THE banquet of Sapience, compiled by sir Thomas Eliot knight.  
Newly corrected and imprinted.  
Anno Christi. 1564.   

  

To the king our most gracious sovereign lord, the prologue of sir Thomas Eliot knight, to the banquet of Sapience.  
AFter long fasting and also much travail, it hath been thought ever( most noble Prince) not onely convenient, but also to stand with good reason, to haue a dinner or supper provided with meats sufficient, as well to recreate the vytall spirites, as to restore eftsoons the strength abated by labours.  
moreover in this time of the year, called the Spring time, provoked by the natural beauty and joyous aspect of the florishynge habit of this temporal world, the nature of them, in whom is any spark of gentill courage, requireth to solace and banquet with mutual resort, communicating together their fantasies and sundry devises, which was not abhorred of the most wise and noble Philosophiers, as may appear to them, that haue vouchesaued to read the works of Plato, Xenophon, and plutarch, which they name Symposia, called banquettes in english. semblably I being stirred( most excellent prince) by a like imitacion, considering the long abstinence and fasting of this present ●● nte, with also the continual travail that your highenesse, your counsel, and diuers your subiectes haue susteygned in consuliynge about the weal● public of this your graces most noble realm, I haue provided this little banquet( so is this little treatise entitled) composed of sundry wise counsels, gathered by me out of the works of most excellent persons, as well faithful as Gentiles. And like as in this lusty time, things do appear in sundry delectable colours and fashions: so in this little book shall your grace and other readers behold sentences sundry and diuers, which I do apply unto banqueting dishes, made and seasoned by Sapience herself, and served forth to the table by thē, which did writ or pronounce them. And as for me, I haue no more parte in the banquet, nor deserve any more praise therfore, then one of thē that beareth a torch before every course when they come from the dresser: And yet where there is such abundance, I may perchance for my labour hau● the reversion or scraps of some of the dishes. Finally forasmuch as diuers meats be of diuers qualities, some sweet, some poynaunt, some eygro doulce: it shall be expedient, that every dish of this banquet, be thoroughly couched doubting not bu● how so ever the taste shall content men, all shalbe wholesome, if they be well masticate, and not hastily devoured. This little work with my labours haue I dedicate unto your highnesse, unto whom of bound duty, being your humble servant, I owe all my studies, prayer, service and loyalty, besechinge your grace to receive this little work, as a token of my sincere mind and intent, according to your accustomend and incomparable gentleness. And for my parte I shall daily pray the author and fountain of Sapience to preserve your most royal person in the abundance of his grace, to the comfort of your loving subiectes.   

The Introduction to the banquet.  
SApience hath builded a house for hir she hath prepared hir wine, and la●● e forth hir table: she calleth ou● abroad in ● he streets, and in the chief assemble of people, and at the gates of the city, she speaket● with a loud voice: Ye babes, howe long will ye delight in your childishness? And how long will fools co● eat those things, which shall hurt them? And they which lack witte● hate knowledge and learning? Come on, and eat ye my bread and drink ye my wine, that I haue ordained now for you. To me do belong caunsaile& equity: mine is prudence: and mine also fortitude. By me kings to reign, and makers of laws do determine those things that be rightwise. By me princes do govern, and men in a● ctoritie do give sentence according to iustice. I love them that love me: and they that work early shal find me, with me do remain both substance& renown, stately riches, and Iustice: my fruit doth excel gold and stones precious: and my branches are better then fine tried silver, my walks be in the high ways of iustice, and in the middle of the paths of iudgment, to the intent that I will make them rich that do love me, a● d foll up their treasures.   

THE banquet OF SAPIENCE.  

ABSTINENCE.  
wine and youth is a double flamme of carnal desire. 
Hieroni.   
That man seldom falleth into things unleeful which in things lawful can sometime refrain. 
Gregori{us}.   
A man should so know the craft of ꝯtinence, that therwith he may sle● the vices of the body, and save well his person.  
Nature is content with a few things and little, whose contentation if thou dost oppress with excess, that which thou eatest, shall be unto the unpleasant and hurtful. 
Seneca.   
Better is a man patient then strong, and he that maistreth his will, surmounteth a conqueror. 
Salomon.    

adversity,  
THe potters vessel is tried in the furnes, and good men be proved in time of adversity. 
Salomon.   
hide thy misfortune, that thine enemy rejoice net. 
Periander   
There is nothing so grievous, but an upright mind may find therein solace. 
Seneca.   
In all thy troubles remember this reason, hard things may be mollified, streicte things may be lowsed,& heavy things shall little grieve them that can handsomely bear it. 
Seneca.   
Trouble is cause of patience: patience maketh proof: proof bringeth in hope: hope is never rebuked. 
Paulus.   
My child neglect not gods correction, but when he doth punish thee, think it not tedious, for whom god loveth, him will he chastise.  
coals being in the forge, do burn and consume, but the gold is there tried: the one is turned to ashes, while the other is fined. 
Augusti.   
The forge is the world, good men are the gold, adversity is the fire, the workman is god.  
It pertaineth to virtue, to suffer adversity: it belongeth to wisdom in adversity alway to be merry: pluck up thy heart and suffer goddes pleasure, for the chief● parte of virtue is to taste& feel howe sweet and delectable is the lord of all wisdom. 
Bernard.   
The wise man in tourments is evermore happy. 
Lactanti{us}.  But he that is troubled either for faith or iustice, or for god almighty, that sufferance of pain bringeth a man to perfect felicity.  
I judge the ● o be miserable, that never knewest misery. What a man may, or may not, it is never perceived, until he be proved. 
Seneca.    

AFFECTION.  
VUhere affection ones in the heart of man entereth, and floweth into his breast, and drowneth his heart, fidelitee, virtue, good famed,& honestee him clean forsaketh, and he daily in all mischief increaseth. 
Plautus●   
Where affection aboundeth, there good famed& virtue oftentimes perisheth. 
Euripides    

ambition.  
THey that be infected with ambition and are desirous of honour, would be exhorted to possede onely such treasure as is unspotted, and clean from all mischief, which may not of any annemy be corrupted, nor with rebuk noted, nor with any dishonesty sclaundered. 
Pluturch●   
The divell did fall onely because he rather would be a lord then a subject. 
Augusti.   
He that is in authority, let him consider how he cometh to it,& coming well to it, how he ought to live well in it:& living well in it, how he must govern: and gouerninge wisely, he must oft call to remembrance his own infirmitee. 
Gregori{us}   
A virtuous man should receive rule or authority, as if he were thereto compelled: but he that lacketh virtue, though he be compelled, yet let him not take it.  
Ambition is a subtle mischief: a privy poison, a covert pestilence, the forger of deceit, the mother of hypocrisy, the nurse of envy, the fountain of vices, the mouth of devotion, the blinder of hearts, making diseases of remedies, and sickness of salves. 
Bernard.   
It is hard for him that desireth to be above all men, to keep alway equity, which is the chief parte of iustice. 
Tullius.   
He that is desirous of glory, is soon stirred to do things against equity.   

AVTHORITIE.  
high authority is alway in peril. For it is hard to hold that, which thou canst not weld. 
Quintus Curtius.   
They that wolde excel all other in a city or country, should 'allure their inferiors with indifferency, gentleness and liberalitee: And content great men with diligence, affability, and soberness,& with good reasons retain them in the weal publik●, in one consent and agreement. 
Pluturch●   
Flee that authority, wherein springeth continually new occupation& sundry. 
Seneca.    

amity.  
I Suppose this to be the very true law of amity, a man to love his friend no less nor no more than he loveth himself 
Augusti.   
amity either taketh or maketh men equal, and where inequality is, by pre-eminence of the one, and much baseness of the other, there is much more flattery than friendship. 
Hieronimus.   
In amity the thing is not so much to be sought for, as the will and intent, the one between men is oftentimes given, the other onely proceedeth of love, and the same thing to will or will not, is constant amity.  
Where the manners be diuers, and studies repugnant, can never be frindship● 
Ambros.   
He that is beloved in time of prosperity, it is veraie doubtful, whether the fortune, or elles the person be the thing that is favoured. 
Gregori{us}.   
A faithful friend is a sure protection, he that findeth such one findeth a treasure. 
Salomon.   
A friend is not known in things that be pleasaunt●.  
In things displeasaunte, an enemy is ●●● jed.  
They be never faithful in friendship, whom gifts haue gotten, and love never joined. 
Isidorus.   
That is true friendship, that looketh for nothing of his friend, but onely his favour, as who saieth, without meed, loveth his lover.  
We be not born for ourselves only, but partly our countreie, partly our friends claim an interest in our natiuitee. 
Plato.   
Let us see that we use alway that liberality, whereby we may profit our friends, and do no man damage. 
Tullius.   
In things most prosperous the counsel of friends is most to be used.  
The strength of a realm doth not consist in great puisaunce or treasure, but in friends, whom thou canst get neither by force, nor provide thē with money, but they be provided with gentleness and confidence onely. 
Salustius.    

apparel.  
THe apparel, the laughter,& gate of a man do show what he is. 
Ecclesiast   
The right apparel of christen men and women, is in no manner of deceitful painting and trimminge, nor yet the pompous apparel& jewels, but it is their good conditions and manners.  
Neither to much sluttishnes, nor exquisite niceness becometh a christian. 
Hieronimus.   
Thou woman when thou paintest thy face with material colours, thou puttest out the true picture of god. 
Ambros.   
foul manners worse then dirt defileth faire garments, fair conditions do garnysh foul garments with laudable acts. 
Plautus.   
She is not well appareled, that is not well mannered.  
He that fain would haue business, let him get him a ship and a wife. For in no two things is there more business, for if thou intendest to apparel them both, they two will never be sufficiently trimmed.   

alms deed.  
IF thou hast much, give thou abundantly: If thou haue little, yet give some what gladly: thereby dost thou lay up a good treasure again the time of necessity. For alms delivereth thee from sin and death, ne will suffer thy soul to enter into darkness. 
Tobias.   
Blessed is he that considereth the poor man and needy, in the troublesone day the lord shall deliver him. 
david.   
He that stoppeth his ear at the cry of the poor man, he shall ones cry, and god shall not here him. 
Salomon.   
He that doth alms, doth offer up sacrifice. 
eccles i.   
If I give al my goods to the feeding of poor men, and haue no charity, it nothing shall profit me. 
Paulus.   
alms of the heart is much more than alms of the body. The alms of charity without worldly substance sufficeth, that which is corporalli given without a merciful heart, is not sufficient. 
Augusti.   
Per● item compassion is to prevent the hungry ere the beggar desire the. charity is not pefite, when crauynge exhorteth it. 
Idem,    

ACCVSATION.  
IT is better that an yl man be not accused, then to be suffered to go unpunished. 
livius.    

arrogancy.  
A Sturdy heart shall susteigne damage, and he that loveth peril, therein shall perish. 
Ecclesia●●   
The congregation of proud men shal never prosper: the sin that in them is planted, shall be digged up, and not b● perceived.  
To set little be that, which men do deme of the, is not onely the sign of an arrogant person, but also of a man foolish and dissolute. 
Tullius.    

AGE.  
AGe which is reverend, is not accounted by length of time, or numbre of yeres, for the wit of man is not the hoare hears: but very age is the life uncorrupted. How seemly is itself to a white head to haue a good iudgement, and to old men to understand counsel? 
Seneca.   
There is nothing more reproachful, than an old man, which hath none other argument to prove that he hath lived long, but onely his yeres. 
Seneca.    

AVARICE.  
O With what difficultee shall they that haue money entre into the kingdom of heaven? verily I say unto you, more lightly may a Camel pass through the eye of a needell, than a rich man entre into the kingdom of heaven. 
Christus apud lucā   
No doubt but they that be rich, or coueite to be rich, do fall in temptation and snare of the divell, into sundry unleeful desires, and also unprofitable, which drowneth a man in damnation and death everlasting. 
Paulus.   
To a man covetous and nigarde, substance is to no purpose: to an envious man what profiteth riches? 
Ecclesi.   
From the least to the most, all men be covetous, from the prophet to the priest, all do dissemble. 
jeremias.   
The chariot of avarice is carried on four wheels of vices, which are faint courage, vngentlenes, contempt of god, forgetfulness of death: And two horses do draw it, reuenie and nigardship: to them both is but one cartar, desire to haue: that cartar driveth with a whip having two cords, appetite to get, and dread to forlette. 
Bernard.   
He that heapeth up riches, and setteth his mind to gather for other men, having no respect to iustice, his goods shal be consumed in riot and folly. 
Salomon.   
He that hideth corn, shalbe cursed of people,& benediction shal light on them that be sellers.  
Substance sone come by, shal minish, and that which by little and little with labour is gotten, shal increase& continue.  
Hell and pardicion be never filled, nor the insatiable eyen of a covetous person.  
He that maketh hast to be rich, and hath indignation at other, little weeneth he how sone after, need will attach him.  
everlasting woe be to him that covetously doth gather to maintain his house, that his nest may stand high, and thinketh to escape the great stroke of vengeance. 
Abacus.   
poverty lacketh many things, covetise all things. The niggard to no man is good, but to himself he is worst.  
Money, if thou canst use it, is thy servant and droudge, if not, she is thy lady and sovereign.  
To practise in the public weal for to get richesse, is not onely a shane, but also a thing to all men most odious. 
Tullius.   
Inordinate desire of riches and rule is the first matter, whereof springeth al evil for covetous appetite, subverteth credence honesty, and all other virtues. 
Salustius.   
It is hard to consent us with that, which occasion doth proffer, for the thing that cometh first, doth abhor us when we hope to haue better. 
Q. Curti{us}.    

BABBLYNG.  
THat which passeth out of the mouth cometh from the heart, and that is the thing that defileth a man. 
Matheus.   
In much babbling lacketh no sin, he is wise that can temper his language. 
Salomon.   
A babbling enemy shall less annoy thee, than he that speaketh nothing. 
Seneca.   
That which is oftentimes spoken, troubleth the hearer. 
Aristotle.   
talk so with men, as if God did here thee, speak so to God, as if men understood thee. 
Macrobi{us}.    

battle.  
THat fortitude which preserveth by battle the country from infidels, and at home ● efendeth feeble men, and true men from thieves, agreeth with iustice. 
Hieroni.   
In warres the multitude, nor the pvissance unlearned, may so much avail toward victory, as knowledge& exercise.  
He that desireth peace, let him prepare for warres, he that would vanquish, let him instruct well his people: And he that would acheue his exploytoures, let him fight with craft, and not with chance or adventure.  
war would be in such wise taken in hand, as nothing but peace should seem to be sought for. 
Tullius.   
octavian the Emperour was wont to say: That war should not be stirred without suretee that the gain should be more than the charges, least that the victory gotten with loss and small adua●ntage, may be like to a fish hook of gold, which either being broken or lost, can not be paid for with that that it taketh 
Sext{us} Aurelius.   
Uictorie resteth not in a great army but the strength of the battle cometh from heaven. 
Machabeorum.   
Chabrias a noble man was wont to say, an host of hartes that had a lion to their captain was more to be dread, than an host of lions being lead with an heart. 
Plutarch.   
These four things ought to be in a great captain, knowledge in arms, valiant courage, authority, and fortune. 
Salustius.   
Sobrenes in a soldier is no less commendable, than strength& hardiness. 
Iuli{us} Ces.   
idleness is most contrary to soldiers attemptates.   

benefit.  
do thou good to a good man, and thou shalt finde recompense, and if he can not requited thee, yet god shall remember thee. 
Ecclesi.   
If thou practise beneficence on a person unworthy, thou givest occasion to fools to do lewdly. 
Democr.   
That penefite cometh late, that abideth a crauynge. 
Seneca.   
A shrewd turn is sooner requit than a good turn, for thank is reputed a charge, reuengeing for a gain and advantage, 
Tacitus.   
Those benefits are most thankful, which a man findeth redy, and cometh on quickly, wherein is no tariynge, but onely the shamef● stnes of him that shall take them. 
Seneca.    

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

BOSTINGE.  
BE thou praised of an others mouth and not of thine own. Let a stranger commend thee, and not thine own lips. 
Salomon.   
Nothing doth more minish a mans commendation, then much auauntinge the success of his acts. 
Cicero.   
It is a fowle thing a man to tel much of himself, specially that which is false, and with mocks of them which do here him, to seem to resemble the boasting soldier. 
Cicero.    

CHASTITEE.  
IF thine eye be simplo or clean, al thy body shalbe bright. 
Christus in Math.   
Chastitee is the beauty of the soul, or of the kings daughter, which is from within.  
Where necessitee is laid unto chastity, authority is given to lechery, for neither she is chased, which by fear is compelled, nor she is honest, which with meed is obtained. 
Augustin   
chastity without charity is as a lampe without oil, take the oil away, the lamp giveth no light, take away charity, than pleaseth not chastity. 
Bernard.   
Ther be sire things, that do preserve charity, soberne● se in diet, occupation, sharpness of the inner apparel refreigning of the sences, that is to say, the five wits. Also seld communication, and that with honesty, and eschewing opportunity of the person, the place, and the time. 
Cassiodorus.    

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

CONSTANCE.  
AS well to much rejoicing in prosperity, as to much sorrow in adversity betokeneth lightness. 
Tullius.   
What so ever is done by necessity is shortly dissolved, and that which is willingly received, of long time abideth. 
Hieroni.   
He that is constant feeleth no trouble and is without heuinesse. 
Seneca.   
nothing so well becometh a man, as in every enterp● y● e and taking of counsel, to be sure and constant. 
Tullius.   
What is so great folly, or so unworthy a wise mans constance and grauitee, as is false opinion? or boldly to defend that, which he doth not understand well and sufficiently?   

CARNAL APPETITE.  
carnal appetite is alway a hungered, and of that which is passed, a man is not satisfied. 
Hieronimus.   
It agreeth not with reason, that he whom fear can not vanquish, to be subdued with covetise, or he which can be overcome with no pain, to be vanquished with carnal affection. 
Tullius.   
carnal appetite more often leaveth behind hir, cause of repentance, then of remembrance.  
carnal appetite enemy to reason, letteth all counsel, and dousketh the eyen of the mind, nor with virtue will haue any medlyng.   

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

CONFESSION.  
COnfession is the remedy of souls, the confounder of vices, the restorer of virtues, the vanquisher of divels, what will ● ou more? It stoppeth helles mouth, and setteth wide open the gates of paradise. 
Augu● ti.   
The vengeance of God ceaseth where mans confession timely preventeth. 
Ambros.   
Confession is the life of a sinner, the glory of good men, to offenders necessary, and yet unto just men not inconvenient. 
Bernard.    


Augusti.  contempt OF thirdly things.  
THe world is a sea, and mans covetous desire, is nought else but a tempest. dost thou love God? than walkest thou on the sea, and the fear of the world is under thy feet: love thou the world? and he will swallow thee. For he can tolle his louers unto him, but he can not bear them. Therfore, when thy heart flittereth in covetous appetite call to thine aid Christes divinity, that thou mayest vanquish thine inordinate folly.  
The pleasure of this world is vanity, which with much expectation is looked for, and when it is come, no man can hold it. 
Augusti.   
boast not of to morrow, thou wottest not what the day will bring, when it cometh. 
Hieronimus.   
set little by richesse, and thou shalt be rich: set little by renown, and thou shalt be famous: Care not for afflictions, and thou shalt overcome them pass little on rest and quietness, and thou shalt obtain them. 
Chrisost.   
In things pertaining to man, nothing is so diligently doen, but that as well by the puissance of man, it may be undone, for the works of men mortal, also be mortal. 
Lactanti{us}.   
Nothing is so happy, that it is without fear. Where there is suspicion, the life is unpleasant. 
Seneca.   
He that is dedicate to the hasardes of Fortune, he prepareth for himself much matter to trouble, which will not shortly be slaked. 
Idem.   
There is one way to go surely, that is, to set little by things worldly, dnd a man to hold him contented onely with honesty. 
Idem●    

CVSTOME.  
IN things whereof holy scripture hath determined no certaintee, the use of gods people, and statutes of fathers are to be holden for laws,& likewise as transgressors of gods laws ar to be punished, so contemners of ecclesiastical customs ought to be chastised. 
Augusti.   
The wound often renewed is hard to be healed. 
Isidorus.   
custom teacheth that to be little, which seemeth to be great. 
Seneca.   
Educacion and discipline fourmeth good manners, and men savoureth alway of that thing, which in youth they haue learned.  
In truth which appeareth openly, custom must give place to verity. 
Augusti.    

CORRECTION.  
HE that bindeth a frantic man,& waketh him that hath the letargy or sleeping sickness, displeaseth both, loveth both, and healeth both: both whiles they be sick do disdain him,& when th● i be hole do thank him. 
Augusti.   
Correct not a skorner, least that he hate thee, correct a wise man and he will thank thee. 
Salomon.   
In correction wrath is specially to be prohibited, for he that will punish when he is angry, he shall never keep well the mean, which is between to much and to little. 
Tullius.   
A gentle horse is ruled with the glimpse of a rod: A dull roil will vnneth stir with the thrust of a spur. 
Quintus Curtius.   
It is better to be of a wise man corrected, than to be with the flattery of fools deceived. 
Ecclesiast   
The ear which will hear his own life rebuked, shall dwell in the middle of them that be wise men. 
Salomon.   
Be of thine own living a sharp corrector, and of other mens a gentill refourmer● and let men here the command small things and easy, and that thou thyself dost great things and painful. 
Chrisost.   
Correct thy friend secretly, and praise thy friend openly. 
Seneca.   
It is the parte of a wise man, to roote up vices, and not the offenders.  
A good captain ordereth his men better by keeping them from ill doing, than by sore chastising. 
Salustius.    

COVNSAILE AND COVNSAILOVRS.  
THey that do al things with counsel, are governed by wisdom. 
Ecclesiast   
Call not them to thy counsel, which lack discre●● on, for they can love nothing but that which contenteth their appetite.  
To every man disclose not thy mind, lest some do dissemble& after reproach the.  
son, do al things by counsel, and when thou hast done thou shalt not repent thee.  
observe well the lawe, and follow good counsel, and thy soul shall haue life, and thou shalt walk truly, and thy foot shall not antitype. 
Salomon.   
believe not every spirit, but prove well the spirites if they be good. 
joan.   
armour abroad is of little effect, but if there be counsel at home. 
Tullius.   
Gouernours of the weal public, ought to be like to the laws, the which not for displeasure, but onely for equitee do punish offenders.  
That public weal is in better state and in a maner more sure, where the prince is not good, than where the kings counsellors and compaignions be ill. 
Valerius Maximus   
All violent attemptates being set forth without counsel, at the beginning are puissant, but in continuance they are insufficient. 
Tacitus.   
Who will judge him to be necessary iu an other mans cause, which to himself appeareth unprofitable. 
Ambrosi{us}   
There ben two things to counsel most contrary. hast and Displeasure.  
After hasty counsel, next followeth repentance.  
Ill counsel is worst to the giver. 
Hesiodus.   
Power without counsel oftentimes breaketh his neck with his own bourdeyn. 
Aoratius.    

COMMVNICATION.  
VUhan thou arte among fools, keep thy words in store. 
Ecclesiast   
Among wise men bee ready to commune.  
In the presence of great men presume not to speak, and where as be thine elders talk not to much.  
Honour and praise be in the words of a wise man: The tongue of a fool is his proper subuercion. 
Salomon.   
Dispute not with a person disdeinfull least he sitting styl●, do lye in a wait for for thy words. 
Tullius.   
It is a thing foul a● d reproachful, in a sad matter, to bring in words wanton or meet for a banquet.   

CRVELTIE.  
look what measure you give unto other, like measure shalbe met unto you. 
Christus in Math.   
They which delight in the fall of good men, shalbe taken in a trap, and shal be consumed with sorrow or ever they die. 
Ecclesiast   
Iudgment without any mercy shal be given to him that will not be merciful. 
Iacobus.   
The best example, whereunto a prince should conform him, is to be such one to his subiectes, as he would that god should be to himself. 
Seneca.   
It is even as ill at home as abroad to be much feared, as ill to be dread of thy slaves and droudges, as of thy chief servants: no man lacked power to do harm: add also thereunto, that he that is dread, of necessity feareth. never man might be terrible,& also in surety. 
Idem.    

CVRIOSITEE.  
seek not for that, which is out of thy reach: search not those things, that exceadeth thy puissance, but think on that, which God hath commanded thee, and in his sundry works be not to curious. 
Salomon.    

COMPASSION.  
THey that trust much to their friends, know not howe shortly tears be dried up. 
Quintus Curtius.    

DEATH.  
HE must live il that lacketh knowledge howe to die well. 
Seneca.   
They which prepare them to battle before that battle approacheth, they being alway ready, do easily sustain the first brunte, which is most troublouse, so death or fortune always looked for, is and seemeth more easy with less pain suffered.  
One day deemeth another, but the last giveth iudgement of all that is passed. 
Plinius.    

DELICATE LIVING.  
AS it is impossible, that fire should inflame within water, so is it impossible, that contrition of heart, should be great in things that be delicate: for they be more repugnant the one to the other, the contrition being mother of weeping, delicatenes of laughinge, she straineth and wryngeth the heart, this looseth it and setteth it at liberty. 
Chrisost.    

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

DETRACTION.  
NEither detractors nor yet extortioners shal possess the kingdom of heaven. 
Paulus.   
never detract or backbite any man, nor be sene to get praise by rebukinge of other: but learn more to adorn thine own life, than to defame others, remembring the scripture, which saieth. love not to pull away a mans praise, lest thou be plucked up by the roots. 
Hieronimus.   
To slander, or to here slanderers. I can not tell of them two which is most damnable. 
Bernard.   
We ought to suppose that detracting or ill reporting one of an other for a private advantage, is more against nature than to suffer any discomoditie, be it exterior or bodily. 
Tullius.    

DRVNKENNES.  
A Drunken work man shal never be rich,& he that setteth naught by a little, shal by a little and a little come unto nothing. 
Ecclesiast   
Howe sufficient unto a learned man is a small quantity of wine? for therewith when thou slepest, thou shalt not be troubled, nor feel any pain.  
everlasting pain shall be unto you, that do rise early in the morning to drink excessively, and to quaff until night, that ye may be with wine excessively chaffed. 
Isaias.   
lechery, wine and sacietee, comsumeth all wisdom. 
Oseas.   
The drunken man confoundeth nature, loseth both grace and honour, and sinneth headling into everlasting damnation. 
Augusti.   
wine inordinately taken, troubleth mans reason, maketh dull understanding, infebleth remembrance, sendeth in forgetfulness, poureth in errors,& bringeth forth sluggishness. 
Boetius.    

discord.  
every realm divided within itself shalbe made desolate: and every city and house divided by mutual contention, shall not long stand. 
Christus in Math.   
In three things my spirit is well pleased, which he also commended before God and man, the good concord of brethren, the love of neighbours, also man and wife of one consent and agreement. 
Ecclesiast   
If they, which make peace, be called the children of God, without doubt the disturbers of peace be the children of satan. 
Gregori{us}.   
They that sustain one part of the people, and neglect the other parte, they bring into the city a thing very perilous, that is to say, sedition and discord. 
Tullius.   
With concord small things grow to be great, with discord the most greatest things be brought unto nothing. 
Salustius.   
war is sone made, but it is not so shortly discussed, for he is not sure to finish it, that first took in hand to begin it.   

dignity.  
HE is honourable, a great estate,& a noble man, which disdaineth to serve, or be subject to vices. 
Chrisost.   
If thou wilt esteem a man truly, and know what he is, behold him naked, and let him lay aside possessions, authority, and other fables of fortune: finally let him put of his body, and behold thou in his soul what he is of himself, and what he hath of o● her which is not his own. 
Seneca.    

DOLOVR.  
LIke as a moth in a garment, and a worm in a free: so heuinesse hurtteth the hart of a man. 
Salomon.   
In heaviness it is to bee foreseen and provided, that nothing be doen desperately, nothing fearfully, nothing wretchedly, or any thing foolishly. 
Idem.   
There is no sorrow, but that length of time shal minish it,& make it more easy. 
Ser. Sulpitius.    

DOCTRINE.  
LIke as faire legs be in vain to a cripple, so vnsemelye is doctrine in the mouths of foles. 
Salomon.   
Doctrine is of such puissance, that in good me● it is the armor of virtue, to persons corrupted, a spur to do mischief. 
Gelasius.   
like as woll taketh some colours with one onely deping, some not without often steping and boiling, so some doctrines once apprehended be forthwith shewed, some other except they bee deeply received, and long time settled, coloureth not the mind, but only toucheth it, and that which is promised, it nothing performed. 
Seneca.   
Doctrine is an ornament to men being fortunate, to men infortunate a refuge and succour. 
Democr.   
No man may profit in hearing so much, but whiles he liveth he shal haue need to be taught. 
Ambros.   
A corn field or a wit being never so fertile, without it be exercised, may never be fruitful. 
Tullius.   
philosophy is not a commue workmanship, or made for to brag with. It is not in words but in matter: ne it is given only to pass the time pleasantly, but it setteth the mind in good frame, the life in good order, it ruleth our acts and sheweth what is to be done,& what to be vndon, she sitteth at our stern,& among the uncertain surges, she ordereth the right course of our passage, without her no man is in surety. 
Seneca.   
Men believe better their eyen, than their ears. 
Idem.   
It is a long way to go by ruler& precepts, the way by example is short and commodious.  
We teach our children liberal sciences, not because those sciences may give any virtue, but because they make the mind apt to receive it.   

DISSIMVLATION.  
sorrow willbe to thē that haue double hartes, mischievous tongues, ill doing hands, and to the ill liver, that entereth into the world by two sundry ways. 
Ecclesi.   
I hate those men, which in their acts be fools, and in their words physicians. 
Pacuuius.    

diet.  
IN many meats is occasion of sickness, and gredie feeding shall approach unto cholere. 
Eccle.   
To him which is fallen to a distemperance in heat or cold, it is expedient to give things of contrary qualities. 
Galenus.   
If thou wilt preserve the temperature which is in thy body, to a moist nature give things moist, and a dry nature, dry things, if thou wilt alter the temperature, give ever the contrary.  
Ye may not only remember, that contrary things be healed by their contrary, but also in every contrary ye must consider the quantity.  
when sickness is in his force, than the most spare diet is to be used. 
Hippoc●   
The preservation of health beginneth with labour, which meate and drink overtaketh, than sleep ensueth, than Uenus followeth, but each of them in a measure. 
Hippo.& Galenus.   
unclean bodies, and they which of superfluous humours be not well purged, the more ye nourish them, the more do ye hinder them.  
musics in winter and spring-time be hottest,& sleep than is longest. wherefore in those times, meate should be taken in greatest abundance. 
Hippo.   
suddenly and very much to evacuate or to fill, to make hot or to cool, or any other wise to remove the state of the body, is very daungerous, for to much of any thing is enemy to nature.   

EASE.  
much ease and default of competent labour, maketh heat feeble, which should resolve and make thine that which ought to be purged. 
Galenus.   
They that live in much ease, do gather commonly a phlegmatic or slimye juice in their bodies.  
They that do labour much, do gather juice choleric or melancholy, the one in summer, the other in corn harvest time, or toward winter.   

EXAMPLE.  
SO let your light shine before all men that they may behold your good works, and may glorify your father which is in heaven. 
Christus in Math.   
Who so ever liveth ill in the sight of them, over whom he hath rule as much as in him is, he slayeth the beholders. 
Augusti.   
The byshops conversation and household, is set as it were maisters of commune discipline on the top of a moun● ain. For what so ever he doth, all other men think, they may lawfully do it. 
Hieroni.   
devout conversation without communication, as much as by example it profiteth, by silence it hurteth. For with barking of dogges,& staues of the foresees, the raging wolves be let of their purpose. 
Hieroni.   
More availeth example than words. And much better be men taught by doing, than they are by speaking. 
lo.   
In the knowledge of things, this is it, which is chiefly most wholesome and profitable, to mark well the lessons of every example, which is put in famous remembrance, whereof thou maeist take for thee& thy country, that thou maiest ensue, or that which hath an ill beginning, or a foul ending, thou maiest the better eschew. 
T. livius.    

ENVY.  
envy is blind, and can do nothing but dispraise virtue. 
livius.   
It is a scab of this world to haue envy at virtue. 
Tullius.   
O the miserable conditions of people, that are to be governed, among whom diligence is hated, negligence is reproved, where sharpness is perilous, liberality thankless, communication deceitful, pernicious flattery, every mans mans countenance familiar, many mens mindes offended, wait to hurt privily, faire words openly, when officers be coming, they tarry for them, while they be present, they do await on them, being out of authority, al do forsake them. 
Idem.    

ELOQVENCE.  
Eloquent words become not a fool, nor reckoning lips a man in authority. 
Salomon.    

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

FAITH.  
OUr lord will reward every man according to his iustice and faith. 
Regum. ●.   
We that believe Christ, let us follow Christes living. 
Hieronimus.   
They which believe in God, let them endeavour them to excel in good works 
Paulus ad Titum.   
Like as the body is dead, wherein is no spirit, so that faith is dead where there lack works. 
Iacobus.   
The faith of a christian is joined with charity,& without charity, is the faith of the devil. 
Augustin   
Faith not exercised, sone waxeth sick,& being unoccupied it is assaulted with sundry displeasures. 
Paulus Romano.   
Not the hearers of the lawe be rightwyse in the presence of God, but the doers of the lawe shalbe justified. 
Christus apud mat●   
Not every man that saieth to me, lord lord, shall enter into the kingdom of heaven, but they which do the will of my father which is in heaven.   

fear.  
THe roote of wisdom is to fear God and the branch therof, shal long time endure. 
Salomon.   
There is none authority of so great a puissance, that oppressing with dread may long endure. 
Tullius.   
Whom men fear they do hate, and every man whom he hated, he desireth to perish. 
Ennius.   
dread and terror bee weak bonds of love, for if that they break, and men cease to fear, than begin they to hate.  
It is more danger to be dread than to be despised, for needs must he fear many whom many feareth. 
Seneca.    

folly.  
A Foles way in his own eye is best a wise man heareth good counsel. 
Salomon.   
He that answereth before that he heareth, proveth himself to be a fool and worthy rebuk. 
Ecclesiast   
A wise sentence in a fools mouth, shall not be regarded, for he telleth it not in opportunity. 
Paulus   
talk not long with a fool, and with him that lacketh wit, keep not much company.  
He that setteth much by himself, where in dede he is nought worth, he bringeth himself into folly.  
It is the property of a fool to seek out other mennes faults, and forget his own. 
Tullius.    

FLATTERY.  
MY son, if il men will feed thee with flattery, consent not unto them. 
Salomon●   
Better are the stroke of him that loveth truly, than the false kysses of them that do flatter thee.  
Tale bearers, rioters, glosers& flatterers, fle far from them, as from thy chief enemies. 
Hieroni.   
Within thyself, behold well thyself, and to know what thou arte, give no credence to other. 
Seneca.   
Whose ● ares be so stopped from truth that he may not abide to here truth of his friend, his health and prosperity is to be despaired. 
Cicero.   
like as worms soonest do breed in soft wood and gentle, so the most noble wits desirous of praise, gentle and honourable, most maketh of flatterers, and do nourish such persons, as bee their destroyers. 
Plutarch   
The familiar companion, which is alway like pleasant, and gapeth for thankes and never biteth, is of a wise man to be alway suspected.  
Great mens sons learn nothing well, but to ride, for in other doctrines their maisters do ●● a● ter them, praising all that they speak. At wrestling their fellows fall down or they be thrown: But the rough horse, when he is rydden knowing not whether he that rideth be a prince or a subject, a rich man or a poor, casteth him out of the saddle, i● he can not good skill of riding.   

FORTITVDE.  
FOrtitude and constance is the high way, he that turneth to much on the right hand is foolehardye and frowarde, to much on the left hand, is ● earfull and coward. 
Hieroni.   
Fortitude is an affection of mind, sust● ining patiently peril and grief, and being alway free from all dread. 
Tullius.   
Fortitude appeareth not but in the time of adversity. 
Gregori{us}.   
To a wise man none ill may happen, for he standeth upright under every burden, nothing may appayre him, nothing displeaseth him that ought to be born: for what so ever might happen to man, he never complaineth that it hath chanced unto him. 
Seneca.   
All things ought to be forthought on, and the mind forti● jed against all that might happen. Banishment, tourments, sickness, battle, shypwreckes, think on them daily.  
To suffer grief quietly and coldly, it profiteth much to consider, and so to do it is a great honesty.  
needs must he that is valiant, be of a great courage, and also invincible: he that is invincible despiseth all things that be transitory, supposing them to be inferior unto him. But no man may despise those things, whereby he may be grieved, but onely he that is valiant. Wherefore it happeneth that a valiant person can never be grieved, all wise men therfore needs must be valiant.  
It was wont to be a great praise and a marvelous, to haue patiently taken all frowarde adventures, not to haue been subdued by fortune, but in all adversity, to haue retained their estimation and dignity.  
The timorous dog barketh more fore then he biteth. 
Q. Curti{us}   
We see the greatest rivers fall with least noise.   

FORTVNE.  
FOrtune can never make that to bee thine, that nature denieth thee. 
Boetius.   
It is a natural sickness in men to behold with sore eyen the new advancement of other. 
Tacitus.   
look how many wonderers, so many enviers. 
Seneca.   
As fortune becketh, so favour inclineth 
justinus.   
Innumerable be the examples of changeable fortune, for where made she ever great joy, but where sorrow proceeded? or what sorrow hath she caused, that hath not proceeded of everich gladness.  
felicity beginneth by the ordinance of god, where misery is esteemed by the iudgement of man.  
The enterprises be in our puissance, but their conclusions fortune determineth. 
Seneca.   
To bear rule is chance, to give rule is pu● saunce.  
Fortuue fauourynge variance despiseth constance.  
Whose hope, reason, or imagination, dependeth on fortune, in him nothing may be constant or certain. 
Tullius.   
Fortune is to great men deceitful, to good men unstable, all that is high is unsure.  
What fortune high raiseth, she lifteth up to let fall.  
In things which be moderate, continuance is constant.  
Chilo the wise man being demanded what fortune was, answered: A lewd physician, for she made many folkes blind that trusted much to hir. 
Chilo.   
Oftentimes fortune corrupteth manners. 
Q. Curti{us}.    

GOD.  
THe eyes of god be more bright then the son, beholding eu● ry where all the ways that men take, the depenesse of that which is bottomless, seing mens thoughts, where they think them most secret. 
Salomon.   
In the heart of man be many devises, the will of god ever abideth.  
No sapience, prudence, nor counsel, may prevail against god. The horse is prepared to battle, but yet god giveth alway the victory.  
They that fear god, will believe his word:& they that love him, will keep his commandment. 
Ecclesiast   
Blessed be the name of our lord, for wisdom, and puissance be of him only, he altereth times and ages, he also translateth and ordaineth kingdoms. 
Daniel.    

GOVERNOVR.  
VHere as lacketh a governor, the people decayeth, where as be many counsels, ther lacketh not sure● ee. 
Salomon. proverb.   
In the multitude of people is the state of a king.  
In the fewenesse of subiectes is the princes dishonour.  
A prince that gladly h● areth leasings, hath al his officers perverse and wicked.  
Wo is the country, where the ruler is wanton, and they in authority break their fast timely.  
Happy is that land, that hath their king noble, and where men in authority eat in good seaso●.  
He that is a governor offendeth more grievously by his example than by his offence. 
T● llius de ovi. 3.   
Where a governor lacketh, the people shal perish: the safeguard of them is where be many counsa● less. 
Salomon.   
Rulers haue done t● inges with folly, and sought not ou● lord: ● herfore they understand not, and their flock is broken and scattered. 
jeremias   
Prepare thyself, and furnish so thy conditions and manners, and set forth the form of thy living in such wise as he that in middle of every mans sight leadeth his life, and may be hide from no man. 
Plutarch.   
The commune people are wont to search and behold curiously the manners, lives, and conditions of them that be rulers, although they be covered never so closely, or hid and kept with hanginges and courteynes never so privily.   

GOOD MEN.  
A Good man shall receive abundantly grace of our lord: He that trusteth in his owse wit, doth ever vngratiously. 
Salomon.   
We may call that man gracious, to whom nothing is good or ill, but a good mind or an ill, which is a lover of honesty, contented onely with virtue, whom no fortune extolleth or oppresseth, nor knoweth any thing to be better, then that he may give to himself, to whom very pleasure is, to set little by pleasure. 
Seneca.    

GLVTTONY.  
haunt not the company of drinkers, nor the dyners and suppers of them, that bring flesh with them to eat, for they which attend onely to drinking and making of banquets, shall be consumed. 
Salomon. provver. 33   
Not the use of meate, but the inordinate desire therof ought to be blamed. 
Augusti.   
The rich men would not be constreigned to eat that which poor men eat● thee, but let them keep the custom of their infyrmitie, being sorry that they can not otherwise satisfy their nature. If they change their custom, and therfore be sick, let them use their superfluity, and give to poor men that, which unto them is convenient and necessary. 
Augustin   
unhappy are they, which haue their appetite more then their stomach. 
Hieroni.   
Gluttony is an ill mistress to serve, she alway desireth& is never contented. 
Ambrosi{us}   
What is more vnsaciable than is the belly? that this day she receiveth, to morrow she expelleth: when she is full, she disputeth of ꝯtinence: when she hath digested, she biddeth virtue farewell.  
device king of Sicile, when he he had eaten pottage, which a cook of Lacedemonia had made, he said that the meate did not delight him, the cook answered, it was no marvel, for it lacked spices: when the king asked what spices he la●ked, he answered, labour, sweat, running, hunger, and thirst, for with such maner of stuff, the meate of the Lacedemonians was ever prepared. 
Cicero●    

glory.  
glory is a thing substantial and perfectly expressed. It is the praise of good men, consenting together, a voice incorrupted of them that judge well of an excellent virtue. 
Tulli{us} ● us. quest.   
The chief and perfect glory standeth in three things, if the multitude love us: if they haue good o● inion of us: if( as it were meruaylynge at us) they suppose us well worthy to be had in much reverence. 
office. 2●   
Thus saith our lord, let not the wise man glory in his wisdom, nor the stonge man in his strength, nor the rich man in his substance● but he that is glorious let this be his glory, to know and and understand me. For I am the lord that doth execute mercy, judgement,& iustice in earth: these things do please me, saith our lord god. 
jeremias.   
Nor that fire maketh smoke, that quickly is kindled, nor that glory causeth envy, that shortly appeareth. 
Plutarch{us}    

GRACE.  
THe grace of God, why it is sent unto this man, and not unto that man, the cause may be privy, but without iustice truly it may never be. 
Augusti.   
The grace of christ, without the which neither children nor men may trust to be saved, is not given for merites, but is favourably disposed without deservings, and therfore it is called Gratia, which doth signify favour in Englishe.) 
Augus. de natura& gratia.   
Grace( as I do suppose) consisteth in three things, in abhorring things which are passed, in despisynge things present, and in desiring things which for us are prepared. 
bernard.   
Grace is given for this cause, that the law be fulfilled, t● at nature be restored, and that by sin we be not subdued. 
Augustin    

HVMBLENES.  
never suffer thou pride to rule thy wit or sentence: for in hir all destruction taketh roote& beginning. 
Tobias.   
On whom saith our lord shal my spirit rest, but on him that is humble and gentill, and dreadeth my words? 
Esaias.   
God resisteth proud men, but to them that be humble he giveth his grace. 
Petrus.   
The more honourable thou arte, the more humble thyself unto all men, and thou shalt finde favour both of god and of man. 
Ecclesi.   
In thy thought extol not thyself like a bull, ne be thou proud of thine acts, but in humbleness keep ever thy courage 
Salomon.   
The greater thou art, the more humble be thou●& in the presence of god thou shalt finde grace.  
Howe great so ever thou be, be humble in all things, and thou shalt finde grace before god.   

hast.  
THe emperour Octauiā was wont to say, nothing became worse an emperour or king then hast and fool hardiness: for that which was well done, was sone doen. 
Sext{us} Aurelus.    

honour.  
AS vnsittyug is honour to fools, as snow is in summer, and hail stones in harvest. 
Salomon.   
Honour nourisheth cunning, and with praise mens wits be kindled to study. 
Tullius.   
Honours very great, wherein is pride,& to much statelines, like great& corporate bodies, be thrown down suddenly. 
Plutarch{us}   
Honours substantial and perfect, and also favour of them, which haue a good turn in remembrance, and be in rendryng thankes very diligent, should not be refused.   

hypocrisy.  
TAke heed of false prophetes that come to you in the garments of sheep, but within they be rauenouse wo●● es, by the fruits of them ye shall perceive them. 
Christus apud mat.   
He that desireth to seem that he is not, he is an hypocrite, he feigneth to be good, yet doth he not practise it, for in the praise of men he esteemeth his profit. 
Augusti●   
Dissimuled equi● je is not properly equity, but double equity, for it is both iniquity and dissimulation. 
August.   
hypocrites are vile in apparel and proud in their courage, and while they seem to despise al things in this world, they seek by means to attain to all things that be of the world. 
Gregori{us}   
The nighest way to renown, is to be such one in deed, as every man would be reputed. 
Tullius.   
He that feigneth himself to bee a friend, and is not, is worse than he that is a forger of money.  
Openly to hate or to love, more belongeth to a gentle courage, than to hide in his countenance what his heart thinketh.   

HVMILITEE.  
every man that exalteth himself, shalbe brought low, and he that humbleth himself shalbe advanced. 
Christu   
All men delight to be high, the griece is humilittee, why settest thou thy foot so far from the? thou wilt fall and not clyme, begin at the griece, and thou arte forthwith at the top. 
Augustin   
He that doth gather other virtues without humility, ● oath as he that beareth fine powder into a boistous wind. 
Gregori{us}.   
That man is happy, which the higher that fortune advanceth his substance, so much the low● r he availeth his courage. 
Seneca.    

ILL MEN.  
THree kindes of p● ople my soul hath hated, A poor man proud, an old man lacking wit, a g● eat man a liar. 
Ecclesiast   
There is no hope of remedy, where that which sometime were vices, be turned to manners. 
Seneca.   
That which the ill man most dreadeth, shal come unto him,& that which he desireth, shal be given unto good men 
Salomon.   
The ill man shal vanish away like a storm, the good man shall stand fast, like an everlasting foundation.  
The work of an ill man is ever unstable, he that soweth good works, hath a sure advantage.  
do thou none yuel,& none shal come to the: leave yuel company, and evil will forsake the. 
Ecclesiast   
If a Morayne may change his skin, or a libbard hir spots, ye may also do good, when ye are brought up in ill. 
jeremias.   
To him that doth yl, ● here is no greater penance, than that he displeaseth all men, and contenteth not himself. 
Seneca.    

justice.  
NO man may be just, that feareth ● yther death, pain, exile, or poverty, or that prefereth their contraries before very equity. 
Tullius.   
The foundation of perpetual praise and renown is iustice: without the which nothing is commendable.  
king Egesilaus being demanded, which was the better, either Iustice or Fortitude, he answerrd, If al men were just, we needed no fortitude. 
Agesilaus   
The glory of a good man is to do iustice. 
Ecclesiast   
Iustice exalteth the people, but sin maketh people wretched and miserable.  
The emperour Alexander, hering that a poor old woman was ill entreated with one of his ● ouldiours, he discharged him, and gave him in bondage unto the woman, to get hir hir living with his craft, forasmuch as he was a carpenter. 
Alexand. imperat.   
Aristides, called the rightuouse, being demanded of one, If he were righteous of his own nature, Nature, said he, hath much holpen me thereto, but yet by mine industry I haue holpen hir also. 
Aristides.   
In the path of Iustice is life, the way that turneth therefrom leadeth to death. 
Salomon.   
Iustice mounteth the people in honour, syn maketh people wretched& miserable  
Be not over much just in extremitee, and favour no more then is necessary. 
Ecclesiast   
My son, desiring wisdom, keep thou true iustice, and god almighty will give it unto the. 
Ecclesiast   
He is a just man that spareth not himself. 
Ambrosi{us}    

judge.  
according to the judge of his people, so be his officers. 
Salomon.   
Such as be rulers of a city, such be the commons.  
Presents& gifts make blind iudges. 
Ecclesiast   
covet not to be a judge, except thou be of power able to subdue iniquities, least perchance thou shalt fear the state of a great man, and give occasion of rebuk in thine own hastiness.  
everlasting woe shall be to them, which make vnrigh●● ous laws, and do writ against iustice, to the intent that they will oppress poor men in judgement, and violent ly subvert the cause of the people. 
Esaias.   
All do love presentes and follow rewards, to the fatherless child theyd ● e not minister iustice, the poor widows matter cometh not before them.  
Here therfore ye kings, and understand ye learn ye iudges of all partes of the world. give ears ye that rule over multitudes, and delight yourself in the trouble of people, for power is given to you from our lord, which shall examine your acts, and inserch your thoutes, for when ye were ministers of his kingdom, ye judged not straitly, ne kept the laws of true iustice, ne went after his pleasure, horribly and shortly he will appear to you: for most sorest judgements shal be to them that haue rule over other To the poor man mercy is granted, but the mighty man shal suffer mightily torments. 
Sapien.   
Take thou no gifts, which do make wise men blind, and do pervert the words of them that be righteous. 
moses in Deuter.    

IVDGEMENTE.  
HE that justifieth an ungracious person, and he that condemneth a good man, they, before god are both abominable. 
Salomon.   
The kite in the air knoweth hir time, the tu● till, the stork, and the swallow do come at their seasons, my people know not their lords iudgement. 
jeremias.   
A good man will n● t in his friends cause, do against a weal public against his oath, nor against the trust, which is put in him, for he layeth aside the parsonage of a friend, when he taketh on him a iudges office. 
Tullius.   
The ● mperour Alexander wolde never suffer to be sold the office of a judge, or great authority in the execution of laws, saying, needs must he sell that doth bie. And I will not let that there shall be merchants of governance, which if I do suffer, I may not condemn: for I am ashamed to punish a man that buyeth and selleth. 
Alexand. August.   
Themistocles being the chief judge in Athenes, when there came to him a great musician, which desired of him a thing somewhat against iustice, Themistocles answered, if in singing thou dost not regard number and Time, thou art not worthy to be called a good musician: nor I a good judge, if I would prefer before the laws, the private favour of any one person.   

IGNORANCE.  
IF a blind man do take upon him to lead one that is blind, they both shal fall in the ditch. 
Christus apud mat.   
Sapience and doctrine of fools be despised. 
Salomon.    

INGRATITVDE.  
HE that doth render an evil turn for a good, evil shall not depart from his house. 
Salomon.   
The hope of a person unthankful, shall relent like winter ice, and as water superfluous shall vanish away. 
Sapien.   
The greater benefits that men do receive, the more grievous judgement shall be given them, if they do offend. 
Chrisost.   
A good man doth all thing well, if he do a● l well he can not be vnky● de. 
Seneca.   
He that thinketh alway to crave, forgetteth what he taketh.  
In covetise nothing is worse than that she is unkind.  
¶ He taketh away the mutual course of giving and ● akyng good turns, who so ● uer neglec● e● h to render equal thank to him that deserveth it.  
That is a person dishonest, which knoweth how to ta● e a bene● it, and not how to requited ●●. 
Plautus.    

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

INORDINATE APPETITE.  
THe roote of all mischief is inordinate appetite, which some men following, haue erred from faith, and brought themselves into many sorrows. 
Paulus.   
Ther are three things specially, which men be wont to desire inordinately, richesse, bodily pleasures, and great authority. Of richesse do procede il things, of pleasure dishonest things, of authority vain things. 
Innocent.   
There is no grief in lacking, but where there is inordinate desire in having. 
August.   
That which is other mens, liketh us best: that which is our own, liketh best other. To flee inordinate appetite is very nobilitee: but to subdue it, it is royal and princely. 
Seneca.   
The reasonable mind must judge the to be rich, not thy possessions or mens estimacions.   

CVNNINGE.  
A Man to perceive that he is ignorant, is a token of wisdom, like as to perceive, ● hat he doth wrong, betokeneth iustice. 
Dydimus.   
In much cunning is much indignation. 
Paulus.   
cunning causeth us to know, whither we shall come: virtue, howe that we may thither come, the one without the other little aua● leth, for of cunning springeth virtue, of virtue perfect felicity. 
Lactanti{us}.   
cunning is to know god, and to embrace virtues, in the one is sapience, in the other is iustice.  
Science is a knowledge convenient, stable, and never declining from reason. 
Galenus.   
esteem thou much cunning, to be more worth than coin, for this shortly decayeth, cunning ever continueth. 
Socrates.   
The wise Solon made a lawe in Athenes, that the child should not be bound to succour his father, of whom he had received no maner of doctrine. 
Plutarch.    

king.  
HE is in great error, that thinketh a king to be safe in his person, where nothing may be safe from the king, sense surety is assured by mutual suretee. 
Seneca de clementia.   
Theopompus king of Lacedemony, unto one that demaun●●● of him, how a king mought most surely keep his realm, and defend it, said, If he give to his counsellors liberty to speak alway truth, and to his power neglecteth not his subiectes when they be oppressed. 
Theopompus.   
Trouth and compassion keepeth a king,& his place of estate with mercy is established: 
Salomon.   
O ye kings, if ye delight in high places,& sceptors, make much of Sapience. 
Sapientia. Plat●.   
most happy is that pulike weal, where either men studious of wisdom do reign, or where the king is studious of wisdom.  
To be in a fury, it may be called womanly. 
Seneca.   
It never beseemeth a king to be angry.  
If thou wilt subdue all things unto the, subdue thyself unto reason: I● reason rule the, thou shalt rule many.  
It beseemeth men to fear their price, but much more to love him.   

LENDING AND BOrowyng.  
lend not to a greater than thou art,& if thou hast lent, account it for lost. 
Salomon.    

loss OF A friend OR of goods.  
HE that is robbed and looseth his coat, where he hath no mo, if he had giver lament himself, than to look about him, and provide howe to escape from told taking, and to finde some thing to cover his shoulders with, wouldest thou not think him to bee a natural fool? Thou hast butted him, whom thou didst leave: seek now for him, whom thou maiest love. It is much better to prepare eftsoons a friend, than to weep for a friend. 
Salomon.    

LABOVR.  
BY custom of labour we shall make the pain more easier to suffer. 
Tullius.   
Cato in an oration, which he made to the men of arms of Numantia said, consider in your minds my fellows, that when ye do a thing well by labour and travail, the labour soon passeth, the thing well doen alway remaineth. But if ye do ill by inordinate pleasure, the pleasure sone vanisheth, but the dede that is ill done never removeth. 
Pontanus.   
It is a token of a feeble and tender courage to flee from things laboriouse and peynefull, of the f● rbearinge whereof sloth is engendered, and niceness, and their continual companion unthriftiness.  
To labour in vain, and a man weriyng himself to get nought but displeasure, is extreme peuishnesse. 
Salustius.    

draw.  
NO lawe is to all men commodious, it is enough if to the more part,& in a generality it bee sufficient. 
livius 34.   
sharp punishment of unleeful acts is the discipline to live well& warily. 
Cecilius.   
The king Antiochus wrote to the cities, being under his obeisance, commanding them, that if he require them by his letters to do any thing that were contrary unto his laws, that as to him that was ignorant they should repugn and deny it. 
Plutarch{us}   
Trafane the emperour most noble and valiant, by no marcial affairs might be called from giving laws to his people, but that now in one place, sometime in an other he would sit openly and here suits, and also give judgements. 
dionysius,   
The law is good if it be lawfully used.  
The people that are without lawe,& do that which in th● lawe is contained, they be a lawe to themselves. 
Paulus.   
This is once certain, laws were invented for the preservation of people and countreys, and for the quiet and prosperous life and estate of men that live vnderneth them. 
Tullius.   
Like as where there be many physicians and medicines, there are many diseases, so where as are many laws, there be many mischiefs and greatest injuries. 
Arcesila{us}.    

laws.  
VUhere men apprehended in a little trespass, some be grievously punished, some vneth are touched, it is great cause of discord in a weal public. 
Modestin.   
low is a high reason engendered of nature, which commandeth that which ought to be done, and forbiddeth the contrary. 
Tullius.   
laws of men may be likened to copwebbes, which do tie little flies fast, and with great flies are broken. 
Anaxag.    

lechery.  
LEchery is enemy to god, and enemy to virtues, it comsumeth all substance, and deliting in the appetite present, letteth that a man can think on poverty, which is not long absent. 
Augustin   
If we will consider the excellency of mannes Nature, and the dignity therof, we shal well perceive, how fowle and dishonest thing it is to be resolved in lechery and to live wantonly. 
Tullius.   
Contrary how honest& fair a thing it is to live temperately, continently, sadly and soberly.  
youth untemperate, and full of lechery, maketh the body to be in age withered and feeble.   

liberty.  
IN very much libertee it is hard to be moderate, or to put a bridle to wanton affections. 
Hieroni.   
They be out of liberty, that do not labour in their own business, they sleep at an other mannes wink, and set their feet where an other man steppeth. 
Terentius   
What is liberty elles, but to live as thou wouldest?  
truly of everich licence happeth great pestilence. 
Theren.    

liberality.  
HE onely is liberal, the which spendeth after his su● s● aunce, and as it is needful. 
Aristotle. et hic. 4.   
Liberelitie is not in the multitude or quantity of that which is given, but in the fashion of him that giveth, for he disposeth it after his substance. 
Aristotle.   
He giveth very late, that giveth not until his friend craveth. 
Seneca.   
Beware that thy benefit exceed not thy substance, for in such lyberalit● e is an appetite to take vnle● ully, that there lack nothing to give away bounteously: for where men give and bee needy, they bee constrained to pluck eftsoons from other, of whom they purchase more hatred than favour of them that they give to.  
In giving, these things must be considered, what thing, and to whom, how, where and wher● ore thou givest.  
When thou employest a benefit, choose such a person as is plain and honest, of good remembrance, thankful, absteinynge from the goods of other, no nigarde of his own, and specially to all men benevolent.  
The greatness of the benefit is declared, or by the commodity, or by the honesty, or by the necessity. 
Tullius.   
There be two fountains, which do approve liberalitee, a sure iudgement,& honest favour. 
Valerius    

LIFE EVERLAlastynge.  
O The deep richesse of the wisdom and knowledge of God, the judgements of them, howe impossible is it to comprehend? howe impossible is it to find them? 
Paulus.  who knoweth the mind of the lord, or who was his counsellor or first gave it to him? and he shall be recompensed? for of him, and by him, and in him, are all things, to him be glory into the world of worlds. Amen. 
Sapientia.   
That which God hath prepared for them that do love him, faith doth not take it, hope doth ● ot touch it, charity doth not apprehend it, it passeth all desires and wisshes, gotten it may be, esteemed it can not be. 
Augustin.   
We may lightlier tell, what is not in life everlasting, then what things be there. 
Augusti●   
There is no death, there is no waylinge, there is no werinesse, there is no sickness, there is no hunger, no thirst, no chaufynge, no cor● uption, no necessity, no heaviness, no sorrow.   

loyalty  
THe liynge lips are to god abominable, they that do truly do please him. 
Salomon.    

MALICE.  
VUho that provideth for an others destruction, let him be sure that a like pestilence is provided for him so that of a like thing he shall sone after be partner. 
Tullius.   
By malice a man slayeth his own soul. 
Sapientia.   
Malice drinketh the more parte of his own venom. Serpents, the venom which they haue for the destruction of men, without their own peril they keep it, malice hurteth him most, which doth retain it. 
Seneca.    

marriage.  
LIke as in chaff or hears of an haare, fire is sone kindled and sone put out, except some other thing be mixed with it to nourish and keep it: so love suddenly in● lame in man and wife with beauty or parsonage may not dure long, except being joined with good conditions, it be nourished with wisdom, and thereby receiveth a lively affection. 
Plutarch{us}   
Women that had lever rule foolish husbands, than obey wise men, be like them which wolde rather lead a blind man, than follow him that hath both sight and good understanding.  
House and goods we receive of our friends, a wise wife is properly given of god. 
Salomon.   
depart not from a wife that is sad and wise, which thou hast taken in the fear of god, the grace that is in hir honesty surmounteth all riches. 
Ecclesiast   
Arte thou bound to a wife? seek not to be lowsed. 
Paulus.   
Arte thou louse from a wife? seek not to be married.  
marriage in all things s is honourarable and the bed immaculate, for God shal judge fornicators and also aduoutrers.  
Themistoles a noble man, hauiuge but one dough● er, demanded of hir, whether she would be married either to a poor man having worshipful manners, or to a great man with l● ude conditions. She answered, Sir, I had giver haue a man lacking possessions, then possessions lacking a man. 
Themisto.   
The vice of a wife is either to be taken away, or to be suffered. He that taketh it away, maketh the wife more commodious, he that suffereth, maketh himself better, by obteinyng of patience. 
Varro.    

mercy.  
MErcy is a temperance of mind in the power to aduenge. 
Seneca.   
Compassion regardeth not the cause, but the estate of the person. Mercy is joined with reason.  
nothing is more commendable, nothing is more worthy to haue place in a great man, than placability of mercy. 
Tullius.   
Blessed be they that are merciful, for they shall be sure of mercy. 
Christus apud Mat.   
Among many virtues none is more wonderful, or more gracious than mercy, for in no thing men do more approach toward God, than in giving to men health. Fortune may do no more, nor also nature can will no more than prese● ue life.   

manners OF MEN.  
IN felicitee is imperfection, where things dishonest do not oneln, delight, but also cont● nt, and there ceaseth hope of all remedy, where that which was 'vice is turned to be manners. 
Seneca.    

NATVRE.  
VUyttes enforced do bring things ill to pass. The labour is in vain wherein nature striveth. 
Seneca.   
Al nature of beastes● fowls, serpentes, and of all other things by mannes nature is tamed.  
That which is infixed& engendered by nature is not lightly removed by craft. 
Iacobus.   
Thou dost nought thou man most unkind, which sayest, that thou hast nothing of God, but of nature. I tel the. Nature without God is nothing, nor God is without nature, but both are one, and be not diuers in office. 
Seneca.    

necessity.  
necessity maketh that quick, which else wolde be dull, and of● times despair is chief cause of hope. 
Q. Curti{us}.   
Suffer, and blame not that, which thou maiest not escape. 
P. Mimus   
think how they that be gyued, take first grievously the weight of their Irons, and let of their going. At the last, when they leave to disdain these things and do determine to suffer them, necessity compelleth them to bear it valiantly, and custom to think the pain easy. 
Seneca.   
It is necessity, that in peril of wreck dischargeth the ship of his burdeine. It is necessity, that by plucking down houses do keep them from burning. time maketh necessity a lawe.   

nobility.  
VUhat nobility riches or puisaunce may be steadfast and sure, s● ns god may make kings base, ye than those that be lowest. 
Lactanti{us}.   
The onely liberty before god is, Not to do service to sin. 
Hieroni.   
The chief nobility before god is, To excel in all virtue.  
What availeth noble lineage to him, which is with villain manners reproached? or what reproach is a poor stock unto him, which is with good manors adorned? 
Chrisost.   
He that bosteth a● way in his ancestors, declareth himself to be unworthy of praises.  
The more honourabl● that the life of the ancestor is after esteemed, the more reproachful 'vice of the lineage that then succeedeth. 
Salustius.   
Iphicrates a valiant captain, but the son of a shoemaker, being therwith imbrayded of Hermodius a noble man born, answered in this wise, My blood taketh beginning at me, and thy blood at the now taketh hir farewell. 
Iphicrates    

obstinacy.  
TO resist in vain, and with much travail to get nought but displeasure is extreme folly. 
Salustius.    

OBEDIENCE.  
VUhat maner of obedience may be there, where 'vice is much made of and rulers not regarded, whose contempt is the origi● all fountain of mischief in every weal public. 
Pontanus   
Ye servants obey your soueraines carnal in all things, not serving to the eye, as it were to please men, but in simplicity of thought, fearing almighty god. 
Paulus.   
Better is obedience than sacrifice. 
Salomon.   
He that resisteth authority, resisteth goddes ordinance. 
Paulus.   
It is a general covenant made by mankind, to be obedient to kings, how much more unto god, which reigneth over all creatures? 
August.   
If thou wilt be wise, be ever obedient, for it is written, Desirest thou wisdom, then keep the commandments, and god will give hir unto the? 
Bernard{us}.   
Theopompus the king of Lacedemonia, to one which said, That the country was well kept, because that kings there knew howe to govern: he answered, No not so, but rather because the people knoweth howe to obey them. 
Theop.   
Some faults of rulers and officers ought to be tolerate, for he that goeth about to correct, shal not profit so much as use to disobey their superious, shall bring to men detriment. 
Aristotel.    

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

PEACE.  
BLessed be they that make peace, for they shalbe called the children of god. 
Christus apud Ma●. Idem.   
every realm divided against himself shal be made desolate, and every city or house in himself divided shal not stand or abide.  
He that hath not peace in his heart, the the mouth, and the act, ought not to be called a christen man. 
Augustin   
He that punisheth his body, and keketh not concord, he praiseth god on the taber and not in the choir. 
Hieroni.    

PERIVRIE.  
HE that provoketh a man for to swear, and knoweth that he shall swear falsely, he is worse then a murderer, for a murderer ● leeth the body, but he ● leeth the soul, ye two souls together, his, whom he procured to swear, and also his own.  
The punishment of perjury by goddes law is death, by mans law perpetual infamy. 
Tullius.   
I say unto you, that ye in no wise: do swear, least that by swearing ye come to the point to swear lightly,& by that lightness ye come unto custom, and from custom ye fall into perjury. 
Augustin   
He that is ready to be forsworn, he seemeth to be forsworn before he swear falsely, for God iudgeth not onely by deeds, but also by thoughts, which proceed from the heart. 
jo. Chry.   
No man sweareth o● ten, but he is sometime forsworn, like as he that useth to speak much, speaketh sometime things out of season. 
Idem.   
He is a double of● endour that taketh the name of God in vain, and deceiveth his neighbour. 
Isidorus.    

peril.  
THere is nothing so sure, that it is out of danger, perchance of that thing, which is of no puisaunce. 
Q. Curti●   
If thou maiest not clearly escape out of peril, choose rather to die honestly, than to live shamfally. 
Socrates.    

poverty.  
IT is soon made ready and easy, that nature desireth, to things superfluous sweat is required. 
Seneca.   
The patience of poor men at the end shall not perish. 
david.   
Better is little in the fear of our lord, than great treasure, which will never be ● aciate. 
Salomon.   
They be poor in spirit, which when they do good, they give praises to god, whan they do yl they lay faut in themselves. 
August.   
The life of man is not in abundance of riches, but in virtue& faith, this treasure shall make the a rich man, if thou be rich to god ward. 
Ambro● i.   
If thou wilt live after nature, thou shalt never be poor, if after thine opinion, thou shalt never ● e rich. 
Seneca.    

PRAYER.  
GOd is far from them, which do not honour him,& gladly he will here the prayers of good men. 
Salomon.   
watch and pray ye, that ye enter not into temptation. 
Christus.   
Thy prayer is thy speech unto God, whan thou readest, god talketh with the: when thou prayest thou talkest with god 
Augustin   
The two wings, wherewith a man fleeth unto god, be these, if thou forgeuest him which hath offended thee, and helpest him, who hath need of the. 
Augustin   
With fasting corporal passions are to be cured, with prayer the pestilence of mannes mind is to be healed. 
Hieroni.    

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

prodigality.  
VUhat thing is more foolish, then to endeavour thyself to do gladly a thing that thou maiest do it no longer? 
Tullius.   
excessive expenses of that which should maintain thy household, drinketh up the fountain of just liberality. 
Tullius.    

prosperity.  
IF god suffer ill men to haue much prosperity, than his indignation is much more grievous. If he leave ill deeds unpunished, then is his punishment more dreadful and perilous. 
Augustin   
The world is more daungerous laughing than louryng. 
Idem.   
If thou hadst the wisdom of S●lomon, the beauty of absalon, the pvissance of Samson, the long life of ● noch, the riches of Cresus, the power of octavian, what can all this auay● e the, when finally the body is given to worms, the soul unto dyuelles, to be with rich men in pain everlasting. 
Hieroni.   
In al fortunes adversity, the most unhappy chance is, to haue ben once happi. 
Boetius.   
perfit felicitee is the use of virtue. 
Aristotel.   
much abundance maketh corn to lye, boughs are broken with their own bourdein, the fruit that cometh often cometh seldom to ripeness. 
Seneca.    

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

pride.  
THree kind of things my soul hath much hated, and I am much discontented with thier disposition. A poor man proud, a great man a liar, an old man a fool,& lacking discretion. 
Ecclesiast   
God resisteth them that be proud,& to thē that be humble, he giveth his grace. 
Iacobus.   
proud in wisdom, in strength nor in riches, it is one god that is wise, puissant, and full of felicitee. 
phofilides    

PRVDENCE.  
PRudence consisteth in the knowledge of good and ill. 
Tullius.   
A wise man doth all thing by council,& a fool soon discovereth his folly. 
Salomon.   
More easily may one resist ill mocions, than rule them, and more easily refuse them than moderate them. 
Ecclesi.   
To him whom fortune never deceived it is folly to remember the uncertainty of sundry adventures. 
livius. 30.   
The help of God is not onely gotten with wishes& prayers, but by vigilant study, diligent executing, and wise counseling, all things come to pass. 
Salustius.   
Separate them that do craftily flatter thee from those that do faithfulli love the. leste ill men haue most profit by the. 
Socrates.   
Be sure of friends, that speak not ay pleasantly. 
Aeschil{us}.   
Those, which to content the, will speak unthriftily, forbid them thy house,& put them out quickly.   

PROMISE.  
THese promises are not to be kept, which a man maketh either bi fear compelled, or by craft deceived. 
Tul. off. 1.   
The noble king Agesilaus to one which said to him, ye haue promised: by god said he, that haue I, if it be right, if not, I than spake, but I promised not. 
Agesila{us}.   
The fonndacion of iustice is credence, that is to say, constantness and trouth in saiynges and promises. 
Tullius.   
Those promises are not to be kept, which be harmful to them, unto whom thou hast promised, or by the which thou shalt receive more detriment, then they to whom thou madest promise, may thereby take profit.  
O the shameful confession of fraud& commune mischief of man: more credence is given to mennes sygnettes, thē to their veils. 
Seneca.    

PASTIME.  
NAture brought us not forth, as we should seem to be made for pastime& solace, but rather to gravity& studies of more weighty importance. 
Tul. off. 2.   
Recreacion of wits are to be suffered, for when they haue a while restend, they spring up oftentimes more better and quick.   

PVBLIKE sea-coal.  
TO use the qublike weal for a particular gain or advantage, is not onely a thing foul and dishonest but also mischievous and very abominable. 
Plutarch.   
To change suddenly the customs and dispocision of people, and with new laws hastily to rule them, it is not onely hard, but also unsure, as the thing that requireth much ● y● e with great power and authority. 
Plutarch.   
like as the hand diuyded in fingers is therefore never the feebler but to every purpose is the apt and readier: so he that joineth to him● other in governance of a weal public, aided with company, ● hall accomplish the thing in experience the more effectually.  
A prince of a weal public ought with all study and diligence, expel and drive out of his country ambition and sumptuous expenses, wherewith the mind being nourished and stirred, is made more cruel and fierce, and with a prodigal wantonness appeareth to be riottouse: and if he can not bring it to pass, at the least let him abhorred them and keep himself from them, and resist to his power those that desire it,& with al mischief do assay to attain it.  
Dwell not( said Plato) where superfluous expenses do surmouute the revenues, nor where ill men be m re made of then good men, nor where the rulers, for the more parte be liars. 
Plato.    

QVIETNES OF mind.  
ARte thou put from thine office? thou shalt be t● e more at home,& the better apply thine own bu● inesse. Thou labourest to be nigh the king, but thou arte disappointed, thou shalt liu● more surely, and in the less business. But thou art tourmoiled with much care and business: ye warm water( as Pyndare saieth) doth not so sweetly ease and comfort the delicate membres, as honour joined with authority maketh labour pleasant,& to sweat easily. 
Plutarch.   
To him that wol● e be quiet,& live in most surety, the right way is, to set nought by exterior things,& to be onely contented with virtue: for who so ever esteemeth any thing to be abou● virtue, ye or to be good, but virtue onely: he setteth forth his breast naked to al thing that fleeth from the hand of blind Fortune, and with great study& diligence abideth hir shot. 
● eneca.    

REASON.  
NOt only fortune helpeth men that be valiant( as is the old proverb) but reason much more, which as it were with precepts, confyrmeth the pvissance of prowess●. 
Tullius.   
What thing in man is beste? Reason: for by that he goeth before beasts, and followeth the Goddes. wherefore a perfect reason is that good, which properly belongeth to man, all other things is to him commune with beasts, for if he be strong so is the lion: if he be fair, so is the peacock: if he be swift, so is the horse: I do not say, that in every of these things, the other surmount him. For I seek not that thing, which is most excellent in him, but that which is his own, and belongeth properly to him, for as he hath substance, so hath the trees: and as he hath voluntary meaning, in likewise hath not onely the beasts, but also the worms: If he haue a voice, so hath dogges,& much louder, the eagles more sharp and percynge, the bul much greater, the nightingale sweeter. Than what thing properly is a mans own? surely reason: for that being in the right course and perfect, maketh a manful of felicity.   

RELIGION.  
REligion pure and immaculate in the sight of god, is to succour poor children and widows in their tribulation, and to keep themselves uncorrupted in the temporal world. 
Iacobus.   
He is a strong thief, and turneth goddes house into a thefes cabin, that of religion seeketh promotion. 
Hieroni.    

report.  
among thy friends detract not the king, nor in the most secret place of thy chamber report none evil of a great man: for the birds of heaven will carry about thy voice, and they that haue feathers, will tel thine opinion. 
Ecclesiast    

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

SAPIENCE.  
MEn called wise men are not to be honoured for every word that they speak, but for their stability and constancy in virtue. 
Tul. tus. 5.   
Princes become wise by company of wise men. 
Euripides   
The ardent desire of wisdom bringeth one to the everlasting kingdom. 
Sapientia.   
O ye rulers of people, see that ye love wisdom, that ye may haue a perpetual kingdom. 
Ecclesiast   
The roote of wisdom is to fear god and the branches therof be of long life. 
Ecclesiast   
A wise heart and that hath understanding, will abstain from ill deeds, and in works of iustice his purpose shall prosper.  
The thoughts of a wise man at no time, nor for any fear shal be depraved.  
A temperate and moderate person, n● des must be constant, he that is constant, is quiet of mind, he that is quiet, hath n● vexation, and consequently no grief or disease: and all these things no pertain to a wise man● wherefore it followeth, no grief or disease may be in a wise man. 
Tullius.   
The greatest token and office of sapience is, that the deeds do agree with the words, and that the person be ever one, and like to himself. 
Seneca●   
let thy mind and thoughts hereto extend: onely wish and busily care for to be with thyself alway content, and satisfied with the goods that of thee do procede, all other desires referryng to god.  
wisdom excelleth strength, and the prudent person is to be preferred before him that is puissant. 
Sapience.   
A wise mans ioy is so surely wrought that no fortune may break it, and is alway and in every place quiet: It dependeth on none other thing but itself, nor looketh for the favour of man or of fortune.   

SCIPTVRE.  
AL scripture inspired of God is profitable to teach or to reprove, to correct, to instruct in iustice, that the man of god be harlot, and furnished unto every good work. 
Paulus.   
The scripture and the creature serve both for this purpose, that he may be sought for and loved, that created the creature, and inspired the scripture. 
Augustin   
If according to the saying of paul, Christ is the virtue of g● d an● his wisdom, he that knoweth not Scripture, knoweth n● t the virtue and wisdom of god, for ignorance of scripture is lack of knowledge of christ. 
Hieroni.   
Let us not think that the gospel is in the words of scripture, but in the under standing, not in the skin but in the marrow, not in the leaves of words, but in the deep roots of reason. 
Idem.    

simplicity OR plainness.  
THe simplicity of just men shall address thē to god: And the deceit of ill men shal be their destruction. 
Salomon.   
The just man that walketh in his simplicity shall leave his children after him happy.  
Prudence without simplicity is malice and craft,& simplicity without prudence is maistres of f● ly. 
Hieroni.    

sickness.  
SUfferance of sickness is tolerable, if thou contemn that, which last of all she doth menace. 
Seneca.   
In many meats is hide much sickness. 
Salomon.   
Nothing so ● such letteth health as oft change of medicines: The plant never proveth, that is oftentimes set. 
Seneca.   
The first cure of sickness, is the preparation of good air, which conserveth the heart. The second is moderation and order of meate and drink: The third is in derection of labour and rest: the fourth is forbearing to much sleep and watch: The fifte is the discretion in expellyng● or stoppinge the humours: The sixte is the temperance of gladness, anger, fear, and sorrow. The departing of these from their equal temperance is cause of all sickness. 
jo. Dam● c● nus.    

SVPERSTICION.  
nothing more effectually ruleth a multitude than s● persticion, else be they unruly cruel& mutable. 
Q. Curti{us}   
Not onely philosophiers, but all our forefathers did ever separate superstition, from true religion, for they which prayed al day, that their children might ouerliue them, were called superstitious which name afterward was larger extended. 
Tullius.   
He that is inclined to superstition, shal neuuer be quiet.  
superstition is a mad error, for it feareth thē, which ought to be loved,& whom she worshippeth, them doth she violate, what diversity is it, whether thou deniest god, or speakest ill of him? 
Seneca.    

shamefastness.  
THat which thou art ashamed to speak, be also ashamed to think. 
Hieroni.   
shamefastness is to be much made of, for as long as that abideth in the mind, there is yet a place for good hope to rest in. 
Seneca.   
Diogenes beholdi● ge a young man blush, said unto him: son be of good comfort, this is the right colour of virtue. 
Diogenes    

SILENCE.  
receive not a swallow into thy house, that is to say, ha● e not in thy house clatterers and men full of language. 
Pythag.   
An yl● man is sooner vanquished with silence then with answers: for malice is sooner stirred with words than reformed. 
Chrisost.   
Like is a city is which standeth wide open,& is not compassed with walls: so is a man, which can not keep s●● lence. 
Salomon.    

truth.  
AL the ways of our lord is mercy and trouth. 
david.   
Let the tongue be ignorant of reckoning and swearing, and love so well trouth, that what so ever thou speakest, think that thou swearest. 
Hieroni.   
Trouth most commonly with many words is scattered to nothing. 
Lactanti{us}.    

TEMPERANCE.  
TO a well ordered country or city those expenses be thought meet& convenient, that be little and moderate, the end whereof is necessary and honest, pleasant and thankful: so that it lack both reproach and damage. 
Plutarch.   
A temperate and moderate person, not wanton nor affectionate to his own appetite, may be to no man in his country chargeouse, to no man cruel or grievous, to no man dangerous: For he is of nature familiar and gentill, easy to men that will come& speak with hi●, whose house is unlocked, not shut, bu● open to all men, where every man, as it were in tempests an● storms, may repair for their succours. 
Plutarch.   
What doth that man lack to live in felicity, whom valiant courage delivereth from all sorrow& fear, and Temp● rance calleth from carnal appetite,& letteth him not exceeded in foolish rejoicing.   

TALE BERERS.  
TEll no ill tales of god& his saints, nor report not ill of the prince of thy country. 
Salomon.   
Ill reporters be to god odious. 
Paulus.   
m re offendeth the tale bearer that minisheth the love in a mans heart from his nigh friend or neighbour, than he that pulleth meate from the mouth of a hungry beggar. For like as the soul is more precious then the mortal body: so is the food of the soul of more estimation than the nourishment of carraine. 
Hieroni.    

virtue.  
NO man may be said to live a short time, that hath attained of perfect virtue the perfect reward.  
It beseemeth v● rtue to be free from all dread, and out of subiection. 
Gelasius.   
virtue is sure one with most deep roots perfectly set, which with no maner of violence may be destroyed. 
Tull. tusc.   
It is the virtue of an honourable parsonage, commmendably to rule, and also be ruled. 
Aristotel.   
Flee from young and wanton desires, and follow iustice, faith, charity, and peace, with thē which honour god with a clean heart. 
Paulus.   
virtue is to be honoured, not the Image of virtue, nor she is not to be honoured with censing or prayer, but onely with a good will and purpose. 
Lactanti{us}   
virtue is to restrain anger, to mitigate desire,& refrain carnal pleasure. 
Paulus.   
The fruits of the spirit, is charity, joyfulness, peace, patience, bounteousnesse, long sufferance, gentleness, faith, temperance, ꝯtinence, and chastity.  
As the coming of one swallow makesh not spring time: nor one hot day or hour maketh not summer: so one virtue maketh not a virtuous person, nor one little time in prosperity, setteth not a man in perfect felicity.  
Where richesse is honoured, and estimation rule and authority thereon attendeth, there virtue waxeth dull, poverty is had in reproach, innocency is reputed for ill will is malice. 
Salustius.    

VOLVPTVOVSNES.  
CAto the elder inveighing against the people for their inordinate living, said, It is in vain to talk to a belly that lacketh ears. 
Cato.    

WIFE.  
A foolish child is the fathers heart sore, and a brawlinge wife is a house alway dropping. 
Salomon.   
A wise woman buildeth up a house.  
An unwise woman will destroy with hir hands that which is build.  
That man is blessed that hath a good wife: the yeres of thē thereby are doubled 
Philo in Sapientia.   
No head is more mischievous than the head of an adder, no wrath exceedeth the wrath of a woman. 
Ecclesiast   
It is more pleasant abiding with a lion or dragon, than to dwell with an ungracious woman.  
Like as the climbing on a sandy hill is to the feet of an old man, so is a clattering woman to a man that is quiet.  
A woman if she haue certainty, is to hir husband frowarde and contrary.  
give not to the water that serveth thy house never so little an issue: nor to an ill wife licence to wander.  
A constant wife rejoiceth hir husband,& in peace shal prolong the term of his life. A steadfast woman is a golden pillar set on baces of silver.   

VAYNEGLORIE.  
LEt us not be desirous of vainglory, one provoking the other with mutual envy. 
Paulus.   
The vainglory of this world is a deceiteful sweetness, an unfruitful labour, a continual fear, a daungerous aduancement, a beginning without providence, an end without repentance. 
Augustin   
There is not so much ioy in high climyng upward, as there is sorrow in falling hard downward, no so much renown after victory, as after ruin reproach of folly. 
Ambrosi.   
What should he that is strong, avaunt of his strength, whom bodily sickness bringeth to feebleness?  
What should tht rich man avaunt of his riches, whose hope by a thief or a tyrant is soon disappointed?   

VIRGINITEE.  
VIrginitee is sister of angels, vanquisher of lusts, prices of virtues, possessor of good things. 
Cyprian{us}   
The woman unmarried, and the maiden vncorrupt● d, think on things that pertain unto god, to the intent to bee holy in body and soul. 
Paulus.   
What profiteth a whole body with a mind corrupted? Better is an humble matrimony than a proud virginity. 
Augustin   
A maidens speech wolde be circumspect, sober and seld: not so excellent in elloquence as in bashfulness. when thou speakest, let men marvel at thy shamefastness: when thou speakest not, let them wonder at thy wisdom and soberness. 
Ambrosi.    

WRATH.  
A fool immediatli discovereth his anger, he that hideth his injury, is wise and crafty. 
Salomon.   
An angry person provoketh contention, but he that is paciene, appeaseth debate when it is stirred.  
Be not familiar with a man full of anger, nor keep not company with a furious person, least thou learn his ways, and cause the soul thereby to offend.  
Let every man be swift in hearing, slow in speech,& slow in displeasure. 
Iacobus.   
By wrath, wisdom is lost, so that it can not appear, what should be done, nor how it ought to be done. 
Gregori{us}.   
The chief remedy of anger is delay, that the fury may abate, and the darkness that maketh wit blind, may decay, or at the least w● y be not so gross. 
Seneca.   
hast and wrath be the chief enemies of counsel. 
Bias.   
Plato being demanded, whereby a wise man is best known, he said: A wise man when he is rebuked, is therewith not angry, nor any thing the prouder when he is preised. 
Plato.    
FINIS.   

The Table of this present book.  

ABstinence.  
adversity.  
Affecion.  
ambition.  
authority.  
amity.  
apparel.  
alms deed.  
accusation.  
arrogancy.  
Age.  
avarice.  
Bablinge.  
battle.  
benefit.  
bishop.  
boasting.  
chastity.  
charity.  
constancy.  
carnal appetite.  
Consideration.  
Confession.  
Contempt of worldly things.  
custom.  
Corection.  
counsel& counsellors.  
Communication.  
cruelty.  
curiosity.  
Compassion.  
Death.  
Delicate living.  
deceit.  
Detraction.  
drunkenness.  
discord.  
dignity.  
dolour.  
Doctrine.  
Dissimulation.  
diet.  
Ease.  
Example.  
envy.  
Eloquence.  
famed.  
faith.  
fear.  
folly.  
flattery.  
Fortitude.  
Fortune.  
God.  
governor.  
Good men.  
glory.  
gluttony.  
Grace.  
humbleness.  
hast.  
Honour.  
hypocrisy.  
Ill men.  
Iustice.  
judge.  
Iudgement.  
ignorance.  
Ingratitude.  
idleness.  
Inordinate appetite.  
Kunninge.  
king.  
Lendynge and borowynge.  
loss of a friend or of goods.  
labour.  
Lawe.  
laws.  
Lechery.  
liberty.  
liberality.  
life everlasting.  
loyalty.  
malice.  
marriage.  
Mercy.  
manners of men.  
Nature.  
necessity.  
nobility.  
Obstinacy.  
Obedience.  
patient.  
Peace.  
perjury.  
peril.  
poverty.  
Prayer.  
puissance.  
prodigality.  
prosperity.  
providence.  
pride.  
Prudence.  
Promise.  
pastime.  
public weal.  
quietness of mind.  
Reason.  
Religion.  
report.  
Richesse.  
Sapience.  
Scripture.  
simplicity or plainness.  
sickness.  
superstition.  
shamefastness.  
silence.  
truth.  
Temperance.  
Tale bearers.  
virtue.  
Uoluptuousnes.  
wife.  
Uaineglory.  
Uirginity.  
wrath.   
FINIS TABYLAE.   

LONDINI Excudebat Henricus Wykes.  
Cum privilegio ad imprimendum solum.  
ANNO. M. D. LXIIII.