ABSTINENCE.

WYne and youth is a double flame of car­nall desire. Hieroni.

That man seldom falleth into things vnlefull whiche in thinges lefull can sometime refraine. Gregoriꝰ.

A man shoulde so know the crafte of continence, that therwith he may sle [...] the vices of the body, and saue well his person.

Nature is cōtent with a few things and littell, whose contentacion if thou doest oppresse with excesse, that whiche thou eatest, shall be vnto the vnpleasāt and hurtfull. Seneca.

Better is a man pacient then strong, and he that maistreth his wil, surmoū ­teth a conquerour. Salomon.

ADVERSITIE,

THe potters vessell is tryed in the furnes, and good men be proued in time of aduersitie. Salomon.

Hyde thy misfortune, that thine en­nemie [Page]reioyce net. Periander

There is nothinge so greuous, but an vpright mynd may finde therin solace. Seneca.

In all thy troubles remember this reason, hard things may be mollified, streicte things may be lowsed, & heauy things shall little greue them that can handsomly beare it. Seneca.

Trouble is cause of pacience: pacience maketh profe: profe bringeth in hope: hope is neuer rebuked. Paulus.

My chylde neglect not gods correc­tion, but when he doth punishe thee, thinke it not tedious, for whom god loueth, him will he chastice.

Coles beynge in the forge, do burne and consume, but the golde is there tri­ed: the one is tourned to ashes, while the other is fyned. Augusti.

The forge is the worlde, good men are the golde, aduersitie is the fyre, the workeman is god.

It pertaineth to vertue, to suffer ad­uersitie: it belongeth to wisdome in aduersitie alway to be mery: plucke vp thy hert and suffer goddes pleasure, for the chief [...] parte of vertue is to taste & feele howe sweete and delectable is the lorde of all wysedome. Bernard.

[Page 2]The wise man in tourments is euer­more happy. Lactantiꝰ. But he that is troubled ei­ther for faithe or iustice, or for god al­mightie, that sufferance of peyne bryn­geth a man to perfecte felicitie.

I iudge the [...] o be miserable, that neuer knewest misery. What a man may, or may not, it is neuer perceiued, vntyll he be proued. Seneca.

AFFECTION.

VUhere affection ones in the herte of man entreth, and floweth in­to his breast, and drowneth his hert, fidelitee, vertue, good fame, & ho­nestee him cleane forsaketh, and he dai­ly in all mischiefe increaseth. Plautus [...]

Where affection aboundeth, there good fame & vertue oftētimes perisheth. Euripides

AMBICION.

THey that be infected with ambi­cion and are desirous of honour, would be exhorted to possede one­ly suche treasure as is vnspotted, and cleane from all mischiefe, whiche may not of any annemy be corrupted, nor with rebuke noted, nor with any disho­nestie sclaundered. Pluturch [...]

The diuell did fal onely because he ra­ther wold be a lorde then a subiecte. Augusti.

[Page] He that is in auctoritie, let him con­sider how he commeth to it, & comming well to it, how he ought to liue well in it: & liuing wel in it, how he muste go­uerne: and gouerninge wisely, he must oft call to remembraunce his owne in­firmitee. Gregoriꝰ

A vertuous man should receiue rule or auctoritee, as if he were therto com­pelled: but he that lacketh vertu, though he be cōpelled, yet let him not take it.

Ambition is a subtill mischiefe: a pri­uie poyson, a couert pestilence, the for­ger of deceite, the mother of hypocrisie, the nourice of enuie, the foūtaine of vi­ces, the mouth of deuocion, the blinder of hertes, making diseases of remedies, and sickenes of salues. Bernard.

It is hard for him that desireth to be aboue all men, to kepe alwaie equitie, which is the chiefe parte of iustice. Tullius.

He that is desirous of glory, is soone stirred to do thinges against equitie.

AVTHORITIE.

HYgh authoritie is alway in pe­rill. For it is hard to holde that, which thou canst not welde. Quintus Curtius.

[Page 3]They that wolde excell all other in a citie or countrey, should allure their in­feriours with indifferencie, gentilnesse and liberalitee: And content great mē with diligence, affabilitie, and sobre­nesse, & with good reasons reteine them in the weale publik [...] , in one cōsent and agreement. Pluturch [...]

Flee that authoritie, wherin springeth continually new occupation & sundry. Seneca.

AMITIE.

I Suppose this to be the very true law of amity, a man to loue his frinde no les nor no more thā he loueth him self Augusti.

Amitie either taketh or maketh men equal, and where inequalitie is, by pre-eminence of the one, and much basenes of the other, there is much more flatte­ry than friendshippe. Hieroni­mus.

In amitie the thing is not so muche to be sought for, as the wil and intent, the one betwene men is oftentimes ge­uen, the other onely procedeth of loue, and the same thinge to will or will not, is constant amitie.

Where the maners be diuers, and studies repugnāt, can neuer be frindship [...] Ambros.

He that is beloued in time of prospe­ritee, [Page]it is veraie doubtefull, whether the fortune, or elles the person be the thyng that is fauoured. Gregoriꝰ.

A faithful friend is a sure protection, he y ^t findeth such one findeth a tresure. Salomon.

A friende is not knowen in thinges that be pleasaunt [...] .

In thinges displeasaunte, an enne­mie is [...] ied.

They be neuer faithful in friendship, whom giftes haue gotten, and loue ne­uer ioygned. Isidorus.

That is true friendshippe, that loketh for nothing of his friend, but onely his fauour, as who saieth, without meede, loueth his louer.

We be not borne for our selues only, but partely our countreie, partly our friends claime an interest in our nati­uitee. Plato.

Let vs see that we vse alway that ly­beralitie, wherby we maie profite our friendes, and doe no man damage. Tullius.

In things most prosperous the coun­sell of friendes is moste to be vsed.

The strength of a realme doth not cō ­sist in great puisaunce or treasure, but in friendes, whom thou canst get ney­ther by force, nor prouide thē with mo­ney, [Page 4]but they be prouided with gentle­nesse and confidence onely. Salustius.

APPARAILE.

THe apparaile, the laughter, & gate of a man do shew what he is. Ecclesiast

The right apparaile of christen men and women, is in no manner of deceitful painting and trimminge, nor yet the pompous apparaile & iewels, but it is theyr good condicions and ma­ners.

Neither to muche sluttishnes, nor ex­quisite nicenes becommeth a christian. Hieroni­mus.

Thou woman whan thou paintest thy face with materiall coulours, thou puttest out the true picture of god. Ambros.

Foule maners worse then dirt defy­leth faire garmentes, fayre condicions do garnysh foule garmentes with lau­dable actes. Plautus.

She is not well apparailed, that is not wel manered.

He that faine would haue busines, let him get him a shippe and a wife. For in no two thinges is there more busi­nesse, for if thou intendest to apparaile them bothe, they two will neuer be suf­ficiently trimmed.

ALMES DEEDE.

IF thou hast much, geue thou aboun­dantly: If thou haue little, yet geue som what gladly: therby doest thou lay vp a good treasure againe the tyme of necessitie. For almes deliuereth the from sinne and death, ne wil suffer thy soule to enter into darkenes. Tobias.

Blessed is he that considereth the pore man and nedy, in the troublesome daie the lorde shall deliuer him. Dauid.

He that stoppeth his eare at the crie of the poore man, he shall ones crie, and god shall not here him. Salomon.

He that doth almes, doth offer vp sa­crifice. Eccle [...] i.

If I geue al my goodes to the feding of poore men, and haue no charitie, it nothing shall profite me. Paulus.

Almes of the hert is much more than almes of the body. The almes of chari­ty without worldly substance suffiseth, that which is corporalli geuen without a mercifull hert, is not sufficient. Augusti.

Per [...] ite compassion is to preuent the hungry ere the begger desyre the. Cha­ritee is not pefite, when crauynge ex­horteth [Page 5]it. Idem,

ACCVSATION.

IT is better that an yl man be not ac­cused, then to be suffered to goe vn­punished. Liuius.

ARROGANCIE.

A Sturdy herte shall susteigne da­mage, and he that loueth perill, therein shall perishe. Ecclesia [...]

The congregation of proud men shal neuer prosper: the sinne that in them is planted, shall be digged vp, and not b [...] perceiued.

To set little be that, whiche men dooe deme of the, is not onely the signe of an arrogant person, but also of a man foo­lishe and dissolute. Tullius.

AGE.

AGe which is reuerend, is not ac­counted by length of time, or nū ­bre of yeres, for the wit of man is not the hoare heares: but very age is the life vncorrupted. How seemely is it [Page]to a white head to haue a good iudge­ment, and to olde men to vnderstande counsaile? Seneca.

There is nothing more reprochefull, than an olde mā, which hath none other argumente to proue that he hath liued longe, but onely his yeres. Seneca.

AVARICE.

O With what difficultee shall they that haue money entre into the kyngdome of heauen? Ueri­ly I say vnto you, more lightly maie a Camel passe thorough the eye of a nee­dell, than a riche man entre into the kyngdome of heauen. Christus apud lucā

No doubte but they that be riche, or coueite to be riche, doe fall in temptaci­on and snare of the diuell, into sundrie vnlefull desyres, and also vnprofitable, which drowneth a man in damnation and death euerlasting. Paulus.

To a man couetous and nigarde, sub­stance is to no purpose: to an enuious man what profyteth riches? Ecclesi.

From the least to the moste, all men be couetous, from the prophete to the prieste, all do dissemble. Ieremias.

The chariote of auarice is caried on foure wheles of vices, which are fainte [Page 6]courage, vngentlenes, contempt of god, forgetfulnesse of death: And two horses do drawe it, reuenie and nigardship: to them both is but one cartar, desyre to haue: that cartar driueth with a whippe hauyng two cordes, appetite to get, and dread to forlette. Bernard.

He that heapeth vp riches, and setteth his minde to gather for other men, ha­uing no respect to iustice, his goods shal be consumed in riote and folie. Salomon.

He that hydeth corne, 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 & cōtinue.

Hell and pardicion be neuer filled, nor the insatiable eyen of a couetous person.

He that maketh haste to be riche, and hath indignation at other, little weneth he how sone after, nede wil attach him.

Euerlastynge woe be to him that co­uetously doth gather to mainteine his house, that his neste maie stande hyghe, and thinketh to escape the great stroke of vengeance. Abacus.

Pouertie lacketh many things, coue­tise all thinges. The nygarde to no man [Page]is good, but to him selfe he is worste.

Money, if thou canst vse it, is thy ser­uaunt and droudge, if not, she is thy la­dy and soueraigne.

To practise in the publique weale for to get rychesse, is not onely a shame, but also a thing to all men moste odiouse. Tullius.

Inordinate desire of riches and rule is the first matter, wherof springeth al euil for couetous appetite, subuerteth credēce honestie, and all other vertues. Salustius.

It is harde to consent vs with that, whiche occasiō doth proffer, for the thing that cōmeth first, doth abhorre vs whan we hope to haue better. Q. Curtiꝰ.

BABBLYNG.

THat whiche passeth out of y ^e mouth cometh from the harte, and that is the thing that defileth a man. Matheus.

In muche babbling lacketh no sinne, he is wise that can tēper his language. Salomon.

A babbling enemy shall lesse annoye thee, than he that speaketh nothing. Seneca.

That whiche is oftentimes spoken, troubleth the hearer. Aristotle.

Talke so with men, as if God did here thee, speake so to God, as if men vnder­stoode [Page 7]thee. Macrobiꝰ.

BATTAILE.

THat fortitude which preserueth by battaile the coūtrey from infidels, and at home [...] efendeth feble men, and true mē from theues, agreeth with iustice. Hieroni.

In warres y ^e multitude, nor the puis­sance vnlearned, may so muche auayle toward victory, as knowlege & exercise.

He that desireth peace, let him prepare for warres, he that would vanquishe, let him instruct wel his people: And he that would acheue his exploytoures, let hym fighte with craft, and not with chaunce or aduenture.

Warre would be in suche wise taken in hande, as nothing but peace shoulde seme to be sought for. Tullius.

Octauian the Emperour was wonte to saie: That warre should not be stirred without suretee that the gaine should be more than the charges, least that the victory gotten with losse and small adua [...] ̄ ­tage, may be like to a fishe hoke of gold, whiche either being broken or loste, can not be payde for with that that it taketh Sextꝰ Au­relius.

[Page] Uictorie resteth not in a great armie but the strength of the battaile commeth from heauen. Machabe­orum.

Chabrias a noble man was wonte to saie, an hoste of hartes that had a lyon to theyr capitaine was more to be dread, than an hoste of lions beyng led with an harte. Plutarch.

These foure thinges ought to be in a great capitaine, knowlage in armes, valiante courage, authoritie, and fortune. Salustius.

Sobrenes in a souldiour is no lesse cōmendable, than strength & hardinesse. Iuliꝰ Ces.

Idlenes is moste contrary to souldi­ours attemptates.

BENEFITE.

DOe thou good to a good man, and thou shalte fynde recompence, and if he can not requite thee, yet god shall remember thee. Ecclesi.

If thou practise beneficence on a per­son vnwoorthy, thou geuest occasion to fooles to doe lewdly. Democr.

That penefite commeth late, that aby­deth a crauynge. Seneca.

A shrewde tourne is soner requit than a good tourne, for thanke is reputed a [Page 8]charge, reuengeing for a gaine and ad­uauntage, Tacitus.

Those benefytes are moste thankeful, whiche a man fyndeth redy, and cometh on quickely, wherin is no tariynge, but onely the shamef [...] stnes of him that shall take them. Seneca.

BYSHOP.

A Byshoppe must be without faut, as the stewarde of almighty god, not prowde, not wrathfull, not drunkely, no fighter, not couetous of di­shoneste gaine, but a good householder, bountifull, wise, sober, iuste, holye, and continete, hauynge the true maner of speeche, whiche is accordynge to lear­nyng, wherwith he maye exhort by hol­some doctrine, and reproue them, which will speake to the contrary. Paulus ad Titum.

BOSTINGE.

BE thou praysed of an others mouth and not of thine owne. Let a strā ­ger commende the, and not thine owne lippes. Salomon.

Nothing doth more minishe a mans commendacion, then much auauntinge [Page]the successe of his actes. Cicero.

It is a fowle thing a man to tel much of him self, specially that which is false, and with mockes of theim whiche doe here him, to seme to resemble the bosting soldiour. Cicero.

CHASTITEE.

IF thyne eye be simple or cleane, al thy body shalbe bright. Christus in Math.

Chastitee is the beauty of the soule, or of the kinges doughter, whiche is frō withi [...] .

Where necessitee is laide vnto chasti­tie, authoritie is geuē to lechery, for nei­ther she is chaste, which by feare is com­pelled, nor she is honest, whiche with mede is obteined. Augustin

Chastitie without charitie is as a lāpe without oyle, take the oyle awaye, the lampe geueth no light, take away chari­tie, than pleaseth not chastitie. Bernard.

Ther be sire thinges, that doe preserue charitie, soberne [...] se in diete, occupacion, sharpenes of the inner apparell refreig­ning of the sences, that is to say, the fiue wittes. Also selde communication, and that with honestie, and eschewing opor­tunitie [Page 9]of the persone, the place, and the tyme. Cassio­dorus.

CHARITEE.

IF I had the spirite of prophecie, and knewe all misteries, and all maner of cunning: Also i [...] I had all faithe, in so muche as I could translate and carie a­way mountaines, yet were I nothing, if I lacked charitie. Moreouer, if I did distribute al my goodes, in feding poore people, and although I gaue my body to be burned, hauing no charitie, it no­thing auaileth me. Charitie is pacient & gentill. Cheritie hath enuie at no man, it doth nothing amisse, it is not puffed out with pride, it fs not ambiciouse, she seketh not hir profitte, she is not moued, she thinketh none ill, she reioyseth in no mischiefe, she ioyeth with truthe, all thing she suffereth, al thing she beleueth, al thing she hopeth, al thing she beareth. Charitie neuer faileth. Paulus.

CONSTANCE.

AS wel to muche reioysing in pro­speritee, as to much sorow in ad­uersitie betokeneth lightnes. Tullius.

[Page] What so euer is done by necessitie is shortly dissolued, and that which is wil­lingly receiued, of longe tyme abydeth. Hieroni.

He that is constant feeleth no trouble and is without heuinesse. Seneca.

Nothinge so well becommeth a man, as in euerye enterp [...] y [...] e and takynge of counsayle, to be sure and constant. Tullius.

What is so great foly, or so vnwoor­thy a wise mans constance and graui­tee, as is false opinion? or boldly to de­fend that, which he doth not vnderstand well and sufficiently?

CARNAL APPETITE.

CArnall appetyte is alway a hun­gred, and of that which is passed, a man is not satisfied. Hieroni­mus.

It agreeth not with reason, that he whom feare can not vanquishe, to be subdued with couetise, or he whiche can be ouercome with no peyne, to be van­quished with carnall affection. Tullius.

Carnall appetite more often leaueth behinde hir, cause of repentance, then of remembraunce.

Carnall appetite ennemie to reason, letteth all counsayle, and dousketh the [Page 10]eyen of the mynde, nor with vertue wil haue any medlyng.

CONSIDERATION,

HE that intendeth to doe any thing let him con [...] yder [...] not onely howe conueniēt the thing is that ought to be done, but also what power he hath to bringe it to passe. Tullius.

If we will consyder what excellencie and preeminence is in the nature of mā, we shall well vnderstand, how horrible a thinge it is to flow in excesse and to be wanton and delicate, how faire and ho­nest it is to liue warely, continently, sadly and soberly.

He whom fortune neuer deceiued, dooth not without cause remembre the vncertaintie of sundry aduentures. Liuius.

If thou consyder well thinges that be passed, thou shalt the better geue coū ­saile in thinges that may happen. Socrates.

Remembraunce of actes passed she­weth to vs wherein we offende, and conferrynge it with thinges that [...] e pre­sente, we are taught how to refourme it. Galenus.

CONFESSION.

COnfession is the remedy of soules, the confounder of vices, the resto­rer of vertues, the vanquisher of diuels, what will [...] ou more? It stoppeth helles mouth, and setteth wyde open the gates of paradise. Augu [...] ti.

The vengeaunce of God cesseth where mans confession timely preuenteth. Ambros.

Confession is the life of a sinner, the glory of good men, to offendours neces­sary, and yet vnto iust men not incon­uenient. Bernard.

Augusti.CONTEMPTE OF VVORLDLY THINGES.

THe worlde is a sea, and mans co­uetous desire, is naught els but a tēpest. Doest thou loue God? than walkest thou on the sea, and the feare of the worlde is vnder thy feete: loue thou the worlde? and he will swalowe thee. For he can tolle his louers vnto him, but he can not beare theim. Therfore, whan thy herte flittereth in couetous appetite [Page 11]cal to thyne aide Christes diuinitie, that thou mayest vanquishe thine inordi­nate folie.

The pleasure of this world is vanitie, whiche with muche expectacion is loked for, and whan it is come, no manne can holde it. Augusti.

Boste not of to morowe, thou wottest not what the daie will brynge, whan it cometh. Hieroni­mus.

Sette litle by rychesse, and thou shalte be ryche: sette little by renowme, and thou shalt be famouse: Care not for af­flictions, and thou shalt ouercome them passe litle on rest and quietnes, and thou shalt obteine theim. Chrisost.

In thinges perteining to man, no­thing is so diligently doen, but that as well by the puissaunce of man, it may be vndone, for the workes of men mortall, also be mortall. Lactantiꝰ.

Nothing is so happy, that it is with­out feare. Where there is suspicion, the lyfe is vnpleasaunt. Seneca.

He that is dedicate to the hasardes of Fortune, he prepareth for him self much matter to trouble, whiche will not short­ly be slaked. Idem.

There is one way to goe surely, that [Page]is, to set little by thinges worldly, dnd a man to holde him contented onely with honestie. Idem [...]

CVSTOME.

IN things wherof holy scripture hath determined no certaintee, the vse of gods people, and statutes of fathers are to be holden for lawes, & likewise as transgressors of gods lawes ar to be pu­nished, so contemners of ecclesiasticall customes ought to be chastised. Augusti.

The wounde often renewed is harde to be healed. Isidorus.

Custome teacheth that to be little, whiche semeth to be great. Seneca.

Educacion and discipline fourmeth good maners, and men sauoreth alway of that thing, which in youth they haue learned.

In truth which appereth openly, cu­stome must geue place to veritie. Augusti.

CORRECTION.

HE that bindeth a frantike man, & waketh him that hath the letargy or slepynge sickenesse, displeaseth [Page 12]bothe, loueth bothe, and healeth bothe: bothe whyles they be sicke do disdaine him, & whan th [...] i be hole do thanke him. Augusti.

Correct not a skorner, leaste that he hate thee, correcte a wise man and he will thanke thee. Salomon.

In correction wrath is specially to be prohibited, for he that will punishe whā he is angrie, he shall neuer kepe wel the meane, which is betwene to muche and to little. Tullius.

A gentil horse is ruled with the glimse of a rodde: A dull royle will vnneth stir with the thrust of a spurre. Quintus Curtius.

It is better to be of a wise manne corrected, than to be with the flattery of fooles deceyued. Ecclesiast

The eare which will heare his owne lyfe rebuked, shall dwell in the middle of them that be wise men. Salomon.

Be of thine owne liuyng a sharpe cor­rectour, and of other mens a gentill re­fourmer [...] and lette men here the com­maund small thinges and easy, and that thou thy selfe doest greate thinges and peynfull. Chrisost.

Correct thy friende secretly, and praise thy friende openly. Seneca.

It is the parte of a wise man, to roote [Page]vp vices, and not the offenders.

A good capitaine ordereth his men better by keping theim from ill doing, than by sore chastising. Salustius.

COVNSAILE AND COVN­SAILOVRS.

THey that doe al thinges with coū ­saile, are gouerned by wisdome. Ecclesiast

Call not them to thy counsaill, whiche lacke discre [...] on, for they can loue nothing but that which contenteth their appetite.

To euery man disclose not thy minde, lest some do dissemble & after reproch the.

Sonne, doe al thinges by counsail, and whan thou hast done thou shalt not re­pent thee.

Obserue well the lawe, and folowe good counsaile, and thy soule shall haue life, and thou shalt walke truly, and thy foote shall not trippe. Salomon.

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

Armure abrode is of little effecte, but if there be counsaill at home. Tullius.

Gouernours of the weale publique, ought to be like to the lawes, the whiche not for displeasure, but onely for equitee [Page 13]doe punishe offendours.

That publique weale is in better state and in a maner more sure, where the Prynce is not good, than where the kinges counsailers and compaignions be ill. Valerius Maximus

All violent attemptates beynge sette forth without counsayle, at the begyn­ning are puissaunt, but in continuance they are insufficient. Tacitus.

Who wyll iudge him to be necessary iu an other mans cause, whiche to hym selfe appereth vnprofitable. Ambrosiꝰ

There ben two thynges to counsayll moste contrary. Haste and Displeasure.

After hasty counsaile, nexte foloweth repentaunce.

Ill counsaill is worst to the geuer. Hesiodus.

Power without counsaile oftentimes breaketh his necke with his owne bour­deyn. Aoratius.

COMMVNICATION.

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

Among wyse men bee ready to commune.

In the presence of great men presume [Page]not to speake, and where as be thine el­ders talke not to muche.

Honour and praise be in the woordes of a wise man: The tounge of a foole is his proper subuercion. Salomon.

Dispute not with a person disdeinfull least he sittyng styl [...] , do lie in a waite for for thy woordes. Tullius.

It is a thinge foule a [...] d reprochefull, in a sadde mattier, to brynge in woords wanton or mete for a bankette.

CRVELTIE.

LOke what measure you geue vnto other, like measure shalbe met vnto you. Christus in Math.

They whiche delyte in the fall of good men, shalbe taken in a trap, and shal be consumed with sorow or euer they die. Ecclesiast

Iudgment without any mercy shal be geuen to him that will not be mercifull. Iacobus.

The best example, wherunto a prince shoulde conforme him, is to be such one to his subiectes, as he woulde that god should be to him selfe. Seneca.

It is euen as yll at home as abrode to be muche feared, as yll to be drad of thy slaues and droudges, as of thy chiefe seruauntes: [Page 14]no man lacked power to doe harme: Adde also therevnto, that he that is dradde, of necessitie feareth. Neuer mā mought be terrible, & also in suretie. Idem.

CVRIOSITEE.

SEke not for that, which is out of thy reache: Searche not those thinges, that exceadeth thy puissaunce, but thinke on that, whiche God hath com­maunded the, and in his sundrie workes be not to curious. Salomon.

COMPASSION.

THey that truste muche to theyr friendes, know not howe shortely teares be dryed vp. Quintus Curtius.

DEATH.

HE must lyue il that lacketh know­ledge howe to die well. Seneca.

They whiche prepare theim to battaile before that battaile approcheth, they beyng alway ready, doe easely su­steine the first brunte, whiche is moste troublouse, so death or fortune alwayes [Page]loked for, is and semeth more easy with lesse payne suffered.

One daie demeth another, but the last geueth iudgement of all that is passed. Plinius.

DELICATE LIVING.

AS it is impossible, that fire should inflame within water, so is it impossible, that contricion of harte, should be great in thinges that be deli­cate: for they be mere repugnant the one to the other, the contricion being mother of weping, delicatenes of laughinge, she straineth and wryngeth the harte, this louseth it and setteth it at libertie. Chrisost.

DECEITE.

MEn can better suffer to be denied than to be deceiued. Seneca.

Where wronge is committed by twoo manner of wayes, eyther by force, or by fraude, fraude belongeth to a Foxe, force to a Lion, both thone and the other is to the nature of man wonder­full contrary. Tullius.

We ought more to beware of the en­uy of our frendes, than of thassaultes of [Page 15]our enemies, for these be apparant vnto vs, the other is couered: and the craft to anoye, whiche is not loked for, is euer moste daungerous. Laertius.

A false wytnesse shall not be without punishement, ne a forger of lies shall es­cape from correction. Salomon.

DETRACTION.

NEither detractors nor yet extor­cioners shal possesse the kingdome of heauen. Paulus.

Neuer detract or backbite any man, nor be sene to get prayse by rebukinge of other: but learne more to adorne thyne owne life, than to defame others, remē ­bring the scripture, whiche saieth. Loue not to pull away a mās prayse, lest thou be plucked vp by the rootes. Hieroni­mus.

To slaunder, or to here slaunderers. I can not tell of them twoo whiche is moste damnable. Bernard.

We ought to suppose that detracting or ill reporting one of an other for a pri­uate auantage, is more against nature than to suffer any discomoditie, be it ex­teriour or bodely. Tullius.

DRVNKENNES.

A Drunken worke man shal neuer be ryche, & he that setteth naughte by a litle, shal by a litle and a litle come vnto nothing. Ecclesiast

Howe sufficient vnto a learned man is a small quantitie of wine? for there­with whan thou slepest, thou shalt not be troubled, nor feele any paine.

Euerlasting peine shall be vnto you, that dooe ryse early in the morning to drinke excessiuely, and to quaffe vntyll night, that ye may be with wyne exces­siuely chaffed. Isaias.

Lecherie, wine and sacietee, cōsumeth all wisdome. Oseas.

The drunken man confoundeth na­ture, loseth both grace and honour, and renneth headling into euerlasting dam­nacion. Augusti.

Wyne inordinately taken, troubleth mans reason, maketh dulle vnderstan­ding, infebleth remembraunce, sendeth in forgetfulnes, powreth in errours, & bringeth forth sluggishnes. Boetius.

DISCORDE.

[Page 16]EUery realme deuided within it selfe shalbe made desolate: and euery ci­tie and house deuided by mutual cō tencion, shall not long stande. Christus in Math.

In three thinges my spirite is well pleased, whiche he also commended be­fore God and man, the good concorde of brethrē, the loue of neighbours, also mā and wife of one consent and agrement. Ecclesiast

If they, whiche make peace, be called the children of God, without doubte the disturbers of peace be the childrē of Sa­than. Gregoriꝰ.

They that susteine one part of the peo­ple, and neglecte the other parte, they bring into the citie a thyng very peryl­lous, that is to saye, sedicion and discord. Tullius.

With concorde small thinges growe to be great, with discorde the most grea­test thinges be brought vnto nothing. Salustius.

Warre is sone made, but it is not so shortly discussed, for he is not sure to fi­nishe it, that first tooke in hande to be­ginne it.

DIGNITEE.

HE is honourable, a great estate, & a noble man, whiche disdaineth to serue, or be subiect to vices. Chrisost.

[Page] If thou wilt esteme a manne truely, and knowe what he is, beholde hym na­ked, and let him lay asyde possessions, authoritie, and other fables of fortune: fi­nally let him put of his body, and behold thou in his soule what he is of him selfe, and what he hath of o [...] her whiche is not his owne. Seneca.

DOLOVR.

LIke as a moth in a garment, and a worme in a free: so heuinesse hurt­teth the hart of a man. Salomon.

In heauines it is to bee forseen and prouided, that nothing be doen desperat­ly, nothing fearfully, nothing wretched­ly, or any thing folyshly. Idem.

There is no sorowe, but that length of time shal minish it, & make it more easy. Ser. Sulpi­tius.

DOCTRINE.

LIke as faire legges be in vaine to a criple, so vnsemelye is doctrine in the mouthes of foles. Salomon.

Doctrine is of suche puissaunce, that in good me [...] it is the armour of vertue, to persones corrupted, a spurre to doe [Page 17]mischiefe. Gelasius.

Lyke as woll taketh some coloures with one onely deping, some not with­out often steping and boyling, so some doctrines once apprehended be foorth­with shewed, some other except they bee depely receiued, and long time setled, coloureth not the minde, but only toucheth it, and that whiche is promised, it no­thing perfourmed. Seneca.

Doctrine is an ornament to men be­ing fortunate, to men infortunate a re­fuge and succoure. Democr.

No man may profite in hearinge so muche, but whiles he liueth he shal haue nede to be taught. Ambros.

A corne field or a wit being neuer so fertile, without it be exercised, may ne­uer be frutefull. Tullius.

Philosophie is not a commue worke­manship, or made for to brag with. It is not in wordes but in matter: ne it is ge­uen only to passe the tyme pleasauntly, but it setteth the mynde in good frame, the lyfe in good order, it ruleth our actes and sheweth what is to be done, & what to be vndon, she sitteth at our sterne, & a­mong the vncertaine sourges, she orde­reth the ryghte course of oure passage, [Page]without her no man is in suretie. Seneca.

Men beleue better their eyen, than their eares. Idem.

It is a long way to go by ruler & pre­ceptes, the way by example is short and commodiouse.

We teache our children liberall scien­ces, not because those sciences may geue any vertue, but because they make the mynde apte to receiue it.

DISSIMVLATION.

SOrowe wilbe to thē that haue dou­ble hartes, mischeuous tongues, ill doing hādes, and to the ill liuer, that entreth into the worlde by twoo sun­drie wayes. Ecclesi.

I hate those men, whiche in their ac­tes be fooles, and in their wordes phy­sitions. Pacuuius.

DIETE.

IN many meates is occasion of sicke­nesse, and gredie feding shall approche vnto cholere. Eccle.

To him whiche is fallen to a distem­perance in heate or colde, it is expedient to geue thinges of contrary qualities. Galenus.

[Page 18]If thou wilt preserue the tēperature whiche is in thy body, to a moist nature geue thinges moiste, and a drie nature, drie thinges, if thou wilt alter the tem­perature, geue euer the contrarie.

Ye may not only remember, that cō ­trary thinges be healed by their cōtrary, but also in euery contrary ye must con­sider the quantitie.

Whan sickenesse is in his force, than the moste spare diete is to be vsed. Hippoc [...]

The preseruation of health beginneth with labour, whiche meate and drinke ouertaketh, than slepe ensueth, than Ue­nus foloweth, but eche of theim in a measure. Hippo. & Galenus.

Uncleane bodies, and they whiche of superfluous humours be not well pour­ged, the more ye nourish them, the more doe ye hinder theim.

Stomakes in wynter and springtime be hottest, & slepe than is lengest. Wher­fore in those times, meate should be takē in greatest aboundaunce. Hippo.

Sodainly and very muche to euacuate or to fill, to make hotte or to coole, or any other wyse to remoue the state of the bo­dy, is very daungerous, for to muche of any thing is enemy to nature.

EASE.

MUche ease and default of cōpetent labour, maketh heat feble, whiche shoulde resolue and make thyne that whiche ought to be purged. Galenus.

They that liue in muche ease, doe ga­ther commonly a fleumatike or slimye iuyce in their bodies.

They that doe labour much, do gather iuyce cholericke or melancolye, the one in Sommer, the other in corne haruest tyme, or towarde wynter.

EXAMPLE.

SO let your lyght shyne before all mē that thei may behold your good wor­kes, and may glorifie your father whiche is in heauen. Christus in Math.

Who so euer lyueth ill in the syghte of them, ouer whom he hathe rule as muche as in hym is, he sleeth the be­holders. Augusti.

The byshops conuersation and hous­holde, is set as it were maisters of com­mune discipline on the top of a moun­ [...] ain. For what so euer he doth, all other [Page 19]men thinke, they may lawfully do it. Hieroni.

Deuout conuersation without com­munication, as muche as by example it profiteth, by silence it hurteth. For with barking of dogges, & staues of the shepe­herdes, the raging wolues be let of their purpose. Hieroni.

More auaileth example than wordes. And muche better be men taught by do­yng, than they are by speakyng. Leo.

In the knowledge of thynges, this is it, whiche is chiefly moste holsome and profitable, to marke well the lessons of euery example, whiche is put in famous remembrance, wherof thou maeist take for thee & thy countrey, that thou maiest ensue, or that whiche hath an ill begin­ning, or a foule ending, thou maiest the better eschue. T. Liuius.

ENVY.

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

It is a scab of this worlde to haue enuie at vertue. Tullius.

O the miserable condicions of people, that are to be gouerned, among whom diligence is hated, neglygence is re­proued, [Page]where sharpnes is perilous, liberalitie thankelesse, communication de­ceiptful, pernicious flatterie, euery mās mans countenaunce familiare, many mens mindes offended, wayte to hurte priuely, faire wordes openly, whan offi­cers be comming, they tary for theim, whyle they be present, they doe awayte on theim, being out of authoritie, al doe forsake theim. Idem.

ELOQVENCE.

Eloquent wordes become not a foole, nor liyng lippes a man in autoritie. Salomon.

FAME.

BEtter is a good name than aboun­dance of ryches, for good estimaciō surmounteth all treasure. Salomon.

Those men saie ill of thee, that bee ill them selfe. Reason aunswereth, I should be sore meued, if Cato, Lelius the wise, the other Cato, and the twoo Scipions, should so reporte of me, or if these menne should saye this with a rype iudgement, which thei do now by malice corrupted. Seneca.

The actes, and not the fame shuld first [Page 20]be considered. Tullius.

The infamy of man is immortall, for she is aliue whē thou thinkest her dead. Paulus.

FAITH.

OUr lorde will rewarde euery mā according to his iustice and faith. Regum. [...] .

We that beleue Christ, lette vs folowe Christes liuing. Hieroni­mus.

They whiche beleue in God, let theim endeuour theim to excel in good workes Paulus ad Titum.

Like as the bodie is dead, wherein is no spirite, so that faithe is dead where there lacke workes. Iacobus.

The faithe of a christiā is ioyned with charitie, & without charitie, is the faithe of the deuyll. Augustin

Faith not exercised, sone waxeth sick, & being vnoccupied it is assaulted with sundrie displeasures. Paulus Romano.

Not the hearers of the lawe be right­wyse in the presence of God, but the do­ers of the lawe shalbe iustified. Christus apud mat [...]

Not euery man that saieth to me, lord lorde, shall enter into the kingdome of heauen, but they whiche doe the wyll of my father whiche is in heauen.

FEARE.

[Page] THe roote of wysdome is to feare God and the braunche therof, shal long tyme endure. Salomon.

There is none authoritie of so great a puissaunce, that oppressing with dread may long endure. Tullius.

Whom men feare they doe hate, and euery man whom he hated, he desyreth to peryshe. Ennius.

Drede and terrour bee weake bondes of loue, for if that they breake, and men cease to feare, than begin they to hate.

It is more daunger to be dread than to be despysed, for nedes muste he feare many whom many feareth. Seneca.

FOLY.

A Foles way in his own eye is best a wyse man heareth good coūsell. Salomon.

He that answereth before that he heareth, proueth him self to be a foole and worthy rebuke. Ecclesiast

A wyse sentence in a fooles mouthe, shall not be regarded, for he telleth it not in oportunitie. Paulus

Talke not long with a foole, and with him that lacketh witte, keepe not muche companie.

[Page 21]He that setteth muche by hym selfe, where in dede he is nought worthe, he bryngeth hym selfe into folye.

It is the propertie of a foole to seeke oute other mennes faultes, and forget his owne. Tullius.

FLATTERY.

MY sonne, if il mē wil fede the with flattery, consent not vnto them. Salomon [...]

Better are the strokes of hym that loueth truely, than the false kysses of them that doe flatter thee.

Tale bearers, rioters, glosers & flat­terers, fle far from them, as from thy chiefe enemies. Hieroni.

Within thy selfe, beholde wel thy self, and to knowe what thou arte, geue no credence to other. Seneca.

Whose [...] ares be so stopped from truth that he may not abyde to here truthe of his friende, his health and prosperitie is to be despayred. Cicero.

Lyke as wormes sonest doe breede in softe woode and gentyll, so the most no­ble wittes desirous of prayse, gentle and honorable, moste maketh of flatterers, and doe noryshe suche persones, as bee their destroyers. Plutarch

[Page]The familiar compaignion, which is alwaye like pleasaunt, and gapeth for thankes and neuer biteth, is of a wyse man to be alway suspected.

Great mens sonnes learne nothynge well, but to ryde, for in other doctrines their maisters doe [...] a [...] ter them, praising all that they speake. At wrastling their felowes fall downe or they be throwen: But the rough horse, whan he is rydden knoweing not whether he that rydeth be a prince or a subiecte, a ryche man or a poore, casteth him out of the saddell, i [...] he can not good skill of ryding.

FORTITVDE.

FOrtitude and constance is the high way, he that tourneth to muche on the ryght hande is foolehardye and frowarde, to muche on the left hande, is [...] earfull and cowarde. Hieroni.

Fortitude is an affection of mynd, su­st [...] ining paciently perill and griefe, and being alway free from all drede. Tullius.

Fortitude appereth not but in the time of aduersitee. Gregoriꝰ.

To a wyse man none ill may happen, for he standeth vpright vnder euery bur­deyne, [Page 22]nothynge maie appayre him, no­thinge displeaseth him that oughte to be borne: for what so euer mought happen to man, he neuer complayneth that it hath chaunced vnto him. Seneca.

All things ought to be forthought on, and the minde forti [...] ied against all that might happen. Banishmēt, tourments, sickenes, battayle, shypwreckes, thinke on them daiely.

To suffer griefe quietly and coldly, it profiteth much to consider, and so to doe it is a great honestie.

Nedes muste he that is valiaunt, be of a great courage, and also inuincible: he that is inuincible despyseth all thinges that be transitory, supposyng them to be inferiour vnto him. But no man maye despise those thinges, wherby he may be greued, but onely he that is valiaunte. Wherefore it happeneth that a valiante person can neuer be grieued, all wise mē therfore nedes muste be valiant.

It was wont to be a greate praise and a meruaylous, to haue paciently taken all frowarde aduentures, not to haue beene subdued by fortune, but in all ad­uersitie, to haue reteined their estimaci­on and dignitie.

[Page] The tymorous dog barketh more fore then he byteth. Q. Curtiꝰ

We see the greattest ryuers fall with least noyse.

FORTVNE.

FOrtune can neuer make that to bee thine, that nature denieth thee. Boetius.

It is a naturall sickenesse in men to beholde with sore eyen the newe ad­uauncement of other. Tacitus.

Looke how many wonderers, so many enuiers. Seneca.

As fortune becketh, so fauour enclineth Iustinus.

Innumerable be the examples of chan­geable fortune, for where made she euer great ioye, but where sorowe proceded? or what sorowe hath she caused, that hath not proceeded of ouermuche glad­nesse.

Felicitie beginneth by the ordinaunce of god, where misery is estemed by the iudgement of man.

The enterprises be in our puissaunce, but theyr conclusions fortune determi­neth. Seneca.

To beare rule is chaunce, to geue rule is pu [...] saunce.

[Page 23]Fortuue fauourynge variaunce de­spiseth constance.

Whose hope, reason, or imagination, dependeth on fortune, in him nothinge may be constant or certayne. Tullius.

Fortune is to great men deceitfull, to good men vnstable ^• , all that is hyghe is vnsure.

What fortune high raiseth, she lifteth vp to let fall.

In thinges which be moderate, conti­nuance is constant.

Chilo the wyse man beynge demaun­ded what fortune was, answered: A leud phisiciō, for she made mani folkes blinde that trusted much to hir. Chilo.

Oftentimes fortune corrupteth ma­ners. Q. Curtiꝰ.

GOD.

THe eyes of god be more bright then the sonne, beholdyng eu [...] ry where all the waies that men take, the depenesse of that whiche is bottomlesse, seing mens thoughts, where they thinke them moste secrete. Salomon.

In the hert of man be many deuises, the will of god euer abydeth.

No sapience, prudence, nor counsayle, [Page]maie preuayle against god. The horse is prepared to battaile, but yet god geueth alwaie the victory.

They that feare god, will beleue his worde: & they that loue him, will kepe his commaundement. Ecclesiast

Blessed be the name of our lorde, for wisedome, and puissaunce be of him on­ly, he altereth tymes and ages, he also translateth and ordeineth kingdomes. Daniel.

GOVERNOVR.

VHere as lacketh a gouernour, the people decaieth, where as be mani coūsailes, ther lacketh not sure [...] ee. Salomon. Prouerb.

In the multitude of people is the state of a kyng.

In the fewenesse of subiectes is the princes dishonour.

A prince that gladly h [...] areth leasings, hath al his officers peruers and wicked.

Wo is the countrey, where the ruler is wanton, and they in authority breake theyr faste tymely.

Happy is that lande, that hath theyr kynge noble, and where men in authori­tie eate in good seaso [...] .

He that is a gouernour offēdeth more [Page 24]greuously by his example than by his offence. T [...] llius de Oui. 3.

Where a gouernour lacketh, the peo­ple shal perishe: the sauegard of them is where be many counsa [...] les. Salomon.

Rulers haue done t [...] inges with folye, and sought not ou [...] lorde: [...] herfore they vnderstande not, and theyr flocke is bro­ken and scattered. Ieremias

Prepare thy selfe, and furnishe so thy condicions and maners, and set foorth the fourme of thy lyuinge in suche wyse as he that in middle of eueri mans sight leadeth his life, and may be hid from no man. Plutarch.

The cōmune people are wont to serche and behold curiously the maners, liues, and condicions of them that be rulers, although they be couered neuer so close­ly, or hydde and kepte with hanginges and courteynes neuer so priuily.

GOOD MEN.

A Good man shall receiue aboun­dantly grace of our lorde: He that trusteth in his owse wit, doth e­uer vngratiously. Salomon.

We maie call that man gratious, to [Page]whom nothinge is good or ylle, but a good mynde or an yll, whiche is a louer of honestie, contēted onely with vertue, whom no fortune extolleth or oppresseth, nor knoweth any thinge to be better, then that he may geue to him selfe, to whom veray pleasure is, to set lyttle by pleasure. Seneca.

GLVTTONY.

HAunte not the companye of drin­kers, nor the dyners and suppers of them, that bringe fleshe with them to eate, for thei which attende one­ly to drinkinge and making of bankets, shall be consumed. Salomon. Prouer. 33

Not the vse of meate, but the inordi­nate desyre therof ought to be blamed. Augusti.

The riche men woulde not be constrei­gned to eate that whiche poore men ea­t [...] the, but lette them kepe the custome of their infyrmitie, beynge sorie that they can not otherwyse satisfie their nature. If they chaung theyr custome, and ther­fore be sicke, let them vse theyr superflu­itie, and geue to poore men that, whiche vnto them is conuenient and necessarie. Augustin

Unhappie are they, which haue their [Page 25]appetite more then their stomake. Hieroni.

Gluttony is an yll maistresse to serue, she alway desyreth & is neuer contented. Ambrosiꝰ

What is more vnsaciable than is the bealy? that this daye she receyueth, to morowe she expelleth: whan she is full, she disputeth of continence: whan she hath dygested, she byddeth vertue fare­well.

Denise king of Sicile, whan he he had eaten potage, whiche a Cooke of Lacede­monia had made, he said that the meate did not delite him, the Cooke answered, it was no meruayle, for it lacked spices: whan the king asked what spices he la [...] ­ked, he answered, labour, sweate, ren­nynge, hunger, and thyrst, for with such maner of stuffe, the meate of the Lacede­monians was euer prepared. Cicero [...]

GLORIE.

GLorie is a thinge substanciall and perfectly expressed. It is the praise of good men, consēting together, a voice incorrupted of theim that iudge well of an excellent vertue. Tulliꝰ [...] us. quest.

The chiefe and perfecte glorie stan­deth in three thinges, if the multitude loue vs: if they haue good o [...] inion of vs: [Page]if (as it were meruaylynge at vs) they suppose vs well woorthie to be hadde in muche reuerence. Offic. 2 [...]

Thus saith our lorde, let not the wyse man glorie in his wisedome, nor the stonge man in his strength, nor the rich man in his substance [...] but he that is glo­rious let this be his glorie, to know and and vnderstand me. For I am the lorde that doth execute mercie, iudgemente, & iustice in earth: these thinges doe please me, saith our lorde god. Ieremias.

Nor that fyre maketh smoke, that quickely is kendled, nor that glorie cau­seth enuie, that shortly appeareth. Plutarchꝰ

GRACE.

THe grace of God, why it is sente vnto this man, and not vnto that man, the cause maie be priuie, but without iustice truely it maie neuer be. Augusti.

The grace of Christe, without the whiche neyther children nor men maie trust to be saued, is not geuen for me­rites, but is fauourably disposed with­out deseruinges, and therfore it is cal­led Gratia, whiche doth signifie fauour in Englishe.) Augus. de natura & gratia.

[Page 26]Grace (as I doe suppose) consisteth in three thinges, in abhorrynge thinges which are passed, in despisynge thinges presente, and in desyring thinges which for vs are prepared. Bernarde.

Grace is geuen for this cause, that the law be fulfylled, t [...] at nature be restored, and that by sinne we be not subdued. Augustin

HVMBLENES.

NEuer suffer thou pride to rule thy witte or sentence: for in hir all de­structiō taketh roote & beginning. Tobias.

On whom saith our lorde shal my spi­rite rest, but on him that is humble and gentill, and dreadeth my woordes? Esaias.

God resisteth proude men, but to them that be humble he geueth his grace. Petrus.

The more honourable thou arte, the more humble thy selfe vnto all men, and thou shalt fynde fauour both of god and of man. Ecclesi.

In thy thought extoll not thy selfe like a bulle, ne be thou proude of thine actes, but in humblenes kepe euer thy courage Salomon.

The greatter thou art, the more hum­ble be thou [...] & in the presence of god thou shalte fynde grace.

[Page]Howe great so euer thou be, be hum­ble in all thinges, and thou shalte fynde grace before god.

HASTE.

THe emperour Octauiā was wont to saye, nothing became worse an emperour or kinge then haste and foole hardinesse: for that whiche was well done, was sone doen. Sextꝰ Au­relus.

HONOVR.

AS vnsittyug is honour to fooles, as snowe is in summer, and haile stones in haruest. Salomon.

Honour nourisheth cunning, and with praise mens wittes be kyndled to study. Tullius.

Honours very great, wherein is pride, & to much statelines, like greate & corpo­rate bodies, be throwen down sodeinly. Plutarchꝰ

Honours substantiall and perfect, and also fauour of them, whiche haue a good tourne in remembraunce, and be in ren­dryng thankes very diligent, should not be refused.

HIPOCRISIE.

TAke heede of false prophetes that come to you in the garmentes of sheepe, but within they be raue­nouse [Page 27]wo [...] es, by the fruites of them ye shall perceiue them. Christus apud mat.

He that desireth to seme that he is not, he is an hipocrite, he feigneth to be good, yet doth he not practise it, for in y ^e praise of men he estemeth his profite. Augusti [...]

Dissimuled equi [...] ie is not properlie e­quitie, but double equitie, for it is bothe iniquitie and dissimulacion. August.

Hipocrites are vile in apparaile and proude in their courage, and while they seeme to despise al things in this world, they seeke by meanes to attaine to all thinges that be of the worlde. Gregoriꝰ

The nighest waie to renoume, is to be suche one in deede, as euery man would be reputed. Tullius.

He that feigneth him selfe to bee a friende, and is not, is worse than he that is a forger of money.

Openly to hate or to loue, more belon­geth to a gentyll courage, than to hyde in his countenaunce what his harte thynketh.

HVMILITEE.

EUery man that exalteth him selfe, shalbe brought low, and he that hū ­bleth him selfe shalbe aduaunced. Christu

[Page] All men delyte to be highe, the griece is humilittee, why settest thou thy foote so farre from the? thou wylte falle and not clyme, begyn at the griece, and thou arte foorthwith at the toppe. Augustin

He that dooth gather other vertues without humilitee, [...] oth as he that bea­reth fyne pouder into a boistous winde. Gregoriꝰ.

That man is happie, which the high­er that fortune aduaūceth his substance, so much the low [...] r he auaileth his cou­rage. Seneca.

ILL MEN.

THree kindes of p [...] ople my soule hath hated, A poore man prowde, an olde man lacking wit, a g [...] eat man a liar. Ecclesiast

There is no hope of remedie, where that whiche sometyme were vyces, be tourned to maners. Seneca.

That which the yll man moste drea­deth, shal come vnto him, & that whiche he desireth, shalbe geuen vnto good men Salomon.

The yll man shal vanishe away like a storme, the good man shall stande faste, like an euerlasting foundacion.

The woorke of an ill man is euer vn­stable, he that soweth good woorkes, hath a sure aduantage.

[Page 28]Doe thou none yuel, & none shal come to the: Leaue yuel companie, and yuell wyll forsake the. Ecclesiast

If a Morayne maie chaunge his skin, or a lybarde hir spottes, ye maie also doe good, whan ye are brought vp in yll. Ieremias.

To him that doth yl, [...] here is no grea­ter penance, than that he displeaseth all men, and contenteth not him selfe. Seneca.

IVSTICE.

NO man maie be iuste, that feareth [...] yther death, peyne, exyle, or po­uertie, or that preferreth theyr cō ­traryes before very equitie. Tullius.

The foundacion of perpetuall prayse and renowme is iustice: without the whiche nothing is commendable.

Kynge Egesilaus beyng demaunded, which was the better, either Iustice or Fortitude, he answerrd, If al men were iuste, we neded no fortitude. Agesilaus

The glory of a good mā is to do iustice. Ecclesiast

Iustice exalteth the people, but sinne maketh people wretched and miserable.

The emperour Alexander, hering that a poore olde woman was ill intreated with one of his [...] ouldiours, he dischar­ged him, and gaue him in bondage vnto [Page]the woman, to get hir hir liuynge with his crafte, forasmuche as he was a car­penter. Alexand. imperat.

Aristides, called the rightuouse, being demaunded of one, If he were rightu­ous of his owne nature, Nature, sayde he, hath muche holpen me therto, but yet by mine industry I haue holpē hir also. Aristides.

In the path of Iustice is life, the way that turneth therfrom leadeth to death. Salomon.

Iustice moūteth the people in honour, syn maketh people wretched & miserable

Be not ouer much iuste in extremitee, and fauour no more then is necessary. Ecclesiast

My sonne, desiring wysedome, kepe thou true iustice, and god almightie wil geue it vnto the. Ecclesiast

He is a iust man that spareth not him selfe. Ambrosiꝰ

IVDGE.

ACcordyng to the iudge of his peo­ple, so be his officers. Salomon.

Such as be rulers of a citie, such be the commons.

Presents & giftes make blinde iudges. Ecclesiast

Couet not to be a iudge, except thou be of power able to subdue iniquities, leaste perchaunce thou shalt feare the state of a great man, and geue occasion of rebuke [Page 29]in thine owne hastinesse.

Euerlastynge woe shall be to theim, which make vnrigh [...] ous lawes, and do write against iustice, to the intente that they will oppresse poore men in iudge­mente, and violen [...] ly subuerte the cause of the people. Esaias.

All doe loue presentes and folow re­wardes, to the fatherlesse childe theyd [...] e not minister iustice, the poore widowes matter commeth not before them.

Here therfore ye kynges, and vnder­stande ye Lerne ye iudges of all partes of the worlde. Geue eares ye that rule o­uer multitudes, and delite your selfe in the trouble of people, for power is geuen to you from our lorde, whiche shall exa­mine your actes, and inserch your thou­tes, for whan ye were ministers of his kingdom, ye iudged not straitly, ne kept the lawes of true iustice, ne went after his pleasure, horribly and shortly he will appere to you: for most sorest iudgemēts shalbe to them that haue rule ouer other To the poore man mercie is graunted, but the mightie man shal suffer mighti­ly tormentes. Sapien.

Take thou no gyftes, which do make wyse men blynde, and doe peruerte the [Page]wordes of them that be righteous. Moises in Deuter.

IVDGEMENTE.

HE that iustifieth an vngracious person, and he that condemneth a good mā, they, before god are both abhominable. Salomon.

The kyte in the ayre knoweth hir time, the tu [...] til, the storke, and the swalow do come at their seasons, my people know not theyr lordes iudgement. Ieremias.

A good man will n [...] t in his friendes cause, dooe againste a weale publike a­gainste his othe, nor againste the truste, whiche is put in him, for he laieth asyde the parsonage of a friende, when he ta­keth on him a iudges office. Tullius.

The [...] mperour Alexander wolde neuer suffer to be solde the office of a iudge, or great authoritie in the execucion of la­wes, saiynge, Needes muste he sell that doeth bie. And I will not lette that there shall be marchauntes of gouernaunce, whiche if I dooe suffre, I may not con­demne: for I am ashamed to punishe a man that byeth and selleth. Alexand. August.

Themistocles beynge the chiefe iudge in Athenes, whan there came to him a great musician, which desyred of him a [Page 30]thynge somewhat againste iustice, The­mistocles aunswered, if in singing thou doest not regarde Numbre and Time, thou art not worthy to be called a good musician: nor I a good iudge, if I wold preferre before the lawes, the pryuate fauour of any one person.

IGNORANCE.

IF a blynde man do take vppon him to leade one that is blinde, they both shal fall in the diche. Christus apud mat.

Sapience and doctrine of fooles be dis­pised. Salomon.

INGRATITVDE.

HE that doth rendre an euyl tourne for a good, euyll shall not departe from his house. Salomon.

The hope of a person vnthankful, shall relent like winter yse, and as water su­perfluous shall vanishe away. Sapien.

The greatter benefytes that men dooe receiue, the more greuous iudgemente shall be geuen them, if they do offende. Chrisost.

A good man doth all thinge well, if he doe a [...] l well he can not be vnky [...] de. Seneca.

He that thinketh alwaie to craue, for­getteth what he taketh.

In couetise nothinge is woorse than [Page]that she is vnkinde.

¶He taketh away the mutual course of geuing and [...] akyng good tournes, who so [...] uer neglec [...] e [...] h to rēder equal thanke to him that deserueth it.

That is a persone dishonest, whiche knoweth how to ta [...] e a bene [...] it, and not how to requite [...] . Plautus.

IDELNES.

THe good Emperoure Antonine, withdrewe from diuerse persons their pensions and salaries, perceiuing theim idell, saiyng, that there was nothing more reprochefull or cruel, than that they should gnawe and deuour the weale publike, which with their labour nothing increased it. Antonine.

Idelnes hath taught muche vnhap­pinesse. Ecclesiast.

He that will not worke, shal not eate. Paulus.

Some times be taken from vs, some times doe escape vs, some flowe awaye not vnwitting vnto vs, but the fowlest losse of time is of that, which by our ne­gligence doth slip away from vs. Seneca.

Idelnesse weareth strengthe, as ruste doeth yron, the bronde vnstered bour­neth slowelye, and if he bee moued he [Page 31]causeth the fire eftsones to kendle.

We are not brought vp so by nature, that we shuld seme to be made for game and solace, but rather for grauitie, and for some studies more serious and wei­ghtie. Tullius.

Idlenes withou [...] learning is death, & the graue of a quicke man. Seneca.

INORDINATE APPETITE.

THe roote of all mischiefe is inordi­nate appetite, whiche some men folowing, haue erred from fayth, and broughte them selues into manye sorowes. Paulus.

Ther are thre thinges specially, which men be wont to desire inordinatly, Ry­chesse, bodily pleasures, and great aucto­ritie. Of richesse do procede il thinges, of pleasure dishonest thinges, of auctoritee vayne thynges. Innocent.

There is no grief in lacking, but wher there is inordinate desire in hauing. August.

That whiche is other mens, liketh vs best: that whiche is our owne, lyketh best other. To flee inordinate appetite is veray nobilitee: but to subdue it, it is royall and princely. Seneca.

The reasonable mynde muste iudge [Page]the to be riche, not thy possessiōs or mens estimacions.

CVNNINGE.

A Man to perceyue that he is igno­rant, is a token of wisedome, like as to perceiue, [...] hat he doth wrōg, betokeneth iustice. Dydimus.

In much cunning is much indignaciō. Paulus.

Cunnyng causeth vs to knowe, why­ther we shall come: vertue, howe that we maie thither come, the one without the other little aua [...] leth, for of cunnyng springeth vertue, of vertue perfecte feli­citie. Lactantiꝰ.

Cunnyng is to know god, and to im­brace vertues, in the one is sapience, in the other is iustice.

Science is a knowlage conueniente, stable, and neuer declining from reason. Galenus.

Esteme thou muche cunnynge, to be more worth than coyne, for this shortly decayeth, cunnyng euer continueth. Socrates.

The wyse Solon made a lawe in A­thenes, that the childe should not be boū ­dē to succour his father, of whom he had receiued no maner of doctrine. Plutarch.

KYNGE.

[Page 32]HE is in great errour, that thinketh a kynge to be safe in his personne, where nothinge may be safe from the kyng, sence suretie is assured by mu­tuall suretee. Seneca de clementia.

Theopompus king of Lacedemony, vnto one that demaun [...] of him, how a king moughte moste surely keepe his realme, and defende it, sayde, If he geue to his counsailours libertie to speake alwaie truthe, and to his power neglecteth not his subiectes whan they be oppressed. Theopō ­pus.

Trouth and compassion kepeth a king, & his place of estate with mercie is sta­blished: Salomon.

O ye kynges, if ye delyte in high pla­ces, & sceptors, make much of Sapience. Sapientia. Plat [...] .

Moste happie is that pulike weale, where eyther men studious of wisdome doe reygne, or where the kynge is studi­ous of wisdome.

To be in a fury, it maie be called wo­manly. Seneca.

It neuer besemeth a king to be angry.

If thou wilt subdue all thinges vnto the, subdue thy selfe vnto reason: I [...] rea­son rule the, thou shalt rule many.

It besemeth men to feare their price, but much more to loue him.

LENDING AND BO­rowyng.

Lende not to a greater than thou art, & if thou hast lente, accompt it for loste. Salomon.

LOSSE OF A FRINDE OR of goodes.

HE that is robbed and looseth his coate, where he hath no mo, if he had leauer lament him selfe, than to loke about him, and prouide howe to escape from tolde takinge, and to fynde some thyng to couer his shoulders with, wouldest thou not thynke hym to bee a naturall foole? Thou hast buried hym, whom thou diddest leue: Seke now for him, whom thou maiest loue. It is much better to prepare eftsones a friende, than to wepe for a friende. Salomon.

LABOVR.

BY custome of labour we shall make the payne more easier to suffer. Tullius.

Cato in an oracion, whiche he made to the men of armes of Numantia sayde, Consyder in your myndes my fe­lowes, that whan ye doe a thing well by labour and trauayle, the labour soone [Page 33]passeth, the thynge well doen alway re­mayneth. But if ye doe ill by inordinate pleasure, the plesure sone vanisheth, but the dede that is ill done neuer remoueth. Pontanus.

It is a token of a feble and tender cou­rage to flee from thinges laboriouse and peynefull, of the f [...] rbearinge whereof slouthe is ingendred, and nicenesse, and their continuall companion vnthrifti­nesse.

To labour in vayne, and a man we­riyng him selfe to gette nought but dis­pleasure, is extreme peuishnesse. Salustius.

LAVVE.

NO lawe is to all men commodi­ouse, it is enoughe if to the more part, & in a generalitie it bee suffi­cient. Liuius 34.

Sharpe punishment of vnlefull actes is the discipline to liue well & warely. Cecilius.

The king Antiochus wrote to the ci­ties, beyng vnder his obeysaunce, com­maūding theim, that if he require theim by his letters to do any thyng that were contrary vnto his lawes, that as to him that was ignorant they should repugne and deny it. Plutarchꝰ

Trafane the emperour most noble and valiant, by no marcial affaires mought [Page]be called from geuyng lawes to his peo­ple, but that now in one place, sometime in an other he woulde sitte openly and here suites, and also geue iudgementes. Dionisius,

The law is good if it be laufully vsed.

The people that are without lawe, & doe that which in th [...] lawe is conteined, they be a lawe to them selues. Paulus.

This is once certaine, lawes were in­uented for the preseruaciō of people and countreys, and for the quiete and prospe­rous life and estate of men that lyue vn­derneth them. Tullius.

Like as where there be many phisici­ons and medicines, there are many dy­seases, so where as are many lawes, there be many mischiefes and greattest iniuries. Arcesilaꝰ.

LAVVES.

VUhere men apprehend in a little trespas, some be greuously puni­shed, some vneth are touched, it is great cause of discord in a weale publike. Modestin.

Lowe is a highe reason ingendred of nature, which commaūdeth that whiche ought to be done, and forbiddeth the con­trary. Tullius.

Lawes of men may be likened to cop­webbes, [Page 34]whiche doe tye little flies faste, and with great flies are broken. Anaxag.

LECHERIE.

LEchery is enemie to god, and ene­mie to vertues, it cōsumeth all sub­stance, and deliting in the appetite presente, letteth that a man can thinke on pouertie, which is not longe absente. Augustin

If we will consider the excellency of mannes Nature, and the dignitee ther­of, we shal wel perceiue, how fowle and dishonest thing it is to be resolued in le­chery and to lyue wantonly. Tullius.

Contrary how honest & fayre a thinge it is to liue temperately, continently, sadly and soberly.

Youthe vntemperate, and full of leche­rie, maketh the bodie to be in age withe­red and feble.

LIBERTIE.

IN very much libertee it is harde to be moderate, or to put a brydle to wan­ton affections. Hieroni.

They be out of libertie, that do not la­bour in their owne businesse, they slepe at an other mannes winke, and set their feete where an other man steppeth. Terentius

What is libertie elles, but to liue as [Page]thou wouldest?

Truely of ouermuche licence happeth great pestilence. Theren.

LIBERALITIE.

HE onely is liberall, the which spendeth after his su [...] s [...] aunce, and as it is nedefull. Aristotle. et hic. 4.

Liberelitie is not in the multitude or quantitie of that which is geuen, but in the facion of him that geueth, for he dis­poseth it after his substaunce. Aristotle.

He geueth veray late, that geueth not vntill his friende craueth. Seneca.

Beware that thy benefitte excede not thy substaunce, for in suche lyberalit [...] e is an appetite to take vnle [...] ully, that there lacke nothynge to geue awaye bounte­ously: for where men geue and bee ne­dy, they bee constrayned to plucke eft­sones from other, of whom thei purchase more hatred than fauoure of theim that they geue to.

In geuing, these thinges must be con­sidered, what thing, and to whom, how, where and wher [...] ore thou geuest.

When thou employest a benefite, cho­se suche a person as is plain and honest, of good remembraunce, thankefull, ab­steinynge [Page 35]from the goodes of other, no nigarde of his owne, and specially to all men beneuolent.

The greatnes of the benefite is decla­red, or by the commoditie, or by the ho­nestie, or by the necessitie. Tullius.

There be two fountaines, whiche doe approue liberalitee, a sure iudgement, & honest fauour. Valerius

LIFE EVERLA­lastynge.

O The depe rychesse of the wisdome and knowledge of God, the iudge­mentes of theim, howe impossible is it to comprehende? howe impossible is it to finde them? Paulus.who knoweth the mind of the lorde,or who was his counsailour or first gaue it to him? and he shall be re­compensed? for of him, and by hym, and in him, are all thinges, to him be glorie into the worlde of worldes. Amen. Sapientia.

That whiche God hathe prepared for theim that doe loue him, faithe doeth not take it, hope doeth [...] ot touche it, charitee doth not apprehende it, it passeth all de­sires and wisshes, gotten it may be, este­med it can not be. Augustin.

[Page] We maie lightlier tell, what is not in lyfe euerlastinge, then what thinges be there. Augusti [...]

There is no death, there is no way­linge, there is no werinesse, there is no sickenesse, there is no hunger, no thirste, no chaufynge, no cor [...] uption, no necessi­tie, no heauinesse, no sorowe.

LOYALTIE

THe liynge lyppes are to god abho­minable, they that doe truely doe please him. Salomon.

MALICE.

VUho that prouideth for an others destruction, let him be sure that a like pestilence is prouided for him so that of a lyke thinge he shall sone af­ter be partener. Tullius.

By malice a man sleeth his own soule. Sapientia.

Malice drinketh the more parte of his owne venim. Serpents, the venim whi­che they haue for the destruction of men, without theyr owne perill they kepe it, malice hurteth him moste, whiche doth reteine it. Seneca.

MARIAGE.

LIke as in chaffe or heares of an haare, fire is sone kendled and sone put out, excepte some other thynge be myxte with it to nourishe and kepe it: so loue sodeinly in [...] lamed in man and wife with beauty or personage may not dure longe, except beyng ioygned with good condicions, it be nourished with wisedome, and therby receyueth a liuely affection. Plutarchꝰ

Women that had leuer rule foolishe husbandes, than obey wyse men, be like them which wolde rather leade a blinde man, than folowe him that hath bothe sight and good vnderstandynge.

House and goodes we receiue of our friendes, a wise wife is properly geuen of god. Salomon.

Departe not from a wyfe that is sad and wyse, which thou haste taken in the feare of god, the grace that is in hir ho­nestie surmounteth all ryches. Ecclesiast

Arte thou bounden to a wyfe? seeke not to be lowsed. Paulus.

Arte thou lowse from a wyfe? seeke not to be maried.

Mariage in all thing [...] s is honoura­rable [Page]and the bed immaculate, for God shal iudge fornicatours and also aduou­trers.

Themistoles a noble manne, hauiuge but one dough [...] er, demaunded of hir, whether she woulde be maried either to a poore mā hauing worshipful maners, or to a great man with l [...] ude condiciōs. She aunswered, Sir, I had leauer haue a man lackyng possessions, then possessi­ons lacking a man. Themisto.

The vyce of a wyfe is either to be takē awaye, or to be suffered. He that taketh it awaye, maketh the wyfe more com­modiouse, he that suffereth, maketh hym selfe better, by obteinyng of pacience. Varro.

MERCIE.

MErcy is a temperaunce of mynde in the power to aduenge. Seneca.

Compassion regardeth not the cause, but the estate of the person. Mercy is ioyned with reason.

Nothyng is more commendable, no­thynge is more worthie to haue place in a great man, than placabilitie of mercy. Tullius.

Blessed be they that are mercifull, for they shall be sure of mercy. Christus apud Mat.

[Page 37]Among many vertues none is more wonderfull, or more gracious than mer­cy, for in no thyng menne doe more ap­proche towarde God, than in geuing to men healthe. Fortune may doe no more, nor also nature can will no more than prese [...] ue lyfe.

MANERS OF MEN.

IN felicitee is imperfection, where thynges dishonest doe not oneln, de­lite, but also cont [...] nt, and there ceas­seth hope of all remedy, wher that which was vice is turned to be maners. Seneca.

NATVRE.

VUyttes inforced doe bring thinges ill to passe. The labour is in vayne wherin nature striueth. Seneca.

Al nature of beastes [...] foules, serpentes, and of all other thynges by mannes na­ture is tamed.

That whiche is infixed & ingendred by nature is not lightly remoued by crafte. Iacobus.

Thou doest naught thou man mooste vnkynde, whiche sayest, that thou haste nothing of God, but of nature. I tel the. Nature without God is nothynge, nor God is withoute nature, but bothe [Page]are one, and be not diuers in office. Seneca.

NECESSITIE.

NEcessitie maketh that quicke, whi­che els wolde be dul, and of [...] times dispayre is chiefe cause of hope. Q. Curtiꝰ.

Suffer, and blame not that, whiche thou maiest not escape. P. Mimus

Thinke how they that be gyued, take firste greuously the weyght of their I­rons, and let of their goyng. At the last, whan thei leaue to disdaine these things and doe determine to suffer them, neces­sitie compelleth them to beare it valiant­ly, and custome to thinke the peine easy. Seneca.

It is Necessitie, that in peril of wrecke dischargeth the shippe of his burdeine. It is necessitie, that by pluckyng downe houses do kepe them from burnynge. Tyme maketh necessitie a lawe.

NOBILITIE.

VUhat nobilitie riches or puisaūce may be stedfast and sure, s [...] ns god may make kynges baser, ye than those that be lowest. Lactantiꝰ.

The onely libertie before god is, Not to do seruice to sin. Hieroni.

The chiefe nobilitie before god is, To [Page 39]excell in all vertue.

What auaileth noble linage to hym, whiche is with villaine manners repro­ched? or what reproch is a poore stock vnto hym, whiche is with good manours adourned? Chrisost.

He that bosteth a [...] waye in his aunce­stours, declareth him selfe to be vnwor­thy of prayses.

The more honourabl [...] that the lyfe of the aūcestour is after estemed, the more reprochefull vice of the linage that then succedeth. Salustius.

Iphicrates a valiaunt capitaine, but the sonne of a shomaker, being therwith imbrayded of Hermodius a noble man borne, answered in this wise, My bloud taketh begynnyng at me, and thy bloud at the now taketh hir farewell. Iphicrates

OBSTINACIE.

TO resiste in vaine, and with much trauaile to get nought but displea­sure is extreme foly. Salustius.

OBEDIENCE.

VUhat maner of obedience maie be there, where vice is much made of and rulers not regarded, whose [Page]contempte is the origi [...] all fountayne of mischiefe in euery weale publike. Pontanus

Ye seruauntes obey your soueraines carnall in all thinges, not seruing to the eye, as it were to please men, but in simplicitie of thought, fearinge almightye god. Paulus.

Better is obedience than sacrifice. Salomon.

He that resisteth authoritie, resisteth goddes ordinaunce. Paulus.

It is a generall couenaunt made by mankind, to be obedient to kinges, how muche more vnto god, whiche reigneth ouer all creatures? August.

If thou wilte be wise, be euer obedi­ent, for it is written, Desirest thou wis­dome, then kepe the commaundements, and god will geue hir vnto the? Bernardꝰ.

Theopompus the kynge of Lacedemo­nia, to one which sayde, That the coun­trey was well kepte, because that kin­ges there knewe howe to gouerne: he aunswered, No not so, but rather be­cause the people knowethe howe to obey them. Theop.

Some fautes of rulers and officers ought to be tollerate, for he that goeth a­bout to correct, shal not profyte so much as vse to disobey theyr superious, shall [Page 40]brynge to men detriment. Aristotel.

PACIENCE.

THe pacient man will suffer for a time, and after shall come restitu­cion of gladnes. Ecclesiast

All that happeneth vnto the, suffre in thy trouble, and haue pacience alwaie in thy pouertie: for golde and syluer are proued with fyre, and men be accepta­ble whan they be in the ouen of worldly aduersitie.

Better is he that contemneth wrong, than he that is greued therwith, for he that contemneth it, dooth despise it, as if he felte it not, but he that is greued ther­with, is tourmented, as if he felte it. Ambrosi.

If thou wilte be of noble courage, sup­pose that no displeasure maie happen vnto the, but saye this of thine enne­my. He woulde haue hurte me, but he hurteth me not: and whan thou percei­uest him to be in thy daunger, thinke that to be vengeance sufficient, that thou moughtest be reuenged. Seneca.

PEACE.

BLessed be they that make peace, for thei shalbe called the childrē of god. Christus apud Ma [...] . Idem.

Euerye realme deuided agaynste [Page]him selfe shal be made desolate, and eue­ry citie or house in himselfe deuided shal not stande or abyde.

He that hath not peace in his hert, the the mouth, and the acte, ought not to be called a christen man. Augustin

He that punisheth his bodie, and ke­keth not concorde, he praiseth god on the taber and not in the quire. Hieroni.

PERIVRIE.

HE that prouoketh a man for to sweare, and knoweth that he shall sweare falsely, he is woorse then a murderer, for a murderer [...] leeth the bo­die, but he [...] leeth the soule, ye two soules together, his, whō he procured to swere, and also his owne.

The punishment of periury by goddes law is death, by mans law perpetuall infamie. Tullius.

I saie vnto you, that ye in no wyse: do sweare, least that by swearyng ye come to the poynte to sweare lightly, & by that lightnesse ye come vnto custome, and frō custome ye fall into periury. Augustin

He that is ready to be forsworne, he seemeth to be forsworne before he sweare falsly, for God iudgeth not onely by dee­des, [Page 41]but also by thoughtes, whiche pro­ceede from the herte. Io. Chry.

No man sweareth o [...] ten, but he is som­time forsworne, like as he that vseth to speake much, speaketh sometime things out of season. Idem.

He is a double of [...] endour that taketh the name of God in vaine, and deceiueth his neighbour. Isidorus.

PERILL.

THere is nothing so sure, that it is out of daunger, perchaunce of that thing, which is of no puisaunce. Q. Curti [...]

If thou maiest not clerely escape out of perill, choose rather to die honestly, than to liue shamfally. Socrates.

POVERTIE.

IT is soone made ready and easy, that nature desyreth, to thinges superflu­ous sweat is requyred. Seneca.

The pacience of poore men at the ende shall not perishe. Dauid.

Better is little in the feare of our lorde, than great treasure, which wil neuer be [...] aciate. Salomon.

They be poore in spirite, which whan they doe good, they geue praises to god, whā thei do yl thei lay faut in thē selues. August.

[Page] The life of man is not in aboundance of riches, but in vertue & faith, this trea­sure shall make the a ryche man, if thou be ryche to god warde. Ambro [...] i.

If thou wilte liue after nature, thou shalt neuer be poore, if after thine opini­on, thou shalt neuer [...] e ryche. Seneca.

PRAYER.

GOd is farre from them, which doe not honour him, & gladly he will here the prayers of good men. Salomon.

Watche and pray ye, that ye enter not into temptacion. Christus.

Thy prayer is thy speche vnto God, whā thou readest, god talketh with the: whan thou praiest thou talkest with god Augustin

The two wynges, wherwith a man fleeth vnto god, be these, if thou forge­uest him which hath offended the, and helpest him, who hath nede of the. Augustin

With fasting corporal passions are to be cured, with praier the pestilence of mannes minde is to be healed. Hieroni.

PVISAVNCE.

It is a pestilente puissaunce, to be of power to doe harme. Seneca.

PRODIGALITIE.

VUhat thinge is more foolishe, then to indeuour thy selfe to do gladly a thinge that thou maiest do it no longer? Tullius.

Excessiue expēces of that which should mainteine thy houshold, drinketh vp the fountaine of iust liberalitie. Tullius.

PROSPERITIE.

IF god suffre yll men to haue muche prosperitie, than his indignation is much more greuous. If he leaue yll dedes vnpunished, then is his punishmēt more dreadfull and perillous. Augustin

The worlde is more daungerous lau­ghyng than louryng. Idem.

If thou haddest the wisedome of S [...] ­lomon, the beautie of Absolon, the puis­sance of Samson, the long life of [...] noch, the riches of Cresus, the power of Octa­uian, what can all this auay [...] e the, whā fynally the body is geuen to woormes, the sowle vnto dyuelles, to be with riche men in peyne euerlastinge. Hieroni.

In al fortunes aduersitie, the most vn­happy chaūce is, to haue ben once happi. Boetius.

Perfite felicitee is the vse of vertue. Aristotel.

[Page] Muche aboundance maketh corne to lie, bowghes are brokē with their owne bourdein, the fruite that commeth often commeth seldome to ripenesse. Seneca.

PROVIDENCE.

PLato dooth like [...] mans life vnto a chaunce of dice, the better it is, the more it is desyred of him that ca­steth it, but what so euer chaunce com­meth, there is good crafte in the vsynge of euery thinge as it happeth, the one is not in vs, that is to saie, what we shall throwe: the other is in vs, if we be wise, that is to saie, to take in good worth the chaunce that doth fall, and appointe to euery thinge his place, so that the thyng that wel chaunceth, may profyte vs, and that which euill chaunceth may not in­domage vs. Plato.

PRYDE.

THree kynde of thinges my soule hath much hated, and I am much discontented with thier dispositiō. A poore man proude, a great man a lier, an old man a foole, & lacking discrecion. Ecclesiast

God resisteth them that be proude, & to thē that be humble, he geueth his grace. Iacobus.

proud in wisedome, in strength [Page 43]nor in ryches, it is one god that is wise, puisant, and full of felicitee. phofilides

PRVDENCE.

PRudence consisteth in the know­lage of good and ill. Tullius.

A wise man doth all thing by coū ­cell, & a foole soone discouereth his foly. Salomon.

More easily may one resist ill mociōs, than rule them, and more easily refuse them than moderate them. Ecclesi.

To him whom fortune neuer deceiued it is foly to remembre the vncertaintie of sundry aduentures. Liuius. 30.

The helpe of God is not onely gotten with wishes & praiers, but by vigilante study, diligent executing, and wise coū ­sailing, all thinges come to passe. Salustius.

Separate them that do craftely flatter the from those that do faithfulli loue the. leste ill men haue most profyte by the. Socrates.

Be sure of friendes, that speake not ay pleasantly. Aeschilꝰ.

Those, which to contēt the, wil speake vnthriftily, forbid them thy house, & put them out quickely.

PROMISE.

THese promises are not to be kept, which a mā maketh either bi feare compelled, or by crafte deceiued. Tul. off. 1.

[Page] The noble kyng Agesilaus to one wich said to him, ye haue promised: by god said he, that haue I, if it be right, if not, I thā spake, but I promised not. Agesilaꝰ.

The fonndacion of iustice is credence, that is to say, constantnesse and trouth in saiynges and promises. Tullius.

Those promises are not to be kepte, which be harmeful to them, vnto whom thou hast promised, or by the which thou shalt receiue more detrimente, then they to whom thou madest promise, maye therby take profite.

O the shamefull confession of fraude & commune mischiefe of man: more cre­dence is geuen to mennes sygnettes, thē to their sowles. Seneca.

PASTIME.

NAture brought vs not forth, as we shuld seme to be made for pastime & solace, but rather to grauitie & studies of more weightie importaunce. Tul. off. 2.

Recreaciō of wittes are to be suffered, for whan they haue a while rested, they springe vp oftentimes more better and quicke.

PVBLIKE VVEALE.

TO vse the qublike weale for a parti­culer gayne or aduauntage, is not [Page 44]onely a thinge foule and dishoneste but also mischeuous and very abhominable. Plutarch.

To chaung sodeinly the customes and dispocision of people, and with newe la­wes hastely to rule them, it is not onely hard, but also vnsure, as the thinge that requireth much [...] y [...] e with great power and auctoritie. Plutarch.

Lyke as the hande diuyded in fyngers is therefore neuer the feebler but to e­uery purpose is the apter and redier: so he that ioyneth to him [...] other in gouer­naunce of a weale publike, ayded with company, [...] hall accomplishe the thyng in experience the more effectually.

A prynce of a weale publike ought with all studie and diligence, expell and driue out of his countrey ambition and sumptuous expences, wherewith the mynde beynge nourished and styrred, is made more cruell and fierce, and with a prodigall wantonnesse appeereth to be riottouse: and if he can not bringe it to passe, at the leaste let him abhorte them and kepe him selfe from them, and re­siste to his power those that desyre it, & with al mischiefe do assay to atteine it.

Dwell not (sayde Plato) where su­perfluous expences doe surmouute the [Page]reuenues, nor where yll men be m [...] re made of then good men, nor where the rulers, for the more parte be lyers. Plato.

QVIETNES OF MINDE.

ARte thou put from thine office? thou shalt be t [...] e more at home, & the better apply thine owne bu­ [...] inesse. Thou labourest to be nigh the kynge, but thou arte disapointed, thou shalte liu [...] more surely, and in the lesse businesse. But thou art tourmoiled with much care and businesse: ye warme wa­ter (as Pyndare saieth) doth not so swe­tely ease and comforte the delicate mem­bres, as honour ioyned with auctoritie maketh labour plesāt, & to sweat easily. Plutarch.

To him that wol [...] e be quiete, & lyue in moste suretie, the right way is, to set naught by exteriour things, & to be one­ly contented with vertue: for who so e­uer estemeth any thing to be abou [...] ver­tue, ye or to be good, but vertue onely: he setteth forth his breast naked to al thing that fleeth from the hand of blynde For­tune, and with great study & diligence a­bydeth hir shotte. [...] eneca.

REASON.

[Page 45]NOt only fortune helpeth men that be valiant (as is the olde prouerbe) but reason much more, whiche as it were with preceptes, confyrmeth the puissance of prowess [...] . Tullius.

What thinge in man is beste? Rea­son: for by that he goeth before beastes, and foloweth the Goddes. Wherfore a perfect reason is that good, whiche pro­perly belongeth to man, all other things is to him commune with beastes, for if he be strong so is the lyon: if he be fayre, so is the pecocke: if he be swifte, so is the horse: I do not say, that in euery of these thinges, the other surmount him. For I seeke not that thing, which is moste ex­cellent in him, but that whiche is his owne, and belongeth properly to him, for as he hath substāce, so hath the trees: and as he hath voluntary meanynge, in likewise hath not onely the beastes, but also the woormes: If he haue a voice, so hath dogges, & muche lowder, the egles more sharpe and percynge, the bul much greatter, the nightingale sweeter. Than what thing properlie is a mans owne? surely reason: for that beyng in the right course and perfect, maketh a manfull of felicitie.

RELIGION.

REligion pure and immaculate in the sight of god, is to succour pore children and widowes in their tribulacion, and to kepe them selfes vn­corrupted in the temporall worlde. Iacobus.

He is a stronge theefe, and tourneth goddes house into a thefes cabin, that of religion seketh promocion. Hieroni.

REPORTE.

AMonge thy friendes detracte not the kynge, nor in the moste se­crete place of thy chaumber re­porte none yuell of a greate man: for the byrdes of heauen will carye about thy voice, and they that haue fethers, wil tel thine opinion. Ecclesiast

RICHES.

TO much riches maketh place to los Some thinges be more easily gotten than kepte. Q. Curtiꝰ

Richesse shall nothinge auaile, whan god will take vengeaunce: good deedes shall deliuer man from damnacion. Salomon.

Substance soone gotten shall apayre: and that which is gathered by littel and [Page 46]littell, shall increase in thy handes. Salomon.

Ryches becommeth not a foole, nor a vile seruaunt to haue rule ouer princes.

He that gathereth treasure with a tounge full of lies, is vainglorious and foolishe, and at the last shall fall into the halters of death.

That rich man is blessed, that is found without blemishe, & that foloweth not richesse, nor putteth his trust in money & treasure. Let see who is he, and we will commende him. For in his lyfe he hath done wonders Ecclesi.

They that wolde be ryche do fall into temptacion, and the snare of the diuell, also into many vnprofytable and harm­full desires, which drowne men in death and pardicion. Paulus.

Commaund thou the rich men of this worlde, that they presume not to highly, nor trust to the vncertaintie of their ri­chesse, but to doe well in god, that liueth euer. whiche geueth vs abundantly all thinges to vse at our libertie, and to bee riche in good woorkes, and to geue gen­tilly, to participate with other, and to make with their treasure a good foun­dacion for the time comminge, for attai­ning to the life, which is very certaine. Paulus.

SAPIENCE.

MEn called wise men are not to be honoured for euery woorde that they speake, but for their stabili­tie and constancie in vertue. Tul. tus. 5.

Princes become wise by company of wise men. Euripides

The ardent desyre of wisedome brin­geth one to the euerlasting kingdome. Sapientia.

O ye rulers of people, see that ye loue wisedome, that ye may haue a perpetu­all kyngdome. Ecclesiast

The roote of wisedome is to feare god and the branches therof be of longe lyfe. Ecclesiast

A wise herte and that hath vnderstā ­ding, wil abstaine from ill deedes, and in woorkes of iustice his purpose shall prospere.

The thoughtes of a wise man at no time, nor for any feare shal be depraued.

A temperate and moderate personne, n [...] des must be constant, he that is con­stant, is quiete of minde, he that is qui­ete, hath n [...] vexacion, and consequently no greefe or disease: and all these thin­ges no perteine to a wise man [...] wherfore it foloweth, no griefe or disease may be in a wise man. Tullius.

[Page 47]The greatest token and office of sapi­ence is, that the dedes doe agre with the wordes, and that the person be euer one, and like to him selfe. Seneca [...]

Lette thy minde and thoughtes hereto extende: onely wishe and busyly care for to be with thy selfe alway content, and satisfied with the goodes that of the doe procede, all other desyres referryng to god.

Wisedome excelleth strength, and the prudent person is to be preferred before him that is puisaunt. Sapience.

A wise mans ioy is so surely wrought that no fortune may breake it, and is al­way and in euery place quiet: It depen­deth on none other thing but it selfe, nor loketh for the fauour of man or of for­tune.

SCIPTVRE.

AL scripture inspired of God is profitable to teache or to reproue, to correct, to instruct in iustice, that the man of god be perfitte, and fourni­shed vnto euery good woorke. Paulus.

The scripture and the creature serue both for this purpose, that he maye be sought for and loued, that created the creature, and inspired the scripture. Augustin

[Page] If accordinge to the saiynge of Paule, Christ is the vertue of g [...] d an [...] his wise­dome, he that knoweth not Scripture, knoweth n [...] t the vertue and wisedome of god, for ignorāce of scripture is lacke of knowlage of Christe. Hieroni.

Let vs not thinke that the gospel is in the wordes of scripture, but in the vnder standyng, not in the skin but in the ma­rowe, not in the leaues of woordes, but in the deepe rootes of reason. Idem.

SIMPLICITIE OR plainenesse.

THe symplicitie of iuste men shall adresse thē to god: And the deceite of ill men shalbe their destruction. Salomon.

The iuste man that walketh in his simplicitie shall leaue his children after him happie.

Prudence without simplicitie is ma­lice and crafte, & simplicite without pru­dence is maistres of f [...] ly. Hieroni.

SICKENES.

SUfferance of sickenesse is tollerable, if thou contemne that, which laste of all she doth menace. Seneca.

In many meates is hid much sicknes. Salomon.

[Page 48]Nothing so [...] uch letteth health as oft change of medicines: The plante neuer proueth, that is oftentimes sette. Seneca.

The firste cure of sickenesse, is the pre­paracion of good ayre, which conserueth the herte. The second is moderacion and order of meate and drinke: The thirde is in derectiō of labour and rest: the fourth is forbearing to much sleape and watch: The fifte is the discreation in expellyng [...] or stoppinge the humours: The sixte is the temperance of gladnes, anger, feare, and sorowe. The departinge of these frō their equall temperance is cause of all sickenesse. Io. Dam [...] +c [...] nus.

SVPERSTICION.

NOthynge more effectually ruleth a multitude than s [...] persticion, els be they vnruly cruell & mutable. Q. Curtiꝰ

Not onely philosophiers, but all our forefathers did euer separate Supersti­cion, from true religion, for they whiche praied al daie, that theyr children might ouerliue them, were called supersticious which name afterwarde was larger ex­tended. Tullius.

He that is inclyned to supersticiō, shal neuuer be quiete.

[Page] Supersticion is a madde errour, for it feareth thē, which ought to be loued, & whom she worshippeth, them doth she violate, what diuersitie is it, whether thou deniest god, or speakest ill of him? Seneca.

SHAMEFASTNES.

THat which thou art ashamed to speake, be also ashamed to thinke. Hieroni.

Shamefastnesse is to be muche made of, for as longe as that abydeth in the mynde, there is yet a place for good hope to rest in. Seneca.

Diogenes beholdi [...] ge a yonge man blushe, saide vnto him: sonne be of good comfort, this is the right coulour of ver­tue. Diogenes

SILENCE.

REceyue not a swalowe 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 answeres: for malice is sooner styred with woordes than re­fourmed. Chrisost.

Like is a citie is which standeth wyde open, & is not compassed with walles: so is a man, which can not kepe s [...] lence. Salomon.

TRVTH.

AL the wayes of our lorde is mer­cie and trouth. Dauid.

Let the toung be ignoraunt of liyng and swearyng, and loue so well trouth, that what so euer thou speakest, thinke that thou swearest. Hieroni.

Trouth most commonly with many wordes is skattered to nothing. Lactantiꝰ.

TEMPERANCE.

TO a well ordered countrey or citie those expences be thought meete & conuenient, that be little and mo­derate, the ende wherof is necessary and honeste, plesant and thankfull: so that it lacke bothe reproche and domage. Plutarch.

A temperate and moderate personne, not wanton nor affectionate to his own appetite, may be to no man in his coun­trey chargeouse, to no man cruel or gre­uouse, to no man daungerouse: For he is of nature familiar and gentill, easie to men that will come & speake with hi [...] , whose house is vnlocked, not shutte, bu [...] open to all men, where euery man, as it were in tempestes an [...] stormes, may re­payre for their succours. Plutarch.

[Page]What doth that man lacke to liue in felicitie, whom valiant courage deliue­reth from all sorowe & feare, and Tem­p [...] rance calleth from carnall appetite, & letteth him not exceded in foolishe reioy­synge.

TALE BERERS.

TEll no yll tales of god & his saints, nor reporte not yll of the prince of thy countrey. Salomon.

Ill reporters be to god odiouse. Paulus.

M [...] re offendeth the tale bearer that minisheth the loue in a mans herte from his nighe friende or neighbour, than he that pulleth meate from the mouth of a hungry begger. For like as the soule is more precious then the mortall bodie: so is the foode of the soule of more estima­cion than the nourishment of carraine. Hieroni.

VERTVE.

NO man may be said to liue a short tyme, that hath attained of perfect vertue the perfecte rewarde.

It besemeth v [...] rtue to be free from all dread, and out of subiection. Gelasius.

Uertue is suer one with moste deepe rootes perfectely sette, whiche with no maner of violence may be destroyed. Tull. tusc.

[Page 50]It is the vertue of an honourable personage, commendably to rule, and also be ruled. Aristotel.

Flee from yonge and wanton desires, and folowe iustice, faithe, charitie, and peace, with thē which honour god with a cleane herte. Paulus.

Uertue is to be honoured, not the I­mage of vertue, nor she is not to be ho­noured with censing or prayer, but one­ly with a good will and purpose. Lactantiꝰ

Uertue is to restraine anger, to miti­gate desyre, & refraine carnall pleasure. Paulus.

The fruites of the spirite, is charitie, ioyfulnesse, peace, pacience, bounteous­nesse, longe sufferance, gentilnes, faith, temperance, continence, and chastitie.

As the commynge of one swalowe makesh not sprynge tyme: nor one hot daie or howre maketh not sommer: so one vertue maketh not a vertuous per­son, nor one little time in prosperitie, setteth not a man in perfecte felicitie.

Where richesse is honoured, and esti­macion rule and autoritie theron atten­deth, there vertue waxeth dull, pouertie is had in reproche, innocency is reputed for ill will is malice. Salustius.

VOLVPTVOVSNES.

CAto the elder inveighing againste the people for theyr inordinate ly­uyng, said, It is in vayne to talke to a bealy that lacketh eares. Cato.

VVIFE.

A Foolishe childe is the fathers hert sore, and a brawlinge wife is a house alway dropping. Salomon.

A wise woman buildeth vp a house.

An vnwise woman wil destroy with hir handes that whiche is builde.

That man is blessed that hath a good wife: the ye [...] es of thē therby are doubled Philo in Sapientia.

No head is more mischeuous than the head of an adder, no wrath exceedeth the wrathe of a woman. Ecclesiast

It is more pleasante abidyng with a lyon or dragon, than to dwell with an vngracious woman.

Like as the climing on a sandy hill is to the feete of an olde man, so is a clatte­ring woman to a man that is quiet.

A woman if she haue soueraintie, is to hir husbande frowarde and contrary.

Geue not to the water that serueth thy house neuer so little an issue: nor to an ill [Page 51]wife licence to wander.

A constant wife reioyceth hir husband, & in peace shal prolong the terme of his lyfe. A stedfast woman is a golden pyller set on baces of syluer.

VAYNEGLORIE.

LEt vs not be desirouse of vaineglory, one prouokynge the other with mutuall enuie. Paulus.

The vaineglory of this worlde is a de­ceiteful swetenes, an vnfruitful labour, a continual feare, a daungerous aduāce­ment, a beginnyng without prouidence, an ende without repentance. Augustin

There is not so much ioy in high cli­myng vpwarde, as there is sorowe in fallyng harde downewarde, no so much renoume after victory, as after ruine reproche of foly. Ambrosi.

What shoulde he that is stronge, a­uaunt of his strength, whom bodily sick­nesse bringeth to feblenesse?

What should tht riche man auaunt of his riches, whose hope by a thefe or a ty­ranne is soone disapointed?

VIRGINITEE.

VIrginitee is sister of aungelles, vāquisher of lustes, prices of ver­tues, possessour of good thinges. Cyprianꝰ

[Page] The woman vnmaried, and the may­den vncorrupt [...] d, thinke on thinges that perteyne vnto god, to the intente to bee holy in body and sowle. Paulus.

What profiteth a whole bodie with a minde corrupted? Better is an humble matrimony than a proude virginitie. Augustin

A maidens speache wolde be circum­specte, sober and selde: not so excellente in elloquence as in bashfulnes. Whan thou speakest, let men meruaile at thy shamefastnes: whan thou speakest not, let them wonder at thy wisedome and sobrenesse. Ambrosi.

VVRATH.

A Foole immediatli discouereth his anger, he that hideth his iniurie, is wise and craftie. Salomon.

An angry person prouoketh contenci­on, but he that is paciene, appeaseth de­bate when it is stirred.

Be not familiar with a man ful of an­ger, nor kepe not company with a furi­ous person, least thou learne his waies, and cause the soule therby to offende.

Let euery man be swifte in herynge, slowe in speche, & slowe in displeasure. Iacobus.

By wrathe, wisedome is lost, so that it can not appere, what shoulde be done, [Page 52]nor how it ought to be done. Gregoriꝰ.

The chiefe remedy of angre is delaye, that the furie maie abate, and the darke­nesse that maketh witte blinde, may de­cay, or at the least w [...] y be not so grosse. Seneca.

Haste and wrathe be the chiefe enne­mies of counsayle. Bias.

Plato beyng demaunded, whereby a wise man is best knowen, he said: A wise man whan he is rebuked, is therewith not angrie, nor any thinge the prouder whan he is preised. Plato.