall leave his children after him happy.  
¶ Prudence without simplicity is malice and craft, 
Hieron.  and simplicity without prudence is mistress of folly.   

Sickness.  
Sufferance of sickness is tolerable, 
Seneca.  if thou contemn that which last of all she doth menace.  
¶ In many meats is hid much sickness. 
Salom.   
¶ nothing so much letteth health, 
Seneca.  as oft change of medicines. The plant never proveth, that is oftentimes set.  
¶ The first cure of sickness, 
Io. Damascenn●.  is the preparation of good air, which conserveth the heart.  
The second is moderation and order of meat and drink. The third is in direction of labour and rest: The fourth is, forbearing to much sleep and watch: The fift is the discretion in expelling or stopping the humours: The sixth is the temperance of gladness, anger, fear, and sorrow. The departing of these from their equal temperance is cause of all sickness.   

Superstition.  
Nothing more effectually ruleth a multitude than superstition, 
Q. Curt.  else be they unruly, cruel, and mutable.  
¶ Not only philosophers, 
Tullius.  but all our forefathers did ever separate superstition, from true religion: for they which prayed all day, that their children mought overlyve them, were called superstitious, which name afterward was larger extended.  
¶ He that is inclined to superstition, shall never be quiet.  
¶ Superstition is a mad error, 
Seneca.  for it feareth them, which aught to be loved, and whom she worshippeth, them doth she violate, what diversity is it, whether thou deniest god, or speakest ill of him?   

Shamefastness.  
THat which thou art a shamed to speak, 
Hieron.  be also ashamed to think.  
¶ Shamefastness is to be much made of: 
Seneca.  for as long as that abideth in the mind, there is yet a place for good hope to rest in.  
¶ Diogenes' beholding a young man blush, 
Diogen.  said unto him: Son, be of good comfort, this is the right colour of virtue.   

Silence.  
receive not a swallow into thy house, 
Pythagoras.  that is to sal, have not in thy house clatterers & men full of language.  
¶ An ill man is sooner vanquished with silence than with answers: 
Chriso.  For malice is sooner stirred with words than reformed.  
¶ Like as a city is, 
Salom.  which standeth wide open, and is not compassed with walls: so is a man which can not keep silence.   

Truth.  
ALL the ways of our lord is mercy and truth. 
David.   
¶ Let thy tongue be ignorant of lying and swearing, 
Hieron.  & love so well truth, that what so ever thou speakest, think that thou swearest.  
● Truth most commonly, 
Lactan.  with many words is scattered to nothing.   

Temperance.  
TO a well ordered country or city those expenses be thought meet and convenient, 
Plutar.  that be little & moderate, the end whereof is necessary and honest, pleasant and thankful: so that it lack both reproach and damage.  
¶ A temperate and moderate person, 
Plutar.  not wanton nor affectionate to his own appetite, may be to no man in his country charg●ouse, to no man trowel or grievous, to no man dangerous: For he is of Nature familiar and gentle, easy to men that wilcome & speak with him, whose house is unlocked, not shut, but open to all men, where every man, as it were in tempests and storms, may repair for their succours.  
¶ What doth that man lack to live in felicity, whom valiant courage delivereth from all sorrow and fear, and Temperance calleth from carnal appetite, and letteth him not exceed in foolish rejoicing?   

Tale bearers.  
TEll no ill tales of God and his saints, 
Salom.  nor report no ill of the prince of thy country.  
¶ Ill reporters be to God odious. 
Paulus.   
¶ More offendeth the tale bearer that minisheth the love in a man's heart from his nigh friend or neighbour, 
Hieron.  than he that pulleth meat from the mouth of a hungry beggar. For like as the soul is more precious than the mortal body: so is the food of the soul of more estimation, than the nourishment of carrion.   

Virtue.  
NO man may be said to live a short time, that hath attained of perfect virtue the perfect reward.  
¶ It beese●meth virtue to be f●●e from all dread, 
G. lasius.  and out of subjection.  
¶ Uertu is 〈◊〉 one with most deep roots perfectly set, 
Tullius,  which with no manner of violence may be destroyed.  
¶ It is the virtue of an honourable parsonage, 
Aristotle.  commendably to rule, and also be ruled.  
¶ Flee from young and wanton desires, 
Paulus.  and follow justice, faith, charity, and peace, with them which honour god with a clean heart.  
¶ Virtue is to be honoured, 
La●●an.  not the image of virtue, nor she is not to be honoured with censing or prayer, but only with a good will and purpose.  
¶ Virtue is to restrain anger, 
Paulus.  to mitigate desire, and refrain carnal pleasure.  
¶ The fruits of the spirit is charity, joyfulness, peace, patience, bounteousness, goodness, long sufferance, ientylnesse, saith, temperance, continence, and chastity.  
¶ As the coming of one swallow maketh not spring time, 
Aristotle.  nor one hot day or hour maketh not summer: so one virtue maketh not a virtuous person, or one little time in prosperity, setteth not a man in perfect felicity.  
¶ Where riches is honoured, 
Sallust.  and estimation rule and authority thereon attendeth, there virtue waxeth dull, poverty is had in reproach, innocency is reputed for ill will or malice.   

Voluptuousness.  
CAto the elder inuehyng● against the people for their inordinate living, 
C●to●  said, It is in vain to talk to a belly that lacketh ears.   

wife.  
A foolish child is the father's heart sore, 
Salom.  and a brawling wife is a house alway dropping.  
¶ A wise woman buildeth up a house.  
¶ An unwise woman will destroy with her hands that which is builded.  
¶ That man is blessed that hath a good wife: 
Philo in Sapien.  the years of them thereby are doubled.  
No head is more mischievous than the head of an adder, 
Ecclesi.  no wrath exceedeth the wrath of a woman.  
¶ It is more pleasant abiding with a lion or dragon, than to dwell with a vengeable woman.  
¶ Like as the climbing on a sandy hill is to the feet of an old man, so is a clattering woman to a man that is quiet.  
¶ A woman if she have sovereignty, is to her husband froward and contrary.  
¶ give not to the water that serveth thy house never so little 〈◊〉 issue: nor to an ill wife licence to wander.  
¶ A constant wife rejoiceth her husband, and in peace shall prolong the term of his life.  
¶ A steadfast woman is a golden pilar set on baces of silver.   

Vainglory.  
LEt us not be desirous of vainglori, 
Paulus.  one provoking the other with mutualls envy.  
The vainglory of this world is a deceitful sweetness, 
August.  an unfruitful labour, a continual fear, a dangerous advance meant, a beginning without providence, an end without repentance.  
¶ There is not so much joy in high climbing upward, 
Ambros.  as there is sorrow in falling hard downward, nor so much renown after victory, as after ruin reproach of folly.  
¶ What should he that is strong, avaunt of his strentgh, whom bodily sickness bringeth to feebleness?  
¶ What should the rich man avaunt of his richesse, whose hope by a thief or a tyrant is soon disappointed?   

virginity.  
virginity is sister of angels, 
Cypr●a.  vainquisher of lusts, princess of virtues, possessor of good things.  
¶ The woman unmarried, 
Paulus.  and the maiden uncorrupted, think on things that pertain unto god, to the intent to be holy in body and soul.  
¶ What profiteth a hole body with a mind corrupted? 
August.  Better is an humble matrimony than a proud virginity.  
¶ A maidens speech would ●e circumspect, 
Ambros.  sober, and scelde: not so excellent in eloquence, as in basshefulnesse. when thou speakest, let men m●ruaylle at thy shamelas●enesse: when thou speakest not, let them wondre at thy wisdom and soberness.   

wrath.  
A Fool immediately discovereth his anger, 
Salom.  he that hideth his injury, is wise and crafty.  
¶ An angry person provoketh contention, but he that is patient, appeaseth debate when i● is stirred.  
¶ Be not familiar with a man full of anger, nor keep not company with a furious person, least thou learn his ways, and cause thy soul thereby to offend.  
¶ Let every man be swift in hearing, 
jacobus.  slow in speech, and slow in displeasure.  
¶ By wrath, 
Grego●.  wisdom is lost, so that it can not appear, what should be done, nor how it ought to be done.  
¶ The chief remedy of angr● is delay, 
Seneca.  that the fury may abate, and the darkness that maketh wit blind, may decay, or at the least way be not so gross.  
¶ Haste and wrath be the chief enemies of counsel. 
Bias.   
¶ Plato being demanded, 
Plato.  whereby a wise man is best known, he said: A wise man when he is rebuked, is therewith not angry, nor any thing the prouder, when he is praised.  
¶ Here endeth the banquet of sapience.    

¶ To the right excellent and noble baron, my lord Mont●oye, Thomas Paynell greeting.  
BUt that I hitherto have marked excellent baron, both by philosophers, lawyers, orators, poets, and divines, accustomably to have been used, that when so ever any of them did either make or translate any excellent man's work, they were wont (for the defence thereof) exquisitely to choose some one well learned or noble person, to whom they should dedicate their labour: I at this time musing, to whom I should ascrive this my rude translation, before many other have chosen your excellence.  
Than if I use an honest, old, and approbate custom, who will blame me? If I choose an excellent learned man, (I mean your lord ship) and borne of high blood, who will not approve my doing? If I dedicate my small pains to you my especial good lord and patron, who can reprove me? For the smallness of this work shall not withdraw me to ascrive it to your lordship: for oftentimes in small and compendious rules, are wont to be in closed great wisdom and learning, as saith Beroaldus in these verses.  
Sunt hec pa●●a quidem fateor sed mag●a subinde.  
Esse solent parvis deter●ora bonis.  
Hoc adamas, gemmeque docent: que corpore parvo.  
Oblectant reges, divitibusque placent.  
Nos contra horremus magnos persepe gygantes.  
Terremur magnis sepe voluminibus.  
And of a man of my degree and fortune, what other thing might be offered to you so rich, so high in dignity? Statius writeth for Rutilius Gallus.  
Sepe dies hos inter honores  
Cespes, et exiguo placuerunt farr● salino.  
furthermore, if Agapetus as abashed not to write this his little book unto the emperor Iustin●an, I without blame may dedicate the same to your goodness. I confess it a small thing, but than I suie it is a book of great wisdom and learning, containing all these precepts, by the which not only a prince, but all other estates may learn to do justice, may learn how by humanity and gentleness, to order their subjects and servants. Is this small book than unworthy to be much made of? unworthy to be dedicated to your lordship? unworthy to be accepted? unworthy often to be turned? Is ●t a light thing for a prince, to learn justly how to rule his people, and to tempre every thing by justice ● Let them therefore that will dispraise this small work, because it is small: but my trust is, that you (not considering the smallness thereof, but the brief precepts of great wisdom and learning therein contrived) will not only praise it, but also (by God's grace) still continually ensue the same. Thus I commend me to your lordship, desiring your gentleness gently (as ye be accustomed to do) to accept this my rude translation.   

THE PRECEPTS of Agapetus to the Emperor justinian.  
Considering O mighty Emperor, that thou haste the highest and honourablest dignity of all dignities: thou shouldest honour and worship him above all other, which hath reputed the worthy of such honour. For why, god in likeness to his eclestiall empire, hath delivered to thee, the sceptre and governance of this world, to instruct and teach thy subjects to keep justice, and to punish them, which persuade the contrary, following and obeying his laws and his precepts, and ordering thy subjects as right and equity requireth.  
As the governor of a ship in tempest doth watch diligently, both for his own safeguard and his: so an emperor must keep such diligent watch, that equity and justice be in surety: and so strongly repel the vehement waves of iniquity, that the ●ote of this worldly common wealth be not frusshed and broken with the waves of wickedness.  
Therefore we mortal men specially are taught and instructed with holy scripture, to know ourself. For who that knoweth himself, shall know god: and he that knoweth god, shall be likened to god: truly he shall be likened to god, that is god's servant: he is god's servant, that doth nothing contrary to god's commandment, but that he thinketh be pertaining to god: he speaketh as he thinketh, and doth as he speaketh: which thing no man may do effectually, without perpetual continuance in goodness.  
No man should glorify or delight in the nobility of his kindred. For why, both rich and poor be engendered or earth.  
Therefore no man ought to exalt & praise his vile and earthly kindred, but only glorify and reioye in good & godly manners.  
O man, look and know thou, that the higher thou art by gods help in dignity: so much thou art more in his debt: therefore thank thy benefactoure thereof, which accepteth that is due to him as merit, & for friend ship doth friendship: God is always the first that giveth, and yet as he were our debtor, he quiteth again our goodness to him showed, only requiring for his gentleness and kindness to us, effectual love and thanks.  
Truly there is nothing that maketh a man so commendable or praise worthy, as to do that he desireth to do: and to will & do, that is good and righteous. considering than, that this power is given the by almighty god, of the which in our behalf thou hadst greatest need: thou shalt will and do no thing, but as god (that hath given the such faculty and power) willeth and commandeth. For truly nothing is more pleasant both to god and man, than to do justice.  
The unsteadfastness of these worldly richesse ensue and follow the course of flowing waters, which richesse he shall possess and enjoy but a while, that thinketh himself of them most sure. For shortly after, with the falling water, they will leave him, and enrich some other. Therefore good and merciful deeds be to man most sure and steadfast: for the merit of them returneth evermore to the profit of the good deed doers.  
Because of this high & worldly empire, thou art hard to be spoken with all: and yet by reason if such power, thou shouldest humiliate thyself: & therefore the spedylye● admit poor men to thy speech and presence. Thou shalt therefore the sooner (following gods rules) listen to poor men, that god may in thy necessity both kindly hearken to thee, and also help the. For look how we order other, so of god we shall be ordered.  
The pensifull and troubled mind of an emperor must be evermore as pure as the glass, that so it may by divine and godly light, continually glister and shine: and also that he by quietness of mind may learn distinct and true knowledge of things. For truly there is nothing that causeth man so well to mark and behold what is to be done, as a quiet mind and clear conscience.  
Like as the mariner, a little going out of course, hurteth and is noiful to those that sail with him: and as the ship by negligence of the governor, perisheth & goth to wrack: even so do the citces. For if a subject do amiss, he hurteth himself more grievously than the wealth public: but when the ruler, the governor or prince mysdooeth, he hurteth the holl communalty, Therefore ●oeasmuch as he must give a straight count, if he rule not well: it were needful, that he with exquisite diligence both speak and do every thing, and so avoid all danger.  
The circle and wheel of these worldly things be often times turned, the which at turned sometime this way, sometime that way. Truly in these things is no equality: for in them is neither constance nor yet any sure foundation. Therefore O most mighty Emperor, among these thaungeable movings, and unstedynesse of things, look that thou have a steadfast thought and mind, with true faith and pity.  
Thou shalt flee & withstand the enticing communication of flatterers, as thou wouldst eschew a sort of ravening crows. For crows peck out the corporal eyes: but flatterers blind the understanding of man's soul, when they will not suffer him to perceive the truth of things: For either they praise things that are worthy to be dispreised, or else dispreise things most worthy to be praised: so that one of these two must needs follow, that is, either the commendation and laud of ill and wicked caitiffs, or else the contempt and dispreise of good men.  
An emperors mind must alway be constant. For why, to change with every wavering and unsteadfast thing, is a token of an inconstant mind. Therefore thou shouldest cleave and affix thyself to good and virtuous men, which shall stablish and make steadfast thy kingdom and empire. Nor thou shouldest not proudly elevate thyself, nor yet without reason to much submit thyself: but prudentely after the use and custom of wise men, surely to ground the in constance. For who so ever groundly thinketh upon the deceitfulness of this life, and will also behold the vileness and shortness thereof: considering furthermore the bodily filthiness, he will never wax proud, be he in never so high a dignity.  
Above all other precious ornaments that any kingdom hath, the crown of pity and of divine service doth most height and ornate a kings and an emperors majesty. For why, earthly richesse, favour of the commonalty, laud and praise door soon vanish away, but the glory of good and virtuous life, is immortal, and shall never be forgotie.  
Me think it much unconneniente, that the poor man and the rich should suffer like harm by contrary and divers causes: The rich by abundance and great welfare at corrupted: the poor perish the rough famine and scarcity. furthermore, thy rich possesseth all the world, the poor man hath not where he may set his foot.  
Therefore, to th'intent that they both may be holp, they must be ruled by deduction, that is, the rich must give to the poor, and so the inequality shall be brought to equality.  
The time and season of prosperous life, which certain old prophets did pronostycate should come, when wise men should govern and rule, or kings wax philosopher, is now manifested & opened: For truly you giving now and applying yourself to philosophy and wisdom, are esteemed worthy to be r●●ers: but specially when in your authority and governing, ye decline not from reason and wisdom. For if to love wisdom maketh the philosopher, 
Psal. 110.  and the beginning of wisdom is the fear of god, which by must evermore remember: who can say, but my writing is true, and as clear as true.  
For certain we affirm the to be an emperor, seeing thou wilt overcome and subdue thy voluptuous pleasures. And than thou art crowned with the diadem of chastity, and than thou showest thyself arrayed with the purple rob of justice. As for all other things vanish away, these virtues be immortal: all other pleasures and worldly dignities perish: but as these virtues be far from all peri●●e, so they be everlasting.  
¶ If thou wilt be beloved and honoured of all men, look thou help all men. For certainly there is nothing that causeth a man to be beloved and honoured so soon, as to help and secure poor men: for the capping and kneeling that is done for fear, is fucate and figured flattery of feigned honour.  
Thy empire by all right and reason is therefore the more worthy to be honoured and praised, that it feareth and keepeth his enemies under: and showing to his subjects all kindness, keepeth them in good prosperity. Therefore, as it overcometh his enemies by strength of armis, so his subjects by charity & good love surmount and overcome his gentleness and goodness: Truly between these ii kinds of humanity & love is no more difference, than is between the tame sheep and other wild beasts.  
Though an emperor in body be like all other, yet in power he is like God, and master of all men. For in earth he hath no peer. Therefore as god, be thou never chafed or angry: as man, be thou never proud: For though thou be like God in face, yet for all that thou art but earth, which thing teacheth the to be equal to every man.  
Accept and favour them that give the good counsel, but not those that flatter thee: good counsellors consider, what ought to be done: flatters consider, what may please men of might: which flatterer's are like men's shadows: For they gaynsaie nothing, but allow and praise what ever is said.  
Be so to thine, as thou wouldest that god should be to thee, For as we hear other, so we shallbe herde● and as we favour other, so God will favour us. Therefore let us first show mercy & be merciful, that in like manner we may obtain mercy.  
As a fair glass expresseth the very true phisnomy of man, that is, to goodly & beautiful persons their beautifulness, and of ill favoured their ill favour so the righteousness and equity of God is likened to our deeds. For after our deeces, God will reward us.  
Do that ye intend coldly, but yet do it speedily, that ye purpose to do. For foolysshe hastiness in every thing is vera●e perilous. Truly, who that marketh diligently, what mischief riseth of hastiness, shall soon perceive, and likewise understand the commodity of good counsel, as sick folk after their sickness understand the pleasure of health: Therefore most prudent prince, with sage counsel, & devout prayers made to god, look thou diligently, search and inquire, what shall be profitable for thee, to rule and govern this world.  
Thou shalt best govern thy noble empire, if thou oversee all things thyself, and suffer nothing negligently to pass. Nor it is not a small thing in thee, that in comparison to thy subjects appeareth to be small. For the least word of an emperor, is among all folks right highly esteemed, and of great authority.  
Because there is no earthly man, that can constrain the to observe and keep thy laws, enforce thyself to use and keep them. For if thou diligen●ely observe them, thou shalt manifestly show, that the law is worthy to be observed, and the breaker of it, worthy to be punished.  
It is one thing to sin, and not to chastise sinners. For who so ever dwelleth in a city, and therein suffereth wicked livers, before god he is an ill liver. Therefore if thou wilt be esteemed to be indifferent, honour them that do well, and punish them that do ill.  
I think it very expedient, to eschew ill company. For who that is conversant with ill livers, shall either suffer harm or learn some ill. But he that leadeth his life among good and honest company, either he shall learn to follow honesty, or else to deminysshe his faults and vices.  
Sith it is so, that god hath given to thee, rule of all the world, look thou use no ill officers For he that promoteth them, shall answer for their offences. ●herfore great offices must be diligently given, & well and wisely bestowed  
I esteem these two things to be like ill, to be chafed with the lewd dealing of our enemy, or to be mollified with the pleasant sweet words of our friends. For we ought to resist ● and withstand them both, that is, never to decline from comeliness, neither in revengeing the unreasonable ill will of our foes, nor in rewarding the feigned benevolence of our frede and lover.  
Esteem not those thy faithful friends, that will praise all things that thou speakest, but those, which without any feigning do all that they can for thee: and be glad and rejoice, when thou sayest or doest any thing well: and again be sorry and heavy, if thou do or say any thing ill. For certain these be tokens of friendship, abhorring all fraud.  
Let not the greatness and might of this thy earthily empire change thy noble mind, but ruling thy frail empire, subject to divers fortunes, have among these mutable things, a steadfast and immutable mind, not lifting up thyself by to much joy, nor yet hurting thyself by to much heaviness and sorrow, For like as gold, though it by craft and wit of man be turned now thus now otherwise, and wrought in diverse fashions of ornaments: yet it remaineth gold still, nor will not be changed from his nature: So thyself (most noble emperor) though from grice to grice hast borne one office after an other, and art come to the mos●e highest honour: yet thou remainest the same thing thou were. Keep thou therefore among these diversities of things, an unalterable & a constant mind, the which from this worldly empire shall bring the to perpetual bliss and joy everlasting.  
If thou wilt have the dominion of thy empire commended, dame thine own offences as worthy punishment, as the defaults of thy subjects. For in this world no man, but only thine own conscience, can punish the.  
He that obtaineth high power and dignity, should ensue and follow (as near as he may) the giver thereof. For if th'emperor represent God, lord of all thing, and by his liberality hath the governance of every thing, he than (but namely in this point) shall follow him, and esteem no earthly thing so precious, or so much of man to be desired, as to be mild and merciful.  
Above gold & precious stone we should lay up (as treasure) the richesse of well doing. For they in this present life, through ho●● of the fruition to come, will delight us: and in the life to come, by experience & cast of everlasting joy, they shallbe to us sweet and pleasant. These worldly things, that seem to us pleasant, should be eschewed and utterly avoided, as unmeet, & nothing pertaining to us, that they by enticement deceive us not.  
Look thou quite them with gay rewards, which with good will do thy commandements. For by that mean thou shalt increce the courage of good men, and teach ill doers to lament their offences. For it were to much unjust dealing, to reward alike aswell them that deserved not, as deserved it  
Than truly th'empire exceedeth all other things, when the ruler thereof inclineth not to undiscreet rigour, but to amiable equity and justice, fleeing beastly cruelness, and ensuing Godly kindness.  
As well thou shalt judge right fully thy enemy as thy friend, not favouring thy friend for friendship, nor hurting thy enemy for hatred. For it is a like inconvenience and offence, to help thy friend, desiring that is against equity, as it is to hurt thy enemy, demanding justice: the misdeed in both cases is like, though the persons be divers.  
judges must diligently hearken to their causes. For it is a very hard thing, briefly to perceive the troth, the which from negligent persons soon eskapeth. But if a rightful judge will leave the feigned eloquence of attorneys, and considering the true intention, will flee the likelihood of causes, he shall shortly perceive the troth. And furthermore avoid two divers faults, that is, they shall neither do, nor yet permit any other to do against honesty.  
Though thou have as many virtues as be stars in the firmament, yet thou shalt never overcome the goodness of god.  
For what so ever we offer to God, we offer to him but his own. And as no man can go fro, or before his shadow in the son, always going afore or near following him: so the goodness of god is insuperable, & can not he exceeded with good works of any man.  
The treasure of liberality is infinite. For who that liberally spendeth, getteth, and spending his goods, other gather them. Look than (most liberal emperor) that thou mind those things) and that thou give largely to poor men. For when the time of rewards & thanks shall come, than for this thy liberality, thou shalt have infinite thanks and great lucre.  
Seeing thou haste obtained & gotten thy kingdom by god, follow thou him in all good works, that men may know thy liberality. For thou art of the numbered of them, that may do good, and not of poor men, and those that cover to be helped.  
For god therefore hath given the so abundant richesse, to help and secure poor men.  
An emperor is no otherwise ordained to rule the world, than man's eyes to rule & watch for the safeguard of his body.  
He is deputed of god to minister those things, that may be profitable for man. Therefore an emperor ought to do none other wise for all men, than he would do for himself: that so by his tuition they may avoid all dangers, and prosper in goodness.  
Think thou the most sure defence of thy prosperity, to hurt nor to injury no man. For he that offendeth no man, suspecteth no man. If than to injury no man doth cause good custody and safeguard: than truly by liberality thou shalt the sooner obtain it. For as liberality getteth and engendereth defence: so it conserveth good and honest love. For if we do that is honest, men will love and keep us.  
Be thou (o most meekest emperor) to thy subiestes, through thy excellent power, terrible: and by thy liberality and goodness, be thou amiable. Nor thou shuldeste not, by to much favour, set at light and nothing regard thy high power: nor yet regarding to much thy power, despise favour. But keeping a mean, thou shalt as well show lovely kindness to thy subjects, as by austerity and sharpness chastise to great familiarity.  
Such things as thou by word dost prescribe to thy subjects, look by example of pure life thou accomplish. For if thou do reason, and with reason dooste live as thou sayest, every man shall greatly commend the.  
love them most (noble emperor) that meekly desire thy gifts, more than those, which diligently desire to give the gifts. For these thou art bound to thank, and also to reward them: the other truly shall assign god to thank thee, which reputeth to be given to him, and for his love what so ever is given or done for poor men.  
The virtue of the son is to illuminate the world, th'emperors virtue is to be merciful, and to help poor men. Truly a meek and a merciful prince exceedeth the brightness of the son, for the son giveth place to the night, but a good virtuous prince suffereth no extortion, but by the light of truth & justice, he chastiseth iniquity.  
Thy predecessors have greatly ornated their empire, but thou truly by thy humanity & affability, not esteeming thy rial and mighty power, hast much more greatly ornated it. Wherefore all they, that need mercy, run to thy grace: which delivered from their poverty & adversity, do highly thank the.  
Look how much thou excellest all other in power and dignity, so much the more thou shouldest endeavour thee, by noble and virtuous deeds, to excel & shine above all other. For high power requireth great honesty. God also wyi require, that thou helpeafter thy power needful & honest people. ●herfore, if thou desire to be truly praised, & to be by god, as it were by a trompetour declared a conqueror: join thou to the crown o● thy invincible empire (by helping the poor) the crown of everlasting joy.  
Ere thou command, that right and squitee persuadeth, look well upon it. For verily so thou shalt evermore command that right is. Man's tongue is a vera●e s●pperie instrument, the which hath brought many one into great peril and danger. Therefore, if thou prefix to the foresaid instrument, that is goodly and honest, it shall sound only that is pleasant, and right to be executed and done.  
A prince in all things must be subtle and wise, but namely in judging of great and weighty causes, seldom angry, land not to be angry without a great cause. But because never to be angry is not laudable, an emperor to refrain the furiousness of misdoers, and that men may purge their faults, shall measurably use his anger.  
Look thou be diligent to know perfectly the manners and conditions of thy servants and of all those, which charity enforceth the to love, And also be thou diligent, to know those, which dilteitfulli do flatter the For oft times deceitful lovers, and flatterer's do great hurt.  
When so ever thou hearest such communicaceon or counsel, that may profit, do not only here it, but also follow it. For truly the emperors majesty is than ornated, when he himself considereth, what is necessary to be done, and despiseth not other men's profitable inventions and couse●l, and is not ashamed to learn, and quickly excuteth that he hath learned.  
As a castle, which by reason of his strong walls is invincible, and setteth light by his enemies: so thy empire, well walled with liberality, and fortified with devout prayer, is invincible, and by god's help shall triumph of his adversaries and enemies.  
Use so this inferior king: doom, that it may be to thee, a way to the kingdom of heaven For who so ever governeth well this earthly kingdom, is esteemed worthy to obtain ecles●iall joy and pleasure. He ruleth this world rightfully, that charitably loveth his subjects, and of his subjects, is duly honoured & dread, & when he procureth, that none occasion of yil be among them.  
liberality & charitable deeds a● a perpetual & incorrupt garment. Therefore who so ever will reign charitably, must ornate & clothe his soul with such goodly vesture and apparelle. For who that helpeth the poor men, shall obtain joy everlasting.  
Considering, that god hath given thee, the imperial sceptre, look thou endeavour thyself utterly to please him. And because he hath preferred the above all other, thou must honour him above all other. Truly god esteemeth it the most singularst benefit, that thou canst do to him, to defend his creatures as thyself: and liberally to help them as bounden thereto.  
Every man, that desireth his health, must call upon god, but specially the emperor, which laboureth for the wealth of all men. And he defended by god, shall as well overcome his ●●●emies as defend his subjects.  
God needeth nothing, An emperor hath only need of god.  
Therefore follow him that hath no need, and show mercy abundantly to them that ask it, not reckoning straightly thy expenses of household: but rather help every man that desireth to live. For it is better to help the unworthy for honest men's sakes, than for the vice of the unworthy to defraud the worthy of that they deserved.  
As thou wouldest have forgiveness of thy sins, so forgive other that the offend. God forgiveth them that forgive, and where forgiveness is, there is God.  
A prince that would demean him fa●tlesly, must diligently take heed, that his people be virtuous, and that he be ashamed to sin, and that he give no open example to other to do amiss, and that he abstain privately, lest he offend openly. For if subjects be ashamed to do amiss, much more their ruler ought to be ashamed.  
It is a private man's vice to do ill, and live viciousely: but a prince to forget his own wealth and honesty, is much more vicious. For the abstinence from ill, doth not justify man, but the doing of honesty and goodness. Therefore no man should only abstain from ill, but also endeavour him to do justice.  
Death dreedeth neither king nor emperor, but equally devoureth every man Therefore before his fearful coming, let us gather our richesses in heaven. For no man can carry worldly riches thither, but all left in earth, he shall there naked give account of his life.  
As an emperor is lord of all men, so with all other he is God's servant. And shall than be called a lord, when he by virtue of chastity overcometh his sensual jousts, & with an invinble mind despiseth the transiry pleasures & joys of this word.  
As man's shadow followeth the body, so sin followeth the soul, which soul ones separated from the mortal body, shall give a reckoning to God of his good and yldedes. Nor than is no time to deny any thyng● For every man's deed shall bear witness, not by word, but representy●ge and opening every man's deed, as he did it.  
As a ship, having wind at will bringeth the passagers oft times in to the heaven sooner than they would have thought: so the swift time of this mortal life passeth away, & we approach to our end: Therefore let us leave to love worldly things, which this world esteemeth so much, & study how to get to the port of heaven, where is nowailing, but eternal joy and pleasure.  
No man, by reason of his dignity, should be haute & proud, but considering the substance of the flesh, should repress the swelling pride of heart. For though he be made a prince in earth, yet he must mind, he was engendered of earth: and that from earth he ascended to the sear royal: and from the seat royal he shall again descend to vile earth and ashes.  
Be never careless (prince most excellent) and as they that go up a ladder, stint not till they come to the heghest rung or grice: so thou, desiring to have virtue, shouldest never cease, till thou come to the kingdom of heaven. Which thing Christ the keeper and en●reacer of all thing (whose name men shall glorify and praise eternally) grant thee, and the empress thy wife.  
¶ Thus endeth the precepts of Agapetus.   

The table to the banquet of Sapience.  

A  
ABstinence. foe i  
adversity. foe ii  
Affection. foe iii  
Ambition. fo. eod.  
authority. foe four  
amity. foe .v.  
Apparel. fol. vi  
Alms deed. eod.  
Accusation. foe viii  
Arrogancy. eod.  
Age. fo. ix  
Avarice. eod.  
¶ Babbling. fol. xi  
Battle. eod.  
Benefit. foe xiii  
Bishop. eod.  
Boasting. foe xiiii  
¶ chastity. eod.  
charity. foe xu  
Constancy. eod.  
Carnal appetite. foe xvi  
Consideration. eod.  
Confession. foe xvii  
Contempt of worldly things. eod.  
Custom. foe xix  
Correction. eod.  
Counsel & counsellors. foe twenty  
Communication. foe xxii  
cruelty. eod.  
curiosity. foe xxiii  
Compassion. eod.  
¶ Death. eod.  
Delicate living. foe xxiiii  
Deceit. eod.  
Detraction. foe xxv  
Drunkenness. eod.  
Discord. foe xxvi  
dignity. foe xxvii  
Dolour. eod.  
Doctrine. eod.  
Dissimulation. foe xxix  
diet. eod.  
¶ Ease. foe xxx  
Example. foe xxxi  
Enuy. fo. xxxii  
Eloquence. eod.  
¶ Fame. eod.  
Fa●the. foe xxxiii  
Fear. foe xxxiii  
Folly fo. xxxiiii  
Flattery. fo. eo.  
Fortitude. foe xxxvi  
Fortune. foe xxxvii  
¶ God, fo. xxxviii  
Governor. foe xxxix  
Good men. foe xl  
Gluttony. fo. eo.  
Glory. foe xli  
Grace. foe xlii  
¶ Humbleness. foe xliii & xlv  
Haaste. fo. eo.  
Honour. foe xliiii  
hypocrisy. fo. eo.  
¶ Ill men. foe xlv  
justice. fo. xlvi  
judge. foe xlvii  
judgement. foe xlix  
Ignorance. foe l  
Ingratitude. fo. eo.  
Idleness. fo. l●.  
Inordinate appetite. foe lii  
¶ Kunning. fo. eodem.  
King. foe liii  
¶ Lending & borrowing. foe liiii  
Loss of a friend or of goods. eo.  
Labour. foe lu  
Law. fo. eo.  
Laws. foe lvi  
Lechery. foe lvii  
liberty. fo. eo.  
liberality. foe lviii  
Life everlasting. foe lix  
loyalty. fo. eo.  
¶ Malice. foe lx  
Marriage. fo. eo.  
Mercy. foe lxi  
Manners of men. foe lxii  
¶ Nature. fo. eo.  
Necessity. fo. eo.  
nobility. foe lxiii  
¶ Obstinacy. foe xiiii  
Obedience. fo. eo.  
¶ Patience. foe .lxv.  
Peace. foe lxvi  
Perjury. fo. eod.  
Peril. foe lxvii  
poverty. fo. eo.  
Prayer. foe lxviii  
Puissance. fo. eo.  
prodigality. eo.  
prosperity. fo. eo.  
Providence. foe lxix  
Pride. foe lxx  
Prudence. eod.  
Promise. foe lxxi  
Pastime. fo. eo.  
public weal. foe lxxii  
¶ Quietness of mind. foe lxxiii  
¶ Reason. foe lxxiiii  
Religion. foe .lxxv.  
Report. fo. eod.  
richesse. eod.  
¶ Sapience. foe lxxvi  
Scripture. foe lxxviii  
simplicity or plainness. eo.  
sickness lxxix  
Superstition. eod.  
Shame fastness. foe lxxx  
Silence. eod.  
¶ Truth. foe lxxxi  
Temperance. eod.  
Tale bearers. foe lxxxii  
¶ Virtue. fo. eod.  
Uoluptuousnesse. foe lxxxiii  
Wife. fo. eod.  
Uaynglory. foe lxxxiiii  
virginity. foe lxxxv.  
Wrath. foe lxxxvi   
Finis Tabulae.   

IMPRINTED AT London in Fleetstreet, in the house of Tho. Berthelet.  
Cum privilegio ad imprimendum solum.  
Anno d●●i. 1550.