The banket of sapience compyled by Sir Thomas Eliot Knight.

THE BANKET OF SAPIENCE.

ABSTINENCE.

WYne and youth is a double flame of car∣nall desire.* 1.1

That man seldom falleth into things vnlefull whiche in thinges lefull can sometime refraine.* 1.2

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.* 1.3

Better is a man pacient then strong, and he that maistreth his wil, surmoū∣teth a conquerour.* 1.4

ADVERSITIE,

THe potters vessell is tryed in the furnes, and good men be proued in time of aduersitie.* 1.5

Hyde thy misfortune, that thine en∣nemie

reioyce net.* 1.6

There is nothinge so greuous, but an vpright mynd may finde therin solace.* 1.7

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.* 1.8

Trouble is cause of pacience: pacience maketh profe: profe bringeth in hope: hope is neuer rebuked.* 1.9

My chylde neglect not gods correc∣tion, 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 tri∣ed: the one is tourned to ashes, while the other is fyned.* 1.10

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

It pertaineth to vertue, to suffer ad∣uersitie: 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.* 1.11

The wise man in tourments is euer∣more happy.* 1.12 But he that is troubled ei∣ther for faithe or iustice, or for god al∣mightie, that sufferance of peyne bryn∣geth 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.* 1.13

AFFECTION.

VUhere affection ones in the herte of man entreth, and floweth in∣to his breast, and drowneth his hert, fidelitee, vertue, good fame, & ho∣nestee him cleane forsaketh, and he dai∣ly in all mischiefe increaseth.* 1.14

Where affection aboundeth, there good fame & vertue oftētimes perisheth.* 1.15

AMBICION.

THey that be infected with ambi∣cion and are desirous of honour, would be exhorted to possede one∣ly 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 disho∣nestie sclaundered.* 1.16

The diuell did fal onely because he ra∣ther wold be a lorde then a subiecte.* 1.17

He that is in auctoritie, let him con∣sider how he commeth to it, & comming well to it, how he ought to liue well in it: & liuing wel in it, how he muste go∣uerne: and gouerninge wisely, he must oft call to remembraunce his owne in∣firmitee.* 1.18

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

Ambition is a subtill mischiefe: a pri∣uie poyson, a couert pestilence, the for∣ger of deceite, the mother of hypocrisie, the nourice of enuie, the foūtaine of vi∣ces, the mouth of deuocion, the blinder of hertes, making diseases of remedies, and sickenes of salues.* 1.19

It is hard for him that desireth to be aboue all men, to kepe alwaie equitie, which is the chiefe parte of iustice.* 1.20

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

AVTHORITIE.

HYgh authoritie is alway in pe∣rill. For it is hard to holde that, which thou canst not welde.* 1.21

They that wolde excell all other in a citie or countrey, should allure their in∣feriours with indifferencie, gentilnesse and liberalitee: And content great mē with diligence, affabilitie, and sobre∣nesse, & with good reasons reteine them in the weale publik•• , in one cōsent and agreement.* 1.22

Flee that authoritie, wherin springeth continually new occupation & sundry.* 1.23

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 * 1.24

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 flatte∣ry than friendshippe.* 1.25

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

Where the maners be diuers, and stu¦dies repugnāt, can neuer be frindship•• * 1.26

He that is beloued in time of prospe∣ritee,

it is veraie doubtefull, whether the fortune, or elles the person be the thyng that is fauoured.* 1.27

A faithful friend is a sure protection, he y^t findeth such one findeth a tresure.* 1.28

A friende is not knowen in thinges that be pleasaunt•• .

In thinges displeasaunte, an enne∣mie is •••••• ied.

They be neuer faithful in friendship, whom giftes haue gotten, and loue ne∣uer ioygned.* 1.29

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 nati∣uitee.* 1.30

Let vs see that we vse alway that ly∣beralitie, wherby we maie profite our friendes, and doe no man damage.* 1.31

In things most prosperous the coun∣sell 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 ney∣ther by force, nor prouide thē with mo∣ney,

but they be prouided with gentle∣nesse and confidence onely.* 1.32

APPARAILE.

THe apparaile, the laughter, & gate of a man do shew what he is.* 1.33

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 ma∣ners.

Neither to muche sluttishnes, nor ex∣quisite nicenes becommeth a christian.* 1.34

Thou woman whan thou paintest thy face with materiall coulours, thou puttest out the true picture of god.* 1.35

Foule maners worse then dirt defy∣leth faire garmentes, fayre condicions do garnysh foule garmentes with lau∣dable actes.* 1.36

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 busi∣nesse, for if thou intendest to apparaile them bothe, they two will neuer be suf∣ficiently trimmed.

ALMES DEEDE.

IF thou hast much, geue thou aboun∣dantly: 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.* 1.37

Blessed is he that considereth the pore man and nedy, in the troublesome daie the lorde shall deliuer him.* 1.38

He that stoppeth his eare at the crie of the poore man, he shall ones crie, and god shall not here him.* 1.39

He that doth almes, doth offer vp sa∣crifice.* 1.40

If I geue al my goodes to the feding of poore men, and haue no charitie, it nothing shall profite me.* 1.41

Almes of the hert is much more than almes of the body. The almes of chari∣ty without worldly substance suffiseth, that which is corporalli geuen without a mercifull hert, is not sufficient.* 1.42

Per•• ite compassion is to preuent the hungry ere the begger desyre the. Cha∣ritee is not pefite, when crauynge ex∣horteth

it.* 1.43

ACCVSATION.

IT is better that an yl man be not ac∣cused, then to be suffered to goe vn∣punished.* 1.44

ARROGANCIE.

A Sturdy herte shall susteigne da∣mage, and he that loueth perill, therein shall perishe.* 1.45

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 foo∣lishe and dissolute.* 1.46

AGE.

AGe which is reuerend, is not ac∣counted 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

to a white head to haue a good iudge∣ment, and to olde men to vnderstande counsaile? * 1.47

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.* 1.48

AVARICE.

O With what difficultee shall they that haue money entre into the kyngdome of heauen? Ueri∣ly I say vnto you, more lightly maie a Camel passe thorough the eye of a nee∣dell, than a riche man entre into the kyngdome of heauen.* 1.49

No doubte but they that be riche, or coueite to be riche, doe fall in temptaci∣on and snare of the diuell, into sundrie vnlefull desyres, and also vnprofitable, which drowneth a man in damnation and death euerlasting.* 1.50

To a man couetous and nigarde, sub∣stance is to no purpose: to an enuious man what profyteth riches? * 1.51

From the least to the moste, all men be couetous, from the prophete to the prieste, all do dissemble.* 1.52

The chariote of auarice is caried on foure wheles of vices, which are fainte

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.* 1.53

He that heapeth vp riches, and setteth his minde to gather for other men, ha∣uing no respect to iustice, his goods shal be consumed in riote and folie.* 1.54

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 co∣uetously doth gather to mainteine his house, that his neste maie stande hyghe, and thinketh to escape the great stroke of vengeance.* 1.55

Pouertie lacketh many things, coue∣tise all thinges. The nygarde to no man

is good, but to him selfe he is worste.

Money, if thou canst vse it, is thy ser∣uaunt and droudge, if not, she is thy la∣dy 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.* 1.56

Inordinate desire of riches and rule is the first matter, wherof springeth al euil for couetous appetite, subuerteth credēce honestie, and all other vertues.* 1.57

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.* 1.58

BABBLYNG.

THat whiche passeth out of y^e mouth cometh from the harte, and that is the thing that defileth a man.* 1.59

In muche babbling lacketh no sinne, he is wise that can tēper his language.* 1.60

A babbling enemy shall lesse annoye thee, than he that speaketh nothing.* 1.61

That whiche is oftentimes spoken, troubleth the hearer.* 1.62

Talke so with men, as if God did here thee, speake so to God, as if men vnder∣stoode

thee.* 1.63

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.* 1.64

In warres y^e multitude, nor the puis∣sance 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.* 1.65

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 vic¦tory 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 * 1.66

Uictorie resteth not in a great armie but the strength of the battaile commeth from heauen.* 1.67

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.* 1.68

These foure thinges ought to be in a great capitaine, knowlage in armes, va¦liante courage, authoritie, and fortune.* 1.69

Sobrenes in a souldiour is no lesse cōmendable, than strength & hardinesse.* 1.70

Idlenes is moste contrary to souldi∣ours 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.* 1.71

If thou practise beneficence on a per∣son vnwoorthy, thou geuest occasion to fooles to doe lewdly.* 1.72

That penefite commeth late, that aby∣deth a crauynge.* 1.73

A shrewde tourne is soner requit than a good tourne, for thanke is reputed a

charge, reuengeing for a gaine and ad∣uauntage, * 1.74

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.* 1.75

BYSHOP.

A Byshoppe must be without faut, as the stewarde of almighty god, not prowde, not wrathfull, not drunkely, no fighter, not couetous of di∣shoneste gaine, but a good householder, bountifull, wise, sober, iuste, holye, and continete, hauynge the true maner of speeche, whiche is accordynge to lear∣nyng, wherwith he maye exhort by hol∣some doctrine, and reproue them, which will speake to the contrary.* 1.76

BOSTINGE.

BE thou praysed of an others mouth and not of thine owne. Let a strā∣ger commende the, and not thine owne lippes.* 1.77

Nothing doth more minishe a mans commendacion, then much auauntinge

the successe of his actes.* 1.78

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.* 1.79

CHASTITEE.

IF thyne eye be simple or cleane, al thy body shalbe bright.* 1.80

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

Where necessitee is laide vnto chasti∣tie, authoritie is geuē to lechery, for nei∣ther she is chaste, which by feare is com∣pelled, nor she is honest, whiche with mede is obteined.* 1.81

Chastitie without charitie is as a lāpe without oyle, take the oyle awaye, the lampe geueth no light, take away chari∣tie, than pleaseth not chastitie.* 1.82

Ther be sire thinges, that doe preserue charitie, soberne•• se in diete, occupacion, sharpenes of the inner apparell refreig∣ning of the sences, that is to say, the fiue wittes. Also selde communication, and that with honestie, and eschewing opor∣tunitie

of the persone, the place, and the tyme.* 1.83

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 a∣way 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 no∣thing 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.* 1.84

CONSTANCE.

AS wel to muche reioysing in pro∣speritee, as to much sorow in ad∣uersitie betokeneth lightnes.* 1.85

What so euer is done by necessitie is shortly dissolued, and that which is wil∣lingly receiued, of longe tyme abydeth.* 1.86

He that is constant feeleth no trouble and is without heuinesse.* 1.87

Nothinge so well becommeth a man, as in euerye enterp•• y•• e and takynge of counsayle, to be sure and constant.* 1.88

What is so great foly, or so vnwoor∣thy a wise mans constance and graui∣tee, as is false opinion? or boldly to de∣fend that, which he doth not vnderstand well and sufficiently?

CARNAL APPETITE.

CArnall appetyte is alway a hun∣gred, and of that which is passed, a man is not satisfied.* 1.89

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 van∣quished with carnall affection.* 1.90

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

Carnall appetite ennemie to reason, letteth all counsayle, and dousketh the

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.* 1.91

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 ho∣nest it is to liue warely, continently, sadly and soberly.

He whom fortune neuer deceiued, dooth not without cause remembre the vncertaintie of sundry aduentures.* 1.92

If thou consyder well thinges that be passed, thou shalt the better geue coū∣saile in thinges that may happen.* 1.93

Remembraunce of actes passed she∣weth to vs wherein we offende, and conferrynge it with thinges that •• e pre∣sente, we are taught how to refourme it.* 1.94

CONFESSION.

COnfession is the remedy of soules, the confounder of vices, the resto∣rer of vertues, the vanquisher of diuels, what will •• ou more? It stoppeth helles mouth, and setteth wyde open the gates of paradise.* 1.95

The vengeaunce of God cesseth where mans confession timely preuenteth.* 1.96

Confession is the life of a sinner, the glory of good men, to offendours neces∣sary, and yet vnto iust men not incon∣uenient.* 1.97

* 1.98CONTEMPTE OF VVORLDLY THINGES.

THe worlde is a sea, and mans co∣uetous 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

cal to thyne aide Christes diuinitie, that thou mayest vanquishe thine inordi∣nate 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.* 1.99

Boste not of to morowe, thou wottest not what the daie will brynge, whan it cometh.* 1.100

Sette litle by rychesse, and thou shalte be ryche: sette little by renowme, and thou shalt be famouse: Care not for af∣flictions, and thou shalt ouercome them passe litle on rest and quietnes, and thou shalt obteine theim.* 1.101

In thinges perteining to man, no∣thing 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.* 1.102

Nothing is so happy, that it is with∣out feare. Where there is suspicion, the lyfe is vnpleasaunt.* 1.103

He that is dedicate to the hasardes of Fortune, he prepareth for him self much matter to trouble, whiche will not short∣ly be slaked.* 1.104

There is one way to goe surely, that

is, to set little by thinges worldly, dnd a man to holde him contented onely with honestie.* 1.105

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 pu∣nished, so contemners of ecclesiasticall customes ought to be chastised.* 1.106

The wounde often renewed is harde to be healed.* 1.107

Custome teacheth that to be little, whiche semeth to be great.* 1.108

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

In truth which appereth openly, cu∣stome must geue place to veritie.* 1.109

CORRECTION.

HE that bindeth a frantike man, & waketh him that hath the letargy or slepynge sickenesse, displeaseth

bothe, loueth bothe, and healeth bothe: bothe whyles they be sicke do disdaine him, & whan th•• i be hole do thanke him.* 1.110

Correct not a skorner, leaste that he hate thee, correcte a wise man and he will thanke thee.* 1.111

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.* 1.112

A gentil horse is ruled with the glimse of a rodde: A dull royle will vnneth stir with the thrust of a spurre.* 1.113

It is better to be of a wise manne corrected, than to be with the flattery of fooles deceyued.* 1.114

The eare which will heare his owne lyfe rebuked, shall dwell in the middle of them that be wise men.* 1.115

Be of thine owne liuyng a sharpe cor∣rectour, and of other mens a gentill re∣fourmer•• and lette men here the com∣maund small thinges and easy, and that thou thy selfe doest greate thinges and peynfull.* 1.116

Correct thy friende secretly, and praise thy friende openly.* 1.117

It is the parte of a wise man, to roote

vp vices, and not the offenders.

A good capitaine ordereth his men bet¦ter by keping theim from ill doing, than by sore chastising.* 1.118

COVNSAILE AND COVN∣SAILOVRS.

THey that doe al thinges with coū∣saile, are gouerned by wisdome.* 1.119

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 re∣pent 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.* 1.120

Beleue not euery spirite, but proue well the spirites if they be good.* 1.121

Armure abrode is of little effecte, but if there be counsaill at home.* 1.122

Gouernours of the weale publique, ought to be like to the lawes, the whiche not for displeasure, but onely for equitee

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.* 1.123

All violent attemptates beynge sette forth without counsayle, at the begyn∣ning are puissaunt, but in continuance they are insufficient.* 1.124

Who wyll iudge him to be necessary iu an other mans cause, whiche to hym selfe appereth vnprofitable.* 1.125

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

After hasty counsaile, nexte foloweth repentaunce.

Ill counsaill is worst to the geuer.* 1.126

Power without counsaile oftentimes breaketh his necke with his owne bour∣deyn.* 1.127

COMMVNICATION.

VUhan thou arte amonge fooles, kepe thy wordes in store.* 1.128

Among wyse men bee ready to commune.

In the presence of great men presume

not to speake, and where as be thine el∣ders talke not to muche.

Honour and praise be in the woordes of a wise man: The tounge of a foole is his proper subuercion.* 1.129

Dispute not with a person disdeinfull least he sittyng styl•• , do lie in a waite for for thy woordes.* 1.130

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.* 1.131

They whiche delyte in the fall of good men, shalbe taken in a trap, and shal be consumed with sorow or euer they die.* 1.132

Iudgment without any mercy shal be geuen to him that will not be mercifull.* 1.133

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.* 1.134

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 ser¦uauntes:

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.* 1.135

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 com∣maunded the, and in his sundrie workes be not to curious.* 1.136

COMPASSION.

THey that truste muche to theyr friendes, know not howe shortely teares be dryed vp.* 1.137

DEATH.

HE must lyue il that lacketh know∣ledge howe to die well.* 1.138

They whiche prepare theim to battaile before that battaile approcheth, they beyng alway ready, doe easely su∣steine the first brunte, whiche is moste troublouse, so death or fortune alwayes

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.* 1.139

DELICATE LIVING.

AS it is impossible, that fire should inflame within water, so is it im¦possible, that contricion of harte, should be great in thinges that be deli∣cate: 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.* 1.140

DECEITE.

MEn can better suffer to be denied than to be deceiued.* 1.141

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 wonder∣full contrary.* 1.142

We ought more to beware of the en∣uy of our frendes, than of thassaultes of

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.* 1.143

A false wytnesse shall not be without punishement, ne a forger of lies shall es∣cape from correction.* 1.144

DETRACTION.

NEither detractors nor yet extor∣cioners shal possesse the kingdome of heauen.* 1.145

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.* 1.146

To slaunder, or to here slaunderers. I can not tell of them twoo whiche is moste damnable.* 1.147

We ought to suppose that detracting or ill reporting one of an other for a pri∣uate auantage, is more against nature than to suffer any discomoditie, be it ex∣teriour or bodely.* 1.148

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.* 1.149

Howe sufficient vnto a learned man is a small quantitie of wine? for there∣with 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 exces∣siuely chaffed.* 1.150

Lecherie, wine and sacietee, cōsumeth all wisdome.* 1.151

The drunken man confoundeth na∣ture, loseth both grace and honour, and renneth headling into euerlasting dam∣nacion.* 1.152

Wyne inordinately taken, troubleth mans reason, maketh dulle vnderstan∣ding, infebleth remembraunce, sendeth in forgetfulnes, powreth in errours, & bringeth forth sluggishnes.* 1.153

DISCORDE.

EUery realme deuided within it selfe shalbe made desolate: and euery ci∣tie and house deuided by mutual cō¦tencion, shall not long stande.* 1.154

In three thinges my spirite is well pleased, whiche he also commended be∣fore God and man, the good concorde of brethrē, the loue of neighbours, also mā and wife of one consent and agrement.* 1.155

If they, whiche make peace, be called the children of God, without doubte the disturbers of peace be the childrē of Sa∣than.* 1.156

They that susteine one part of the peo∣ple, and neglecte the other parte, they bring into the citie a thyng very peryl∣lous, that is to saye, sedicion and discord.* 1.157

With concorde small thinges growe to be great, with discorde the most grea∣test thinges be brought vnto nothing.* 1.158

Warre is sone made, but it is not so shortly discussed, for he is not sure to fi∣nishe it, that first tooke in hande to be∣ginne it.

DIGNITEE.

HE is honourable, a great estate, & a noble man, whiche disdaineth to serue, or be subiect to vices.* 1.159

If thou wilt esteme a manne truely, and knowe what he is, beholde hym na∣ked, and let him lay asyde possessions, au¦thoritie, and other fables of fortune: fi∣nally 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.* 1.160

DOLOVR.

LIke as a moth in a garment, and a worme in a free: so heuinesse hurt∣teth the hart of a man.* 1.161

In heauines it is to bee forseen and prouided, that nothing be doen desperat∣ly, nothing fearfully, nothing wretched∣ly, or any thing folyshly.* 1.162

There is no sorowe, but that length of time shal minish it, & make it more easy.* 1.163

DOCTRINE.

LIke as faire legges be in vaine to a criple, so vnsemelye is doctrine in the mouthes of foles.* 1.164

Doctrine is of suche puissaunce, that in good me•• it is the armour of vertue, to persones corrupted, a spurre to doe

mischiefe.* 1.165

Lyke as woll taketh some coloures with one onely deping, some not with∣out often steping and boyling, so some doctrines once apprehended be foorth∣with shewed, some other except they bee depely receiued, and long time setled, co¦loureth not the minde, but only toucheth it, and that whiche is promised, it no∣thing perfourmed.* 1.166

Doctrine is an ornament to men be∣ing fortunate, to men infortunate a re∣fuge and succoure.* 1.167

No man may profite in hearinge so muche, but whiles he liueth he shal haue nede to be taught.* 1.168

A corne field or a wit being neuer so fertile, without it be exercised, may ne∣uer be frutefull.* 1.169

Philosophie is not a commue worke∣manship, or made for to brag with. It is not in wordes but in matter: ne it is ge∣uen 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, & a∣mong the vncertaine sourges, she orde∣reth the ryghte course of oure passage,

without her no man is in suretie.* 1.170

Men beleue better their eyen, than their eares.* 1.171

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

We teache our children liberall scien∣ces, 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 dou∣ble hartes, mischeuous tongues, ill doing hādes, and to the ill liuer, that entreth into the worlde by twoo sun∣drie wayes.* 1.172

I hate those men, whiche in their ac∣tes be fooles, and in their wordes phy∣sitions.* 1.173

DIETE.

IN many meates is occasion of sicke∣nesse, and gredie feding shall approche vnto cholere.* 1.174

To him whiche is fallen to a distem∣perance in heate or colde, it is expedient to geue thinges of contrary qualities.* 1.175

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 tem∣perature, 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 con∣sider the quantitie.

Whan sickenesse is in his force, than the moste spare diete is to be vsed.* 1.176

The preseruation of health beginneth with labour, whiche meate and drinke ouertaketh, than slepe ensueth, than Ue∣nus foloweth, but eche of theim in a measure.* 1.177

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

Stomakes in wynter and springtime be hottest, & slepe than is lengest. Wher∣fore in those times, meate should be takē in greatest aboundaunce.* 1.178

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 bo∣dy, 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.* 1.179

They that liue in muche ease, doe ga∣ther 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 wor∣kes, and may glorifie your father whiche is in heauen.* 1.180

Who so euer lyueth ill in the syghte of them, ouer whom he hathe rule as muche as in hym is, he sleeth the be∣holders.* 1.181

The byshops conuersation and hous∣holde, is set as it were maisters of com∣mune discipline on the top of a moun∣•• ain. For what so euer he doth, all other

men thinke, they may lawfully do it.* 1.182

Deuout conuersation without com∣munication, as muche as by example it profiteth, by silence it hurteth. For with barking of dogges, & staues of the shepe∣herdes, the raging wolues be let of their purpose.* 1.183

More auaileth example than wordes. And muche better be men taught by do∣yng, than they are by speakyng.* 1.184

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 begin∣ning, or a foule ending, thou maiest the better eschue.* 1.185

ENVY.

ENuy is blynde, and can do nothyng but disprayse vertue.* 1.186

It is a scab of this worlde to haue enuie at vertue.* 1.187

O the miserable condicions of people, that are to be gouerned, among whom diligence is hated, neglygence is re∣proued,

where sharpnes is perilous, libe¦ralitie thankelesse, communication de∣ceiptful, pernicious flatterie, euery mās mans countenaunce familiare, many mens mindes offended, wayte to hurte priuely, faire wordes openly, whan offi∣cers be comming, they tary for theim, whyle they be present, they doe awayte on theim, being out of authoritie, al doe forsake theim.* 1.188

ELOQVENCE.

Eloquent wordes become not a foole, nor liyng lippes a man in autoritie.* 1.189

FAME.

BEtter is a good name than aboun∣dance of ryches, for good estimaciō surmounteth all treasure.* 1.190

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.* 1.191

The actes, and not the fame shuld first

be considered.* 1.192

The infamy of man is immortall, for she is aliue whē thou thinkest her dead.* 1.193

FAITH.

OUr lorde will rewarde euery mā according to his iustice and faith.* 1.194

We that beleue Christ, lette vs folowe Christes liuing.* 1.195

They whiche beleue in God, let theim endeuour theim to excel in good workes * 1.196

Like as the bodie is dead, wherein is no spirite, so that faithe is dead where there lacke workes.* 1.197

The faithe of a christiā is ioyned with charitie, & without charitie, is the faithe of the deuyll.* 1.198

Faith not exercised, sone waxeth sick, & being vnoccupied it is assaulted with sundrie displeasures.* 1.199

Not the hearers of the lawe be right∣wyse in the presence of God, but the do∣ers of the lawe shalbe iustified.* 1.200

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.

THe roote of wysdome is to feare God and the braunche therof, shal long tyme endure.* 1.201

There is none authoritie of so great a puissaunce, that oppressing with dread may long endure.* 1.202

Whom men feare they doe hate, and euery man whom he hated, he desyreth to peryshe.* 1.203

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.* 1.204

FOLY.

A Foles way in his own eye is best a wyse man heareth good coūsell.* 1.205

He that answereth before that he heareth, proueth him self to be a foole and worthy rebuke.* 1.206

A wyse sentence in a fooles mouthe, shall not be regarded, for he telleth it not in oportunitie.* 1.207

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

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.* 1.208

FLATTERY.

MY sonne, if il mē wil fede the with flattery, consent not vnto them.* 1.209

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

Tale bearers, rioters, glosers & flat∣terers, fle far from them, as from thy chiefe enemies.* 1.210

Within thy selfe, beholde wel thy self, and to knowe what thou arte, geue no credence to other.* 1.211

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.* 1.212

Lyke as wormes sonest doe breede in softe woode and gentyll, so the most no∣ble wittes desirous of prayse, gentle and honorable, moste maketh of flatterers, and doe noryshe suche persones, as bee their destroyers.* 1.213

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.* 1.214

Fortitude is an affection of mynd, su∣st•• ining paciently perill and griefe, and being alway free from all drede.* 1.215

Fortitude appereth not but in the time of aduersitee.* 1.216

To a wyse man none ill may happen, for he standeth vpright vnder euery bur∣deyne,

nothynge maie appayre him, no∣thinge displeaseth him that oughte to be borne: for what so euer mought happen to man, he neuer complayneth that it hath chaunced vnto him.* 1.217

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 ad∣uersitie, to haue reteined their estimaci∣on and dignitie.

The tymorous dog barketh more fore then he byteth.* 1.218

We see the greattest ryuers fall with least noyse.

FORTVNE.

FOrtune can neuer make that to bee thine, that nature denieth thee.* 1.219

It is a naturall sickenesse in men to beholde with sore eyen the newe ad∣uauncement of other.* 1.220

Looke how many wonderers, so many enuiers.* 1.221

As fortune becketh, so fauour enclineth * 1.222

Innumerable be the examples of chan∣geable fortune, for where made she euer great ioye, but where sorowe proceded? or what sorowe hath she caused, that hath not proceeded of ouermuche glad∣nesse.

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 determi∣neth.* 1.223

To beare rule is chaunce, to geue rule is pu•• saunce.

Fortuue fauourynge variaunce de∣spiseth constance.

Whose hope, reason, or imagination, dependeth on fortune, in him nothinge may be constant or certayne.* 1.224

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, conti∣nuance is constant.

Chilo the wyse man beynge demaun∣ded what fortune was, answered: A leud phisiciō, for she made mani folkes blinde that trusted much to hir.* 1.225

Oftentimes fortune corrupteth ma∣ners.* 1.226

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.* 1.227

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

No sapience, prudence, nor counsayle,

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.* 1.228

Blessed be the name of our lorde, for wisedome, and puissaunce be of him on∣ly, he altereth tymes and ages, he also translateth and ordeineth kingdomes.* 1.229

GOVERNOVR.

VHere as lacketh a gouernour, the people decaieth, where as be mani coūsailes, ther lacketh not sure•• ee.* 1.230

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 authori∣tie eate in good seaso•• .

He that is a gouernour offēdeth more

greuously by his example than by his offence.* 1.231

Where a gouernour lacketh, the peo∣ple shal perishe: the sauegard of them is where be many counsa•• les.* 1.232

Rulers haue done t•• inges with folye, and sought not ou•• lorde: •• herfore they vnderstande not, and theyr flocke is bro∣ken and scattered.* 1.233

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.* 1.234

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 close∣ly, or hydde and kepte with hanginges and courteynes neuer so priuily.

GOOD MEN.

A Good man shall receiue aboun∣dantly grace of our lorde: He that trusteth in his owse wit, doth e∣uer vngratiously.* 1.235

We maie call that man gratious, to

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.* 1.236

GLVTTONY.

HAunte not the companye of drin∣kers, nor the dyners and suppers of them, that bringe fleshe with them to eate, for thei which attende one∣ly to drinkinge and making of bankets, shall be consumed.* 1.237

Not the vse of meate, but the inordi∣nate desyre therof ought to be blamed.* 1.238

The riche men woulde not be constrei∣gned to eate that whiche poore men ea∣t•• 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 ther∣fore be sicke, let them vse theyr superflu∣itie, and geue to poore men that, whiche vnto them is conuenient and necessarie.* 1.239

Unhappie are they, which haue their

appetite more then their stomake.* 1.240

Gluttony is an yll maistresse to serue, she alway desyreth & is neuer contented.* 1.241

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 fare∣well.

Denise king of Sicile, whan he he had eaten potage, whiche a Cooke of Lacede∣monia 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, ren∣nynge, hunger, and thyrst, for with such maner of stuffe, the meate of the Lacede∣monians was euer prepared.* 1.242

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.* 1.243

The chiefe and perfecte glorie stan∣deth in three thinges, if the multitude loue vs: if they haue good o•• inion of vs:

if (as it were meruaylynge at vs) they suppose vs well woorthie to be hadde in muche reuerence.* 1.244

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 glo∣rious 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.* 1.245

Nor that fyre maketh smoke, that quickely is kendled, nor that glorie cau∣seth enuie, that shortly appeareth.* 1.246

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.* 1.247

The grace of Christe, without the whiche neyther children nor men maie trust to be saued, is not geuen for me∣rites, but is fauourably disposed with∣out deseruinges, and therfore it is cal∣led Gratia, whiche doth signifie fauour in Englishe.) * 1.248

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.* 1.249

Grace is geuen for this cause, that the law be fulfylled, t•• at nature be restored, and that by sinne we be not subdued.* 1.250

HVMBLENES.

NEuer suffer thou pride to rule thy witte or sentence: for in hir all de∣structiō taketh roote & beginning.* 1.251

On whom saith our lorde shal my spi∣rite rest, but on him that is humble and gentill, and dreadeth my woordes? * 1.252

God resisteth proude men, but to them that be humble he geueth his grace.* 1.253

The more honourable thou arte, the more humble thy selfe vnto all men, and thou shalt fynde fauour both of god and of man.* 1.254

In thy thought extoll not thy selfe like a bulle, ne be thou proude of thine actes, but in humblenes kepe euer thy courage * 1.255

The greatter thou art, the more hum∣ble be thou•• & in the presence of god thou shalte fynde grace.

Howe great so euer thou be, be hum∣ble 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.* 1.256

HONOVR.

AS vnsittyug is honour to fooles, as snowe is in summer, and haile stones in haruest.* 1.257

Honour nourisheth cunning, and with praise mens wittes be kyndled to study.* 1.258

Honours very great, wherein is pride, & to much statelines, like greate & corpo∣rate bodies, be throwen down sodeinly.* 1.259

Honours substantiall and perfect, and also fauour of them, whiche haue a good tourne in remembraunce, and be in ren∣dryng 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 raue∣nouse

wo•••• es, by the fruites of them ye shall perceiue them.* 1.260

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.* 1.261

Dissimuled equi•• ie is not properlie e∣quitie, but double equitie, for it is bothe iniquitie and dissimulacion.* 1.262

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.* 1.263

The nighest waie to renoume, is to be suche one in deede, as euery man would be reputed.* 1.264

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 belon∣geth 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.* 1.265

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.* 1.266

He that dooth gather other vertues without humilitee, •• oth as he that bea∣reth fyne pouder into a boistous winde.* 1.267

That man is happie, which the high∣er that fortune aduaūceth his substance, so much the low•• r he auaileth his cou∣rage.* 1.268

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.* 1.269

There is no hope of remedie, where that whiche sometyme were vyces, be tourned to maners.* 1.270

That which the yll man moste drea∣deth, shal come vnto him, & that whiche he desireth, shalbe geuen vnto good men * 1.271

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 vn∣stable, he that soweth good woorkes, hath a sure aduantage.

Doe thou none yuel, & none shal come to the: Leaue yuel companie, and yuell wyll forsake the.* 1.272

If a Morayne maie chaunge his skin, or a lybarde hir spottes, ye maie also doe good, whan ye are brought vp in yll.* 1.273

To him that doth yl, •• here is no grea∣ter penance, than that he displeaseth all men, and contenteth not him selfe.* 1.274

IVSTICE.

NO man maie be iuste, that feareth •• yther death, peyne, exyle, or po∣uertie, or that preferreth theyr cō∣traryes before very equitie.* 1.275

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.* 1.276

The glory of a good mā is to do iustice.* 1.277

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 dischar∣ged him, and gaue him in bondage vnto

the woman, to get hir hir liuynge with his crafte, forasmuche as he was a car∣penter.* 1.278

Aristides, called the rightuouse, being demaunded of one, If he were rightu∣ous of his owne nature, Nature, sayde he, hath muche holpen me therto, but yet by mine industry I haue holpē hir also.* 1.279

In the path of Iustice is life, the way that turneth therfrom leadeth to death.* 1.280

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.* 1.281

My sonne, desiring wysedome, kepe thou true iustice, and god almightie wil geue it vnto the.* 1.282

He is a iust man that spareth not him selfe.* 1.283

IVDGE.

ACcordyng to the iudge of his peo∣ple, so be his officers.* 1.284

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

Presents & giftes make blinde iudges.* 1.285

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

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 iudge∣mente, and violen•• ly subuerte the cause of the people.* 1.286

All doe loue presentes and folow re∣wardes, to the fatherlesse childe theyd •• e not minister iustice, the poore widowes matter commeth not before them.

Here therfore ye kynges, and vnder∣stande ye Lerne ye iudges of all partes of the worlde. Geue eares ye that rule o∣uer multitudes, and delite your selfe in the trouble of people, for power is geuen to you from our lorde, whiche shall exa∣mine your actes, and inserch your thou∣tes, 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 mighti∣ly tormentes.* 1.287

Take thou no gyftes, which do make wyse men blynde, and doe peruerte the

wordes of them that be righteous.* 1.288

IVDGEMENTE.

HE that iustifieth an vngracious person, and he that condemneth a good mā, they, before god are both abhominable.* 1.289

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.* 1.290

A good man will n•• t in his friendes cause, dooe againste a weale publike a∣gainste his othe, nor againste the truste, whiche is put in him, for he laieth asyde the parsonage of a friende, when he ta∣keth on him a iudges office.* 1.291

The •• mperour Alexander wolde neuer suffer to be solde the office of a iudge, or great authoritie in the execucion of la∣wes, 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 con∣demne: for I am ashamed to punishe a man that byeth and selleth.* 1.292

Themistocles beynge the chiefe iudge in Athenes, whan there came to him a great musician, which desyred of him a

thynge somewhat againste iustice, The∣mistocles 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.* 1.293

Sapience and doctrine of fooles be dis∣pised.* 1.294

INGRATITVDE.

HE that doth rendre an euyl tourne for a good, euyll shall not departe from his house.* 1.295

The hope of a person vnthankful, shall relent like winter yse, and as water su∣perfluous shall vanishe away.* 1.296

The greatter benefytes that men dooe receiue, the more greuous iudgemente shall be geuen them, if they do offende.* 1.297

A good man doth all thinge well, if he doe a•• l well he can not be vnky•• de.* 1.298

He that thinketh alwaie to craue, for∣getteth what he taketh.

In couetise nothinge is woorse than

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 •••• .* 1.299

IDELNES.

THe good Emperoure Antonine, withdrewe from diuerse persons their pensions and salaries, percei¦uing 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.* 1.300

Idelnes hath taught muche vnhap∣pinesse.* 1.301

He that will not worke, shal not eate.* 1.302

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 ne∣gligence doth slip away from vs.* 1.303

Idelnesse weareth strengthe, as ruste doeth yron, the bronde vnstered bour∣neth slowelye, and if he bee moued he

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 wei∣ghtie.* 1.304

Idlenes withou•• learning is death, & the graue of a quicke man.* 1.305

INORDINATE APPETITE.

THe roote of all mischiefe is inordi∣nate appetite, whiche some men folowing, haue erred from fayth, and broughte them selues into manye sorowes.* 1.306

Ther are thre thinges specially, which men be wont to desire inordinatly, Ry∣chesse, bodily pleasures, and great aucto∣ritie. Of richesse do procede il thinges, of pleasure dishonest thinges, of auctoritee vayne thynges.* 1.307

There is no grief in lacking, but wher there is inordinate desire in hauing.* 1.308

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 roy¦all and princely.* 1.309

The reasonable mynde muste iudge

the to be riche, not thy possessiōs or mens estimacions.

CVNNINGE.

A Man to perceyue that he is igno∣rant, is a token of wisedome, like as to perceiue, •• hat he doth wrōg, betokeneth iustice.* 1.310

In much cunning is much indignaciō.* 1.311

Cunnyng causeth vs to knowe, why∣ther 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 feli∣citie.* 1.312

Cunnyng is to know god, and to im∣brace vertues, in the one is sapience, in the other is iustice.

Science is a knowlage conueniente, stable, and neuer declining from reason.* 1.313

Esteme thou muche cunnynge, to be more worth than coyne, for this shortly decayeth, cunnyng euer continueth.* 1.314

The wyse Solon made a lawe in A∣thenes, that the childe should not be boū∣dē to succour his father, of whom he had receiued no maner of doctrine.* 1.315

KYNGE.

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 mu∣tuall suretee.* 1.316

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.* 1.317

Trouth and compassion kepeth a king, & his place of estate with mercie is sta∣blished: * 1.318

O ye kynges, if ye delyte in high pla∣ces, & sceptors, make much of Sapience.* 1.319

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

To be in a fury, it maie be called wo∣manly.* 1.320

It neuer besemeth a king to be angry.

If thou wilt subdue all thinges vnto the, subdue thy selfe vnto reason: I•• rea∣son rule the, thou shalt rule many.

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

LENDING AND BO∣rowyng.

Lende not to a greater than thou art, & if thou hast lente, accompt it for loste.* 1.321

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.* 1.322

LABOVR.

BY custome of labour we shall make the payne more easier to suffer.* 1.323

Cato in an oracion, whiche he made to the men of armes of Numantia sayde, Consyder in your myndes my fe∣lowes, that whan ye doe a thing well by labour and trauayle, the labour soone

passeth, the thynge well doen alway re∣mayneth. But if ye doe ill by inordinate pleasure, the plesure sone vanisheth, but the dede that is ill done neuer remoueth.* 1.324

It is a token of a feble and tender cou∣rage to flee from thinges laboriouse and peynefull, of the f•• rbearinge whereof slouthe is ingendred, and nicenesse, and their continuall companion vnthrifti∣nesse.

To labour in vayne, and a man we∣riyng him selfe to gette nought but dis∣pleasure, is extreme peuishnesse.* 1.325

LAVVE.

NO lawe is to all men commodi∣ouse, it is enoughe if to the more part, & in a generalitie it bee suffi∣cient.* 1.326

Sharpe punishment of vnlefull actes is the discipline to liue well & warely.* 1.327

The king Antiochus wrote to the ci∣ties, beyng vnder his obeysaunce, com∣maūding 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.* 1.328

Trafane the emperour most noble and valiant, by no marcial affaires mought

be called from geuyng lawes to his peo∣ple, but that now in one place, sometime in an other he woulde sitte openly and here suites, and also geue iudgementes.* 1.329

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.* 1.330

This is once certaine, lawes were in∣uented for the preseruaciō of people and countreys, and for the quiete and prospe∣rous life and estate of men that lyue vn∣derneth them.* 1.331

Like as where there be many phisici∣ons and medicines, there are many dy∣seases, so where as are many lawes, there be many mischiefes and greattest iniuries.* 1.332

LAVVES.

VUhere men apprehend in a little trespas, some be greuously puni∣shed, some vneth are touched, it is great cause of discord in a weale publike.* 1.333

Lowe is a highe reason ingendred of nature, which commaūdeth that whiche ought to be done, and forbiddeth the con∣trary.* 1.334

Lawes of men may be likened to cop∣webbes,

whiche doe tye little flies faste, and with great flies are broken.* 1.335

LECHERIE.

LEchery is enemie to god, and ene∣mie to vertues, it cōsumeth all sub∣stance, and deliting in the appetite presente, letteth that a man can thinke on pouertie, which is not longe absente.* 1.336

If we will consider the excellency of mannes Nature, and the dignitee ther∣of, we shal wel perceiue, how fowle and dishonest thing it is to be resolued in le∣chery and to lyue wantonly.* 1.337

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

Youthe vntemperate, and full of leche∣rie, maketh the bodie to be in age withe∣red and feble.

LIBERTIE.

IN very much libertee it is harde to be moderate, or to put a brydle to wan∣ton affections.* 1.338

They be out of libertie, that do not la∣bour in their owne businesse, they slepe at an other mannes winke, and set their feete where an other man steppeth.* 1.339

What is libertie elles, but to liue as

thou wouldest?

Truely of ouermuche licence happeth great pestilence.* 1.340

LIBERALITIE.

HE onely is liberall, the which spen¦deth after his su•• s•• aunce, and as it is nedefull.* 1.341

Liberelitie is not in the multitude or quantitie of that which is geuen, but in the facion of him that geueth, for he dis∣poseth it after his substaunce.* 1.342

He geueth veray late, that geueth not vntill his friende craueth.* 1.343

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 bounte∣ously: for where men geue and bee ne∣dy, they bee constrayned to plucke eft∣sones from other, of whom thei purchase more hatred than fauoure of theim that they geue to.

In geuing, these thinges must be con∣sidered, what thing, and to whom, how, where and wher•• ore thou geuest.

When thou employest a benefite, cho∣se suche a person as is plain and honest, of good remembraunce, thankefull, ab∣steinynge

from the goodes of other, no nigarde of his owne, and specially to all men beneuolent.

The greatnes of the benefite is decla∣red, or by the commoditie, or by the ho∣nestie, or by the necessitie.* 1.344

There be two fountaines, whiche doe approue liberalitee, a sure iudgement, & honest fauour.* 1.345

LIFE EVERLA∣lastynge.

O The depe rychesse of the wisdome and knowledge of God, the iudge∣mentes of theim, howe impossible is it to comprehende? howe impossible is it to finde them? * 1.346who knoweth the mind of the lorde,or who was his counsailour or first gaue it to him? and he shall be re∣compensed? for of him, and by hym, and in him, are all thinges, to him be glorie into the worlde of worldes. Amen.* 1.347

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 de∣sires and wisshes, gotten it may be, este∣med it can not be. * 1.348

We maie lightlier tell, what is not in lyfe euerlastinge, then what thinges be there. * 1.349

There is no death, there is no way∣linge, there is no werinesse, there is no sickenesse, there is no hunger, no thirste, no chaufynge, no cor•• uption, no necessi∣tie, no heauinesse, no sorowe.

LOYALTIE

THe liynge lyppes are to god abho∣minable, they that doe truely doe please him.* 1.350

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 af∣ter be partener.* 1.351

By malice a man sleeth his own soule.* 1.352

Malice drinketh the more parte of his owne venim. Serpents, the venim whi∣che they haue for the destruction of men, without theyr owne perill they kepe it, malice hurteth him moste, whiche doth reteine it.* 1.353

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.* 1.354

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.* 1.355

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 ho∣nestie surmounteth all ryches.* 1.356

Arte thou bounden to a wyfe? seeke not to be lowsed.* 1.357

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

Mariage in all thing•• s is honoura∣rable

and the bed immaculate, for God shal iudge fornicatours and also aduou∣trers.

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 possessi∣ons lacking a man.* 1.358

The vyce of a wyfe is either to be takē awaye, or to be suffered. He that taketh it awaye, maketh the wyfe more com∣modiouse, he that suffereth, maketh hym selfe better, by obteinyng of pacience.* 1.359

MERCIE.

MErcy is a temperaunce of mynde in the power to aduenge.* 1.360

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

Nothyng is more commendable, no∣thynge is more worthie to haue place in a great man, than placabilitie of mercy.* 1.361

Blessed be they that are mercifull, for they shall be sure of mercy.* 1.362

Among many vertues none is more wonderfull, or more gracious than mer∣cy, for in no thyng menne doe more ap∣proche 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, de∣lite, but also cont•• nt, and there ceas∣seth hope of all remedy, wher that which was vice is turned to be maners.* 1.363

NATVRE.

VUyttes inforced doe bring thinges ill to passe. The labour is in vayne wherin nature striueth.* 1.364

Al nature of beastes•• foules, serpentes, and of all other thynges by mannes na∣ture is tamed.

That whiche is infixed & ingendred by nature is not lightly remoued by crafte.* 1.365

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

are one, and be not diuers in office.* 1.366

NECESSITIE.

NEcessitie maketh that quicke, whi∣che els wolde be dul, and of•• times dispayre is chiefe cause of hope.* 1.367

Suffer, and blame not that, whiche thou maiest not escape.* 1.368

Thinke how they that be gyued, take firste greuously the weyght of their I∣rons, and let of their goyng. At the last, whan thei leaue to disdaine these things and doe determine to suffer them, neces∣sitie compelleth them to beare it valiant∣ly, and custome to thinke the peine easy.* 1.369

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.* 1.370

The onely libertie before god is, Not to do seruice to sin.* 1.371

The chiefe nobilitie before god is, To

excell in all vertue.

What auaileth noble linage to hym, whiche is with villaine manners repro∣ched? or what reproch is a poore stock vn¦to hym, whiche is with good manours adourned? * 1.372

He that bosteth a•• waye in his aunce∣stours, declareth him selfe to be vnwor∣thy of prayses.

The more honourabl•• that the lyfe of the aūcestour is after estemed, the more reprochefull vice of the linage that then succedeth.* 1.373

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.* 1.374

OBSTINACIE.

TO resiste in vaine, and with much trauaile to get nought but displea∣sure is extreme foly.* 1.375

OBEDIENCE.

VUhat maner of obedience maie be there, where vice is much made of and rulers not regarded, whose

contempte is the origi•• all fountayne of mischiefe in euery weale publike.* 1.376

Ye seruauntes obey your soueraines carnall in all thinges, not seruing to the eye, as it were to please men, but in sim¦plicitie of thought, fearinge almightye god.* 1.377

Better is obedience than sacrifice.* 1.378

He that resisteth authoritie, resisteth goddes ordinaunce.* 1.379

It is a generall couenaunt made by mankind, to be obedient to kinges, how muche more vnto god, whiche reigneth ouer all creatures? * 1.380

If thou wilte be wise, be euer obedi∣ent, for it is written, Desirest thou wis∣dome, then kepe the commaundements, and god will geue hir vnto the? * 1.381

Theopompus the kynge of Lacedemo∣nia, to one which sayde, That the coun∣trey was well kepte, because that kin∣ges there knewe howe to gouerne: he aunswered, No not so, but rather be∣cause the people knowethe howe to obey them.* 1.382

Some fautes of rulers and officers ought to be tollerate, for he that goeth a∣bout to correct, shal not profyte so much as vse to disobey theyr superious, shall

brynge to men detriment.* 1.383

PACIENCE.

THe pacient man will suffer for a time, and after shall come restitu∣cion of gladnes.* 1.384

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 accepta∣ble 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 ther∣with, is tourmented, as if he felte it.* 1.385

If thou wilte be of noble courage, sup∣pose that no displeasure maie happen vnto the, but saye this of thine enne∣my. He woulde haue hurte me, but he hurteth me not: and whan thou percei∣uest him to be in thy daunger, thinke that to be vengeance sufficient, that thou moughtest be reuenged.* 1.386

PEACE.

BLessed be they that make peace, for thei shalbe called the childrē of god.* 1.387

Euerye realme deuided agaynste

him selfe shal be made desolate, and eue∣ry 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.* 1.388

He that punisheth his bodie, and ke∣keth not concorde, he praiseth god on the taber and not in the quire.* 1.389

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 bo∣die, 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.* 1.390

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.* 1.391

He that is ready to be forsworne, he seemeth to be forsworne before he sweare falsly, for God iudgeth not onely by dee∣des,

but also by thoughtes, whiche pro∣ceede from the herte.* 1.392

No man sweareth o•• ten, but he is som∣time forsworne, like as he that vseth to speake much, speaketh sometime things out of season.* 1.393

He is a double of•• endour that taketh the name of God in vaine, and deceiueth his neighbour.* 1.394

PERILL.

THere is nothing so sure, that it is out of daunger, perchaunce of that thing, which is of no puisaunce.* 1.395

If thou maiest not clerely escape out of perill, choose rather to die honestly, than to liue shamfally.* 1.396

POVERTIE.

IT is soone made ready and easy, that nature desyreth, to thinges superflu∣ous sweat is requyred.* 1.397

The pacience of poore men at the ende shall not perishe.* 1.398

Better is little in the feare of our lorde, than great treasure, which wil neuer be •• aciate.* 1.399

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.* 1.400

The life of man is not in aboundance of riches, but in vertue & faith, this trea∣sure shall make the a ryche man, if thou be ryche to god warde.* 1.401

If thou wilte liue after nature, thou shalt neuer be poore, if after thine opini∣on, thou shalt neuer •• e ryche.* 1.402

PRAYER.

GOd is farre from them, which doe not honour him, & gladly he will here the prayers of good men.* 1.403

Watche and pray ye, that ye enter not into temptacion.* 1.404

Thy prayer is thy speche vnto God, whā thou readest, god talketh with the: whan thou praiest thou talkest with god * 1.405

The two wynges, wherwith a man fleeth vnto god, be these, if thou forge∣uest him which hath offended the, and helpest him, who hath nede of the.* 1.406

With fasting corporal passions are to be cured, with praier the pestilence of mannes minde is to be healed.* 1.407

PVISAVNCE.

It is a pestilente puissaunce, to be of power to doe harme.* 1.408

PRODIGALITIE.

VUhat thinge is more foolishe, then to indeuour thy selfe to do gladly a thinge that thou maiest do it no longer? * 1.409

Excessiue expēces of that which should mainteine thy houshold, drinketh vp the fountaine of iust liberalitie.* 1.410

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.* 1.411

The worlde is more daungerous lau∣ghyng than louryng.* 1.412

If thou haddest the wisedome of S••∣lomon, the beautie of Absolon, the puis∣sance of Samson, the long life of •• noch, the riches of Cresus, the power of Octa∣uian, 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.* 1.413

In al fortunes aduersitie, the most vn∣happy chaūce is, to haue ben once happi.* 1.414

Perfite felicitee is the vse of vertue.* 1.415

Muche aboundance maketh corne to lie, bowghes are brokē with their owne bourdein, the fruite that commeth often commeth seldome to ripenesse.* 1.416

PROVIDENCE.

PLato dooth like•• mans life vnto a chaunce of dice, the better it is, the more it is desyred of him that ca∣steth it, but what so euer chaunce com∣meth, 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 in∣domage vs.* 1.417

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.* 1.418

God resisteth them that be proude, & to thē that be humble, he geueth his grace.* 1.419

proud in wisedome, in strength

nor in ryches, it is one god that is wise, puisant, and full of felicitee.* 1.420

PRVDENCE.

PRudence consisteth in the know∣lage of good and ill.* 1.421

A wise man doth all thing by coū∣cell, & a foole soone discouereth his foly.* 1.422

More easily may one resist ill mociōs, than rule them, and more easily refuse them than moderate them.* 1.423

To him whom fortune neuer deceiued it is foly to remembre the vncertaintie of sundry aduentures.* 1.424

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.* 1.425

Separate them that do craftely flatter the from those that do faithfulli loue the. leste ill men haue most profyte by the.* 1.426

Be sure of friendes, that speake not ay pleasantly.* 1.427

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.* 1.428

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.* 1.429

The fonndacion of iustice is credence, that is to say, constantnesse and trouth in saiynges and promises.* 1.430

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 cre∣dence is geuen to mennes sygnettes, thē to their sowles.* 1.431

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.* 1.432

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 parti∣culer gayne or aduauntage, is not

onely a thinge foule and dishoneste but also mischeuous and very abhominable.* 1.433

To chaung sodeinly the customes and dispocision of people, and with newe la∣wes 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.* 1.434

Lyke as the hande diuyded in fyngers is therefore neuer the feebler but to e∣uery purpose is the apter and redier: so he that ioyneth to him•• other in gouer∣naunce 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 re∣siste to his power those that desyre it, & with al mischiefe do assay to atteine it.

Dwell not (sayde Plato) where su∣perfluous expences doe surmouute the

reuenues, nor where yll men be m•• re made of then good men, nor where the rulers, for the more parte be lyers.* 1.435

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 wa∣ter (as Pyndare saieth) doth not so swe∣tely ease and comforte the delicate mem∣bres, as honour ioyned with auctoritie maketh labour plesāt, & to sweat easily.* 1.436

To him that wol•• e be quiete, & lyue in moste suretie, the right way is, to set naught by exteriour things, & to be one∣ly contented with vertue: for who so e∣uer estemeth any thing to be abou•• ver∣tue, ye or to be good, but vertue onely: he setteth forth his breast naked to al thing that fleeth from the hand of blynde For∣tune, and with great study & diligence a∣bydeth hir shotte.* 1.437

REASON.

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•• .* 1.438

What thinge in man is beste? Rea∣son: for by that he goeth before beastes, and foloweth the Goddes. Wherfore a perfect reason is that good, whiche pro∣perly 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 ex∣cellent 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 vn∣corrupted in the temporall worlde.* 1.439

He is a stronge theefe, and tourneth goddes house into a thefes cabin, that of religion seketh promocion.* 1.440

REPORTE.

AMonge thy friendes detracte not the kynge, nor in the moste se∣crete place of thy chaumber re∣porte 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.* 1.441

RICHES.

TO much riches maketh place to los Some thinges be more easily gotten than kepte.* 1.442

Richesse shall nothinge auaile, whan god will take vengeaunce: good deedes shall deliuer man from damnacion.* 1.443

Substance soone gotten shall apayre: and that which is gathered by littel and

littell, shall increase in thy handes.* 1.444

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 * 1.445

They that wolde be ryche do fall into temptacion, and the snare of the diuell, also into many vnprofytable and harm∣full desires, which drowne men in death and pardicion.* 1.446

Commaund thou the rich men of this worlde, that they presume not to highly, nor trust to the vncertaintie of their ri∣chesse, 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 gen∣tilly, to participate with other, and to make with their treasure a good foun∣dacion for the time comminge, for attai∣ning to the life, which is very certaine.* 1.447

SAPIENCE.

MEn called wise men are not to be honoured for euery woorde that they speake, but for their stabili∣tie and constancie in vertue.* 1.448

Princes become wise by company of wise men.* 1.449

The ardent desyre of wisedome brin∣geth one to the euerlasting kingdome.* 1.450

O ye rulers of people, see that ye loue wisedome, that ye may haue a perpetu∣all kyngdome.* 1.451

The roote of wisedome is to feare god and the branches therof be of longe lyfe.* 1.452

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 con∣stant, is quiete of minde, he that is qui∣ete, hath n•• vexacion, and consequently no greefe or disease: and all these thin∣ges no perteine to a wise man•• wherfore it foloweth, no griefe or disease may be in a wise man.* 1.453

The greatest token and office of sapi∣ence is, that the dedes doe agre with the wordes, and that the person be euer one, and like to him selfe.* 1.454

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.* 1.455

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

SCIPTVRE.

AL scripture inspired of God is pro¦fitable to teache or to reproue, to correct, to instruct in iustice, that the man of god be perfitte, and fourni∣shed vnto euery good woorke.* 1.456

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.* 1.457

If accordinge to the saiynge of Paule, Christ is the vertue of g•• d an•• his wise∣dome, he that knoweth not Scripture, knoweth n•• t the vertue and wisedome of god, for ignorāce of scripture is lacke of knowlage of Christe.* 1.458

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 ma∣rowe, not in the leaues of woordes, but in the deepe rootes of reason.* 1.459

SIMPLICITIE OR plainenesse.

THe symplicitie of iuste men shall adresse thē to god: And the deceite of ill men shalbe their destruction.* 1.460

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

Prudence without simplicitie is ma∣lice and crafte, & simplicite without pru∣dence is maistres of f•• ly.* 1.461

SICKENES.

SUfferance of sickenesse is tollerable, if thou contemne that, which laste of all she doth menace.* 1.462

In many meates is hid much sicknes.* 1.463

Nothing so •• uch letteth health as oft change of medicines: The plante neuer proueth, that is oftentimes sette.* 1.464

The firste cure of sickenesse, is the pre∣paracion 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.* 1.465

SVPERSTICION.

NOthynge more effectually ruleth a multitude than s•• persticion, els be they vnruly cruell & mutable.* 1.466

Not onely philosophiers, but all our forefathers did euer separate Supersti∣cion, from true religion, for they whiche praied al daie, that theyr children might ouerliue them, were called supersticious which name afterwarde was larger ex∣tended.* 1.467

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

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? * 1.468

SHAMEFASTNES.

THat which thou art ashamed to speake, be also ashamed to thinke.* 1.469

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.* 1.470

Diogenes beholdi•• ge a yonge man blushe, saide vnto him: sonne be of good comfort, this is the right coulour of ver∣tue.* 1.471

SILENCE.

REceyue not a swalowe into thy house, that is to say, ha•• e not in thy house clatterers and men full of language.* 1.472

An yl•• man is sooner vanquished with silence then with answeres: for malice is sooner styred with woordes than re∣fourmed.* 1.473

Like is a citie is which standeth wyde open, & is not compassed with walles: so is a man, which can not kepe s•••• lence.* 1.474

TRVTH.

AL the wayes of our lorde is mer∣cie and trouth.* 1.475

Let the toung be ignoraunt of liyng and swearyng, and loue so well trouth, that what so euer thou speakest, thinke that thou swearest.* 1.476

Trouth most commonly with many wordes is skattered to nothing.* 1.477

TEMPERANCE.

TO a well ordered countrey or citie those expences be thought meete & conuenient, that be little and mo∣derate, the ende wherof is necessary and honeste, plesant and thankfull: so that it lacke bothe reproche and domage.* 1.478

A temperate and moderate personne, not wanton nor affectionate to his own appetite, may be to no man in his coun∣trey chargeouse, to no man cruel or gre∣uouse, 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 re∣payre for their succours.* 1.479

What doth that man lacke to liue in felicitie, whom valiant courage deliue∣reth from all sorowe & feare, and Tem∣p•• rance calleth from carnall appetite, & letteth him not exceded in foolishe reioy∣synge.

TALE BERERS.

TEll no yll tales of god & his saints, nor reporte not yll of the prince of thy countrey.* 1.480

Ill reporters be to god odiouse.* 1.481

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 estima∣cion than the nourishment of carraine.* 1.482

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.* 1.483

Uertue is suer one with moste deepe rootes perfectely sette, whiche with no maner of violence may be destroyed.* 1.484

It is the vertue of an honourable per¦sonage, commendably to rule, and also be ruled.* 1.485

Flee from yonge and wanton desires, and folowe iustice, faithe, charitie, and peace, with thē which honour god with a cleane herte.* 1.486

Uertue is to be honoured, not the I∣mage of vertue, nor she is not to be ho∣noured with censing or prayer, but one∣ly with a good will and purpose.* 1.487

Uertue is to restraine anger, to miti∣gate desyre, & refraine carnall pleasure.* 1.488

The fruites of the spirite, is charitie, ioyfulnesse, peace, pacience, bounteous∣nesse, 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 per∣son, nor one little time in prosperitie, set¦teth not a man in perfecte felicitie.

Where richesse is honoured, and esti∣macion rule and autoritie theron atten∣deth, there vertue waxeth dull, pouertie is had in reproche, innocency is reputed for ill will is malice.* 1.489

VOLVPTVOVSNES.

CAto the elder inveighing againste the people for theyr inordinate ly∣uyng, said, It is in vayne to talke to a bealy that lacketh eares.* 1.490

VVIFE.

A Foolishe childe is the fathers hert sore, and a brawlinge wife is a house alway dropping.* 1.491

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 * 1.492

No head is more mischeuous than the head of an adder, no wrath exceedeth the wrathe of a woman.* 1.493

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 clatte∣ring 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

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 vaineglo¦ry, one prouokynge the other with mutuall enuie.* 1.494

The vaineglory of this worlde is a de∣ceiteful swetenes, an vnfruitful labour, a continual feare, a daungerous aduāce∣ment, a beginnyng without prouidence, an ende without repentance.* 1.495

There is not so much ioy in high cli∣myng vpwarde, as there is sorowe in fallyng harde downewarde, no so much renoume after victory, as after ruine re¦proche of foly.* 1.496

What shoulde he that is stronge, a∣uaunt of his strength, whom bodily sick∣nesse bringeth to feblenesse?

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

VIRGINITEE.

VIrginitee is sister of aungelles, vāquisher of lustes, prices of ver∣tues, possessour of good thinges.* 1.497

The woman vnmaried, and the may∣den vncorrupt•• d, thinke on thinges that perteyne vnto god, to the intente to bee holy in body and sowle.* 1.498

What profiteth a whole bodie with a minde corrupted? Better is an humble matrimony than a proude virginitie.* 1.499

A maidens speache wolde be circum∣specte, 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.* 1.500

VVRATH.

A Foole immediatli discouereth his anger, he that hideth his iniurie, is wise and craftie.* 1.501

An angry person prouoketh contenci∣on, but he that is paciene, appeaseth de∣bate when it is stirred.

Be not familiar with a man ful of an∣ger, nor kepe not company with a furi∣ous 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.* 1.502

By wrathe, wisedome is lost, so that it can not appere, what shoulde be done,

nor how it ought to be done.* 1.503

The chiefe remedy of angre is delaye, that the furie maie abate, and the darke∣nesse that maketh witte blinde, may de∣cay, or at the least w•• y be not so grosse.* 1.504

Haste and wrathe be the chiefe enne∣mies of counsayle.* 1.505

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.* 1.506

FINIS.

Notes

• * 1.1

  Hieroni.
• * 1.2

  Gregori{us}.
• * 1.3

  Seneca.
• * 1.4

  Salomon.
• * 1.5

  Salomon.
• * 1.6

  Periander
• * 1.7

  Seneca.
• * 1.8

  Seneca.
• * 1.9

  Paulus.
• * 1.10

  Augusti.
• * 1.11

  Bernard.
• * 1.12

  Lactanti{us}.
• * 1.13

  Seneca.
• * 1.14

  Plautus••
• * 1.15

  Euripides
• * 1.16

  Pluturch••
• * 1.17

  Augusti.
• * 1.18

  Gregori{us}
• * 1.19

  Bernard.
• * 1.20

  Tullius.
• * 1.21

  Quintus Curtius.
• * 1.22

  Pluturch••
• * 1.23

  Seneca.
• * 1.24

  Augusti.
• * 1.25

  Hieroni∣mus.
• * 1.26

  Ambros.
• * 1.27

  Gregori{us}.
• * 1.28

  Salomon.
• * 1.29

  Isidorus.
• * 1.30

  Plato.
• * 1.31

  Tullius.
• * 1.32

  Salustius.
• * 1.33

  Ecclesiast
• * 1.34

  Hieroni∣mus.
• * 1.35

  Ambros.
• * 1.36

  Plautus.
• * 1.37

  Tobias.
• * 1.38

  Dauid.
• * 1.39

  Salomon.
• * 1.40

  Eccle•• i.
• * 1.41

  Paulus.
• * 1.42

  Augusti.
• * 1.43

  Idem,
• * 1.44

  Liuius.
• * 1.45

  Ecclesia••••
• * 1.46

  Tullius.
• * 1.47

  Seneca.
• * 1.48

  Seneca.
• * 1.49

  Christus apud lucā
• * 1.50

  Paulus.
• * 1.51

  Ecclesi.
• * 1.52

  Ieremias.
• * 1.53

  Bernard.
• * 1.54

  Salomon.
• * 1.55

  Abacus.
• * 1.56

  Tullius.
• * 1.57

  Salustius.
• * 1.58

  Q. Curti{us}.
• * 1.59

  Matheus.
• * 1.60

  Salomon.
• * 1.61

  Seneca.
• * 1.62

  Aristotle.
• * 1.63

  Macrobi{us}.
• * 1.64

  Hieroni.
• * 1.65

  Tullius.
• * 1.66

  Sext{us} Au∣relius.
• * 1.67

  Machabe∣orum.
• * 1.68

  Plutarch.
• * 1.69

  Salustius.
• * 1.70

  Iuli{us} Ces.
• * 1.71

  Ecclesi.
• * 1.72

  Democr.
• * 1.73

  Seneca.
• * 1.74

  Tacitus.
• * 1.75

  Seneca.
• * 1.76

  Paulus ad Titum.
• * 1.77

  Salomon.
• * 1.78

  Cicero.
• * 1.79

  Cicero.
• * 1.80

  Christus in Math.
• * 1.81

  Augustin
• * 1.82

  Bernard.
• * 1.83

  Cassio∣dorus.
• * 1.84

  Paulus.
• * 1.85

  Tullius.
• * 1.86

  Hieroni.
• * 1.87

  Seneca.
• * 1.88

  Tullius.
• * 1.89

  Hieroni∣mus.
• * 1.90

  Tullius.
• * 1.91

  Tullius.
• * 1.92

  Liuius.
• * 1.93

  Socrates.
• * 1.94

  Galenus.
• * 1.95

  Augu•• ti.
• * 1.96

  Ambros.
• * 1.97

  Bernard.
• * 1.98

  Augusti.
• * 1.99

  Augusti.
• * 1.100

  Hieroni∣mus.
• * 1.101

  Chrisost.
• * 1.102

  Lactanti{us}.
• * 1.103

  Seneca.
• * 1.104

  Idem.
• * 1.105

  Idem••
• * 1.106

  Augusti.
• * 1.107

  Isidorus.
• * 1.108

  Seneca.
• * 1.109

  Augusti.
• * 1.110

  Augusti.
• * 1.111

  Salomon.
• * 1.112

  Tullius.
• * 1.113

  Quintus Curtius.
• * 1.114

  Ecclesiast
• * 1.115

  Salomon.
• * 1.116

  Chrisost.
• * 1.117

  Seneca.
• * 1.118

  Salustius.
• * 1.119

  Ecclesiast
• * 1.120

  Salomon.
• * 1.121

  Ioan.
• * 1.122

  Tullius.
• * 1.123

  Valerius Maximus
• * 1.124

  Tacitus.
• * 1.125

  Ambrosi{us}
• * 1.126

  Hesiodus.
• * 1.127

  Aoratius.
• * 1.128

  Ecclesiast
• * 1.129

  Salomon.
• * 1.130

  Tullius.
• * 1.131

  Christus in Math.
• * 1.132

  Ecclesiast
• * 1.133

  Iacobus.
• * 1.134

  Seneca.
• * 1.135

  Idem.
• * 1.136

  Salomon.
• * 1.137

  Quintus Curtius.
• * 1.138

  Seneca.
• * 1.139

  Plinius.
• * 1.140

  Chrisost.
• * 1.141

  Seneca.
• * 1.142

  Tullius.
• * 1.143

  Laertius.
• * 1.144

  Salomon.
• * 1.145

  Paulus.
• * 1.146

  Hieroni∣mus.
• * 1.147

  Bernard.
• * 1.148

  Tullius.
• * 1.149

  Ecclesiast
• * 1.150

  Isaias.
• * 1.151

  Oseas.
• * 1.152

  Augusti.
• * 1.153

  Boetius.
• * 1.154

  Christus in Math.
• * 1.155

  Ecclesiast
• * 1.156

  Gregori{us}.
• * 1.157

  Tullius.
• * 1.158

  Salustius.
• * 1.159

  Chrisost.
• * 1.160

  Seneca.
• * 1.161

  Salomon.
• * 1.162

  Idem.
• * 1.163

  Ser. Sulpi∣tius.
• * 1.164

  Salomon.
• * 1.165

  Gelasius.
• * 1.166

  Seneca.
• * 1.167

  Democr.
• * 1.168

  Ambros.
• * 1.169

  Tullius.
• * 1.170

  Seneca.
• * 1.171

  Idem.
• * 1.172

  Ecclesi.
• * 1.173

  Pacuuius.
• * 1.174

  Eccle.
• * 1.175

  Galenus.
• * 1.176

  Hippoc••
• * 1.177

  Hippo. & Galenus.
• * 1.178

  Hippo.
• * 1.179

  Galenus.
• * 1.180

  Christus in Math.
• * 1.181

  Augusti.
• * 1.182

  Hieroni.
• * 1.183

  Hieroni.
• * 1.184

  Leo.
• * 1.185

  T. Liuius.
• * 1.186

  Liuius.
• * 1.187

  Tullius.
• * 1.188

  Idem.
• * 1.189

  Salomon.
• * 1.190

  Salomon.
• * 1.191

  Seneca.
• * 1.192

  Tullius.
• * 1.193

  Paulus.
• * 1.194

  Regum. •• .
• * 1.195

  Hieroni∣mus.
• * 1.196

  Paulus ad Titum.
• * 1.197

  Iacobus.
• * 1.198

  Augustin
• * 1.199

  Paulus Romano.
• * 1.200

  Christus apud mat••
• * 1.201

  Salomon.
• * 1.202

  Tullius.
• * 1.203

  Ennius.
• * 1.204

  Seneca.
• * 1.205

  Salomon.
• * 1.206

  Ecclesiast
• * 1.207

  Paulus
• * 1.208

  Tullius.
• * 1.209

  Salomon••
• * 1.210

  Hieroni.
• * 1.211

  Seneca.
• * 1.212

  Cicero.
• * 1.213

  Plutarch
• * 1.214

  Hieroni.
• * 1.215

  Tullius.
• * 1.216

  Gregori{us}.
• * 1.217

  Seneca.
• * 1.218

  Q. Curti{us}
• * 1.219

  Boetius.
• * 1.220

  Tacitus.
• * 1.221

  Seneca.
• * 1.222

  Iustinus.
• * 1.223

  Seneca.
• * 1.224

  Tullius.
• * 1.225

  Chilo.
• * 1.226

  Q. Curti{us}.
• * 1.227

  Salomon.
• * 1.228

  Ecclesiast
• * 1.229

  Daniel.
• * 1.230

  Salomon. Prouerb.
• * 1.231

  T•• llius de Oui. 3.
• * 1.232

  Salomon.
• * 1.233

  Ieremias
• * 1.234

  Plutarch.
• * 1.235

  Salomon.
• * 1.236

  Seneca.
• * 1.237

  Salomon. Prouer. 33
• * 1.238

  Augusti.
• * 1.239

  Augustin
• * 1.240

  Hieroni.
• * 1.241

  Ambrosi{us}
• * 1.242

  Cicero••
• * 1.243

  Tulli{us} •• us. quest.
• * 1.244

  Offic. 2••
• * 1.245

  Ieremias.
• * 1.246

  Plutarch{us}
• * 1.247

  Augusti.
• * 1.248

  Augus. de natura & gratia.
• * 1.249

  Bernarde.
• * 1.250

  Augustin
• * 1.251

  Tobias.
• * 1.252

  Esaias.
• * 1.253

  Petrus.
• * 1.254

  Ecclesi.
• * 1.255

  Salomon.
• * 1.256

  Sext{us} Au∣relus.
• * 1.257

  Salomon.
• * 1.258

  Tullius.
• * 1.259

  Plutarch{us}
• * 1.260

  Christus apud mat.
• * 1.261

  Augusti••
• * 1.262

  August.
• * 1.263

  Gregori{us}
• * 1.264

  Tullius.
• * 1.265

  Christu
• * 1.266

  Augustin
• * 1.267

  Gregori{us}.
• * 1.268

  Seneca.
• * 1.269

  Ecclesiast
• * 1.270

  Seneca.
• * 1.271

  Salomon.
• * 1.272

  Ecclesiast
• * 1.273

  Ieremias.
• * 1.274

  Seneca.
• * 1.275

  Tullius.
• * 1.276

  Agesilaus
• * 1.277

  Ecclesiast
• * 1.278

  Alexand. imperat.
• * 1.279

  Aristides.
• * 1.280

  Salomon.
• * 1.281

  Ecclesiast
• * 1.282

  Ecclesiast
• * 1.283

  Ambrosi{us}
• * 1.284

  Salomon.
• * 1.285

  Ecclesiast
• * 1.286

  Esaias.
• * 1.287

  Sapien.
• * 1.288

  Moises in Deuter.
• * 1.289

  Salomon.
• * 1.290

  Ieremias.
• * 1.291

  Tullius.
• * 1.292

  Alexand. August.
• * 1.293

  Christus apud mat.
• * 1.294

  Salomon.
• * 1.295

  Salomon.
• * 1.296

  Sapien.
• * 1.297

  Chrisost.
• * 1.298

  Seneca.
• * 1.299

  Plautus.
• * 1.300

  Antonine.
• * 1.301

  Ecclesiast.
• * 1.302

  Paulus.
• * 1.303

  Seneca.
• * 1.304

  Tullius.
• * 1.305

  Seneca.
• * 1.306

  Paulus.
• * 1.307

  Innocent.
• * 1.308

  August.
• * 1.309

  Seneca.
• * 1.310

  Dydimus.
• * 1.311

  Paulus.
• * 1.312

  Lactanti{us}.
• * 1.313

  Galenus.
• * 1.314

  Socrates.
• * 1.315

  Plutarch.
• * 1.316

  Seneca de clementia.
• * 1.317

  Theopō∣pus.
• * 1.318

  Salomon.
• * 1.319

  Sapientia. Plat•• .
• * 1.320

  Seneca.
• * 1.321

  Salomon.
• * 1.322

  Salomon.
• * 1.323

  Tullius.
• * 1.324

  Pontanus.
• * 1.325

  Salustius.
• * 1.326

  Liuius 34.
• * 1.327

  Cecilius.
• * 1.328

  Plutarch{us}
• * 1.329

  Dionisius,
• * 1.330

  Paulus.
• * 1.331

  Tullius.
• * 1.332

  Arcesila{us}.
• * 1.333

  Modestin.
• * 1.334

  Tullius.
• * 1.335

  Anaxag.
• * 1.336

  Augustin
• * 1.337

  Tullius.
• * 1.338

  Hieroni.
• * 1.339

  Terentius
• * 1.340

  Theren.
• * 1.341

  Aristotle. et hic. 4.
• * 1.342

  Aristotle.
• * 1.343

  Seneca.
• * 1.344

  Tullius.
• * 1.345

  Valerius
• * 1.346

  Paulus.
• * 1.347

  Sapientia.
• * 1.348

  Augustin.
• * 1.349

  Augusti••
• * 1.350

  Salomon.
• * 1.351

  Tullius.
• * 1.352

  Sapientia.
• * 1.353

  Seneca.
• * 1.354

  Plutarch{us}
• * 1.355

  Salomon.
• * 1.356

  Ecclesiast
• * 1.357

  Paulus.
• * 1.358

  Themisto.
• * 1.359

  Varro.
• * 1.360

  Seneca.
• * 1.361

  Tullius.
• * 1.362

  Christus apud Mat.
• * 1.363

  Seneca.
• * 1.364

  Seneca.
• * 1.365

  Iacobus.
• * 1.366

  Seneca.
• * 1.367

  Q. Curti{us}.
• * 1.368

  P. Mimus
• * 1.369

  Seneca.
• * 1.370

  Lactanti{us}.
• * 1.371

  Hieroni.
• * 1.372

  Chrisost.
• * 1.373

  Salustius.
• * 1.374

  Iphicrates
• * 1.375

  Salustius.
• * 1.376

  Pontanus
• * 1.377

  Paulus.
• * 1.378

  Salomon.
• * 1.379

  Paulus.
• * 1.380

  August.
• * 1.381

  Bernard{us}.
• * 1.382

  Theop.
• * 1.383

  Aristotel.
• * 1.384

  Ecclesiast
• * 1.385

  Ambrosi.
• * 1.386

  Seneca.
• * 1.387

  Christus apud Ma•• . Idem.
• * 1.388

  Augustin
• * 1.389

  Hieroni.
• * 1.390

  Tullius.
• * 1.391

  Augustin
• * 1.392

  Io. Chry.
• * 1.393

  Idem.
• * 1.394

  Isidorus.
• * 1.395

  Q. Curti••
• * 1.396

  Socrates.
• * 1.397

  Seneca.
• * 1.398

  Dauid.
• * 1.399

  Salomon.
• * 1.400

  August.
• * 1.401

  Ambro•• i.
• * 1.402

  Seneca.
• * 1.403

  Salomon.
• * 1.404

  Christus.
• * 1.405

  Augustin
• * 1.406

  Augustin
• * 1.407

  Hieroni.
• * 1.408

  Seneca.
• * 1.409

  Tullius.
• * 1.410

  Tullius.
• * 1.411

  Augustin
• * 1.412

  Idem.
• * 1.413

  Hieroni.
• * 1.414

  Boetius.
• * 1.415

  Aristotel.
• * 1.416

  Seneca.
• * 1.417

  Plato.
• * 1.418

  Ecclesiast
• * 1.419

  Iacobus.
• * 1.420

  phofilides
• * 1.421

  Tullius.
• * 1.422

  Salomon.
• * 1.423

  Ecclesi.
• * 1.424

  Liuius. 30.
• * 1.425

  Salustius.
• * 1.426

  Socrates.
• * 1.427

  Aeschil{us}.
• * 1.428

  Tul. off. 1.
• * 1.429

  Agesila{us}.
• * 1.430

  Tullius.
• * 1.431

  Seneca.
• * 1.432

  Tul. off. 2.
• * 1.433

  Plutarch.
• * 1.434

  Plutarch.
• * 1.435

  Plato.
• * 1.436

  Plutarch.
• * 1.437

  •• eneca.
• * 1.438

  Tullius.
• * 1.439

  Iacobus.
• * 1.440

  Hieroni.
• * 1.441

  Ecclesiast
• * 1.442

  Q. Curti{us}
• * 1.443

  Salomon.
• * 1.444

  Salomon.
• * 1.445

  Ecclesi.
• * 1.446

  Paulus.
• * 1.447

  Paulus.
• * 1.448

  Tul. tus. 5.
• * 1.449

  Euripides
• * 1.450

  Sapientia.
• * 1.451

  Ecclesiast
• * 1.452

  Ecclesiast
• * 1.453

  Tullius.
• * 1.454

  Seneca••
• * 1.455

  Sapience.
• * 1.456

  Paulus.
• * 1.457

  Augustin
• * 1.458

  Hieroni.
• * 1.459

  Idem.
• * 1.460

  Salomon.
• * 1.461

  Hieroni.
• * 1.462

  Seneca.
• * 1.463

  Salomon.
• * 1.464

  Seneca.
• * 1.465

  Io. Dam•• +c•• nus.
• * 1.466

  Q. Curti{us}
• * 1.467

  Tullius.
• * 1.468

  Seneca.
• * 1.469

  Hieroni.
• * 1.470

  Seneca.
• * 1.471

  Diogenes
• * 1.472

  Pythag.
• * 1.473

  Chrisost.
• * 1.474

  Salomon.
• * 1.475

  Dauid.
• * 1.476

  Hieroni.
• * 1.477

  Lactanti{us}.
• * 1.478

  Plutarch.
• * 1.479

  Plutarch.
• * 1.480

  Salomon.
• * 1.481

  Paulus.
• * 1.482

  Hieroni.
• * 1.483

  Gelasius.
• * 1.484

  Tull. tusc.
• * 1.485

  Aristotel.
• * 1.486

  Paulus.
• * 1.487

  Lactanti{us}
• * 1.488

  Paulus.
• * 1.489

  Salustius.
• * 1.490

  Cato.
• * 1.491

  Salomon.
• * 1.492

  Philo in Sapientia.
• * 1.493

  Ecclesiast
• * 1.494

  Paulus.
• * 1.495

  Augustin
• * 1.496

  Ambrosi.
• * 1.497

  Cyprian{us}
• * 1.498

  Paulus.
• * 1.499

  Augustin
• * 1.500

  Ambrosi.
• * 1.501

  Salomon.
• * 1.502

  Iacobus.
• * 1.503

  Gregori{us}.
• * 1.504

  Seneca.
• * 1.505

  Bias.
• * 1.506

  Plato.