THE WELLSPRING of witty Conceits: CONTAINING, A Method, aswell to speak, as to indite (aptly and eloquently of sundry Matters: as (also) see great variety of pithy Sentences, virtuous sayings, and right Moral Instructions: No less pleasant to be read, then profitable to be practised, either, in familiar speech, or by writing, in Epistles and Letters.  
Out of Italian, by W. Phist. Student.  Wisdom, is like a thing fallen into the water, which no man can find, except it be searched to the bottom. 
¶ AT LONDON, Printed by Richard jones: dwelling at the Sign of the Rose and the Crown, near Holborn Bridge. 1584.   

¶ To the Right worshipful, Master David jews, Doctor of the Civil Laws, one of the Masters of her majesties Court of Requests, high judge of the Admiralty, and Master of S. Katherins: R. I. wisheth continual health both of body & soul, increase of godly worship in this world, & eternal felicity in the Heavens, through jesus CHRIST.  
RIght worshipful Sir, it may seem a point of great presumption in me, to commend into your protection, this small book, being another man's labour, and yet (notwithstanding) the first fruits of my poor Press, sithence the coming in of this new year: but these few things, being duly considered, may (I trust) deliver me from the blemish and suspect thereof: One thing is, the absence of the Author, who (not only) delivered the Copy hereof unto me to be printed, but (also) committed the dedication of it to be disposed (by me) to my best liking: Another cause is, the witty conveyances, handled in the woike: but (principally) the hearty affection and dutiful good will, that I bear to your worship, with an (assured) hope, that you will accept it in as good part as my faithful meaning is towards you: For (sometimes) a pretty Conceight, well contrived, may content a wise man's mind, no less than a grave and great book: Yea, (otherwhiles) a silly Subiet, applied to good purpose, is not (only) acceptable, but (also) commendable: A little flower, if it have a good scent, is worthy smelling: a little stone, if it be precious, and (therewithal) well set, deserveth to be worn: a poor Pamphlet, if it tend to some good effect, may (haply) at some convenient time, be worth the reading: I beseech you (therefore) give a poor Well-willer leave to present your worship with this small Collection out of divers notable works, to the help and profit of many English Readers: & not any thing hurtful to the learned, in other languages: and (although) the Phrase do not (fully) satisfy the Curious, it will (I hope) sufficiently delight and content the wise: for the further contents whereof, I refer your worship to the Author's Epistle, and then to the work itself: most humbly praying your worship to receive the same into your protection and Patronage, as an infallible token of my good will towards you, and to continue the just defender thereof, against the scornful crew of MOMUS, his backbiting Mates, to whom, all good things, are (continually) in contempt: And I shall (daily) pray unto God, for your worship, long to continue in health, to the pleasure of Almighty God, and the great desire of all your Well-willers.  
Your Worships, most humble, to command, Richard jones.   

The Author's Preface.  
THe Conceits or Devices of our minds expressed, either with Pen, or by Speaking, do tend to this end, namely, that they may Persuade: And to Persuade, is as much, as that one man should make others believe, that our talk, or the thing whereof we reason, is either True or False, and our Reasonings or Speeches, be either public, or private: Public, are those that are used universally to the people, & also, to those that govern the people: Private, be such as are used with Private Persons, which be assembled together, and they be of three sorts: for they be either of Things present, of Things passed, or of Things to come: Present, do comprehend Virtues, which are praised, or on the contrary side Vices, which be blamed: Things past, as Manslaughters, Rapines, and all the offences and debates, which are brought into judgement, in which consist to Accuse and Defend: Things to come, are those, in which we have need: first, of Counsel, afterward, of Election, or making choice. The first kind, is called Demonstrative: the second, judicial: the third, Deliberative: all which (notwithstanding) that they do chief respect public persons, yet they be ordinarily used toward private persons, the which do many times give counsel amongst themselves, do Accuse, do Praise and reprove. Other sorts of reasoning, as to Rejoice, to Bewail, to Complain, and all others be reduced under some of the three aforenamed kinds, & have for their end to Persuade, the which is sometimes brought to pass with reasons either Probable or Apparent, and sometimes with moving men's affections: which things be principally given by nature, and afterward ruled and fitted out with that wonderful order, which is showed us by Aristotle, and by other, both ancient and late excellent Writers, who through their rule and order observed, have been the occasion that the fruits of many Authors shall live for ever: out of whom I have taken some part of these Conceits or Devices, which I have understood to be most learned, most meet, and proper to apply unto all kinds and manners of Speaking, or of Writing familiarly, and those that were most brief, deeming that in the quality, and not in the Quantity of words, and of Sense, doth consist the Elegancy of a commendable Speech, or Writing: and that hereby we may, in what Reasoning soever it be, or in writing, receive light of Invention, and with such Eloquence adorn our matter, as shall contain fit Numbers, comely Figures, Metaphors, Similitudes, Sentences, Authority, and Examples: as those do show forth that I have here placed in order: and to make serve with few, and with many, according, as shall be most convenient, either in Writing, or in Speaking: & because one discourse of Words, & one Letter or Epistle shall not have occasion to weave together all these common places, it shall be expedient that they be of judgement, and have regard how to apply every Sentence in his due place, according as Time and the Matter doth require, they which shall go about to imitate any thing herein. Those Sentences, which I have gathered out of Ancient and famous Authors, their names (for the most part) are coted in the Margin: others which have been partly the invention of late Writers & partly mine own I have not coted. Thus wishing for a frenedly acceptance, in recompense of my free goodwill, I cease.  
Farewell in the Lord.   

The Wellspring of Witty Conceights, etc.  

¶ The Manner to express by word or writing, how we rejoice, and what it is.  
TO rejoice, is a conceit of the mind, that groweth of the pleasure which we receive of those things that delight us: like (as contrariwise) to be sorry, groweth of the displeasure that grieveth us. And this Conceit expressed in words, or in writing, is divided into three special sorts, which be, the goods of the Mind, of the Body, & of Fortune: under which, are comprehended many kinds of rejoicing with others, of their consolations, and of proper and common words, apt unto all sorts of persuading.  

OF HEALTH.  
1THat you (most dear Friend M.N.) be in good health, I am as glad as I trust you understand that I am.  
2 I needed none other consolation in this your absence (for to moderate my grief) than the aduertissement that you give me of your good welfare.  
3. You, who know how careful I am of your he alth, I would that ye would more often let me understand of the same than you do, except that ye go about by this mean to make me (more fervently) wish therefore, and so that hereafter, I (as of a thing more desired) should esteem it double worthy the acceptance, as in very deed at this time it hath happened with me.  
4 With small pains, of body ye might ere this time have relieved the troublesome estate of my mind, being brought to pass through your absence: which (my comfort) is the news that you have sent me, concerning your good estate, in which ye are, and of the which I continually do rejoice.  
5 If you know, how that my cogitations were busied about nothing else, after your departure, but in desiring news from you, ye should understand, that my consolation hath grown through the news that I have received of your health.   

¶ Of health recovered.  
1 FOrasmuch (as I hear no news of you) I verily hope that your malady is well ceased, in which opinion I do so delight me, that I feel myself half discharged of that grief, whereinto your disease had cast me.  
2 Consider you how greatly my consolation hath been in hearing the recovery of your health, for that I feeling myself at that time in very ill case to receive such, wished for news, did not (only) recover my former estate again, but me thought the strength (which I had lost) returned or came to me again, double.  
3 You, who do know, that your commodities and consolations, be my commodities and consolations, may also be assured, that I could receive no better (nor more desired news) then that which I received of your health.  
4 That you have recovered the health (that ye had lost) hath been a thing (as joyful unto me) as the recovery of things being most precious, (when they were esteemed to be utterly lost) was wont to be gotten again.   

¶ Of Dignity obtained.  
1 I Am glad (not only) because of your present degree, but also for those things that may be looked for (of you) hereafter. 
Cic. Lib. 2. Epist. Fa.   
2 I do incessantly joy that your honest desire is reduced to such an end, as your piety towards yours and the love towards your Country, have deserved: And that the reputation, the which your singular love and famous virtues have gotten to your consolation, hath made a ladder unto G. Marcellus, to the same degree. 
Cic Lib. 15. Epist. 10.   
3 In this (my joy) I have embraced you with thinking on you, and have kissed your Epistle, and do as heartily rejoice as of mine own matter. 
Lib. 3. Epist. 11   
4 What delight I have taken, in understanding of our Brutus, his matter: you may more imagine than I can write. 
Lib. 16. Epist. 12.   
5 If you know how that I have never ceased for any man in the world, in being disirous to do you service: you may also be assured that none shall now stay me in feeling the gladness of the dignity, that ye have gotten.  
6 Albeit, that there was never any doubt but the you were likely to obtain all manner, honours and dignities, that were wont to be granted to men of wisdom and great valour: yet, understanding that you were made a Bishop, I received thereby such great consolation, as was wont to be received of good news, being not looked for, nor thought on aforetime.  
7 I joy in all respects (for your sake) like as good Servants do, in wishing for the contentation & advancement of their masters: Moreover, for such circumstances and accidents as have made this your felicity appear unto the world greater, for that it is most evident that the same was appointed aforehand, by the most prudent judgement of our Lord God, to be received of you to your great praise & commendations, commonly desired of all men.  
8 I will not make any long discourse of words in giving an account to your most reverend lordship, of the consolation that I received thorough your promotion to the dignity of an Archbishop: sithence it is so, that with your profound judgement, you have always been able to pierce into the most secret part of my mind.   

¶ Of dignity promised.  
1 I Have taken a wonderful contentation of the infallible hope, which you give me of your consolation, and not that I can yet the more easily obtain the same (for this were the end of an Epicure) but because that your greatness is of if self dear unto me. 
Cic. Lib. 3. Epist. 9   
2 Concerning the preferment that your Lord and Master hath promised you, I do also with you hold myself greatly benefited: I did never make account that it would hap otherwise to your estate, assoon as I saw that you were placed in the house of so good, so gentle and loving a Lord: to whom do me infinite commendations: I have just cause to rejoice with you of your good fortune: and that, so much the more, inasmuch as in these our miserable times, it is no small thing to attain to an honourable life. God grant you your hearts desire.  
3 I joy with you, that as it were in your first youth with the gate of Virtue, and with the company of fortune, you have been called to such a place, as many of ripe years do with long study seek to obtain.  
4 If Fortune do not stay in the course of your honours, but that it reach to the full scope, and to the prefixed height of your merits, I also hope to see this my gladness grow to such perfection, and your virtue to such a degree, that neither the one nor the other of us shall need desire any more.   

¶ Of Goods gotten.  
1 YOu are glad of your good fortune, and do sail in the quiet Sea of your delights without being set on ground, or cast on rocks, so God conserve you without any contrary wind for ever.  
2 For, the provision or furniture that you received of the King: I do most humbly thank his Majesty, & do account myself greatly bound to him therefore.  
3 You, who understand how much I love you, may also consider with your most wise judgement of the satisfying or well liking that I receive of any your gain and consolation.  
4 I rejoice greatly (rather for the wisdom that you have showed in getting of goods) them for that goods themselves, forasmuch as to be wise, deserveth more praise then to be rich: And for your richesses also I do receive (as great consolation) as is requisite to my love towards your virtue and goodness.   

¶ Of Inheritance gotten.  
IN this notable pleasure and consolation, which I have received concerning the inheritance that you have gotten: I should also wish for some excellent mean to make myself merry with you, if I did not understand how that I have to deal with you, that is with a most prudent man, who with the quickness of his wit, seethe even into the midst of men's hearts.  
2 You, which know how greatly I was wont to rejoice at any of your commodity, how little soever it was, may also with the prudence of your rare judgement, consider what gladness I have received in my mind for those riches whereof ye so worthily remain Heir.  
3 Concerning the goods which ye inherit I am very glad, but not so that I have not kept a place for such joy (as I trust) I shall more greatly teele, by that more plentiful profit & greater honour, in which hereafter your parsonage is like to succeed.  
4 Albeit, that my rejoicing with you for the inheritance granted you freely, & for the gifts of fortune can not be without injury of the opinion which I have of your mind, the which is of itself so great & high that it despiseth all worldly dignities: yet, notwithstanding as a man, and that most affectionate to you, I can not cease rejoicing.   

¶ Of friendship gotten.  
1 THis must needs be esteemed a great matter, that in us whom fortune hath conjoined familiarity, it doth also lyncke together with friendship. 
Cic. Lib. 2. Epist. f. 2.   
2 The mildness and manners of M. N. (are such) that like as I am very glad that you be entered into friendship with him, so I am sorry that all men have not knowledge of him, that they all might reverence him as a most worthy parsonage.  
3 This seemeth to me (only) to be the true fruit of man's life, that is to say: the consolation which is gotten out of virtuous friendship, as I know (assuredly) that your friendship with M.N. shall be.  
4 I hope, that through the virtue and goodues of such a Gentleman, you shall live ever more & more to your contentation & liking, and be comforted by his practice, and that I shall every day rejoice more plentifully, as now I do joy for that I have been the cause of your friendship with him.   

Of a Reconciliation.  
1 THe pleasure that I have taken of your reconciling (with such a Friend) is none otherwise to be compared, them with the displeasure & grief that were felt in the controversy that arose betwixt you & him: but, I assured myself that this debate could not last long, as being grounded upon the malicious persuasion of others: And this renewing of amity, I doubt not, but that it shall wax every day more steadfast than other, through the virtues of each of you.  
2 I seel such pleasure of your reconciliation and agreement, made with M. N. that although I was grieved when as you were angry one with another: I know not now, whether I would that this said altercation should have happened or not: for, if it had not been so, I should not have tasted this present consolation, the which is infinite.  
3 Concerning your reconciling again with M. N. I judge that who so is not your Enemy, must needs be very glad thereof, because that on him shall depend the rest and quiet estate (not only of yourself) but also of all your house.  
4 Inasmuch, as you are reconciled again with your evemies at such time as ye might have put them to the foil, you have therewith also vanquished that evil opinion, which naughty disposed people had of you, and have established that good opinion, that good men have of your valiance and excellency of mind, whereof I do joy without ceasing.   

¶ Of being in a good opinion.  
1 I Delight myself with this (that I suppose) you do now vouchsafe to love me more than you did afore, & that you keep me still in memory, whereas can abide nothing but that which is excellent (except it be I) whom you do freely permit a place there.  
2 Abeit, that my conscience doth assure and testify with me what account ye make of me, yet, I am greatly delighted, for that every body may now esteem of me to be such a one, as I am by you, that is, by a most commendable man, reported to be.  
3 Like, as I do not greatly regard or set to heart, though ungracious and infamous people speak ill of me, so I feel great pleasure and joy when laudable persons do commend me.  
4 Those Lords and noble men (with whom I do very often talk) have a most honourable opinion of your goodness and virtue, of which thing I rejoice with all my heart.  
5 I, having seen the honourable mention (which you make of me in the letters that you did send unto R.) have not only been pleased with the letters, but have thought also the better of myself for having obtained such a man's commendation.   

¶ Of return from a Voyage.  
1 WHen as your Secretary came to meet you, I would with these my dutiful commendations, the which I delivered unto him by mouth, have borne him Company also with these few lines, the which shall serve rather to salute you, & to rejoice with you of your return, then for to set forth in any wise, the relation of my faithful heart, which thing the said Secretary shall do for me.  
2 Because that the absence of a Friend both commonly make his presence more dear: therefore, I am not able sufficiently to express the consolation that I have received of your return.  
2 Look, how much more long and dangerous your voyage hath been, so much great ere is the affection wherewith I do joy (together with you) for your happy return.  
4 I am glad for your sake (not only of your happy & ready return out of so long a voyage, but also, for your quick dispatch that ye had in your public affairs: for, in the one is comprehended your great diligence: in the other is seen your prudence & dexterity in dwing your business.   

¶ Of return out of Exile.  
1 WHat greater thing can (naturally) be given unto men, then to every man to have Children of his own? they are unto me so acceptable, both for the tender love I bear them, and for the excellency of their wit, that they be more dear than lise itself: yet, I never felt so great consolation in having gotten them, as I do now prove in that, they be restored to me agaime. 
Cr. pro Rose.   
2 Nothing was ever more delectable unto any, than my Brother was unto me: yet, I tasted not so much the sweetness thereof whilst that I enjoyed him, as I did afterward when I was bereft of him: But after that, ye had restored him again to me, & me unto him: it is an incredible thing to speak of the joy, which I thereof conceived in my mind.  
3 You be returned again so glorious from your exile, and with so great praise in the opinions of all men, that ye do (as it were) cause me also to wish my self driven out of the country, seeing that the hope of returning thither again, in such sort as you are returned, would counterpoise all the displeasure and grief that I could feel.  
4 You have been in exile, as it were in a furnace, (inasmuch) as your virtue is thereby become bright and shining, is purged from the rust of other men's Envy, which kept the same secret.  
5 Like, as I have been one of those whom yo●● unjust exile did most highly displease, so now I 〈◊〉 not stay for any body of the world to joy in my se●● for your honourable return into the Country.   

¶ Of Letters received.  
1 I I have received from you two Letters, of which, both the one & the other were very welcome, like as a thing so courteous and, wished for in it sell, must needs be.  
2 With my exceeding delight I have received the letter that you did write lastly unto me, by which I most joyfully understood of your prosperous estate.  
3 If I seem unto you too importunate, for that I put you in mind every hour that ye should writeften unto me, impute the fault thereof to the love which I bear you, the which being seasoned with the beauty of your wisdom, do cause that I feel an exceeding pleasure in reading your letters.  
4 I have received a most great consolation by your letters, as being such, as are full of much sweetness and pleasure, and passing the ordinary fort, the which thing hath caused me greatly to long for them.   

¶ Of Matrimony.  
Of so honest and honourable a Matrimony, I will not at this time use any circumstance of dutiful congratulations, inasmutch, as concerning my mind & good will towards you (I hope) ye be out of doubt: yet, I will this lay, that I joy as greatly at your profit as I do of mine own.  
2 You may be assured that God (who disposeth & ordereth all these things before that they come to pass) hath not without some great mystery compassed & perfected this marriage, whereof I do (greatly) rejoice.  
3 I judge this most holy knot of wedlock, so necessary for men, that without it (I dare avouch) we cannot obtain perfect felicity amongst men.  
4 Sithence that I am not able to express the pleasure which I feel of this your matrimony, whereby ye may promise unto yourself a quiet estate of all the remnant of your life, I therefore will refer it to the discretion of your judgement, and to that true knowledge which ye have of my love towards you.  
5 I am like to be the last, that shall joy together with your excellency of his most fortunate marriage, as being one of his simplest Servants: but I shall hereby reap this commodity more than others have done, that (at the least) the long tarrying of duty may cause (this my rejoicing) to come in some consideration and regard: whereas, it should aforetime have been obscured through the congratulations of many.   

¶ Of Childbirth.  
1 NOtwithstanding, that every fort of your felicity appeareth unto me strange, for that through your manifold merits, I have always persuaded myself under your parsonage to obtain by the goodness of the Lord God all manner good fortune, yet, I have by this new Childbirth received an infinite consolation.  
2 The happy childbirth of your good bedfellow, hath made us sufficient demonstration, what care the Lord God keepeth of your pleasures & consolations.  
3 I joy for this Childbirth not so much with you, as with all the residue of the world, seeing, that the young child that is borne, being begotten by you, must of necessity be also partaker of that great brightness and excellency of virtues, that is in you: even so, I pray God that the beams thereof may spread abroad, and endure continually all that time of life, the which doth yet remain unto your succession.  
4 Concerning this most fortunate Childbirth of your consort or yokefellowe, I am greatly replete with gladness (not only with you) but together with the whole City also, as hoping hereby to see your years prolonged in the person of this Child: and so, that (both) I and they shall afterward see (in long continuance) the fruit that we shall receive through your virtue and valour.    

¶ To wish or pray for:  

and (first) for Health.  
I Pray God, that he may make M.N. well again: Do not you suffer him any more (to the great damage of his friends and your great displeasure) to go thither again.  
2 I Would to God that with part of the light of mine own eyes, I might satisfy the want of your sight, which thing, I would as gladly perform (if it were possible) as I do now speak it.  
3 I pray God that he will vouchsafe to conserve the health of your body, but so as it may not be without the health of your mind, because, that like as some venomous herb (being of itself deadly) when it is mingled with other things, doth make a wholesome drink, so the health of the body without the health of the mind, is hurtful, whereas being accompanied therewith, it is very great help.  
4 I will pray incessantly unto God, that he would maintain still (both) the health of your body, & also of your mind: forasmuch, as nothing is worse, than a sound body to dwell with a sick mind & Spirit.  
5 I pray God, that he will conserve the health & noble estate of your lordship, which thing shall be unto me a sufficient recompense for that faithful service which I have done, and desire to do thereto.  
6 I would, it might so happen, that God would grant a speedy end to your maladies & troubles, & that he would vouchsafe me a beginning of beatitude and rest, the which consisteth, and is utterly reposed in your health and welfare.  
7 Our Lord God, keep and save the person of your excellency or highness with a greater felicity and prosperity, than it wisheth.   

To pray for Dignity.  
1 OH that it might please God, that that singular virtue and goodness (which glistereth in you) may not stay long without the company of some degree and dignity, convenient thereto.  
2 I pray God, that like, as he gave you the shoulders of Hercules (that is) power to bear, any great and heavy weight: So, he also will illuminate the heart of this our Prince, to honour you with any good dignity, which may be conformable to the valour of your merits.  
2 That you be in so grent hope and credit in that Court, as I understand by all people there, that ye be, I do not much marvel thereat, inasmuch (as this) and a greater matter have always been promised me, by your virtues: So, I pray, God bring to pass that those honors and dignities, which aforetime appeared to my sight in your person, may be so worthy of you as ye be of them.  
3 Might it so come to pass (that the thing I have prognosticated of your Person) might be brought to such an end as Caesar did foretell of his own parsonage: who going one morning to the Commencements, promised his Mother that he would not return home again to his howl before he was created Bishop, (which thing) he happily performed.   

¶ For Prosperity.  
1 WOuld to God, the divine providence might so work that the same felicity might abide with your lordship, might be stretched forth to yours, might be so continued in your succession through an entire accomplishing of that hope which the world hath conceived by the glorious fortune, & by the merit of your virtues, & by your goodness, unto whom I am particulary most bound.  
2 I recommend me most duriefully unto your lordship, the which (for the reverence that I bear thereto) I wish that I may feel and know to be most fortunate.  
3 I pray God, that he would deliver you from all travail and grief, so as with a more quiet mind ye may live free unto yourself, & to your friends, amongst which I may account myself one of the dearest.  
4 With the good grace of your lordship, I recommend me infinite times, praying for the prosperous estate thereof for ever to abide.  
5 I have been exceeding glad to understand of your good prosperity, in which our lord God increase you, and exalt you daily more & more, the which your advancement can not be in so great a happiness, but I shall still desire it to be greater.  
6 I must now entreat you, that ye would be content to keep always in your mind the great love that I bear you, and will always bear unto you: Our Lord God, make you the most joyful woman that liveth: like, as he hath made you the most courteous.  
7 I pray God, that he will give you such prosperity as ye desire (that I also knowing your consolation) may thereby continue most comforted, if it be possible that a mind (being brought into such an estate as mine is) may be capable of consolation.  
8 Sithence, that our fortune doth on every side begin to shine again, God be thanked, and also by all means pleased, because he bringeth it so to pass, rather through his goodness and mercy, then for our desert.   

¶ To pray for a benefit, or good turn.  
I Pray for time which may bring occasion, whereby (through the effects of experience) ye may understand what is the greatness of love that I bear you.  
2 God grant that I may within short space promise myself some other effect that may be better for your commodity.  
3 I pray God, that he will one day inspire your Master, to give you some condign recompense for your long and diligent service.  
4 God so bring to pass, that one day your ill fortune may cease, & that my simple authority may increase, to the end that I may by way of a recompense, and with some benefit, show you the gratefulness of my mind, & how heartily your virtues be well liked of me.   

¶ For Liberty.  
I Pray God, that he will grant us grace to be able to wade out of this servitude, to the end that we may not always stand to the discretion of such as would us no good.  
2 Whensoever any mention is made of the ancient liberties, that this City had in time passed, it shameth it to think of the servitude wherein it is now.  
3 verily, the bridle of servitude, is a hard and grievous thing to any man, but it is most grievous to them that be issued out of the chaste belly of liberty, the which (I trust) God will one day restore us again, although not for our deserts, yet because he will not suffer any more such tyranny upon earth.  
4 God be the restorer again of that liberty (which wicked men of a malicious purpose) have taken from you after the manner of wild beasts, for a tyrant is none other but a cruel wild beast, still being thirsty after man's blood.   

¶ For Peace.  
1 Our lord God grant, that of this agreement may follow an universal quiet, by which we be condescended to peace, not without damage.  
2 I pray God, that he will grant you the treasure of peace, so as hereafter ye may live to the pleasure of God, joy of yourself, your friends and kinsfolk, in perpetual richesses, the which doth consist in the tranquility of the mind, soul, and Spirit.  
3 Forasmuch, as there is nothing more convenient to a good man, nor more worthy to a good Citizen, than to live peaceably: I pray God, that he will lighten your mind with these civil passions, and that he will plant in you such peace and rest, as every one desireth, and as sew do know how to procure.  
4 I, as one disirous of your ease (can not cease) but still wish you peace, and do pray unto God that he will grant you it speedily.   

¶ Not to be in an evil Opinion,  
1 I know very well your true virtue, and I would to God that like as ye be without fault, so that ye were also without suspicion.  
2 I pray God, that this report, which is come unto mine ears, of you, do not bring you into some sinister opinion, with others.  
3 God grant, that for the bounty and faithfulness of this man, he be not contrary wise dealt withal by them that with the venom of their malice do not cease to go about for to defile and pervert the mind of that noble Lord, to make him believe that white is black, and black white.    

¶ How to advertice, and what it is.  
TO advertise, is a word that hath divers significations, for, it is taken, to mark, that is, to take heed, to hearken, to wait for, to observe, and to regard: it is taken also for to apply, endeavour, and to have care of some thing: like as is in this place of conceits, it is applied: the which do serve to exhort for a comformitie: and is used in the deliberative and judicial kind.  

To advertise one to work warily.  
1THe manner of your doing that matter, seemeth doubtful unto us (forasmuch) as men will judged thereof, according to the end. 
Cic Lib. 1. Epist 7.   
2 If that the matter might be taken in hand and proceed, according to the form as we would have it, every body will call you wise and valiant: but if it be hindered hereafter by any evil fortune, they will all then say, that ye were a vain and ambitious person.  
3 I tell you, that men will give their judgement, not so much of the counsel & deliberation that you shall have taken in the matter, as of the end that thereto shall happen.  
4 We ought not always to walk one and the self same way, but to tend our course to one & the same end.  
5 I pray God, that he will be merciful and assisting to your councils, but much rather that he will make you to shun offences, and cause you to have care of your quietness, and of the good estate of your successors. 
Cic Lib. 4. Epist. 18.   
6 Sithence that I have showed you my judgement herein, it standeth now in your power to resolve yourself in what sort shall be most agreeing with your wisdom. Ye be come hither free and unbownde, but beware that you depart not hence slaves and bondmen. 
Lib. 4. Epist. 10   
7 It is time for us to open our eyes, for, when soever this people can find occasion they will neither be withdrawn by conscience, nor yet, by shame from doing us hurt, & they will laugh, us openly to scorn.  
8 I wish, that in this matter ye would deal circumspectly, & that you would not pretermit or let pass any duty that might make you correspondent to the expectation which this noble man hath conceived of your intelligence, dexterity, and integrity, doing you to wit, that the same is a great furtherance to you, if in this (your beginning) he make a good report of you. 
Pro R. G●.   
9 You ought to be very wary in dealing herein, according to the importance of the matter, concerning which (I am sure) that ye shall well discern, how, besides the virtuous commendations that you may thereby obtain, the estate of my wealth, and honour doth thereon leave and depend.  
10 I would that above all advertisements (which I have given you to work, and do your business warily) ye should take heed (especially) that you do not fall headlong into any such sin, by which your lust might overcome reason, & that you take heed of all such evil affections as might pervert your understanding.  
11 Take heed that you deal so cunningly, in the matter, that (as much) as is possible the reputation of my deeds may live, the which be yours.  
12 I put you in remembrance (not only to deal warily) but also privily in this matter, for it was wont to be said, that no attempt can go so well forward, but the enemy thinketh that it will be dashed.  
13 Antisthenes, being demanded in what sort a man ought to seek profit of the common wealth: Like, as at a fire (said he) which a man sitting too near, doth scorch himself, and being to far of, sustaineth cold.  
14 Like as to a good governor of a ship it appertaineth that he know how to deal in the variableness of winds & wether, so it behoveth a man to frame himself somewhat, according to the disposition of his Superiors.   

¶ To beware of Errors.  
IT is the part of a wise man to foresee all matters that may happen unto him, and to bear such hap as shall betide him patiently, but it is a matter of a far worthier counsel to provide for such things as may come to pass.  
2 You must in this respect ponder with yourself, not what I say, but what I ought and might say. 
Pro Aulo Cluentio.   
3 The young men of great wit be always more ready to be holden within orderly bounds, then to be pricked forward with the course of glory. 
Pro. M. Celi   
4 Those that be entered out of the deep Sea into Harborow & arrived at haven, were wont to teach others diligently which go that way, how they must take heed of the tempests, of the ordering of their course, of the dangerous places, inasmuch as by nature we are exhorted to favour those that enter into the same dangers, that we have escaped. 
Pro Luc. Murena.   
5 Consider with yourself, that if you know ye be not fit, by your own only industry to accomplish this business, it is better for you to procure aid therein, which may supply in your imbecility, then that ye should fall into any errors.  
6 If in these your affairs ye deal so as your reason be not intermidled with lusts or affections, I doubt not of any error to remain on your behalf.  
7 Ponder with yourself, how that it is not best for you to innovate or devise & begin any new thing besides my commission, for to prove a new way, whereas the gain is doubtful, and the danger certain, is the part of an unwise man.  
8 I would not be slack to advertise you, although I want knowledge how to declare the abundance of dutyfulnes and service that I own you.  
9 Way with yourself (that to satisfy) the affections of a particular man, is no hindrance to your universal commodity and honour.   

¶ Of Traitorous dealings.  
I Thought good to send unto you in haste by this Calfurnius my very familiar Friend, to the intent that you might assuredly understand, that I do most heartily regard your life and honour. 
Cic. ad Attic.   
2 Not only your enemy, but also some that protested themselves to be your friends, taking occasion by this your necessity, have sought means to bring you out of the people's favour, and have so dealt, that what through the falsehood of the judges and the malice of many others, they have perverted truth, and not regarded your just cause. 
Lib. 1. Epist. 3   
3 You may not be seduced in any wise by such fellows, nor yet give credit to those counsels that they will give you. 
Lib. 2. Epist. 7.   
4 If thou abidest at this stay, that thou desirest to live more free, thou oughtest not withstanding consider, that (as our chance may be) none of us all doth live in any great safety. 
Lib. 4. Epi. 9   
5 If thou shouldest give a knife into the hand of a young child, or into the hand of one that is faint, or feeble through age: He (such a one with the force 〈◊〉) can do no great hurt to any man: yet, if such 〈◊〉 one should thrust it to the naked body of any man, though he were a very strong man, it might wound him: Even so, those whom thou accountest most simple, and of least valour, if adversity should happen to leave thee unarmed and in misery, might be able to put thee to grief. 
Pro P. Sestio.   
6 A heinous thing is it for a man, to betray such a one as reposeth confidence in him, and look how much greater estate a man is, so much less safety can he put confidence in any: yet, it is requisite that he put more confidence: for (to be betrayed) is a thing that more often happeneth to Kings and Princes, then to others.  
7 All things that be delectable, are not profitable, for often times that which is hurtful, is pleasant & sweet, and that which is commodious, is bitter.  
8 Take heed above all things of betrayings, forsomutch as the hatred, is universal, which is even at your elbows end, causeth that ye can not promise unto yourself any particular safety.  
9 I do put you in mind, that ye look round about you, and consider that with all due diligent speed: you (being compassed about hardly with Friends) may find means to arise out of this trouble.  
01 Be wary and circumspect to have an eye unto betraying, for he that hath cause to fear every man, cannot, neither aught he assure himself of any.  
11 Go to, take heed, as well as ye can how you repose confidence in any body, before that you have had trial of him, lest that in time to come, ye repent your rash putting of great confidence in him, who deserved but little.  
12 Like as the Wolf is a beast like unto a dog, even so a Flatterer, an Adulterer, and a Parasite, is like unto a Friend: Take you diligent heed therefore, that (in steed of trusty dogs) ye admit not wolves to the keeping of your flock. 
Epiteti,    

¶ Of enmity.  
1 TAke as good heed as ye can that you foster not enmity near yourself: for, as long as men shall live upon earth, so long will Enemies remain.  
2 Ye must be very circumspect, least in the increasing of your dignity, your enemies do also increase: for (undoubtedly) look how fast the one groweth, so likewise will the others (either publicly or privately) increase.  
3 Thou oughtest three manner of ways to consider the quality of him, with whom thou art conversant (that is) whither he be thy superior, thine inferior, or thine equal: If he be thy Superior, thou must give him hearing and sooth him: If he be thine Inferior, thou must persuade him with modesty & mildness: and if he be thine equal, thou must accord with him. So doing, thou shalt not fall into enmity and hatred. 
Epiteti.   
4 Like (as he) that is delighted in bodily exercise, must beware of wrinches and disordered falls, so he that glorieth of his good fortune, must shun envy. 
Aristone.   
5 All diligence must be applied, that you may be more reverenced then feared, for that, the one cometh of gravity, and the other, of inhumanity.  
6 Even, as he, that walketh in the Sunshine, is accompanied with a shadow, so he that walketh through the path of glory, hath for a companion enmity 
Aristone.    

¶ Not to fall in an evil Opinion.  
1 IT is a great alluring to make us fall unto wickedness, when as we understand or think that we shall not be punished therefore. 
Cic. Pro. Mi●.   
2 It is one thing to talk wisely, another thing to live thereafter: one thing to be accounted wise, another, to be so indeed.  
3 Anger, Pride, Cruelty, Wrath, and madness be the companions of victory: but enemies be companions of conquerors, whom many valiant Captains have lustily vanquished.  
4 Do yourself no injury, concerning the opinion (that is had of you): that is, that ye be such a one as can not be vanquished, nor yet be deceived: the one of which shall be yours, and the gift of fortune, the other shall only be attributed to your wisdom.  
5 Take this advertisement as of a Friend, & such a one as loveth you, & wisheth you well, not of your enemy & one that meaneth you harm: for (if ye do otherwise) you shall give me occasion to think that flattery is dearer to you, than friendship.  
6 You (remember how that for to have the love of all men universally, and the favour of some noblemen particularly) we have no surer way, then to think how we may deserve the same.  
7 There is nothing so hurtful as an ill report, for, after that, thou shalt have beguiled any one privily with false persuasions, hatred awaketh & hurteth the innocent. 
Cleanthus.   
8 Suspicions do breed more ill reports, then do the deeds themselves. 
Menander.   
9 Ye must beware of evil reports, allhough they be false, for most men (being not capable of the truth) do follow opinions. 
Isocratee.   
10 It behoveth you to be very careful (rather to leave behind you a good report) then great store of richesse to your Children, forasmutrh, as the one is mortal, the other, everlasting: and with good fame, men may get richesses: but with riches, a good name can never be obtained.  
11 Many men (have often times received greater hurt by reproach) then by Enemies.   

¶ Not to speak amiss.  
1 I Would, that thou shouldest principally have this advertisement imprinted in thy mind, that thou keep thyself esteemed for such a one as thou art, so that like as thou art far from the filthiness of such acts, so thou mightest be far from spaking thereof. 
Cic pro M. Cessio.   
2 Like, as it is filthy & uncomely to write of such things as be not convenient, even so) it is undecent to name the same. 
Pro R. co●●do.   
3 A sword in a mad man's hand, may well be compared to an eloquent man without wisdom: for as to the one, it should be commodious if he were without the sword, even so, should it be to him, that he were without eloquence.  
4 Take heed, that ye be circumspect in talk, considering that overmutch rashness in speaking, was wont to bring many hurts.  
5 If thou shalt speak amiss of our matter, thou shalt not speak against us, but against justice, against the nature of the matter, contrary to the manner of men, and the opinion of the whole world.  
6 Bee circumspect and wary in talking, rather applying too much modesty, than too much liberty: for, there is no man of such a crooked disposition, which can not be pleased with the humanity of words.  
7 In opening the mouth of a wise man, like as in opening the temple of his soul, do appear what heavenly riches, and virtues be resident in him. 
Socrates.   
8 If thou covet to have diligent ear given to thy words, learn then to speak well, and after that thou hast learned so to do, labour to make thy deeds correspondent to thy words: in so doing, thou shalt get thee a good report. 
Epit.   
9 Simonides, was wont to say, that he never repented him to have held his peace: but oftentimes for that he had spoken. 
Cleanthus.   
10 Xenocrates, assigning all parts of the day unto some business, appointed also unto silence the due part: in the which time he discussed privately with himself, what manner he ought to keep in speaking.  
11 Hippias said, that it was greatly amiss, that he had not determined a punishment for Slanderers, as well, as he had for thieves: Inasmuch, as they steal away friendship, the which exceedeth all richesse of the world. 
Plutar.   
12 Albeit, the backbiting hath power to confirm (in some respect) the opinion of them that give ear thereto: yet in process of time there is nothing more feeble than it. 
Demost.    

To be circumspect in writing.  
1 IT is no point of true wisdom to see those things that be present, but to judge of things to come a long time after. 
Terut. in adelph.   
2 As your Letters were read with diligence, so they have also been well understood, I think that (according to your meaning) there is no sentence in it but I understand it well. I shall be very glad if you continue in your wont wariness of writing for a good consideration.  
3 Way diligently with yourself, that no man can be so circumspect, who in this dangerous time of most wicked men can escape, but that some (which bear a friendly countenance) will espy out and bewray other men's secrets, for to put them out of favour with this and that noble man, by dishonest means.  
4 Above all things (I for your benefit) do put you in mind that ye be circumspect in writing, and also that you so deal as I may have no cause to repent me for your sake, of a thing that I never committed.  
5 Be wary, and as circumspect in writing as ye can, for (at this present) the commodity of printing hath caused, that men are grown to such a pass, as many will comment, upon, not (only) writings, and words, but also the thoughts and secrets of a man's mind.   

¶ To know himself.  
1 HE, that will make profession to govern a multitude, it behoveth him principally to know how to govern himself. 
Cic f. 3.   
2 If he will live after such a sort as good men do live, it is necessary that he learn, and forget many things, and each of these things is very difficult for one of his age to do. 
Pro P. Quentio.   
3 It was wont to be said, that he is most wise, who hath reason to discern what is expedient for to do, and the wisest next unto him is he that is obedient to such a man of most perfect wisdom. 
Pro Aulo Cluentio.   
4 Philip, King of Macedon, after that he had obtained many victories against the Grecians, because he might not wax proud therefore, ordained, that every day after in the morning, he should be put in mind by a certain young Child, that he was but a man. 
Elianus.   
5 Heraclitus, being a young man, and exceeding wise, said, that he knew noching. 
Aristotle.   
6 Demonicus, being demanded, when he began to be a Philosopher: at such time (said he) as I begon to know myself. 
Biantes.   
7 A certain man demanding of Chilo, what was the hardest thing of all? answered, to know himself.  
8 Amongst the most principal things that are given men in this life, is, that the greatest of them, (being given over to folly) some may apply themselves to be wise. 
Aristo.   
10 Diogenes said, that those men, which talk well and do not know themselves, be like such haps, as have a pleasant sound, and are senseless. 
Demost.    

¶ To administer justice,  
1 MEn do become worse, when they have more liberty of sinning. He that governeth must not be mindful of enmity passed, for, it is not seemly for a governor, to be his own revenger neither must he be moved at the instance of others, but by mere justice. 
Ter. in. Heant.   
2 The judges ought to put on the very same minds, that the Lawgivers did use in making the laws. 
Lisias.   
3 Byon said, that it behoveth a good Judge to depart from his office with more gain of good fame, then of richesse. 
Solon.   
4 Agatho said, that a Prince must imprint three things in his memory: The first is, that he beareth, rule over men: secondly, that he rule according to law: & thirdly, that his Empire is not his own, neither lasteth ever. 
Iseus.   
5 Those that punish the wicked, do defend the good from injuries.  
6 In Thebes, the Images of judges were made without hands, and with their eyes deep in their heads, because that justice ought not be corrupted with gifts, or regard the countenance of men. 
Plutarch.   
7 A man that is in authority, ought excel other men, not only in government, and commanding, but also in worthiness and prudence. 
Eusebius.    

To conserve and maintain health.  
1 FOr the love of God, set no worldly thing at this time more to heart, then that conservation of health, where with ye may the better do service to the King, pleasure yourself and your friends.  
2 The change that is wrought by little and little, is an occasion that nature is pliable according to the mutation of time, which thing is showed us by God himself, who doth not cause us to pass on a sudden from winter to Summer, setting between them the spring time and Autumn. 
Xenophon.   
3 Your eating, drinking, sleeping, etc. would be temperate for the conservation of health.  
4 That order of living which many do use, serveth to nothing else, but to weaken the body, and to make it subject to every danger, and to make feeble the understanding. 
Plutar.   
5 The health of the body requireth neither superabundance, nor want of any food or pleasures. 
Pythagoras.   
6 Socrates warned Men, that they should take of such meats as do provoke them to eat when they have no hunger, and to drink when they have no thirst. 
Socrates.   
7 Gorgias, being demanded what manner diet of meats he had observed that he had lived so long? He answered, that he never did eat any thing for pleasure or wantonness.    

¶ How to blame, and what it is.  
TO blame, is properly of the demonstrative kind, and by accidents of other kinds, it comprehendeth in it all sorts of evil speaking, as to reproach, to find fault, to note, to disfame, to carp & rail at: Also to reprove, but to reprove doth properly grow of love: on the contrary to (to blame) groweth commonly of hatred.  

¶ MANNERS.  
OUr Country is spoiled and wasted through the corruption of evil manners.  
2 The doing of injury unto others, is in two fortes, either by deceipts, or by force: the one, of which is the practise of the wolf: the other, of the lion, and both of them are most far from humanity. 
Cic. Lib. 2. Epist. f. 5.   
3 Like, as some men (by reason) of some malady that they have, and through dullness of their senses, do not taste the sweetness of meats, so those men (that be wicked, lecherous, covetous, etc.) have no tasting of true praise. 
Philip.   
4 He showeth himself to be a very fool, who for to overcome the virtues of any one doth use that force of wickedness, for, like as in running, a man must get victory by running, so virtue is overcome by virtue.  
5 Those things, that are evil and filthy, are always filthy, whether they be kept secret, or made manifest. 
Diogenes.   
6 Even, as foolishness is oftentimes a disease that cometh by inheritance, so the wicked doth commonly beget such as be wicked.  
7 Oh good Lord God, how true is that old saying, (that of a wicked Father) is seldom hatched a good Son. 
Euripides.   
8 Who so is deformed of countenance, and of evil manners, he doth naturally bring forth nothing but evil, like, as out of one Vipar, springeth another Vipar. 
Ecdorus.    

¶ The Mind.  
1 THat cannot be said a Medicine when one pierceth with an instrument of steel into a whole and sound part of the body, but is rather a very cruelty and butcherlike dealing. 
Cic pro Sest.   
2 Those that be of a base and brutish mind, and given to pleasures and lust, Plato, in his first book, De Republica, doth banish from the holy fellowship of Philosophy, as profane and unable to attain thereto.  
3 Like, as a dirty soul pool, can not give forth clear water, even so a mind replete with evil thoughts & vile lusts, cannot give good counsels.  
4 Like as a path (when it is hardened) can hardly be taken up & framed to another fashion by any force, even so, a mind long time accustomed to sin, cannot by any sharp and bitter reprehension be corrected and amended.   

¶ Slackness in Religion, & an ill conscience.  
1 HE that hath once digressed out of the way of truth, will have no conscience more to swear falsely, then to speak the truth. 
Cic. Pro R. Comedo.   
2 It is not sufficient only to know God (which thing the very devils do, that hate him,) but also to make diligent search what God would have us to do, which ye may find in the holy Scriptures, if ye have the spirit of God for your Instructor.  
3 You shall by your slackness in religion reap but small fruit in this life, and in the life to come infinite and perpetual damnation.  
4 I am bound to hate the vices of those that through their little religion, and great pertinacy would carry me headlong with them into evil.  
5 A wicked man pricked in conscience, suffereth far greater torments, than any do by beatings, or by any bodily afflictions. 
Pythagoras.   
6 He, that doth dishonest things, must not look to have them kept secret: & albeit that he could keep them close from others, yet, they cannot be hidden from his own conscience. 
Isocrates.   
7 Biantis, being demanded what thing was in this life that was not accompanied with fear? A good conscience, said he.  
8 Periander, being asked what manner of thing liberty was? Answered, an upright conscience.  
9 What is he that is less fearful, & on the contrary side, more courageous, than the conscience free from all evil? 
Diogenes.   
10 We must not hold him in admiration that aboundeth in riches, but him whose conscience is quite discharged from sin, and is made pure. 
Plutarch.    

The small estimation of Friends.  
1 TO make rehearsal of good turns done unto those that have received them, is an upbraiding them with the benefit bestowed, and to note them out, of forgetfulness and ingratitude. 
Terence in Audia.   
2 The benefits that men be checked withal by those that would be accounted benefactors, do rather hurt, then gratify, and do show the small regard, they have of a friend.  
3 To reprove a man for benefits received (is no thing else) but to purchase hatred.  
4 To pass a man's life joyfully with his friends, is a thing full of consolation: and on the contrary, not to use conversation with them, either for hatred, or for the little regard that they have, cannot be without perturbation of the mind. 
Euripides.   
5 The troubled mind doth greatly relieve itself in beholding the countenance of the Friends: on the contrary part, to be void of such relief, is more tedious than a cruel death.   

¶ Civil Wars.  
1 He can not love dearly the private habitations of the city, the public laws, the estate of the liberty, whom discords, homicides, and civil wars do delight. 
Cic. fill. 13.   
2 Unto what other end do tend civil wars then to make an end of all good Citizens, yea, and to bring to confusion the City itself?  
3 If we call the Tartarians and Scythians cruel (for they do exercise cruelty against other countries adjacent near unto them, for to amplify their Kingdoms and Empire, or for the maintenance of their liberty) what shall we term those that for to debase and destroy their own Country, do bathe themselves in civil blood?  
4 Civil and intestine dissensions, do hurt universally all men (inasmuch) as they tend as well to the destruction of the Vanquishers, as of those that are vanquished: Wherefore, love is good, and a common concord necessary to be amongst persons. 
De●●● 〈◊〉.    

¶ Cruelty.  
WHat Tyrant was there ever, who forbade the miserable to lament? 
Cic. pro Sestio.   
2 Who was ever so cruel, he forbade men to bewail within themselves, and to make supplications unto others? 
Contra pish.   
3 What Tyrant is there in Scythia, which forbade (to them that had occasion) to weep? 
Pro R. Amer.   
4 Forasmuch, as nothing can be so holy but that it may be at some time violated through presumptuous boldness, there have been a singular punishment deviled against Parricides, to the intent that those that could not by nature be contained within the limits of good works, might be withd: awen from the evil and ungracious works through the greatness of the pain.  
5 What These is there so lewd, or what Pirate so cruel, which if he can obtain his pray without bloodshed, will shed blood therefore.  
6 Cruelty is not worthy to be possessed of a man's mind, and he that will be cruel and uncourteous, must of necessity be spoiled of humane and reasonable nature.  
7 Too much nycenes engendereth dispraise, & maketh a man little esteemed, but cruelty breedeth hatred.  
8 It is necessary that a man be severe in executing laws: also that such a one may be a pattern (in following himself) what the Law commandeth. 
Iseus.   
9 Those, that take delight in other men's mishaps, do not know how that the chances of fortune be common to all men.   

¶ Pride.  
1 CAn the hearts of wild beasts be tamed, and is the heart of men only implacable? but the heart of him is most of all, who hath with cruelty conjoined an incomparable pride.  
2 This insolent Person, being blinded with the smoke of his pride, is become insupportable to his vassals, odious to others, and to the most part of men more hated then known.  
3 Who ever saw the nature of any man like unto this, which hating his superiors, can not abide his equals, and despising his Inferiors, showeth that he hath no less beastliness, than pride in him.  
4 This man is so imperious and proud, that he commanding every man, presumeth to show favour to some in commanding.  
5 Socrates, seeing Alscibiades (who went puffed with pride, and was become very stately because of his riches and great lands that he possessed) showed him a large map of the world, and said unto him, look well herein, if thou canst see thy Lands: Alscibiades answered, that he saw them not: Then Socrates replied, Oh Alscibiades, why art thou so lofty minded for those things that be so little worth, that they have here no place appointed them. 
Elianus.   
6 Proud men be commonly vile, and through their vileness and pride they are insolent in prosperity, and in their adversity, they become: abjected & miserable. 
Chilo.    

¶ Avarice.  
1 THere is no duty of friendship so perfect, nor obedience so requisite and solemn, but Avarice will hinder both the one, and contaminate the other. 
Pro P. Quentio.   
2 Some were wont for the love of their Children to be desirous of richesse, and this man for the love of richesse, hath not cared to lose his children. 
Pro Aulo Cluentio.   
3 There is no speedier justice executed, them toward a covetous person, for, his punish meant is joined with his sin.  
4 Socrates, being reproved by Xantippa his wife, because that he would not take those many gifts that were brought him, said: If we should take immediately that which is here ready to be given, we should not hereaster, when we taught therefore, find any thing to be given us. 
Pythagoras.   
5 When a certain man demanded of Socrates, how he might do to become rich, he answered: that he must make poor his lusts.  
6 It is good to make election rather of loss, then of beastly gain, for that, the one doth put us to displeasure but once, the other for ever. 
Chilo.   
7 Those that give themselves a prey, for to get richesses, and cannot tell how to esteem of them aright when they have gotten them, be like unto those that have a good horse in the stable, and cannot ride. 
Isocrates.   
8 Diogenes, likened the covetous men, unto such as had the dropsy, for how much the more filled, the one is with money, the other with water, so much greater is the desire of the one and thirst of th'other: to each of which, their greedy desire is cause of their ruin and destruction. 
Democri.   
9 If the desire of richesses be not bounded within a certain satiety, it is much worse then extreme poverty: forasmuch, as great greediness of having breedeth also great necessity.  
10 A man being very rich, and yet accompanied with a continual carefulness of having more and more, is as like the life of a beggar, as of a rich man.  
11 The richesses of covetous men, is like the sun when it is gone down, for it comforteth not, nor giveth cause of rejoicing to any man.  
12 Avarice, is the greatest evil that is amongst mortal men, for it bringeth to pass oftentimes that those which go about to serape together, and unite another man's riches unto theirs, be so deceived that they lay and conjoin their richesses to those of other men.  
13 Bion the Sophist said, that avarice was the chiefest mother city or Metropolis of all ribaldry. 
Euseb.   
14 Those that live to heap up richesses together, as if they would save them until the other world, do forsake (both) themselves and all their felicity in the mean season. 
Antipho.   
15 Theocritus said, there be found many rich men, which be not Masters, but Tutors of their richesses. 
Plutar.   
16 He, that would become rich, must not seek to increase richesses, but to extenuate his affections. 
Epicurens.   
16 Plato, seeing one wholly given to the spoil for heaping together riches, he reproving him, said, that he should not study to increase his richesse, but to diminish his greedy coveting. 
Diogenes.    

¶ Prodigality.  
1 He hath consumed up all that ever he had, in such sort that there remaineth at this present nothing sufficient, not only to satisfy his lust & desire, but also, for to secure his necessity. 
Pro Aulo Cluentio.   
2 A ceriaine prodigal man, wondering at Diogenes, because that he had only craved of him superfluous alms: I do this (said he) because that of others I can but seldom get it, of thee never. 
Pythagoras.   
3 Crates, likened riches of the prodigal unto those figs that first come forth, wherewith the crows and such like fouls are fed, and not men, for the goods of the prodigal do feed (only) whores, parasites, etc.  
4 It is not so much amiss to have riches, as it is to lose them disorderly. 
Xenophon.    

¶ Anger.  
1 EMNUS, called anger, the beginning of foolishness, but unto many it hath been the end (both) of foolishness, and also of life.  
2 This man is more disdainful and angry, then ever was Caelius the Senator, who being angry with one that was his client, the which agreed with him in all things, and was obedient to him: yet, he being full of disdain, said, thou dost therefore not gainsay me in any thing, because thou mayst make us twain, two.  
3 Although, it is a great matter to vanquish anger, yet, it is a far greater to know how to foresee not to shall thereinto. 
Dion.   
4 Like, as those ships that abide stoutly the raging seas, be accounted more valiant than others, so also, men that resist the anger & perturbation of the mind, be esteemed for the most constant of all others. 
Sotion.   
5 Even, as smoke troubling the eyes, doth let us that we cannot see those things which be afore our feet, so wrath assaulting the understanding, dimmeth and blindeth our reason. 
Aristotle.   
6 Servants, when they are bought, do not inquire whether their masters be superstitious or envious, but whether they be angry or not. 
Plutar.   
7 Mancrates, a wise man, said, that angry men be like unto lamps, the which how much the more they abound with oil, so much the more they flame.  
8 It cannot be that a man chafed with anger, can do any thing reasonably.   

¶ Enuy.  
SOme men envying the praise of others, do like the pestilence infect, and spoil our friendship.  
2 Envy doth always extend itself to those things that be most high. 3 Like, as where there is no light, is no shadow, so where no virtue is, there is no envy.  
3 Envy, is only fed of evil, and is tormented by that which is good, receiving in itself that evil which it desireth in others: wherefore Alexander the great, said, that envious men be their own torments.  
4 It is not enough, that our own evils, the which be very great, do torment us, but also other men's blessedness, and happy estates, do vex us.  
5 There was never any famous man, in any age, which did not with a heinous countenance wonder at envy.  
6 Envy, is one of those Enemies, the which are by no mean better vanquished, then by flight.  
7 Socrates, being demanded of Alscibiades, how he might fly Envy: answered, with living an abject and miserable, like Thersites, for, that misery (alone) is without envy.  
8 The envious person, is an enemy to himself, forasmuch, as he is always beaten with continual passions of the mind. 
Menander.   
9 Rust, consumeth iron: the moths, cloth: worms, wood: but envy, as that (which is worse than all evils) consumeth man.  
10 Envy oftentimes casteth down those that have been exalted by fortune. 
Apollon.   
11 Few men there be that without envy doth love a fortunate Friend.  
12 Theophrastus said, that wicked and envious men, do not so much rejoice of their own benefit, as of another man's hurt. 
Sophocles.   
13 Those that are envious be the most unhappy of all men, for they do not only sorrow for their own hurt: but also for the prosperity of others.  
15 Socrates was wont to say, that envy is a wound in the foul. 
Democr.    

¶ Wanton love.  
IF we would consider how much excellency is in the nature of man, and how much worthiness, we should also see how great shame it were to suffer it to be governed by lechery, by delicate living, & by a feminine spending of time in voluptuousness. 
Cic. Lib. 4. Epist. f. 12.   
2 It is extreme foolishness, to delight in those things, in which is greater pleasure than profit.  
3 The pricks of lovers, the slights that they use, the snares that they lay, and the deceits that they sow for to possede the thing loved, do sufficiently declare unto us how great the dissimulation and wiliness of love is.  
3 Love, groweth not on a sudden, as wrath doth, neither passeth it suddenly away, although it is supposed to carry wings. 
Phitar.   
4 Nm. N. is necessary to gratify a faint lover withal, but much more him that hath an heart frank of love. 
Menander.   
5 Love, can not be said to be any other thing, but a madness amongst men.  
6 Love, is an idle thing, unprofitable for any good enterprise, an Enemy to labour, & that it is so, we see that, it, flying Beggars, overtaketh rich men.  
7 Love, is an excess of a certain unreasonable desire, which cometh quickly, but goeth slowly away.  
8 Theophrastus, being demanded, what love was, answered, it is the effect of an idle Spirit. 
Theophrast.    

¶ Surfeiting.  
1 Idleness, is the father of lechery, and gluttony is the mother.  
2 Nothing is more vile, or doth more prick a man, then gluttonnie.  
3 Nature hath given us a throat, not for an instrument to delight in surfeiting, but only for a conduit and way, whereby the meat is guided to the nourishment of the body.  
4 Some men set all their study and care upon knowledge, some upon chivalry, and othersome upon other honest exercise: and this man (alone) hath all his mind upon the kitchen, and in the cookery, (as one who only hath for his end and purpose) excessive eating and drinking.  
5 Like, as the root doth nourish the plant, so the meat that the body receiveth, aught to nourish itself, and not lusts, & gluttonous eating & drinking. 
Musomius.    

¶ Idleness.  
1 SO great is the ruin and destruction of others, that through their imbecility, (and not for our own virtues) we be accounted mighty.  
2 Men being in prosperity and in idleness, when fortune laugheth on them, they become unjust, untemperate, and do suffer themselves to be corrupted with voluptuousness,  
3 It is no shame to take pains, but shame to be idle.  
4 Vertne walketh by the way of labour, and not by the way of idleness. 
Hesiodus.   
5 It was wont to be said, that exercise is the father of a good name. 
Euripides.   
6 There be many more become good through diligence, and good exercise, then be by nature.  
7 Goods do multiply with a man, if he take pains.  〈…〉 
6 Hesiodus, likened the idle persons to Drones, which be those bees that having no sting to defend themselves, do eat up the labours of other bees, without travailing. 7 A sound man that is idle is more miserable, than one that hath the ague.  
8 Idleness, causeth infirmity of the body, and dullness of the mind. 
Eusebius.    

¶ Riches.  
1 RIches be rather the Friends of vice, then of virtue, and do oftener allure the minds of young folk to unhonest delights then otherwise.  
2 Like a horse cannot be ruled without a bridle, so richesses cannot be ordered without prudence.  
3 Even, as garments, which be of themselves cold, do not increase, but conserve the natural heat of man, so richesses and honours do not make men happy, for as much as felicity consisteth in our mind, not in things subject to the judgement of others.  
4 Our nature hath none more deadly enemy than richesse, a dire adversary to virtue, & a minister of vice: neither did Diogenes without occasion say, that virtue did not willingly lodge, either within the liberties of a city, nor yet but in a few rich Palaces.  
5 Plato, wisely said, that a rich man could but ill willingly be virtuous.  
6 The intemperate desires of getting richesses be very pricks and rich thorns. 
Antipho.   
7 Richesse ill gotten, were wont to breed short pleasures, and long shame. 
Epitt.   
8 It is a hard matter for a rich man to be temperate, and for a temperate man, to get great abundance of richesse. 
Alcides.   
9 It is necessary to have a rich mind, and not a body clad with a great ostentation of riches. 
Euripides.   
10 The very fruits of richesse, be nothing else but lechery, covetousness, and infamy. 
Menander.   
11 Richesses be blind, and do make those blind that behold them.  
12 Garments, which be too long, do hinder the going, and superfluity of riches be an impediment to the soul, 
Democri.   
13 Our affections by nature, are hard to bridle, but after that they be accompanied with riches, they cannot possibly be bridled. 
Plutarch.   
14 Bion said, that those were made a laughing stock which would give themselves a pray unto richesse: for they are granted to a man by fortune, conserved by Avarice, & gotten together by falsehood. 
Pythagoras.   
15 Diogenes, called richesses the vomit of fortune.  
16 Plato, being demanded what store of riches a man ought to seek for? answered, so much as neither should breed any snares, nor have need of any necessary thing.   

¶ Honours.  
1 THis course of life which I hold, perhaps I offend in, which do marvel at the bravery & outward show of this life, and do not discern the carefulness and great yerksomnes wherewith it is replete. 
Cic. Lib. 1. Epist. fa. 9   
2 Like, as Emnus said, in reigning or governing as King, there can be no true faithful companion, nor credit given to any.  
3 These smokes of vain honour do seem in my judgement, to serve for nothing else but to make us slaves to the rolling estate, & madness of fortune.  
4 If we consider diligently, how that these honours and worldly dignities, be for the most part unsteadfast, we shall find also that it cometh to pass, because that they are grounded upon the instability of fortune.   

¶ Pastimes.  
1 FOr to feed the People with the vanity of such shows, is a thing but little esteemed of goodmen, for it noteth riotousness, and is nothing worth. 
Cic. Lib. 2. Epist. fa. 3.   
2 Like, as it is but soolish wantonness to be carried about with a vain out rye of others, and to follow the shadow of a false virtue, so it is an act of a wanton and unconstant mind, to refuse the light and brightness of that which bringeth true glory, and is the most honest fruit of perfect virtue. 
Contra piso.   
2 I cannot esteem good that sort of pleasures which hath been found out by a wicked and naughty man, such a one as he was: for, nature doth not so easily admit a naughty plant to bring forth good fruit.  
3 We are so by nature inclined to pleasures and pastimes, that we delighting indifferently in all alike, and making a confusion with good and bad together, do also confound ourselves.  
4 To what end do serve pastimes, & gamings? but to steal away time, & to busy our understanding in vain things, and without any profit.  
5 All pleasures ought not to be followed (but those only) which have their derivation of honest things. 
Demost.    

¶ Beauty.  
1 I Know not how I might praise beauty, seeing, that in women it is for the most part accompanied with cruelty and ingratitude.  
2 We must have regard to the goodness of the mind, and not to the beauty of the body. 
Euripides.   
3 Byon, confirming the opinion of some that said, how that tyranny consisted in beauty: said moreover, that from tyrants a man might by many means be delivered, but from beauty, by no mean. 
Plutarch.   
4 It is a very delectable matter to behold beautiful things, (but to touch them) cannot be without danger: like, as Xenophon said, the cook doth broil only those things that he layeth on the coals: but beautiful things, do set on fire also those that stand near about them. 
Fanorinus.   
5 Like, as gilly-flowers and other most pleasant and sweet smelling herbs and flowers, if they be cast into a jakes amongst filthy dung, do forthwith become vile, even so beauty, if it be, not accompanied with excellent virtues & graces, waxeth eftsoons, filthy and abominable.   

¶ Nobleness.  
1 ALL men are in this respect equal, that they have had all one manner of beginning, and were naturally created after one fashion.  
2 No man can challenge to himself any worthiness, for being borne of noble blood and of famous parentage, but for that he hath lived virtuously, and died valiantly.  
3 The nobility of thy parents and blood, do serve thee to none other purpose, but that thou canst not keep thyself unknown when thou wouldst.  
4 He glorieth of himself but in vain, which boasteth of his dwelling in a noble Palace (inasmuch) as the praise is not his, but his predecessors.  
5 In my judgement (he that is a good man) is worthy to be accounted noble, like, as (on the contrary part) I esteem a wicked man ignoble, although he were descended of a father more noble than jupiter. 
Euripides.   
6 Nobility consisteth in prudence: and by understanding is obtained true riches, but only at the hands of God.  
7 He that by nature is inclined to virtue, he is noble, although his mother were an Ethiopian. 
Theodor.   
8 Antigonus the King, going about to reprove Byon the Philosopher of ignoblenes, asked him what he was, of what country, and where was his City, and his parents? to whom Bion answered, it belongeth not unto Friends to inquire where they were borne: but what manner of men they be. 
Bion.   
9 It is better to glory of the praises of the mind then of the nobility of the elders, being already extinguished through the obscurity of the posterity. 
Phalarides.   
10 Like, as the nobleness of beasts doth consist in the disposition and strength of the body, so the nobility of men consisteth in the goodness of manners. 
Democr.   
11 Diogenes, being demanded who were the most noble men? answered, those which despise riches, vanity, pleasures and life.  
12 Socrates, being asked of a certain man, what thing was nobility, made answer, that it was a good temperature of the mind, and of the body.   

¶ Flattery.  
1 NO man whilst that he is in prosperity can tell whither he be loved or not.  
2 Even, like as Actaeon was torn in pieces with his own Dogs, that had been nourished by him, so are those torn in pieces by flatterers, that do nourish them.  
3 Flatterers, be like unto certain sepulchres, in which is only written the bare name of amity. 
Diogenes.   
4 Antisthenes said, that there is less hurt found amongst Ravens, then among flatterers, for, these do corrupt and eat the minds of such as be alive: the other do but devour (only) the dead bodies. 
Isocrates.   
5 Antisthenes, was wont to say, that Flatterers were like unto courtesans, or harlots, which do look to have found in those that were enamoured on them all excellent gifts, except judgement and wisdom. 
Pathagoras.   
6 Crates, seeing a young man, who was very wealthy, accompanied with a multitude of Flatterers, he turned unto him and said: Oh young man (I am sorry) to see thee so solitary.  
7 Demetrius Phalerius, exhorted Ptolemy the King, that he should buy him books to read, such as treated of well governing a Kingdom: for, in them he should find written such things, as those that were his true Friends, durst not, and his false Friends would not show him. 
Iseus.    

¶ Ingratitude.  
1 IT was a general fault of all them which did not defend me, and (especially) of such as were bound thereby by duty. 
Dio. 1. Epist. f. 9   
2 All the good that I have done for him, is as good as lost, for, it is even like, as I had done the same to mine Enemy.  
3 It was wisely said that there were two wounds in good turns: the one reproving or upbraiding of benefits bestowed: the other, forgetfulness of such, as have been received, both of them be the mothers of ungratefulness, and stepmothers to a good turn.   

¶ Malice.  
1 THeir maliciousness, maketh them to credit that which they have hath say of others: that is, that I must debase myself. 
〈…〉   
2 I should never have believed that thou wouldst so little have esteemed our reciprocal love, & the friendship renewed amongst us, that for one only word, thou wouldst seek to destroy my Brother Metellus, neither respecting the nobleness of our house, nor yet the great love that I have borne unto you and to the common wealth, the which considerations might have moved you, to have put up a little injury. 
Cic. 〈…〉.   
3 The injury which that naughty toungued fellow hath offered to this good young man, hath made his most shameful and impudent life manifest for ever. 
〈…〉  
¶ Vide Cic. Pro Rof. Amer.   
4 ME thinketh that how much the more mighty and noble a man is, so much the less he ought to show forth his power, especially toward the ruin of poor men. 
〈…〉   
5 Go not you about with honest words of your letters to cloak the dishonesty of your mind, for those that have already an ill opinion of you, will give no credit thereto.   

¶ doltishness.  
1 OH God, what a cockesconbe is he: and how in amoured on himself without any modesty or reason. 
〈…〉.   
2 He is so senseless and doltish, that nature seemeth even to have brought him into the World for despite.  
3 There be found some sort of men in the world such idiots in their talk, that look how more they go about to beautify & enlarge their talk, so much more they are mocked rather then hearkened unto.   

¶ Composing or applying of things amiss.  
1 MEn have used many times to adorn themselves with glorious words found out by other men's industry. 
〈…〉.   
2 Those men that in compiling or composing works (do nothing else but imitate others) are in my judgement like unto the popinjay or pie, which speak those things that they do not understand.  
3 Like, as he cannot run well, that seeketh to set his feet only in traces of another man's feet, so those cannot write well which go on imitating, and never serve from the bounds of others. 
Menander.    

¶ This life.  
1 I Wist not that this life was short, & a vain course of glory. 
Pro Sestio.   
2 Of good, and of evil, consequently of godly men and of ungodly, there is at this present no great account made: such is the life wherein we do live.  
3 Our life (when fortune doth favour) is like to a running brook, which is all dirty and miry, hard to get into, violent, making a great roaring & noise, and lasteth but a while. 
Epitt.   
4 This our mortal and miserable life is none other but the likeness of a shadow, and a birth unprofitable to the earth. 
Sophocles.   
5 The Sea and land is full of evils and infirmities, which day and night do compass about this troublesome life. 
Hesiod.   
6 Good things (although they be sought) do hardly come, but on the contrary (evils things) do come on heaps without seeking. 
Democri.   
7 Man, is none other thing but an example of infirmity, a spoil of time, a jest of fortune, an image of inconstancy, and a balance of envy & calamity: remaining (only) phlegm and choler. 
Aristotle.   
8 This (our life walking through a circle) is always subject to be entrapped with evil, and can never abide in one estate. 
Herodotus.   
9 This our life (travailing always toward the end) is like unto wine, whereof (a little being left in the bottom of the barrel) doth become vinegar. 
Antipho.     

¶ To be sorry.  
TO lament, or to be sorrowful with another, is an affection that groweth of the displeasure & grief that we receive by our own misfortune, or by the misfortune or hurt of that person with whom we do lament or sorrow.  

¶ For the death of somebody.  
THe death of your father (a man of most worthy memory) hath deprived me of a testimony of great authority, unto whom I was most bound. 
Cic. Lib. 2. Epist. fa. 12.   
2 Albeit, that I am assured that I can not bring you more hurtful news than these, yet, because nature, or rather the providence of God is superior to all men, I have thought good (not to hold my peace herein) howsoever the matter goeth.  
3 In this respect the noblest and most valiant person in the world, is no better than equal with the simplest and him that is most vile of conditions, for, that with one bitter sort of death, the lives of them (both) are extinguished alike. 
Cic. 4. Epi. 10.   
4 Sithence, that it hath pleased God (who is never deceived) thus to deal, it is expedient that we be conformable to his will.   

¶ For sickness.  
1 WHo doth not see, how that many times the hurt which we receive by the Physician, is worse than the malady itself.  
2 Concerning sickness, some sort of them were wont to come through efficient causes, as by excess of heat, or of drought: some by material causes (that is) by want of nooriture or surfeiting: othersome are bred in certain, the natural parts of man, as in the blood, in the marrow, or in the brain: at some other times, sickness also do proceed of exterior causes: as by the water (being unwholesome, by the soil of the country, by surfeiting, by penury, and suchlike) by which means, I suppose that your sickness cometh, whereof, for the love (that I bear you) I am very sorry.   

¶ For poverty.  
1 MY griefs do not only flow through the company of yours, but they do also increase infinitely. 
Cic. 9 ad Att. Epist.   
2 The Goddess of poverty, as being most hateful, is without any Temple. 
Euripides.   
3 Poverty, is no small malady to those the prove it. 
Diphilus.   
4 There is no chance more miserable in this our life, than poverty: for a good & virtuous man (if he be poor) is nothing esteemed. 
Crato.   
5 Man hath no greater enemy than poverty.  
6 A poor man, as one that is fearful, is even a semblance of fear itself.  
7 Men do commonly account of rich men that they be wise, and on the contrary make but a scoff at poor folk, although they be godly & virtuous.   

¶ For imprisonment.  
1 It is so cruel a wound that I bear in my Spirit for this your imprisonment, that I assure you, I of use no better easement nor rest in my mind, then the hap that I have to see you recover again your former estate of liberty.  
2 I do so greatly lament, for this your imprisonment, as is convenient for our friendship, in consideration whereof, like as I (at this time) I am exceedingly grieved, so (I hope) that hereafter my consolation shall be the greater, when as I shall see you restored again to your former liberty, and honourable, estate.   

¶ For Exile.  
1 OH wretch that I am, that I should be the occasion of your so manifold troubles, and so much the more wretched am I, as that your valiancy, your goodness, and gentleness, deserved better fortune than this. 
Cic. Lib 14. Epist. fa. r. 7.   
2 Seeing, that no consolation can be greater than this that I desire rather than my life: namely, that I might die in thine arms, for as much, as by no means I can so hope of thy deliverance, & that thou mightest be rewarded, according to thy deserts.  
3 Aristides, being demanded, wherefore he took sorrowfully his sending into Exile? he answered, because of the shame that my Country receiveth of the injury done unto me.   

¶ For liberty lost.  
1 I Never desired at any time my fortune more fa●●●●, then to have the accomplishment of the thing I now desire in these your tribulations, to let you understand how that I esteem your liberty lost, a yoke of servitude upon my neck: and albeit, that the residue of your Friends be of the same mind, yet, I have thought good to make manifest unto you mine affection, to th' 〈◊〉 ye may measure it with your own affection, and with the affection of others, and have experience thereof.  
2 What greater misfortune can happen to noble minds, than the loss of liberty yet (I trust) you will play the part of a wise and valiant man, disposing yourself, according to the quality of these 〈◊〉.  
3 I should lament for your liberty lost much more than I do, but that I perceive how that fortune maketh slaves of such, as by virtue were made free.   

¶ For Reputation lost.  
It is very lamentable that other men's wickedness have defiled the brightness of your name.  
2 If thou shalt show a valiant mind in these thy mishaps: I can never praise thee unto the full, but much sorrowing is 〈◊〉 for thine estate.  
3 Who will say, that he is spoiled of his ornaments, who by death is exalted to everlasting honours.  
4 The change of fortune is grievous enough to one that was sometimes happy & fortunate: whereas he that hath always been in adverse fortune, taketh not so much sorrow at the familiarity of calamities.  
5 Calamities have dominion over men, and not men over calamities. 
Herodotus.     

¶ To comfort or give consolation:  

And (first) for old age.  
1I know no cause why men should marvel that old age is subject to so many maladies, seeing, it is even infirmity itself.  
2 That old man is more foolish (who having passed over the dangers of this life, and is arrived at the end of them) would wish to begin his course new again, than a travailour, who having ended a long and yerkesome journey, should desire to go it over again immediately (forasmuch) as nothing is more acceptable to such as be weary, than rest and lodging.  
3 It is not expedient for your wisdom, to wish for that, that ye have lost, seeing, it cannot be recovered again, that is youth, for it is the property of a mad man to love that which is lost.  
4 Men ought to rejoice when they come unto age, wherefore they were borne, seeing age, is the very ripeness of men, and is as profitable to be in men as in fruits.   

¶ Of Death.  
1 DEath happeneth to all men alike, wherefore thou oughtest not to challenge unto thyself a privilege of life above others.  
2 I dare not take in hand to comfort thee, or to offer thee any succour, for, I know the thou art wise enough, & of a most noble mind, wherefore it should seem great presumption if I would go about to administer thee consolation in this matter. 
Cic. 5. Epist. 17.   
2 All things that be according to nature, be good: and what is more agreeing to nature, then for an old man to die.  
3 Thou oughtest to conform thyself, according to the good pleasure of God, and to believe that he knoweth better what we need then ourselves, and the time when to draw again to himself his members.  
4 In the raging Sea of this our tempestuous life, we have none other haven, save death.  
5 Thou mayst thus comfort thyself for the loss of thy Father, that sithence in his life time he lived well, he hath now with death obtained reward of his virtues.  
6 This world is a very Uallaye of wailings, deep, obscure, and full of mire: happy is he that well getteth out of it.  
7 Seeing, it is so ordained by nature, that he which first cometh, must first go: the son hath no cause to lament for the death of his Father, for, he doth not thereby forsake him, but goeth before him.  
8 We may (truly) call the Earth a better Mother unto us, than she that hath borne us, for, she nourisheth us but for a few months: and the other for a great many years.  
9 To lament for things that can not be gotten again, groweth rather of too much foolishness, then of much godliness and love.  
10 Virtue, may make honest any sort of death, whatsoever.  
11 Albeit, that my mind is not sufficient to comfort you, for that the sorrow that I abide doth suffer me to have no place of consolation, yet, etc.  
12 He was not borne in vain that dieth well, neither lived he unprofitably that finished well his life.  
13 Death is no death, but the end of travails, and a beginning of life.  
14 There is no armour more strong against any cruel dart of fortune, than a prudent mind: and I, being of opinion that you are most wise, do believe also that you understand, how that no humane thing can be perpetual or quiet.  
15 If thou wouldst consider, how that he was borne a mortal man, thou wouldst not sorrow of his death.  
16 Socrates, beeying demanded, what was the greatest beatitude of man? He answered, to die well. 
Eschines.   
17 If sick men could be healed with tears, and that sorrow could cease their grief, I would commend this wailing. 
Philomenes.   
18 Inasmuch as we be mortal what thing should we else look for of this our life, but mortality.   

¶ For Health lost.  
1 I Trust with the grace of God shortly to see thee not only free from this disease, but also from all ill humours, by means of this sickness, whereby they shall be consumed, veryfiing the old Proverb (that is) that one evil driveth away another.  
2 Nothing (new or unwonted) is happened unto you, neither hath fortune any jot changed custom, nor nature, being always unsteadfast, unconstant and blind, but we may rather say, that in this your malady, it hath used the own proper and natural constancy, which is, to be always unconstant, and never to abide in one estate.  
3 Sickness is a great dehorter from vices, and affections, and an exhorter to modesty and goodness.  
4 It is much more easy to abide the infirmity of the body, than the grief of the mind, wherefore, I think it good that in this your sickness, ye shake of all such thoughts as might trouble you.  
5 Although, that man by nature is accompanied with many evils, yet, the worst of them all, is the displeasure of the mind, take heed therefore, lest ye set any thing rashly to heart.   

¶ Of reputation lost.  
1 I Am glad that your fortune is unlike mine: for there is great difference betwixt being injuried, & being utterly undone. 
Cic. 1. Epist fa. 7.   
2 To be without doubt is token of a good hart, which thing without all peradventure, would both stay, his foolish rage, and bring you again to your due place of honour. 
Cic 1. Fa 5.   
3 The course of your fortune, although the case be unlike, yet it runneth to the same end that mine doth. 
Epist. 7.   
4 To the grievousness of the sorrow that I feel about your matters, I have yet this consolation, that I trust the counsels of Friends, and the time itself, which breaketh the appointments of wicked men, shall give recompense to the wicked wills of your enemies. 
Epist. 6.   
5 Concerning this loss, if you shall make such account, as I have always denied that you ought for to make, you shall do wisely, and shall with victory triumph over your Enemies. 
Cic 3. Epist. 20.   
6 The refuge of our studies is such, that although we cannot have the great loss we had restored again, we may yet at the least be somewhat eased by not thinking thereon. 
Lib 4. Epist. 3.   
7 Dost thou not remember how that with continual lamenting, thy troubles be rather doubled, then razed out of memory.  
8 Canst not thou see things that are open and manifest, who with thy quickness of wit wast wont to pierce to the knowledge of things most secret? Canst not thou know how that continual lamenting doth relieve thee never a whit. 
Lib. 6. Epi. 16.   
9 A man, that is rightly virtuous, aught to lose nothing by the multitude of the wicked: 
Lib. 9 Epi. 3.   
10 Thy valiancy is so great and worthy of itself, that for the sustentation thereof, thou needest no comfort of others, neither can I well comfort another, which am deprived of all consolation, myself.  
11 Like, as in the abundance of good fortune we are not strait lost, so, we ought not to despair in the anguish, wherinto this fearful wave hath transported us. 
Lib. 7. Epi 2.   
12 Albeit, the distaining that is used to thy honour, is not to the loss of my health, yet, there is such likeness betwixt them, that me thinketh we could not be sure Friends, except we tasted both of like griefs. 
Lib 1. Epi. ●.   
13 Man's estate, was wont thus oftentimes to change, neither is there any thing stable under heaven, he which yesterday was a Seruavant, to day is become as a King: and another, who of late went clad in fine Purple, and commanded the people, is now clad in vile rags, and become a bondservant.  
14 Pittacus said, that it was the duty of a wise man to know how to skirmish with adversity, and the part of a valiant man to bear the same modestly. 
Democri.    

¶ Of Goods lost.  
1 LIke, a wise and valiant man, thou needest not care if the unhonesty of men shall rob thee of those things, wherewith fortune hath endued thee most bountifully. 
Cic. 1. Epist. fa. 5.   
2 I confess that thy grief is such, as thou canst hardly receive any consolation, so great is the loss of all thy substance, and so little hope of recovering the same again: but yet, thou oughtest to moderate thy sorrow, and not utterly to despair. 
Lib. 4. Epist. 3.   
3 Nobodye is more unhappy in my judgement, than he, whom fortune hath not erst suffered to taste of her venom: for, like as the shadow accompanieth the son, so adversity followeth glory & renown.  
4 The long experience that I have known in you, concerning worldly things, easeth me of taking in hand to administer you any consolation (inasmuch) as I know that you were wont to arm your mind against the darted of fortune, I do therefore verily believe that ye will patiently abide this burden of poverty, that without any fault of yours, is fallen upon you.  
5 Truly, your loss of richesse is great, but I esteem that you shall make it much greater, if you shall also lose yourself.  
6 We must not believe that fortune loveth those men more, upon whom it fawneth, and such as it never displeaseth, them those whom it exerciseth with continual travails: for, like as prosperity maketh men fortunate, so doth adversity make them famous and tried.  
7 Whilst that you torment yourself for the loss of richesse, that you have sustained, you do (without doubt) make the same greater: for, sorrowing for the loss of richesse, you debase the worthiness of your mind, which teacheth men to despise worldly things.  
8 The loss that ye have sustained, is not so great but that your wisdom is greater: wherefore with judgement correct fortune. 9 It is better a godly poor man, than a wicked rich man, for, the one is worthy of mercy, the other of reproof. 
Antiph.    

¶ Of the loss of Friends.  
1 IT is now time to put in practise the precepts that have been written by most wise men, and to apply thyself to the use of such things as with long study thou hast learned: which thing (if thou wilt) thou mayst (though not willingly, yet at least patiently) abide the want of those Friends whom thou hast lost. 
Cic. Lib. 7. Epist. fa. 3.   
2 He, that in the loss of terrene goods, as of friends, etc. knoweth how prudently and with modesty to bear fortune, he may be truly called happy.  
3 Verily the loss of so dear a Friend, which you have sustained, might shake the stoutest heart that is: but (forasmuch) as men ought to be contented with any chance that happeneth in this world, it is your part to be greatly comforted in consideration of the honest and faithful friendship maintained betwixt you.  
4 You show yourself not to be thoroughly taught in the law of friendship, sithence you sorrow at the death of such a friend, who lived so well, that there is no doubt, but the Angels have carried him into the sight of GOD, to enjoy the fruits of his virtuous labours.  
5 It is the part of a wise man not to be sorry for things lost, nor glad for such as be present. 
Democri.   
6 We ought not to be sorry for the death of our dear Friends, seeing, they must of necessity die: but rather for such as die beastly. 
Pollien.    

¶ Of Imprisonment.  
1 LIke, as a man that is sound and in good health, hath no need of a Physician: so a wise man hath no need of consolation.  
2 Do ye not understand, that he alone may be called a worthy and valiant man, who never bowed his shoulders at the burden of misfortunes, who never blamed nor panted at his chance: and inasmuch as it is so, you ought also in this imprisonment show the liberty of your mind, altogether covered with armour of your innocency.  
3 It is less hurt to be imprisoned unworthily, than to have undeserved liberty, and to suffer wrong in defence of justice, then through lewdness to abound in wealth.  
4 What thing else is the earth, but a little Island, compassed round about with the Ocean-sea, in the which we are put, as in a prison.  
5 You have great cause to comfort yourself in this trouble, and to give God thanks that he hath so endued you with his benefits, that like, as in liberty ye did not want wisdom, so your courage and valiantness of mind hath not fainted in this imprisonment.  
6 If it be true that the estate of virtuous & worthy men doth consist in the force of the mind, & not in this corporal matter: I repute any part of consolation at my hands towards you, to be but superfluous, whose noble heart I know, is at liberty, in this your undeserved imprisonment.  
7 The prison doth not minister so much punishment to the wicked, as it doth glory unto the godly, whose virtue doth afterward shine more vehemently than afore, like a fire that hath been kept secret and after bruiseth forth in great flames.  
8 If you had by any means deserved this imprisonment, there were then cause why I should seek to comfort: but sithence that the malice of your Enemies is the only cause thereof, I leave giving of consolation to your sincere conscience of a most virtuous life, trusting to see you here after much more exalted than you are now disgraded.  
9 Socrates, being demanded, how a man might live without troubles? he denying that to be possible, said: A city or an house cannot be without those that dwell therein, and frequent the same. 
Antiph.   
10 Those, that with wailings and lighing do take in ill part their misfortunes are unwise, and do not remember how that many be, and have been in a like and in a worse estate. 
Hipparcus.   
11 Appollodorus, sorrowing and lamenting for Socrates, because he was unjustly condemned to die, Socrates laughing said to him thou therefore (which art my dearest Friend) wouldst have me justly condemned. 
Xenophon.    

¶ Of Exile.  
1 THat death is not miserable that is received for the common weal, neither is that Exile loathsome that is caused for virtue. 
Cic ●. Epist. 1●.   
2 If they shall take my life away, yet they shall not bereave me of my reputation, though they shall afflict my body with Exile, for that, it is mortal: yet, they shall not remove my mind from the common wealth.  
3 Defend thyself stoutly from sorrow, and withstand Fortune, revolving always in thy mind how that in our City, and in the common weal many have unjustly been sent into exile: I tell thee also (and I would to GOD, it were not true) that thou art driven out of such a Country, where no good wise man can live quiet.  
4 I do not only exhort thee, but do also pray thee for the friendships sake that hath beens betwixt us, that thou wouldst 'stablish thy mind against misfortunes, considering with thyself in what estate all men are borne.  
5 Your most noble mind, hath no need of a common medicine, and that which I should say for to comfort you in this your exile should be as a shadow in respect of the light of your understanding.  
6 He, which is unjustly sent into exile, aught to make himself merry, for that he hath justice his companion of his exile, which suffereth the ungodly Citizines to persecute him.  
7 The heart of a valiant man, doth not faint at the first falling of fortune, and what else is this your exite, but a disfavour of one chance of fortune for a counterpaise of infinite favours, that ye have received of her.  
8 Great folly it is to lament the dying out of one's Country, forasmuch, as it is superfluous to have regard to the place where a man shall stay, dying, when as he must immediately departed from all places.  
6 Anaxagoras, dying out of his country, was demanded by his Friends, whether he would have his body carried to the place where he was borne? He answered, that the way that leadeth to Hell, is no further from one place then from another.  
10 Like, as the Mariners have instruments prepared (both) for prosperous and for adverse sailings, so ought we to have the affections of our minds made fit (both) for good and ill fortune.  
11 In what place soever a man be, he hath one & the self same way continual and plain to walk through this frail and mortal life, to an immortal and everlasting life. 
Titus.   
12 Idle fellows, and such as are good to nothing, are besieged with poverty, even in their countries: whereas, on the contrary part, such as be industrious and wife, in what part of the world soever they be, do possede sufficient, and never feel want.  
13 Even, as going out of one ship into another, we may still sail prosperously, so going out of one City or country into another, we may lead our life fortunately.  
14 Like, as every quality of the air is penetrable to the eyes of the Eagle, so every City and country is to a valiant man.  
15 In what part soever it be of the world, where the earth doth nourish us, there is our Country. 
Plutarch.   
16 Seeing, that we are by nature brought forth all free and unbound, I know not by what reason we should afterward bind and restrain ourselves to one corner.  
17 Every part of the World, is free and open to a wise man, and to a valiant mind, the whole world is his Country. 
Democri.    

¶ Of Poverty.  
1 THou wast wont to comfort others, following the manner of ignorant Phisiciants, who making profession to have skill in other folks diseases, know not how to cure their own. 
Cic. Lib 4. Epist. fa 5.   
2 I believe that in these corrupt and tempestuous times there is any thing that can draw near to the true beatitude, save only. joyful poverty.  
3 Poor men, that do content themselves with their estate, be dear unto God. 
Menander.   
4 Diogenes hearing, the poverty of a wicked man reproved, said: I never saw any tormented for his poverty, but for wickedness. 
Elianus.   
5 Diogenes said, that poverty was a learned succour to Philisophie: forsomuch, as those things that Philosophy forced to persuade with words, the same were put in practice by poverty.  
6 If thou shall never desire much, a little will seem to thee enough. 
Democri.   
7 Drogenes, made this a answer be to one that attributed poverty to him for a fault, oh unhappy man, I never same any man become a Tyrant through poverty, but many thorough richesse.  
8 The life of poor men, is like unto a sailing at Sea, when the ship is near to shore, but the life of rich men, like to those that sail in the depth of the Sea: To the one sort, it is easy to cast auker, and to fall into harborough: To the other, it is more hard, and requireth great labour. 
Aristotle.   
9 Like, as it is better to lie sound and in good health upon a simple matterisse, then being sick to lie upon a large and rich bed: so also it is better to live fortunately in mean fortune, then unhappyly in great abundance. 
Epitt.   
10 Poverty, is not that which causeth us to sorrow, but the overmuch greediness of our minds.  
11 Many men for injustice and evil doing have been put to death, but for pduertie never any.  
12 No man is more fortunate, than a poor man, for, he never feareth to fall from an high estate to a low. 
Diphisus.   
13 Poverty, is a thing that is not envy, neither doth any man strive to obtain it, and without any guarding it is defended and conserved: And how much the more, it is despised, so much the more it is exalted. 
Xenophon.     

¶ To bewail or lament:  

And (first) for death.  
1I Had no comfort lest me, but only this, whereof death hath deprived me. 
Cic. Lib. 4. Epist. fa. 6. Ad Attic. Lib. 1 Epi. 8.   
2 What great sorrow and grief I have sustained by the death of my brother, and of what commodity (both) public and domestical, I have been thereby deprived of, you (who know my secrets) may consider, for, look what consolation one man could enjoy by another, all that I received at his hands.  
3 The death of Lentulus (bear it as we can) is such, that we have lost a very good and worthy man, who had the nobleness of his mind tempered with an infinite humanity.  
4 I know not what thing can be acceptable unto a man, that hath lost him, who was wont to be more dear unto him, than any other thing.  
5 The death of this Noble man hath so pierced into my Spirit, that I can neither find words, nor reasons, that be able to comfort myself.   

¶ For things done unto us.  
I Am well pleased at this that thou hast tried what credit is in men with thy small cost, as well as I know to my great damage. 
Cic. Lib. 1. Epist. 9   
2 We were caught in a snare, or at the least sore belayed and like to have been caught.  
3 I bear these things with a fair face, and a merry countenance, but in very deed, they do inwardly destroy and consume me. 
Ad Attic. Lib. 5. Epi 10.   
4 Thou seest how things do fall out, for there is no manner of evil in the world, that I do not at this present abide, and do look for to abide hereafter.  
5 It is a notable saying amongst men, that it is but a small matter to reprove one, but to abide an injury received, is a burden insupportable.   

¶ Of times.  
1 ALL the laudable customs of our councry be now decayed and utterly come to nothing. 
Cic. 3. Epi. 3.   
2 Our Country is afflicted and oppressed through the misery of the time.  
3 The malice of these times is so great, that no remedy is able to discover and make manifest the mind from those sorrows that shadow it.  
4 Room, is at this time given to the spoil, justice hath there no place: to conclude, all good laws and customs be there rejected. 
Epist. 5.   
5 I doubt not, but that thou knowest how that at this present, the world is full of deceipts, dissemblings and lies.  
6 Grant us some respite to writ of doleful and miserable matters, conformable to these times. 
Epist. 13.   
7 Whereas in times past, we had great favour, great authority, and most great renown, now all these things be quite gone. 
Epist. 14.   
8 I spend all my time in reading, not for to find any medicine which might heal me, but for to deceive the sorrow that doth now oppress me.  
9 Who is so dissolute, that he can at these things hold his peace and keep silence.  
10 We can see in these miserable days nothing but trouble, and anguish to hang over our heads.  
11 The length of time, cause us to see many things, and to abide much that we would not.   

¶ Of Fortune.  
1 THY Letters had bred in me a great sorrow, but that I have even determined with myself to make a jest at Fortune. 
Cic Lib 2. Epist. fa. 16.   
2 My heart is so hardened with continual despair that I can admit no new sorrow into it.  
3 The pensiveness of my heart hath so tormented and spoiled me, that I am even at deaths door.  
4 Oh envious fortune, how ready art thou to change the very same benefits, that thyself hast given us?  
5 When will this wind of evil fortune cease? never: The which transporteth me from flood to flood in the Sea of worldly adversity, and will never suffer me to see, or take ground.  
6 Fortune, is sometimes our mother, sometimes our Stepmother in one and the same day. 
Hesiodus.   
7 Fortune doth not give, but dareth money to rich men.  
8 There is no haven of richesse so strong, but it may be broken by occasion of ill Fortune. 
Bion.   
9 I have often times seen nobility vanquished through Fortune, and those that have been nobly borne, have unworthily been cast down by fortune. 
Euripides.     

To demand:  

and (first) of Aid.  
1IN recompense of those honours that thou hast received by my counsels, thou oughtest to be contented, that I may lean somewhat upon the support, & with thy lusty flourishing youth to be some aid unto my feeble old age. 
Cic. Lib. 1. Epist. 11.   
2 Thou knowest how greatly thou mightest help me now, neither do I require aught else at thy hands, but that which thou shalt judge to be for my preferment. 
Lib. 3 Epi. 3.   
3 In this respect you may stand greatly my friend, if that like as you promised me, ye will at all assays be the Protector of me and mine, whensoever need shall require. 
Epist. 9   
4 If you will proceed on to be such a patron & defender of men as ye have been: Publius and Vatinius will also seek for your friendship & aid. 
Epist. 11.   
5 I would that ye would place this matter of mine, in the Register of your own affairs, to th'end that I may with you here obtain those things that you have put in my head to labour for. 
Ad Attic. Lib. 11. Epist. 1.   
6 The friendship that in this matter ye might use towards me, is so great that it can not be expressed, in which my necessity if you would (as easily ye may, stand my good Friend and Patron) you shall both show the excellency of your valiant and true noble heart, to your no small honour, and also shall bind me as an humble & obedient Servant with all manner duetyfulnes towards you.   

¶ Favour or grace.  
1 Esteem thus with yourself, that if ye will in any thing show me courtesy, you can in no wise better favour me then in this governing of the province. 
Cic. Lib. 1. Epist. fa. 9   
2 I willbe contented with any thing that ye shall do for me, but if you will accomplish this my request, ye shall be the better satisfied.  
3 Albeit, I have sufficiently tried how great-your love is toward me: yet without doubt I shall be the better resolved thereof if I may obtain this present favour at your hands. 
Cic. Lib. Epist. fa. 21. Lib. 9.14.   
4 For the strict bond of friendship and loves sake that is jointly betwixt us, I request thee of grace, that thou wilt vouchsafe to use such courtesy and humanity toward the Volteranes, as, etc. 
Lib. 10. Epi. 2●   
5 I, being an undoubted testimony of the reverence thot I bear unto you, & having already sufficiently experienced the love that you bear unto me, have been bold to request so much gracious favour at your hands.  
6 Notwithstanding, that I do not doubt, but ye will use the same liberialitie towards us, which you have for your sakes heretofore employed (inasmuch) as ye are not unconstant: yet, we would crave at your hands that singular grace which you first promised, and erst used, to be now extended towards us abundantly. 
Lih. 13. Epist. 25.   
7 Seeing, that I am altogether out of hope of ever deserving your love by merits of service, considering, the greatness of your fortune & the simpleness of mine, I will endeavour myself hence forth to merit some grace at your hands, by craving and by submission, inasmuch, as ye may of your virtuous disposition as well esteem, the endeavour of an humble well willing heart, as of such as do you diligent service.   

¶ Counsel.  
1 THou shalt be he, who in all matters of mine shall be my counsellor, & shalt take the charge of mine honour, like as thou hast done of my health, and I will be at all times ready to follow thy will & decrees. 
Cic Lib. 1. Epist. fa. 9   
2 I do not so much request your counsel for dispatch in my business, as to obtain honour in conference with others, knowing, that to be, wise and prudent, will be profitable both to him that counseled, and to the Counsellor.  
3 I esteem more, to be counseled at your hands, than I do to be aided by a great multitude of others together, for, on their aid dependeth nothing but a little profit and honour, which (I know) is much regarded of you.   

¶ Pardon.  
1 I Do humbly therefore with all reverence and duty that I can, desire pardon.  
2 If that I had not fallen in this lewdness or offence, for the which I crave pardon of your grace, neither had my▪ Fortune be discovered, nor your clemency & nobleness of heart been made known & famous, as by this mean it shall.  
3 I request pardon for such a thing as shallbe well worthy your grace to grant me.  
4 I know not, in what matter I ever offended your worthiness: but sithence that ye be offended, I humbly ask pardon, promising never to give you any cause of offence again.    

¶ To Exhort:  

and (first) to the fear of God.  
1PRaying, and such godly exercises be easy to such as seek the way to salvation.  
2 I admonish you that ye destroy our spiritual Enemies, which be vices, & sensual lusts, and that ye give the sceptre and dominion of your spirit and inward parts to the fear of God.  
3 I exhort you as earnestly as I can to the fear of God, whereby you may look for an, assured and perpetual beautitude, if ye will first cut off all vain desires that be fruitless.  
4There be three virtues unto which every man ought chief to apply himself: the first is to honour and fear of God: the next duty is, to the Parents that have begotten us and brought us up: the third duty is to the Prince and Laws: which who so observeth shall acquire to himself a most beautiful crown of glorious fame. 
Euripides.    

¶ To live well.  
1 IT is now time that we leave setting our affections on this miserable and most short life, and seek for that life which is happy and perpetual. 
Ad Attic. Lib. 10. Epist. 5.   
2 Believe me, the only way of praise dignity & honour, is to be praised and beloved of good men, and of such as be wise. 
Pro P. Sestio.   
3 I exhort you as earnestly as I can that ye would begin a new habit of living, and use such manners as tend unto virtue, which may make the mind more capable of felicity.  
4 Consider with yourself how that the beauty of the mind is so much more greater, than the beauty of the body, as a thing that is endued with divinity, being famous & everlasting, is more wortthie than that thing that is obscure, terrene, & frail.  
5 Forasmuch, as humane prudence is but a dream in respect of a well governed Spirit, let us use the counsel and discretion, that God hath appointed.  
6 I do you too wit, that to live well & virtuously, is a thing that will better satisfy every body, than any thing else.  
7When as at a certain time one said to Diogenes, that man's life was full of afflictions and evils, not the life, said he: but the ill living. 
Euripides.   
8A wise man, when he goeth on a long journey, doth provide (rather) for things necessary, then for such things as be precious and costly. 
Plato.   
9 Like, as an house or a ship must have the lower parts very strong, so the beginnings and foundations of our actions, aught to be true and just. 
Demost.   
10 Spensippus, being willed by Diogenes to leave that sitting still in a corner that he used, & to stretch out his legs with going, answered: that he lived not by legs, but by understanding. 
Fanorinus.    

¶ Unto virtue.  
1 YE must have an eye to that which Plato did divinely write, that such men were wont to be citizens, as were the most excellen and worthy men in a City. 
Cic. Lib 1. Epist. fa. 9.   
2 Thou must wholly endeavour thyself to such virtues as may get thee eternal fame, if thou wouldst attain to that degree that thou desirest. 
Lib. ●. Epi 4.   
3 Thou must of necessity answer to that expectation which the People have conceived of thee, if thou wilt look for any preferment, which thing thou mayst easily accomplish, if thou shalt apply thyself to a virtuous life.  
4 We esteem that the bodies of worthy and valiant men be only immortal, and that the motions of the mind and virtue, deserve perpetual glory. 
Lib. 3 Epi. ●.   
5 Let us love our Country, let us obey the Senate, let us imitate the godly: let us despise the benefits of this present life, and let us seek for virtue, accounting that to be most good, which shallbe perfectly just.  
6 Him do I deem an able and worthy man, who ascendeth to an high degree by his own virtues, and not him that ascendeth by another man's fall & misery. 7 Covet to get thee friendship, not with all those that seek to be friends with thee, but with such as shall be worthy men, and such with whom thou mayst well govern the City. 
Pro Roscio.   
8 It is convenient that men do hold in greater price the soul than the body: for, the soul is the most perfect substance of man, and the body is but a shadow of the man, ever changing and unperfect. 
Isocrates.   
9 Like, as an huge image must be set upon some foundation, so ought a man be founded upon honesty without ever shaking or being removed.  
10 Agesilaus, King of Lacedemonia, being demanded, what were the things that appertaineth to a Prince? he answered: bold courage against his enemies, good will toward his Subjects, and readiness in giving good counsel. 
Plutar.   
11 Zeno said, that the most precious ornaments of a City, were the virtues of the Citizens. 
Eschines.   
12 Like, as a lantern set on the top of an high cliff, nourishing with a little oil a great flame, is a succour to Mariners, that pass that way thorough the depth of the Seas, even so is one good Citizen a great help to many others.   

¶ To the obedience of the Prince.  
1 I Admonish you for your own quiet and wealths sake, that ye show obedience unto him, whom it hath pleased GOD to appoint a Prince ever you, whereof ye shall never fail if that you shall but measure his great power and dignity with your own simple estate.  
2 It is an ancient ordinance of laws, the subjects should yield reverence and obedience to their Prince. 
Euripides.   
3 Epaminundas, seeing a goodly great host of men without a governor, said: lo, what a multitude of beasts are here without any head. 
Plutarch.   
4 Solon, being demanded, how a City might be brought unto a perfect estate, answered, when as the Citizens shall obey the magistrate, and the magistrate the laws.  
5 Forasmuch, as Princes are upon earth, the deputies and lieutenants of GOD himself, who, but mere Atheists shall dare presume to rebel against, or not to obey their sovereign Prince.   

¶ To the obedience of Elders.  
1 IF you will follow the way that your Elders have taught you, ye shallbe in good hope to come to great preferment and dignity.  
2 Those have attsined to a great part of virtue and righteousness, which do reverence such as be worthy of reverence. 
Pythagoras.   
3 The hands of young men be strong to labour, and the opinions of old men, be apt for counsel. 
Euripides.   
4 It is an old saying, that the work of young men, and the counsel of old men, have great force.   

¶ To the obedience of Parents.  
HE, that reverenceth Father and Mother, is, not only in his life, but also at his death, acceptable to God. 
Euripides.   
2 He, that feareth and willingly obeyeth his parents, is like (without doubt) to become a good citizen. 
Orpheus.   
3 God hath respect unto such as withal reverence do give pre-eminence to their Parents.  
4 Behave thyself toward thy Father and Mother, even like as thou wouldst have thy Children do unto thee. 
Isocrates.   
5 Pittacus, reproving a man's Son that would contend with his Father, used these words, if thou shalt speak any thing amiss unto thy father, thou shalt be blamed therefore, & if there shall be nothing amiss, yet, thou shalt be deemed worthy blame. 
Elianus.   
6 A certain young man coming from study, whereas he had heard Zeno many years, was demanded by his Father, what thing he had learned in so long space? he answered, that he would show him: but forasmuch, as he showed it not forthwith, his fatherin a choler fell upon him, & did beat him, which beating, he supporting patiently, said: I have learned with patience to bear my Father's anger.  
7 If thou be ungrateful toward thy Father and Mother, nobody will judge thee to be ever mindful of any benefit, that they have done unto thee. 
Xenophon.    

¶ To favour the common weal.  
1 THere is nothing that cambreed thee greater profit and glory, nor of all worldly things that can be more famous and worthy, then too do good to thy Country. 
Cic. 10. Epist. 7.   
2 I would exhort thee to go forward with that honourable enterprise that thou hast in hand: but seeing that of thyself thou hast already done more for the common weal, than I could demand, I ought rather to rejoice with thee therefore, then to exhort she. 
Ad Attic. Epi. 7. Lib. 14.   
3 That is a true Glory, and an undoubted praise of virtuous acts, and of excellent deserts toward the common weal, the which is approved not only by the testimony of all good men, but also by the common sort and all. 
Cic Fil.   
4 It is our duty to provide for these things, and for this cause be we placed in this estate, that as out of an high window, we might descry counsel a far of, and with our wisdom to make the common weal without danger and fear.  
5 It is the duty of such as we are, to abide with a watchful mind, always to do, to think, or to say, somewhat for the common weal.  
6 He, that lustily defendeth his Country, not caring for death, envy, or punishment in respect thereof, such a one may (truly) be called a man. 
Fro Milone.   
7 Pythagoras being demanded, in what sort a man may deal against an ungrateful Country? answered: as against his own mother. 
Euseb.    

¶ To Constancy.  
1 THere remaineth nothing else for me to do, but to pray & exhort thee, that thou wouldst 'stablish thy mind against all adversities of fortune, and that thou wilt remember (not only those things that thou hast learned of worthy men) but also those virtues that with good nature and study thou hast achieved. 
Cle. 4. Epist. 13   
2 We have seen (aforetime) how that ye dealt wisely in the prosperity of fortune, and that ye won great praise thereby: Let us now see also how well you can behave yourself in adversity, without taking any great care therefore, so as your noble heart may not seem debased.  
3 Deal so as your gentle disposition and excellent learning may help you to pass away valiantly the injury that ye have received. 
Lib. 6. Epist. 1.   
4 I would have you to be of an heart (not only quiet) but also valiant and strong, 
Pro Milone.   
5 Be of good courage, so that if the malicious wickedness of some men shall seek to diminish your worthiness, truth may make known their malice, and your worthiness: and that whereas they shall go about to quench the same, they may kindle more and more, the flames of your virtue. 6 Beat down under the yoke of your worthives this calamity, tread it down with the feet of your wisdom: for there is no tree that hath so firm & sure rooting, as that which hath been beaten with many blustering blasts of wind. 7 He, that hath a sure and steadfast mind, doth easily obtain a perfect & steady end of all those things that he desireth: but he whose mind is feeble and wavering, is never safe from the hurts of fortune, in what place so ever he be.  
8 There can no mishap chance unto him that groundeth his foundation upon wisdom, temperance and continency.  
9 Thou must strain thyself to bear the madness of fortune with a valiant mind.  
10 Like, as the good ordering of the body maketh us easily to support (both) cold and heat, so the good disposition of the mind, maketh us constant to bear anger, displeasure, with the rest of humane affections.  
11 If thou wilt be a Lord as well of thyself as over others, deal so, as thou mayst rather command thine appetites, than thy vassals. 
Isocrates.   
12 Sophocles, showing to Pericles a very beautiful young man, he answering, said: it behoveth (Oh Sophocles) him that beareth rule, to have not only continent hands, but also continent eyes. 
Aristippus.    

¶ To patience.  
1 IF any thing happen contrary to our expectation or worthiness, let us be content with patience to abide it, ever looking for better, when God shall see time.  
2 We ought with patience to abide those things that shall happen, which humane wisdom cannot remedy, always comforting ourselves with thinking, that nothing is happened unto us, more than hath happened to others aforetime. 
Cie. 5. Epi 20,   
3 I will never leave exhorting you to that patience which is proper to a wise man, as ye are, and that ye persuade yourself to be ordered, according to the will of God, who forseeth all things.  
4 Look, how much the more cruel the Master is, so much more famous becometh the patience of the servant.  
5 If you shall with greater patience abide to be vanquished, then shall you be Vanquishours, ye shall be also reputed more valiant than they.  
6 I wish you to apply yourself, according to the quality of the time, abiding patiently your present adversity, against which ye cannot prevail.  
7 I exhort you that ye use the Armour of humility and patience: for, with them ye shall vanquish the force of envy.  
8 Forasmuch, as the chances of things are not applied to our wills, it is expedient that we apply our will to those chances. 
Aristotle.   
9 Our life is like to dice-playing, whereas men must be contented with their chance. 
Socrates.    

¶ To gratefulness.  
1 ought not we to imitate the fertile fields, which do yield much more fruit than they received.  
2 If ye remember what I have done for you, ye will not forget to recompense the same again, as duty bindeth you to do. 
Cie. ad Q. & C. Rom.   
3 It is the part of a grateful People to recompense those Citizens that have been friendly to the common weal.  
4 I will never cease to do well unto the common weal, & if it shall be grateful towards me, I will be glad thereof, and though it shall be ungrateful, in such a weight matter, I will in simpleness of conscience do it good.   

¶ To loving kindness.  
1 VAliant Knights do reign and bear authority more actively with a mild and pleasant rain or bridle, then with an hard and displeasant.  
2 Above all things I exhort you that ye continue still your old loving kindness towards every body, for, as it is an old proverb, the favour of every simple body, availeth somewhat.  
3 Like, as garments do cover the naked privities of the body, so doth loving kindness and gentleness cover the defects of the mind. 
Democri.   
4 Aristotle, being reproved for that he had given alms to a wicked man, which begged it of him, he answered, I give not this to the lewd fellow, but to humanity. 
Solon.   
5 Scipio, willing to keep the memorial of Polybius, laboured not to return home to his house every night, except he had first gotten some Friend and familiar companion.  
6 If thou would go about to adorn a City with any manner race ornament: first of all, thou oughtest to bestoare thyself with the singular ornament, which bringeth with it, humanity, justice, and liberality.  
7 A Prince, or he that is in authority, ought rather to desire that his vassals should reverence, then sear him. 
Pythagoras.    

¶ To the good education of Children.  
1 COnsider with yourself how that ye tam leave no greater richesse, nor worthier dignity, then good education.  
2 You shall live after your death, in the life of your Children, if ye shall bring them up in such sort as they may choose the good, and forsake the evil. 
Photion.   
3 Learn to bring up thy Children so as they may (not only feed the body) but also thy spirit with food of immortality. 
Plato.   
4 It is our part to seek for perpetuity of our generation, and to leave behind us servants to God. 
Dion.   
5 To beget Children, is a thing naturalll, but to bring them up well, proceedeth of a Godly love.   

¶ To fly sloth.  
1 ALL the discourses and motions of our mind, aught to be exercised, either in giving honest counsels, which appertain to good living, or else in studying for knowledge and science.  
2 All hurts whilst they be new and fresh are easily healed, but if thou sufferest them once to rancour and wax old, they take such root as hardly can they be ever rooted out or cured. 
Phillippica.   
3 There is no thing amongst men so high & difficult, which, man's wit can not attain, but without travail and pains, none can arrive at the perfection of such things as may make him better & worthier, than the ignorant and doltish sort of people.  
4 Labour and travail, is adjoined with virtue and renown, and he that flieth the one of these, shall never attain to the other.  
5 Forasmuch, as no thing is worse than idleness, I wish you, that when ye have space & time, you will do so much as write some news to your Friends, and especially to me, who love you most dearly.  
6 I exhort you, to fly idleness, and to spend your time in the best and most honest exercise that ye can: for nothing doth more hurt time, then time itself.  
7 No worthy thing can be accomplished without pains taking, and God doth willingly help such as be deligent. 
Sophocles. Euripides.   
8 Labour, is no labour while it is a doing: afterward, it causeth joy.  
9 Zeno said, that man had no greater need of any thing, then of time.   

¶ To Study.  
1 I Would that thou wouldst let pass all sorrows and vain passions, and wouldst addict thy mind to the study of doctrine, the which in prosperity would be an ornament unto thee, and in adversity would secure thee. 
Cic. 5. Epi. 11.   
2 I pray thee heartily, that thou will follow study, as thou hast begun too do, for that doth nourish us with a most pleasant hope.  
3 It is a thing worthy praise, and grateful to every body that a man should travail in those sciences, which may profit many. 
Pro L. Murena.   
4 All other things be to no purpose in man's life, but the use of good studies maketh a man delightful in his youth, beloved in his age: is to us an ornament in prosperity, a refuge and comfort in adversity: it is a pleasure to us when we be at home, and no impediment when we be abroad: it abideth with us always, in bed, in our journey, and in the country, wheresoever we be.  
5 Seeing, man's wit is much like to iron, which being occupied, doth look bright, and lying still, both rust and consume: let us then spend ourselves rather in famous studies, then in obscure idleness.  
6 Demosthenes, being demanded, by what means he had obtained the art of an Orator? he answered: by spending more oil than wine. 
Dethocri.   
7 Like, as in battle the force of iron or steel is more worth then of gold, so is science in this our life more of value, than richesse. 
Socrates.     

¶ To parley or descant:  

and (first) of pleasant Speeches.  
1THese Baths are become very wholesome, contrary to their custom, but peradventure, they be enamoured with thee, and do apply themselves to thy necessity, forsaking their own nature for to aid and help thee, which thing if it be true, I will not greatly marvel it Heaven and Earth do leave their natural propriety for to do thee service. 
Cic. 4. Lib. 8. Epist. 13.   
2 I am fully resolved to come unto thee, and for to see and visit thee, and also to sup with thee, for, I think that though thou hast the gout in thy feet, yet thy Cook hath it not in his hands. 
Cic. 9 Epi. 25.   
3 Diogenes, being demanded of a certain man, why he went not to abide amongst the Lacedæmonians, the which might praise him? he answered, that albeit the Physicians applied themselves to seek the health of men by medicines, yet they did not minister to such as were in good health. 
Dion.   
4 Democritus, seeing one thief lead to the prison by eleven men: Oh villain (quoth he) that hast rob so little, & not rather waste able to steal so much as might have caused all these men that lead thee to be carried also to prison. 
Serimus.   
5 When, as a certain thief would have excused himself to Demosthenes, saying, that he knew not that he had stolen any thing of his: Yea (quoth Demosthenes) but it was enough that thou knewest it to be thine own.  
6 Diogenes, being demanded, whereof it came that men bestowed alms rather upon such as were halt and lame, then to Philosophers, because (said he) they fear that they shall sooner become halt and lame, than Philosophers. 
Pythagoras.    

¶ Grave Sentences.  
1 ME thinks that a Captain cannot guide well an Army, except he first govern well himself.  
2 The common people, except they be kept in some awe and good order, do nothing well.  
3 One hurt never cometh without another.  
4 jesting, and merry talk must be used, like as men do use salt in their meat, that is, sparingly. 
Socrates.   
5 Whilst that men do fly death, they overtake it.  
6 Diogenes, was wont to say that men do provide many things necessary for their living, and but few things that appertain to live well. 
Democri.   
7 Aristides, being demanded, what thing it was to be just? answered: not to desire any thing, that is another man's.  
8 Demades said, that the shamefastness in the countenance of a woman, is the rock of her beauty.  
9 A man ought not to seek means for to hide his wickedness with words, but to amend them with reproofs. 
Pythagoras.   
10 Those things that are dishonest to be done, are much more dishonest to be spoken.  
11 Arrogant Persons, are like to armour that is gilded without, for their inward parts, do not agree with the outward.  
12 Age and marriage, are much alike, for we wish for them both, and when they are come, we be soon weary of them. 
Theod.   
12 Seleucus, the Lawgiver to the Locrenses, said, that the laws were like to spiders webs which catch small flies, but the wasps and bees, fly through them. 
Plato.    

¶ Subtle and witty Sentences.  
1 SOlon, being demanded, why he had appointed no punishment for such as should kill their Fathers? because (said he) I thought there would be none so wicked to commit such a part. 
Pro Roscio. Amer.   
2 Aristotle said, that those which went about to show forth things that were manifest already, did like as if they would show the light of the sun with a candle. 
Diogenes.   
3 Esope, used to say, that every body carried with him one purse or sachel before, and another behind: in that behind he did put his own faults, in them afore other men's faults. 
Euripides.   
4 Pitha, the Daughther of Aristotle, being demanded, what was the best colour of all others? answered, that which did grow in the shamefastness of witty countenances. 
Democri.   
5 Like, as wine filleth empty bottles, so doth opinion with fools.  
6 Theanus, being asked, what was the duty of a matron? he answered, to please her Husband. 
Socrates.   
7 A certain Roman, being reproved of his friends, because, he had forsaken his wife, which was honest, rich, and beautiful, he holding out his leg, showed his foot, saying, here is also a new & well fashioned shoe, and yet ye will not believe how it grieveth me. 
Plutarch.   
8 Nobody can govern a Horse well without a bridle, nor riches without reason. 
Plato.   
9 Socrates, being demanded, what manner of men handy craftmen were: such (said he) as despise their equals. 
Socrates.   
10 Diogenes, seeing one who erst had been very rich, and through prodigality was come to extreme penury, supping with hard fare, said, if thou hadst afore time eaten on this fashion, thou mightest have supped better now. 
Pythagoras.     

¶ To give thanks:  

and (first) for goodwill showed.  
1I Make greater accounpt of this good disposition of your mind towards me, then of any other thing that I can look for at your hands. 
Cic. 4. Epist fa, ●.   
2 It is a comfort to me for to know that you bear me the like affection that every man beareth unto himself. 
Lib. 16. Epi. 11.   
3 I see the great love, which Caesar beareth me, whereof I more esteem, then of all the dignities that I can ever receive by him. 
Ad Q. frat.   
4 I feel great delight in the good will that Caesar beareth me, more than I do for all the promises that he hath made me: for, I am not so greedy of honours and renown, as I am desirous to have his goodwill continued towards me. 
Lib 2. Epist. 18   
5 I received your Letters, which were very welcome unto me, aswell for the news contained therein as for your goodwill thereby expressed: and I thank you most heartily (both) for your certyfying me of the one, and of the other.  
6 I assure myself undoubtedly of the love that you bear me, the which I measure by the reciprocal love that I also bear you.  
7 My man hath made relation to me of your so great goodwill which you bear me, and of the tender care that you have of me, that although you had never done me pleasure erst in all my life, yet, for this cause I would hold myself continually bound unto you.  
8 I thank your lordship (most humbly) for the good report that you made of me, for which (your great courtesy and noble goodwill, though otherwise) I cannot by any service be able to deserve the same, yet I will not cease to render unto your honour countinuall thanks, and daily to pray for you.   

¶ For benefits received.  
1 I Remain your Debteur, & shall always think myself bound unto you, for the benefit you have bestowed on me, who am Inferior to none of your Friends. 
Cic. 4 Epist. 11   
2 As often, as I look upon my wife, my children, my house, or my Country, so often do I see the great benefits and good turns, that you have done me.  
3 You may imagine easily with yourself how laudable a thing it is to do good for others, in as much as I esteem myself greatly renowned by the benefits that I received at your hands.  
4 Our Lord God granted me children, and you have restored them to me again, when thy were lost.  
5 I will honour the memory of your good turn done unto me with an everlasting benevolence, not only while I live, but also, so as your fame may abide after my death.  
6 If I should do nothing but spend all the residue of my life. in showing myself grateful to the benefactors of my welfare, it were but my duty, sithence I can make them no amends.  
7 Forasmuch, as the baseness of my poor fortune is so simple, and the worthiness of your merits, and benefits towards me, is so great (I trust) that you will vouchsafe (whereas no other recompense can be had) to content yourself only with the gratefulness of my heart.   

¶ For favour received.  
YOur lordship (who had never failed to stand my Friend) have now even drawn me out of calamity, and set me in good estimation, whereof, I will never be unmindful nor show myself ungrateful whilst I live.  
2 I give you infinite thanks for the friendship which at my instance you showed to my Friend, the which thing was as acceptable unto me for the desire that I had to satisfy his need, as that, I take it for an evident argument of your infailable goodwill that you bear me.  
3 Your most loving letter was intermingled with so many, and such great demonstration of your love towards me, as I might thereby have cause to yield you abundance of thanks as to my especial friend.  
4 I am to give you thanks (not only for the favour that you have showed me) but also, I abide in your debt, & that under such a condition, that though not fully (yet to the uttermost of my power) I will at sometime requite your courtesy.  
5 Although your friendship showed me in this matter, cannot by me be recompensed with the like, yet, I will never forget my duty towards you for the same.   

¶ For commendations received.  
1 THat fame, which groweth by any man of wisdom and authority, doth greatly increase the reputation and credit of him that is praised.  
2 I cannot tell, in what sort I might recompense your courtesy, except, it be in labouring to verify in some respects, the report, that you have made of me.  
3 Seeing, that you for the love that you bear me have given me such commendations, as better might have beseemed me to have given you, I shall abide your Debtor therefore.  
4 The praises that you have uttered of me, albeit that I cannot hear of them without being ashamed, yet, I thus account, that in as much as you can not flatter, you have made this report of mere goodwill that you bear me, wherefore I give you most hearty thanks.  
5 Concerning the commendations that you gave me, whither you think as you say, or that you feign like a Poet, I thank you heartily for them: for to be praised at a learned man's hand, yea though (it were falsely) cannot be without credit.  
6 The praises that you unworthily attributed to my writings do assure me that you have a good opinion of me, and that the most part of men will esteem greatly of that which you allow.  
6 I do so greatly esteem of the praises that you give me (by which I see that I am in your favour) that it maketh me to think sometimes the better of myself.   

¶ For being advertised.  
1 I Give you most hearty thanks, for that you have vouchsafed to write unto me what was your counsel and judgement herein.  
2 Every point of your letters were so far from offending me that I account them most loving and dear, and for them I give you most humble thanks.  
3 The Letters sent by your lordship, do declare how much my duty increaseth towards you, daily more and more.  
4 Your letters pequire no other answer at my hands (saving) that after the good hope and friendly advertisements (wherewith you still incite me) I may have occasion more & more to give you thanks, and so much the more thanks, as that the fruit of your diligence and goodwill, doth more plentifully abound.    
FINIS   

Certain worthy sentences, very meet to be written about a Bedchamber, or to be set up in any convenient place in a house.  
1 THe good Son, grafteth goodness, whereof, salvation is the fruit, But the evil planteth vices, the fruit whereof, is damnation.  

2 Therefore, at night call unto mind,  
how thou the day hast spent:  
Praise God, if nought amiss thou find:  
If aught, betimes, repent.   

3 Thy bed is like the grave so cold,  
& sleep that shuts thine eyes,  
Resembleth death, the clothes, the mould  
in grave when as thy body dries.   

4 Therefore, let not thy sluggish sleep,  
close up thine waking eye:  
Till with advice and judgement deep,  
thy daily deeds thou try.   

5 Who any sin in conscience keeps,  
when he to quiet goes  
More venturous is, then he that sleeps,  
with twenty mortal foes.   
FINIS.   

A brief Table, for the readier help to find out, every particular matter, contained in this Book.  

The manner or Method, how to rejoice, what rejoicing is, and of the particular causes whereof (most commonly) men do rejoice. Vidz. 

OF Health. Fol. 1  
Of health recovered. Fol. 2  
Of dignity obtained. Fol. 3  
Of dignity promised. Fol. 4  
Of goods gotten. Fol. 5  
Of Inheritance gotten. Fol. 6  
Of friendship gotten. Fol. 7  
Of a Reconciliation. Fol. 7  
Of being in a good Opinion. Fol. 8  
Of return from a Voyage. Fol. 9  
Of return out of Exile. Fol. 10  
Of Letters received. Fol. 11  
Of Matrimony. Fol. 12  
Of Childbirth. Fol. 12    
¶ How to wish or pray for. Vz. 

TO pray for health. Fol. 13  
To pray for Dignity. Fol. 14  
For prosperity. Fol. 15  
For a benefit or a good turn. Fol. 19  
For Liberty. Fol. 17  
For Peace. Fol. 17  
Not to be in an evil opinion. Fol. 18    
¶ How to advertise, what it is, and wherein to advertise. Vz. 

TO advertise one to work warily. Fol. 19  
To beware of Errors. Fol. 20  
Of traitorous dealings. Fol. 21  
Of enmity. Fol. 22  
Not to fall in an evil opinion. Fol. 25  
Not to speak amiss. Fol. 26  
To become circumspect in writing. Fol. 27  
To know himself. Fol. 29  
To administer justice. Fol. 30  
To conserve & maintain health. Fol. 34    
¶ How to blame, what it is, and for what causes. Vz. 

TO blame evil manners. Fol. 32  
To blame an evil mind. Fol. 33  
To blame slackness in Religion, and an evil conscience. Fol. 34  
The small estimation of Friends. Fol. 35  
Civil Wars. Fol. 35  
Cruelty. Fol. 36  
Pride. Fol. 37  
Avarice. Fol. 38  
Prodigality. Fol. 40  
Anger. Fol. 40  
Enuy. Fol. 41  
Wanton love. Fol. 43  
Surfeiting. Fol. 43  
Idleness. Fol. 44  
Richness. Fol. 45  
Honours. Fol. 46  
Pastimes. Fol. 47  
Beauty. Fol. 47  
Nobleness. Fol. 48  
Flattery. Fol. 49  
Ingratitude. Fol. 50  
Malice. Fol. 51  
doltishness. Fol. 51  
Surposing or applying things amiss. Fol. 52  
To blame this life. Fol. 52    
¶ How to lament, or be sorry, what it is, and for what occasions. Vz. 

FOr the death of some body. Fol. 53  
For sickness. Fol. 54  
For poverty. Fol. 54  
For Imprisonment. For Exile. Fol. 55  
For liberty lost. Fol. 56  
For reputation lost. Fol. 56    
¶ Too comfort or give cousolation, in sundry respects. Vz. 

AGainst old age. Fol. 57  
Against death. Fol. 57  
For health lost. Fol. 59  
Of reputation lost. Fol. 60  
Of Goods lost. Fol. 62  
Of the loss of Friends. Fol. 63  
Of imprisonment. Fol. 64  
Of Exile. Fol. 66  
Of Poverty. Fol. 68    
¶ How to bewail or lament for divers causes. Vz. 

For the death of our Fren●● Fol. ●●  
For things done unto v● Fol. ●0  
Of times. Fol. 71  
Of Fortune. Fol. 72    
¶ How to demand, or request, upon sundry occasions. Vz. 

For aid. Fol. 73  
For favour or grace. Fol. 73  
For counsel. Fol. 74  
For Pardon. Fol. 75    
¶ How to exhort, to sundry purposes. Vz. 

TO the fear of God. Fol. 74  
To live well. Fol. 76  
Unto virtue. Fol. 77  
To the obedience of the Prince. Fol. 78  
To the obedience of elders, and Parents. Fol. 79  
To favour the common weal. Fol. 80  
To constancy. Fol. 81  
To patience. Fol. 82  
To gratefulness. Fol. 84  
To loving kindness. Fol. 84  
To the good education of children.  
To fly sloth. Fol. 85  
To study. Fol. 86    
¶ How to parley or descant, divers and sundry ways. Vz. 

With Pleasant speeches. Fol. 87  
With Grave sentences. Fol. 88  
With subtle and witty Sentences. Fol. 89    
¶ How to give thanks, for sundry occasions. Vz. 

FOr goodwill showed. Fol. 90  
For benefits received. Fol. 91  
For favour received. Fol. 92  
For commendations received. Fol. 93  
For being advertised. Fol. 94     
FINIS.