what snuffyng of the nose what grennynge of the teethe what fomynge of the mouthe what palenesse what stuttyng of tong finally what terrible and vncomely criynges bee there in hym that is inflamed with this fury Truly suche that some whiche haue in theyr angre beholden theim selfe in a glasse haue not knowen theim selfe The angrie man for his grim countenaunce his sharpe wordes and cruell deedes ofttimes loseth muche of his auctoritee muche beneuolencie is taken from hym his friendes forsake hym no man wyll mete hym he is lefte all alone all men hate and abhorre hym Wherefore great wise men neuer eschewed thynge more or cloked thynge with greatter diligence than they dyd Ire and the woorkes of Ire An so muche that they not only wrastled against theyr owne nature but in spite of hir bearde gaue hir the fall What is more worthy to be scorned than so littell and so weake an animall to rage and stere vp so greatte and so fierce tragedies for vile trifles and thynges of no value as some tyme for the giftes of the body or of fortune yea and somtime wysely a goddes name for one littell worde Thou shalte sone subdue angre if thou hold and fasten this thynge in thy mynde that is to saie No iniurie to be done excepte whan the mynde taketh hurte whiche no man can corrupte but onely he that possesseth it and that by defilyng it with sinne We haue spoken hitherto of thynges comyng from man to maÌ„ we wol now talke of highâ—r matters as comyng of god Howe bee it those thinges also before rehersed were of god but these that folow come somwhat more expressely and properly from hym Of Religion THere coulde nothyng be geuen vnto mankynde more greatter or better than Religion which is knowlage loue and veneracion of the prince maker of the world God is so beneficiall to no man as he is to them whom he teacheth howe they shall truly worship hym Therfore Dauid the yrophete reherseth this amonge the great giftes of god shewed to the people of Israel Qui anuunciat verbum suum Iacob c. that is whiche sheweth his woorde vnto Iacob his iustice and iudgementes to Israell He hath not so doone to all nacions nor hath he opened his indgmeÌ„tes vnto al meÌ„ God is knowen by religion and beynge knowen he muste needeâ— be beleued and woorshippedâ— Onely God is prince maker and lorde of all thynges which alone is able to do all thinges and knoweth howe to dooe all thynges This worlde is in maner as it were an house or a temple of God whiche of noughte is brought forth into this shappe and ornacie that it nowe is in Therefore it hath receiued this name Cosmos among the Grekes and is called Mundus of the Latines whiche both ar as much to saie as a comely Ornament a beautiful thing whiche he so ruleth and gouerneth that we maie no lesse wonder at the conseruacioÌ„ than at the creacion of it And like as in the house of a most prudent gouernour nothyng is done without his commaundement so in this world is there nothing done without his will or bydding the which as he can all thynges do so he knoweth how to do al thinges Angels diuels men and beastes trees stockes and stones the heauens the elementes and to be shorte all thinges are gouerned by him and obey him There is nothyng made nothing that moueth nothiÌ„g that chaunceth nother stocke nor strawe maie bee lifte from the grounde neither flocke ne fether maie flee further than his prescript or coÌ„maundement is In this lawe standeth the vniuersall world neither is there in thynges any other chaunce fortune or lotte He doeth al thynges with his equitee and wisdome not withstandyng by waies to vs vnknowen What so euer happeneth to any man that same tourneth to his profit if he bee good but not to profite of wretched money or of worldly thinges transâ—â—orie but of eternall felicitee What so euer thynges therefore chance in this world they must be â—acientli taken and allowed as commyng of god the author lest we in our fonde affection and foolishe iudgement seme to condemne and improue the will of that moste ryghtuâ—â—â—se and wise gouernour of al thynges God And because we bee not able to compasse for what purpose he doothe suche thynges We as children and ignorant what is beste for vs doe lament that thynges moste hurtfull bee not geuen vs takyng them as most profitable on the other syde abhorryng thynges most profitable as moste hurtfull In so muche that oftetymes our enemie can wisshe no more hurte than that wee maie haue our owne desires And seyng we be drowned in so great darkenes of Ignorance goddes wyll is that we avoide al that is blame worthy and commit all the rest to his gouernance We must execute whether we will or no that thynge which the gouernour of this so great a worke hath appointed vs to What madnesse is it therfore rather to be drawen agaynste our wil with weping and wailyng than to be led merily and willyng to that we ar called to Truely euery frende of god will gladly obey the lawes and wyll of god his frende This is the chiefe maner of louyng god as Christe saieth you shall be my frendes if you wyll doe that I command you Of Christe THe attonemente and the reconciler of Mankynd with God and the authour of our saluacion is Iesus Christe God and man the onely sonne of God almighty whom the father sente for the same purpose whan it pleased hym to take pitie vppon Mankynde whiche had made hym selfe to his owne great hynderance an ennemy vnto god There can be no greater hurt than by synne to bee separated from god the fountayne of all goodnesse and to be tourned to moste hurtful myserie to be taken from a most swete life and lefte to a moste bitter deathe For this purpose amonge other thynges Christe cam that he might teache vs the true and streight waie wherin we might stedfastly stand and take our iourney to god ward not swaâ—â—yng from it the breadth of an heare He hath shewed this wai bothe by wordes and also by example of his holy life All humaine wisedome compared with Christis religioÌ„ is but durt and very foolyshnes What so euer graue prudent wise pure holy or relegiouse thing is with admiracioÌ„ with exclamacion with clappyng of handes in the bokes of the gentytles red commended learned bi hert praised aboue the mone all this is founde more purely more rightly more openly more easily in our religion Perfâ—ct wisdome is to know this Religion and to liue accordinge to it is perfecte Uertueâ— for no maÌ„ knoweth it in very dede except he liue therafter Christes life witnesseth his perfecte humanitee his myracles declare the infinite power of his deitie his lawe sheweth his heauenly wisedome so that of his perfect goodnesse of lyuing we haue exaÌ„ple to folowe him of his power and auctoritee strength to obey hym of his wisedome
poynt wherin a man passeth the fiersenesse of all wylde beastes is battell a thyng more agreyng to beastes vnreasonable than to manne whiche is well declared by the name that the latinâ—s haue geuen it Howe muche dooeth nature hir selfe abhorre from warre which brought forthe man into this worlde naked without armure shapyng hym to mekenes and louely societee of lyfe God also abhorreth the same which wol and coÌ„maÌ„deth mutuall loue betwene man man One of vs maye not warre with an other ne hurte one the other without greuous offence If thou suspecte any man to beare grudge or displeasure in his mind towardes the labour with hand and fote reconcile and pacify him spare thou not in this behalf to pray to flatter and to bestowe thy goodes so that thou mayst therby obteynâ— the fauour of all men For this is the moste readye and compendious waie to come to goddis fauour Thou shalte scorne no man remembryng that what so euâ—r chanceth to one maie happe to an other No rather giue thankes to god that he hath kepte the from suche daunger and praie partly that no lyke thing may fortune to the partely for remedy vnto hym that is thus afflicted or at the lest that god wyll geue hym grace to take it thankefully and helpe hym yf thy power wyl extend therto It is a token of a dogged herâ— to reioyce in an other mannes misfortune and not to pitie the common course of nature Bee mercyfull to man and God wol haue mercy vpoÌ„ the. The fortune and chance that foloweth mankind is common to euery man thretnyng dayly all men and hanging ouer euery mans head Thynke it not possible that thou canst doo any thing more agreyng to this loue dewe vnto manne than if thou brynge theim to the greattest good of this worlde Uertue Agayn thoâ— canst dooe nothyng more repugnant to loue than to bryng any man by euill counsaile exaumple or otherwise vnto synne The chiefest and happiest of all other thynges is for a man to loue yea although he be not loued ageine yet that not withstanding to be loued is the swetest and the surest thyng No treasure is of so great certaintee as perfecte loue and amitee no garde so stronge as faithfull frendes He taketh the son out of the world that taketh loue froÌ„ lyfe Trewe loue sure and stable frendshyp resteth in theym only that bee good and vertuous amonge whom loue lyghtly increaseth Euyll men are so farre from louyng the good that they can not one loue an other The rediest waie to be loued is first to loue For loue is allured by nothynge so muche as by loue Loue is gotten also by Uertue whiche of hir selfe is so amyable that ofte tymes she inuiteth and in maner constrayneth men to loue hir which neuer knew hir Loue is also allured by tokens of vertue as by demure softnesse by comely shamefastnesse by humanitee by gentill and faire speeche specially yf thou neyther saye ne dooe any thynge that sauoreth of arrogaÌ„cy insolency or malapert vnciennesse Let all thy actes be swete softe gentill and pure The venome of loue and amitee is to loue thy friende so that thou yeldest vppon occasion to hate hym or so to take hym thy frende that thou thynkest he maie be thyne enemy This saiyng is godly I hate as one redy to loue Let no remembraunce of displeasure be where loue is nother thynk that he whom thou takest for thy frende can be thy ennemie for els shall thy loue be veray weake and brickle In frendshyp muste be suche faith constancy and simplicite that in no wyse thou haue any suspicion in thy frende or geue â—are vnto theym that suspecte hym or shall euill reporte hym Lyfe is no lyfe to suche as lyue in suspicion or feare but rather such lyfe is a continuall death Be not inquisitiue howe other men liue for thei that passe to much of other mennes affayres ofte tymes loke vpon theyr owne businesse but sklenderly It is a point of great foly well to knowe other men and not to know thy â—elfe Of this thyng rise many priuy grudges and suche as vse these thynges be most coÌ„monly they whiche can spie a smalle mote in an other mans eye and not see a greatte beame in their owne It is great foolishnesse to know other men so well and to know them selfe neuer a dele Thou mayst not alonely loue men but also reuerence suche as becommeth the honestly behauyng thy selfe amonge them wherin consisteth the office and duetie of our hole lyfe To the better accomplishment wherof thy part is diligently to marke where whan and with whom thou doest or spekest any thyng Whan thou arte in presence of men so order all the partes of thy body in speciall thy eies and countenance that ther may be no token of disdeine or contempt perceiued Use no wanton gesture but let quietnesse and pleasant serenitee tokens of a quiete and clere minde alwaies temper thy countenaunce The fayre and most fauourable couerture of mans face is modesty and shamefastnes whiche so sette forth mans countenaunce that without the same it seemeth a thyng veraie deformed and detestable All hope of recouery to pasâ—e in hym whiche now is no more ashamed of euill doyng Shewe not to muche seueritee or gâ—â—â—mnesse in thy countenaunce For therby men coniecture the mynd to be cruell and vnruly Laugh not to ofte nor out of mesure laugh not to loude nor that thy body shake withall lest thou be mockâ— laught to scorn for suche thy foolishe laughter Ther mai be a cause of laughter but there can be no cause of scornfull laughter To scorne good thynges is wickednesse to mocke euyl crueltee and to iest at other meane thinges great folyshnesse to scorne good men wickednesse leude men cruelnesse familiarly acquainted immanitee vnknowen men madnesse to be short a man to scorne a man inhumanitee Let thy eies bee quiet and stedy plaie not with thy â—yngers as iuglers vse to doe Accustom not thy selfe to strikeâ— for oft times after a fillyp foloweth a blow and from blowes men com to clubbes swordes Giue only good men true and right honour whiche commeth from the reuerence of the mind Honour suche as bee in office and auctoritee and bee obedient vnto theym although they commaund greuous and peynfull thynges for god willeth it so to be for a publike quietnes Geue place vnto riche men leste they stered to anger hurte bothe the other good men to Arise vnto age and reuerence it as in whome consisteth ofte tymes great experience knowlage of godly lyuyng and worldely polycie Be not onely euen with theim that honour the but accordyng to the apostles precepte preuent theym whan thou mayst It is an argument of greatte rudenesse not to salute hym that saluteth the a great poynt of barbarousnesse not to wishe wel ageine to him that wisheth well to the. Howe small thynges and of how light cost are salutacion fayre speeche
gentylnesse reuerence And yet how great frendshyp engendre they yf they bee vsed What amitees do they dissolue if ye omyt theym What peruerse ignorance is it not to reconcile and gette ageyne the good wyll of many whan ye maie haue it with so small a trifle The more gentilman and the better a man is brought vp the more lowly and curteisâ—y he behaueth hym selfe the more villayne the more disdeinfull and fiers Somtime these vicis com of dulnesse and lacke of knowlage and for this cause good lernyng is called humanitee If thou salute and be not saluted ageine ascribe it to negligence rather thaÌ„ to contempt If thou be spoken to vnmanerly attribute it to lacke of good maners or to nature and not to malice or hatred bee not so lyghte to bee moued with the breath of mans mouth By suche and other lyke holsom interpretacions thou shalt leade an holy and plesant lyfe for so shalt thou loue euery maÌ„ and not thynke thy selfe offended or hurte of any persone It is an olde prouerbe Ut veâ—ax ne suspicax that thou bee true be not suspicions these wordes may be new the sentence is old Ut quietus ne suspicax that thou be quiâ—t be not suspicious Loke that thou shewe not thy selfe to contemne any man in couÌ„tenance in gesture word or dede If thou beyng of lowe degree dispise suche as be thy superiours howe shall thy inferiours obey the. If thou bee the greatter thou by thy proude contemnynge of hym tournest thyne inferiours hert from the. Contempte is a thyng intollerable for as much as no man can thinke him selfe so vile that he ought to be dispised Many labour to deliuer them selues from contempte but mo study to be reuenged therof There is no man so great but fortune maie driue hym to nede the helpe of the poorest and seeke succour of the simplest Besydes all this there is no man whom god is content to take for his son that can iustly be contemned excepte thou also in hym contemne goddes iudgement Use no doggisshe eloquence seke not preyse of cunnyng by contumelious speche agaynste thy brother as touchyng whose reproche better it were for the to be tounge tied Ofte tymes men vnknowen dispised are after founde worthy muche reuerence Of speche and communicacion GOd gaue man a tounge to be an instrument to set forwarde keepe and preserue the societee of mannes lyfe for the maintenance wherof nature bindeth man to man This toung is cause of many coÌ„modities if thou vse it well cause of many myschieues yf thou misuse it Therfore Iames the Apostle doth resemble it veraie well to the sterne of a shyp Tounge muste be brideled and kepte in that she neyther hurte her selfe nor any other Sinne is wrought by no instrument so easily ne so oft as by the tounge Thou shalt not rayle curse ne hurte any man thou shalte saie nothing either to the losse of his goodes or good name Thou shalte not dishonestly proudely or malopertely rage agaynste any man thou shalte immoderately inuey agaynst no man although thou be thereto prouoked for so doynge thou shalt more hurte thy selfe before god and men of wisdom than him ageinst whom thou railest To giue one euill word for an other is as muche as to wype awaie one durte with an other To threatten is a poynte of naughty packes of dwellers on the other syde of the water Be not of so weake a mynde of so tender an hert that a few wordes be able to wounde the. Be not to curiouse in reprehendyng other men but rather labour that they may not finde in the any thyng reprouable And if thou chance to rebuke any persone worthyly yet vse no crueltee in thy wordes but myngle thy sharpe checkes with som mild coÌ„municacion that if thou make any wounde it may be swaged therby but euer takyng hede that the fruite of reprehencion be not loste whiles that thou studiest ouer much to mitigate the matter Beware thou slyde not into flattery Assentacion is a foule vice â— bringeth the saier to dishonesty and the hearer to great hurte Thynke nothyng so precious that thou oughteste for it to swerue from right and truthe Let neither ryches ne frendshyp neither intreatie ne thretenynges let no feare of deathe obteyne this of the. Thus doyng thou shalt be regarded and trusted al thy saiynges shall be as gospelles yf thou do contrary wise thou shalte nothynge be estemed ne thought worthy to be hearde Let thy communicacion be sobre ciuile gentyll and nothyng rough rusticall or rude nor yet ouer much curious lest he shuld haue nede of an interpretour that wolde vnderstande the. Use no contumeliouse nor obstinate langage vse not to flater with nice and minced wordes There is a certaine meane whiche neither leeseth his owne dignitie nor taketh awaie an other mans Wanton vncleannes is as well to be refused in our talke as is poyson in our meate Be not hasty whan thou spekest let not thy toung go before thy wyt make no aunswere before thou perfectly vnderstandest what the matter meaneth This saiyng What so euer fyrst cometh to the tonges endâ— whiche Cicero spake vnto Tâ—ius of Athenes ought selde or neuer to be admitted forasmuche as nothing ought to be spoken among frendes wherby amitie myght be appeyred Howe foule how perillous a thyng is Lingua quo vadis Eoung whether goest thou Christe our lorde knowynge howe many and diuers mischefes â—prange of vayne communicacion as quarellynges discordes priuie hatredes to the entent he wolde that men shuld be circumspecte in theyr speche thretned al men that they haue to make a counte of euery ydell word at the daie of iudgement Therfore the prophete sayth Set thou a watch vnto mi mouthe and a doore before my lips Be not to busie in talkyng or to ful of woordes haue not al thy coÌ„municacion alone There is a certain ordre and course in talkyng although thou coÌ„mon with moste vnlerned and vilest persones And yet drawe not thy wordes soo that thou mayst seme to harkeÌ„ to thy self and to dooe so because euery woorde that cometh from the semeth a rose It is more better for the amonge wyse men to harken than to speake yet sometime it is no lesse faute for a man to holde his peace than it is at an other tyme to speake whan it behoueth hym not There is no pleasure to bee compared to the communicacion of a man that is wise and well lerned Be neuer to inquisitiue for it is peinfull and causeth hatrrd Thou knowest what Horace saieth Eschueâ—a busy demaunder For the same is commonly a babbler Be not contencious or obstinate in resoning but whaÌ„ thou herest truthe reuerence it with sâ—lence and arise vp there at as to a diâ—me and godly thyng If thou here no suche thyng yet take it feendly and that namely if ther be nothing said wherby honestee manâ—rs and good liuing may bee hyndered Contencion is nought worth where is no hope of amendmeÌ„t
correcte a wyse man and he wyll thanke the. ¶ In correction wrathe is specially to bee prohibited for he that wyll punisshe whan he is angry he shall neuer kepe well the meane which is betwene to muche and to littell ¶ A gentil horse is ruled with the glymse of a rodde A dulle royle wyll vneth styre with the thruste of a spurre ¶ It is better to bee of a wyse man corrected than to be with the flattery of fooles deceiued ¶ The eare whiche wyll heare his owne lyfe rebuked shall dwell in the middell of theym that be wyse men Be of thyne owne lyuynge a sharpe correctour and of other mens a gentill reformer and let men here the commaunde small thynges and easie and thai thou thy selfe doest great thinges and peinfull ¶ Correcte thy frende secretly and praise thy frende openly ¶ It is the parte of a wyse maÌ„ to roote vp â—ices and not the offenders ¶ A good capitayne ordereth his men better by kepyng theym from yll donynge than by sorâ— chastisyng Counsayle and counsaylours THey that doo all thinges with counsayle are gouerned by wisedome ¶ Cal not them to thy counsel which lacke discrecion for they can loue nothing but that whiche contenteth theyr appetite ¶ To euery man disclose not thy mynde leste some do dissemble and after reproche the. ¶ Sonne do al things by couÌ„sell and whan thou hast done thou shalt not repente the. ¶ Obserue well the lawe and folowe good counsell and thy soule shall haue lyfe and thou shalte walke trewly and thy foote shall not trippe ¶ Beleue not euery spirite but proue well the spirites if they be good ¶ Armure abrode is of littell effecte but yf there be counsell at home ¶ Gouernors of the weale publyke ought to be lyke to the lawes the whiche not for displeasure but onely for equitee doe punishe offenders ¶ That publyk weal is in better state and in a maner more sure where the prince is not good thaÌ„ where the kynges couÌ„sailours companions be yll ¶ All violente attemtates beyng sette forthe without counsaile at the beginnyng are puissaunte but in continuance they ar insufficient ¶ Who will iudge hym to bee necessary in an other mannes cause which to hym selfe appereth vnprofitable ¶ There been two thynges to counsayle most contrary Haste and Displeasure ¶ After hasty counsaile nexte foloweth repentance ¶ Ill counsaile is worst to the gyuer ¶ Power without counsayle oftentymes breaketh his necke with his owne bourdeyn Communicacion VUhan thou arte amonge fooles kepe thy wordes in store ¶ Amonge wise men be redy to commune ¶ In the presence of great men presume not to speake where as be thyne elders talke not to muche ¶ Honor and praise bee in the woordes of a wyse man The tunge of a foole is his propre subuercion ¶ Dispute not with a persone disdainfull leaste he syttynge styll doo lye in awaite for thy wordes ¶ It is a thynge foule and rebukefull in a sadde matter to brynge in wordes wanton or mete for a banket Crueltee LOke what measure you geue vnto other lyke measure shal be mete vnto you ¶ They which delite in the fall of good men shall bee taken in a trappe and shal be consumed with sorow er euer they die ¶ Iugement without any mercy shall bee gyuen to hym that wyll not be mercifull ¶ The best example whervnto a prince shoulde conforme hym is to be suche one to his subiectes as he wold that god shulde be to hym selfe ¶ It is euen as yll at home as abrode to be muche feared as ylle to be dradde of thy slaues and drudges as of thy chyefe seruauntes no man lacketh power to dooe harme Adde also thervnto that he that is drad of necessitie feareth Neuer man mought be terrible and also in suretie Curiositee SEke not for that whiche is out of thy reach Serche not those thyngs that excedeth thy puissaunce but thynke on that which god hath commanded the and in his sundry workes be not to curious Compassion THey that truste muche to their frendes knowe not howe shortely teares bee dried vp Deathe HE muste lyue yll that lacketh knowlage howe to dye well ¶ They whiche prepare theym to battayle before that battaile approcheth they beyng alwaye redy do easyly susteyne toe first bruÌ„t which is most troublous so death or fortune alwaies loked for is and semeth more easy and with lesse peyne suffred ¶ One daie demeth another but the laste geueth iudgemente of all that is passed Delicate lyuyng AS it is impossible that fyre shuld inflame within water so it is impossible that contricion of herte shoulde be great in thinges that be delicate for they be mere repugnaunt the one to the other the contricion beyng mother of wepyng delicatenes of laughyng she straineth and wringeth the hert this louseth it and setteth it at libertee Deceite MEn can better suffer to be denied than to be deceyned ¶ Where wronge is coÌ„mitted by two maner of waies eyther by force or by fraude fraude belongeth to a foxe force to a lyon both the one and the other is to the nature of man wonderfull contrary ¶ We oughte to beware more of the enuy of our frendes thaÌ„ of the assaultes of our enemies for these be apparant vnto vs the other is couered and the crafte to annoy whiche is not looked for is euer moste daungerouse ¶ A false witnesse shall not bee without punishement ne a forget of lyes shall escape from correction Detraction NEther detractors nor yet extorcioners shal possesse the kyngdom of heauen ¶ Neuer detracte or backbyte any man nor bee seene to gette prayse by rebukynge of other but learne more to adorne thyne owne lyfe than to defame others remembrynge the scripture whiche saith Loue not to pull awaie a mans praise least thou be pluckt vp by the rootes ¶ To sclander or to here sclanderers I can not tell of theym two which is most damnable ¶ We oughte to suppose that detractyng or yll reportyng one of an other for a priuate aduaÌ„tage is more againste nature than to suffre any discommoditee be it exterior or bodily Drunkennesse A Drunken worke manne shall neuer be riche and he that setteth noughte by a littell shall by a littell and a littell come vnto nothyng ¶ Howe sufficiente vnto a lerned man is a smal quantitee of wyne for therwith whan thou slepest thou shalt not bee troubled nor feele any peyne ¶ Euerlastyng peyne shall bee vnto you that do rise earely in the morning to drynke excessiuely and to quafte vntyll nyght that ye maie bee with wyne excessiuely chauffed ¶ Lechery wyne and sacietee consumeth all wisedome ¶ The drunken man confoundeth nature loseth bothe grace and honour and rnneth headling into
is pride and to muche statelines like great corporate bodies be throweÌ„ down sodeinly ¶ Honours substanciall and perfect and also fauour of theÌ„ whiche haue a good turne in remembrance and be in rendryng thankes veray diligent shoulde not be refused Hypocrisie TAke hede of false prophetes that come to you in the garmentes of sheepe but within they bee rauernouse wulues by the fruites of theym shall ye perceiue theym ¶ He that desireth to seeme that he is not he is an hypocrite he faineth to be good yet dothe he not practise it for in the praise of men he estemeth his profite ¶ Dyssembled equitee is not proprely equitee but double iniquitee for it is bothe iniquitee and dissimulacion ¶ Hypocrites arâ— vile in apparel and praude in their corage and whyle they seeme to despise all thynges in this worlde they seke by meanes to atteyn to all thynges that be of the worlde ¶ The nyghest way to renome is to be suche one in dede as euery man woulde he reputed ¶ He that faineth hym selfe to bee a freende and is not is worse than he that is a forgeâ— of money ¶ Openly to hate or to loue more belongeth to a gentil courage than to hyde in his couÌ„tenance what his herte thynketh Humblenesse EUery man that exalteth hym selfe shall be brought lowe and he that huÌ„bleth him selfe shal be aduanced ¶ All men delite to be high the griece is humilitee why settest thou thy fote so farre from the thou wylt fall and not clymbe begyn at the grice and thou art forth with at the toppe ¶ He that doeth gather other vertues without humiltee dâ—eth as he that beareth fine pouder into a boystuous wynde ¶ That man is happy whiche the higher that fortune aduanceth his substance so muche the lower he auayleth his courage Ill men THre kindes of people my soule hath hated I poore man proude an old man lackyng wit a great man a lier ¶ There is no hope of remedy where that whiche sometyme were vyces bee tourned to maners ¶ That whiche the yll manne moste dredeth shall come vnto hym that whiche he desireth shall bâ—g yuen vnto good men ¶ The yll manne shall vanishe awaye lyke a storme the good man shall stande faste lyke an euerlastyng foundacion ¶ The warke of an yll manne is euer vnstable he that so weth good warkes hathe a sure aduauntage ¶ Dooe thou none euill and none shall come to the Leaue euyll companie and euyll wyll forsake the. ¶ If a Morian maie thaunge his skinne or a libard hir spottes ye may also do good whan ye are brought vp in ill ¶ To hym that doeth ill there is no greatter penaunce than that he displeaseth all men and contenteth not him selfe Iustice. NO man maie be iust that feareth either deth peine exyle or pouertee or that preferreth their contraries before verie equitee ¶ The foundacion of perpetuall preyse end renowme is iustice without the whiche no thyng is commendable ¶ Kynge Agesilaus beynge demaunded whiche was the better â—ither Iustice or Fortitude He aunswered If al men were iuste we neded no fortitude ¶ The glory of a good man is to doe iustice ¶ Iustice exalteth the people but synne maketh people wretched and miserable ¶ The emperour Alexander hearynge that a poore olde woman was ylle intreated with one of his souldiours he dyscharged hym and gaue hym in bondage vnto the woman to get hir hir liuynge with his crafte for as muche as he was a carpenter ¶ Aristides called the rightuouse beynge demaunded of one If he were rightuouse of his owne nature Nature saide he hathe muche holpen me there to but yet by myne industrie I haue holpen hir also ¶ In the path of iustice is life the waie that turneth ther from leadeth to death ¶ Iustice mounteth the people in honour sinne maketh people wretched and miserable ¶ Be not ouermuche iust in extremitee and fauoure no more than is necessary ¶ My sonne desirynge wysedome kepe thou true Iustice and god almighty wyll geue it vnto the. ¶ He is a iuste man that spaceth not hym selfe Iudge ACcordynge to the iudge of the people so bee his officers ¶ Suche as bee rulers of a citee suche be the commons ¶ Presentes and gyftes make â—lynde iudges ¶ Couet not to bee a iudge excepte thou bee of power able to subdewe iniquitees leaste perchance thou shalt feare the state of a great man and geue occasion of rebuke in thyne owne hastinesse ¶ Euerlastyng wo shall be to theym whiche make vnrightewyse lawes and doe write agaynst iustice to the intent that they wyll oppresse poore menne in iudgemente and violentely subuerte the cause of the people ¶ All doe loue presentes and folowe rewardes to the fatherlesse chylde they do not minister Iustice the poore widows matter cometh not before them ¶ Here therfore ye kynges and vnderstande ye Learne ye iudges of all partes of the worlde Gyue eares ye that rule ouer multitudes and delyte youre selfe in the trouble of people for power is giuen to you froÌ„ our lorde which shall examine your actes inserche your thoughtes for whan ye were ministers of his kyngedome ye iudged not straitely ne kept the lawes of true iustice ne went after his pleasure horriblye and shortely he wyll appere to you for most so reste iudgementes shall bee to theym that haue rule ouer other To the poore man merci is graunted but the mighty man shal suffer mightily tourmeÌ„tes ¶ Take thou no gyftes which do make wyse men blynde and peruerte the woordes ofâ— theym that be rightuouse Iudgement HE that iustifieth an vngracious person and he that condemneth a good man they before god bee bothe abhominable ¶ The kyte in the ayre knoweth hir tyme the turtil the stork and the swalowe dooe come at theyr seasons my people know not theyr lordes iudgement ¶ A good man wyll not in his friendes cause dooe againste a weale publyke agaynste his â—th nor agaynst the trust which is put in him for he laieth aside the personage of a frende whaÌ„ he taketh on hym a iudges office ¶ The emperoure Alexander woulde neuer suffer to be solde the office of a iudge or greatte authoritee in the execucion of lawes saiyng Nedes muste he sell that doth bye And I wyll not lettet at there shal be marchauntes of gouernaunce whiche if I dooe suffer I maye not condemne for I am ashamed to punish a man that bieth and selleth ¶ Themistocles beyng the chiefe iudge in Athenes when ther came to hym a great musician whiche desired of hym a thynge somewhat against iustice Themistocles aunswered If in singyng thou doest not regard nuÌ„bre and tym thou art not worthy to bee called a good musician nor I a good iudge yf I wolde preferre before the lawes the priuate fauoure