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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14531	Introduction to wisedome Banket of sapience. Preceptes of Agapetus.; Ad sapientiam introductio. English	Vives, Juan Luis, 1492-1540.; Morison, Richard, Sir, d. 1556.; Elyot, Thomas, Sir, 1490?-1546.; Paynell, Thomas.	1550 (1550)	STC 24849; ESTC S112565	93,518	450

vnkyndnesse and what damnable rashnesse it is to be so bolde to fall at debate with hym by whose benefite and wyll thou haste thy beynge and lenger shouldest thou not be if he wolde not At thy table let all thyng be chast pure wise holy euē as he is whose giftes thou art nowe in hande with Let all backbytyng bitter wordes fierce and cruell speakyng bee seeluded from thy table where thou felest the incredible swetenes and clemency of god towardes the. Wherfore it is more intollerable that thou shouldest contaminate that place with sharpnesse and hatrede againste thy brother where thou findest muche fauour and gentill softnesse towardes the. This thyng the Gentiles wel perceiued whiche for the same skill named al thinges dedicate and belōging to the table with names of pleasauntnesse and myrth as feastes iūkettes and ga●des where it was counted a greuouse offence any sadde heuy or heynous thyng eyther to be done or saide Seynge therfore thou haste god to thy gouernour whiche is most in might wisedom and liberalitee put awaie the inordinate regarde of thy selfe wherin thou semest to mistrust his goodnes and labour only howe thou maiest please and content hym It is a great foolyshnes to say or do any thyng amisse a madnesse to displease hym for the contentacion of thy table from whome all nourishmentes comme a madnesse to get his displeasure of whome thou la●orest to obteyne a benefite namely for asmuche as the life is not preserued by meat but by the wyll and pleasure of god according to the saiyng of scripture Not in bread onely lyueth man but in euery word of god We haue by indenture of Iesu lorde of all in heauen and earth that they shall lacke nothyng which seke accordyngly the kyngdom of god and rightuousnesse allowed before hym Seyng therfore that god is so bountifull towardes the in his giftes be not thou vnkynd to thy brother accomtyng hym no lesse to be the sonne of god than thou thy selfe and that god is no more bounde to the than to hym and that he hathe only made the a mynister of his giftes of whom next vnto god thy brother shoulde aske reliefe Neyther is there any thynge more truely geuen to Christe than that that is bestowed vppon the poore Whan thou haste with meates and drynkes refresshed thy self consider whose prouidence and power it is to susteyne the lyfe with such thynges as thou hast receiued and giue thankes therefore to god not as thou wouldest to hym whiche hathe prepared sustenaunce for the with his money but such thankes as are mete for hym whiche hath made bothe the and also the meate susteinynge the lyfe not by the strenthe of the saide meate but by his diuine power inestimable goodnes At thy downe liyng and vprisyng remembre the benefites of god not only towardes the but towardes all mankynde yea and al the whole worlde Consider in what dangers man is while he lieth lyke a deade carcas hauyng no power of hym selfe Wherefore Christe must so muche the more instantly be sought vpon that he maie voucsafe to defende vs silly wretches Hede ought to be taken that we prouoke not hym to wrot●e and anger by any our synne seyng he is our keper and our gouernour Arme thy foreheade and thy breaste with the signe of the crosse and the secrete parte of thy herte with deuoute praiers and holy meditacions And whan thou shalte goe to thy bed loke that thou thynke euery day resembleth the whole lyfe of man whome the nighte succedeth and slepe a very expresse token of death We must therfore praie vnto Christe that he vouchesafe to bee with vs euer fauourable both in tyme of lyfe and death and that he vouchsafe to grant that to bee pleasant and quiete vnto vs. Wee muste praie hym that straunge dreames feare vs not but that euen sleapyng we may haue hym in mynde and that refreshed with his comforte we may rise merily in the mornyng remembryng his blessed deathe the price whereby he redeemed mankynde Thou shalte keepe thy bedde ●haste and pure so that thy enemie the authour and headde of all filthynesse may haue n● clayme ne right therin And with the signe of the crosse and inuocacion of the name of god but specially thorough holy thoughtes cogitacions and stedfast purpose neuer after to offende shalte thou driue all the power of the ●eend from it Whan thou risest in the morning commit thy selfe to Christ rendryng thankes vnto hym that he hath preserued the that night through his helpe and tuicion from the deceites and enuy of that cruell ennemie As thou haste firste slepte the night tyme and art nowe risen ageyne so remembre that our bodies shal first slepe by death and after be restored to lyfe by Christe whan he shall appere and come to iudge bothe quicke and deade Beseeche hym that it may be his wyll and that he cause the to spende the daie folowyng in his seruice so that thou mayste nother hurte nor yet bee hurte of any man and that thou so compassed on euery syde and defended with christian godlynesse mayst safely escape the ●ettes snares whiche the deuill most deceitful enemy neuer ceasseth to laie for mankynde Woorship Mary the blessed mother of God and other holy sayntes the deere beloued frendes of Christe dwellyng with hym in lyfe euerlastynge Rede and here ofte tymes the life and acts of them that thou maist folowe the same Let thy thoughte and reporte of theym bee not as of m●nne but as of persones that by the goodnesse of God haue transcended al nature and humaine excellencie and nowe nigh conioyned with god Where as there is so greatte lyknesse of men hothe in body mind they being all brought into this world by one right and title made and appointed to a certaine communion and societee of lyfe to the preseruacion wherof nature hath proclaymed this lawe Let no man to an other do that that he wolde not haue doone to hym ●elfe He that restored nature decaied hath professed this one doctrine to be his but yet expressyng the same more at large and settyng it out more plainly for to make the nature of man perfecte in euerie condicion and as lyke vnto god as it maie be he commaunded vs not onely to loue one an other but also to loue our enemies that we maie bee like the father of heauen which sincerely loued his enemies as ●e declareth by his great benefites shewed vnto them And howe is it to be marked that the nature of man is such that we woulde them to be our frendes whome we our selues can in no wise loue Of Charitee THis moste wyse maister and guyde of our lyfe hathe geuen vs this one document to xnle our lyfe by that is to loue one an nother knowyng that by this onely rule we myghte leade a blessed lyfe without neede of any moe lawes There is not a more blessed thyng than to loue And therefore god and his aungelles bee moste blessed

muche fauoure set at light and nothing regarde thy high power nor yet regardyng to muche thy power despise fauoure But keepynge a meane thou shalt as wel shewe louely kyndnesse to thy subiectes as by austeritee and sharpnesse chastise to greatte familiaritee Suche thynges as thou by word doest prescribe to thy subiectes loke by example of pure lyfe thou accomblisshe For yf thou doo reason and with reason dooste lyue as thou sayest euery man shall greattely commende the. Loue theym moste noble emperoure that mekely desyre thy gyftes more than those which diligētly desyre to geue the giftes For these thou art bounde to thanke and also to rewarde theym the other trewly shall assigne god to thanke the whiche reputeth to bee gyuen to hym and for his loue what so euer is gyuen or doone for poore men The vertue of the sonne is to illuminate the worlde themperours vertue is to be mercifull and to helpe poore men Truly a meke and a merciful prince excedeth the brightnes of the son for the soonne gyueth place to the night but a good vertuous prince suffreth no extorcion but by the light of trouthe iustice he chastiseth iniquitee Thy predecessors haue greatlye ornated theyr empyre but thou truely by thy humanitee affabilitee not esteming thy rial and mighty● power hast muche more greatly ornated it Wherfore all they that neede mercy renne to thy grace whiche delyuered from their pouertee aduersitee doo highly thanke the. Loke howe muche thou excellest all other in power and dignitee so muche the more thou shuldest endeuour the by noble and vertuous dedes to excell shyne aboue all other For high power requireth great honesty God also wyi require that thou helpeafter thy power nedefull honest persōs ●herfore if thou desire to be truly preised to be by god as it were by a trompetour declared a conqueror ioyn thou to the crown o● thy inuincible empyre by helpīg the pore the crowne of euerlastyng ioye Ere thou commaunde that ryght and ●quitee perswadeth loke well vpon it For verely so thou shalt euermore commande that right is Mans tongue is a vera●e s●pperie instrumente the whiche hath brought many one into great perill and daunger Therefore if thou prefix to the foresaide instrument that is goodly and honest it shal soūde only that is pleasant and right to be executed and done A prince in all thynges muste be subtile and wise but namely in iudgeyng of grat and weighty causes seldome angry land not to be angry without a great cause But because neuer to be angry is not laudable an emperour to refrayne the furiousnes of misdoers and that men may purge theyr fautes shall measurably vse his anger Loke thou be diligēt to know perfectly the maners and condicions of thy seruantes and of all those whiche charitee enforceth the to loue And also bee thou diligent to knowe those which dilteitfulli do flatter the For oft times disceitful louers and flattere●s do great hurte Whan so euer thou hearest suche communicaceon or counsaile that maie profite doo not onely heere it but also folowe it For trewely the emperours Maiestee is than ornated whā he hym selfe consydereth what is necessary to bee done and dispiseth not other mens profitable inuencions and couse●l and is not ashamed to learne and quickely excuteth that he hath learned As a castell which by reason of his stronge walles is inuincible and setteth lighte by his ennemies so thy empyre well walled with liberalitie and fortified with deuoute prayer is inuincible and by goddes helpe shall triumphe of his aduersaries and ennemies Use so this inf●rior kynge dome that it maie bee to the a way to the kyngdome of heuen For who so euer gouernethe well this erthely kyngdome is estemed worthy to obteyne ecles●iall ioy and pleasure He ruleth this worlde rightfully that charitably loueth his subiectes and of his subiectes is duely honored dred whan he procureth that none ocasion of yil be amonge them Liberalitee charitable dedes a● a perpetuall incorrupt garmēt Therfore who so euer will reigne charitably must ornate cloth his soule with such goodly vesture and apparelle For who that helpeth the poore mē shall obteyne ioy euerlastynge Consideryng that god hath gyuen the the imperiall sceptre looke thou endeuer thy selfe vtterly to please him And bycause he hath preferd the aboue all other thou must honour hym aboue all other Truly god estemeth it the moste singularst benefite that thou canste dooe to hym to defend his creatures as thy selfe and liberally to helpe theim as bounden therto Euery man that desireth his helthe muste call vpon god but specially the emperour whiche laboureth for the welthe of all men And he defended by god shall as well ouercome his ●●●emies as defende his subiectes God nedeth nothyng An emperour hath only nede of god Therfore folowe him that hath no nede and shewe mercy abundantly to them that aske it not reckenyng streightly thy expences of householde but rather healpe euery man that desyreth to lyue For it is better to helpe the vnworthy for honest mens sakes than for the vyce of the vnworthy to defraude the worthy of that they deserued As thou woldest haue forgiuenesse of thy synnes so forgeue other that the offende God forgyueth theim that forgeue and where forgeuenesse is there is God A prince that woulde demeane hym fa●tlesly muste diligently take hede that his people be vertuous and that he bee ashamed to sin and that he geue no open example to other to doo amisse and that he absteyne priuately leste he offende openly For if subiectes be ashamed to dooe amysse muche more their ruler ought to be ashamed It is a priuate mans vice to doo yll and liue viciousely but a prince to forgette hys owne wealthe and honestee is muche more vicious For the abstinēce from yll doeth not in stify man but the dooyng of honestee and goodnes Therfore no mā shuld onely absteine from yll but also endeuour hym to do iustice Death dreedeth neither kynge nor emperour but egally deuoureth euery man Therfore before his fearefull comyng let vs gather our richesse in heauen For no man can cary wordly ryches thyther but all lefte in earthe he shal there naked geue accompte of his lyfe As an emperour is lorde of all men so with al other he is goddis seruant And shall than bee called a lorde whan he by vertue of chastitee ouercometh his sensual iustes with an inuinble mynde despiseth the transiry plesures ioys of this word As mans shadowe foloweth the body so synne foloweth the soule which soule ones separated from the mortall body shall geue a reckenyng to God of his good and yldedes Nor than is no tyme to deny any thyng● For euery mans dede shal beare witnesse not by woorde but representy●ge and openynge euerye mans deede as he did it As a shyp hauyng wynde at will bringeth the passagers ofte tymes in to the heauen sooner thā they wold haue thought so

the swifte tyme of this mortall life passeth away we approch to our end Therfore let vs leue to loue worldly thynges which this worlde estemeth so much study how to get to the porte of heuen where is nowailing but eternall ioye and pleasure No man by reason of his dignitee shuld be haute proude but consideryng the substaunce of the flesshe shoulde represse the swellynge pryde of herte For though he be made a prynce in erthe yet he must minde he was engendred of earthe and that frō erth he ascended to the seare roiall and from the seate roial he shall ageyne descende to vile erth and asshes Be neuer careles prince moste excellent and as they that goe vp a ladder stinte not tyll they comme to the heghest ronge or grice so thou desiryng to haue vertue shuldest neuer cease tyll thou come to the kyngedome of heauen Whiche thyng Christe the keeper and en●reacer of all thyng whose name mē shall glorify and preise eternally grante the and the empresse thy wyfe ¶ Thus endeth the preceptes of Agapetus The table to the banket of Sapience A ABstinence fo .i. Aduersitee fo .ii. Affection fo .iii. Ambicion fo eod Authoritee fo .iiii. Amitee fo .v. Apparell fol .vi. Almes deede eod Accusacion fo .viii. Arrogancy eod Age. fo .ix. Auarice eod ¶ Babblyng fol .xi. Battayle eod Benefite fo .xiii. Byshop eod Bostyng fo .xiiii. ¶ Chastitee eod Charitee fo .xv. Constancy eod Carnall appetite fo .xvi. Consideracion eod Confession fo .xvii. Contempte of worldely thynges eod Custome fo .xix. Correction eod Counsell counsellours fo .xx. Communicacion fo .xxii. Crueltee eod Curiositee fo .xxiii. Compassion eod ¶ Deathe eod Delicate liuyng fo .xxiiii. Deceite eod Detraction fo .xxv. Drunkennesse eod Discorde fo .xxvi. Dignitee fo .xxvii. Dolour eod Doctrine eod Dissimulacion fo .xxix. Dyete eod ¶ Ease fo .xxx Example fo .xxxi. Enuy. fo .xxxii. Eloquence eod ¶ Fame eod Fa●the fo .xxxiii. Feare fo .xxxiii. Foly fo .xxxiiii. Flattery fo eo Fortitude fo .xxxvi. Fortune fo .xxxvii. ¶ God fo .xxxviii. Gouernour fo .xxxix. Good men fo .xl. Gluttony fo eo Glory fo .xli. Grace fo .xlii. ¶ Humblenesse fo .xliii. .xlv. Haaste fo eo Honour fo .xliiii. Hypocrisye fo eo ¶ Ill men fo .xlv. Iustice. fo .xlvi. Iudge fo .xlvii. Iudgement fo .xlix. Ignorance fo .l. Ingratitude fo eo Idelnesse fo l● Inordinate appetite fo .lii. ¶ Kunnynge fo eodem Kynge fo .liii. ¶ Lending borowing fo .liiii. Losse of a frēd or of goodes eo Labour fo .lv. Lawe fo eo Lawes fo .lvi. Lechery fo .lvii. Libertee fo eo Liberalitee fo .lviii. Lyfe euerlasting fo .lix. Loyaltee fo eo ¶ Malice fo .lx. Maryage fo eo Mercy fo .lxi. Maners of men fo .lxii. ¶ Nature fo eo Necessitee fo eo Nobilitee fo .lxiii. ¶ Obstinacie fo .xiiii. Obedience fo eo ¶ Pacience fo .lxv. Peace fo .lxvi. Periury fo eod Perill fo .lxvii. Pouertee fo eo Praier fo .lxviii. Puissance fo eo Prodigalitee eo Prosperitee fo eo Prouidence fo .lxix. Pryde fo .lxx. Prudence eod Promyse fo .lxxi. Pastime fo eo Publyke weale fo .lxxii. ¶ Quietnes of mynd fo .lxxiii. ¶ Reson fo .lxxiiii. Religion fo .lxxv. Reporte fo eod Rychesse eod ¶ Sapience fo .lxxvi. Scripture fo .lxxviii. Simp●citee or plainnes eo Syckenesse .lxxix. Supersticion eod Sham fastnesse fo .lxxx. Silence eod ¶ Truthe fo .lxxxi. Temperance eod Tale bearers fo .lxxxii. ¶ Uertue fo eod Uoluptuousnesse fo .lxxxiii. Wyfe fo eod Uaynglory fo .lxxxiiii. Uirginitee fo .lxxxv. Wrathe fo .lxxxvi. Finis Tabulae IMPRINTED AT London in Fletestrete in the hous of Tho. Berthelet Cum priuilegio ad imprimendum solum Anno d●●i 1550. Salom. prouer Cap. 9. Cap. 1. Cap. 8. Hyeron●mus Gregor Seneca Salom. Salo. Perian Seneca Paulus August Bernar. Lactan. Seneca Plant. E●rip Pluta● August Gregor Bernar. Tullius Q Curt. Plutar. Seneca August Ambros. Gregor Salom. Isidorus Plato Tullius Salust Ecclesi August Hieron Ambrosi Pla●t ●obias Dauid Salom. Eccles● Paulu● August Idem Liuius Ecclesi Tullius Ecclesi Seneca Christꝰ pud●●● Paulus Eccles. Ierem. Bernar. Salom. Aba●u● Seneca Tullius Salu● Q Curt. Matth. Salom. Seneca Aristotle Macro Hieron Tullius Sextus Aurelius Machabeorum Plutar. Salust I●l Ce. Ecclesi Democ. Seneca Tacitus Seneca Paulus ad Titū Salom. Ualerius Max. Cicero Christus in Matt August Bernar. Cassiodotus Paulus Tullius Hieron Seneca Tullius Hieron Tullius Tullius Liuius Socrat. Galenus August Ambros. Bernar. August Hieron Chrisos Lactan. Seneca Idem Idem August Isidorus Seneca August August Salom. Tullius Q. Curt. Ecclesi Salom. Chryso Seneca Salust● Ecclesi Salom. Ioan. Tullus Ualerius Max. Tacitus Ambros. Hesiodus Horatius Ecclesi Salom. Tullius Christus in Mat. Ecclesi Iacobus Seneca Idem Salom. Q. Curt. Seneca Idem Plinius Chryso Seneca Tullius Laertius Salom. Paulus Hieron Bernar. Tullius Ecclesi Isaias Oseas August Boetius Christus in Mat. Ecclest Gregor Tullius Salust Chryso Seneca Salom. Idem Se. Sul. pit●us Salom. Nelasius Seneca Democ. Ambros. Tullius Seneca Idem Ecclesi Pacunius Ecclesi Galenus Hyppocrates Hippocrates et Galenus Hyppocrates Galenus Christus apud Matth. August Hieron Hieron Leo. ●iliu● Liuius Tullius Tullius Salom. Salom. Seneca Tullius Plaut Reg●● .l. Hieron Paulus ad Titā● Iacobu● August Paulus ad Ro. Dhristus apud Matth. Salom. Tullius Ennius Seneca Salom. Ecclesi Paulus Tullius Salom. Hieron Seneca Cicero● Pl●tar Hieron Tullius Gregor Sene●ca Q Curt. Boetius Tacitus ●eneca ●ustinus Seneca Tullius Chilo Q curt Salom. Ecclesi Daniel Salom prouer Tull. de offic .iii. Salom. Ierem. Plutar. Salom. Seneca● Salom. prouerbe xxxiii August August Hieron Ambros. Cicero Tullius tus q iii● Offic .ii. Ierem. Plutar. August Augu. de natura Gratia Bernar. August Tobias Isaias Petrus Ecclesi Salom. Ecclesi Sextus 〈◊〉 Salom. Tullius Plutar. ●hri●●us 〈◊〉 Mat. August August Gregor Tullius Christus August Gregor Seneca ●●clesy Seneca Salom. Ecclesi Ieremy Seneca Tullius Age●ilaus Ecclesi Alexandre themperour Aristides Salom. Ecclesi Ecclesi Ambros. Salom. Ecclesi Isaias Sapien. Moys in Deuter. Salom. Ieremi Tullius Alexander Augustus Christus apud Matth. Salom. Salom. Sapien. Chryso Seneca Pla●t Antonin Ecclesi Paulus Seneca Tullius Seneca Paulus Innocen August Seneca Tullius Didymus Paulus Lactan. Galenus Socrat. Plutar. Sene. de elementia Theopompus Salom. Saplen Plato Seneca Salom. Salom. Tullius Cato Pōtanu● Salust Liuius .xxxiii. Cecilius Plutar. Dion Paulus Tullius Arcesilans Modestinus Tullius Anaxagoras August Hieron Seneca Terentius Aristotle ethic .iiii. Aristotle Seneca Tullius Ualetius Paulus Wisdom August August Salom● T●llius Sapien. Seneca Plutar. Salom. Ecclesi Paulus Themistocles Uar●● Seneca Tullius Christus in Mat. Seneca Seneca Iacobus Seneca O●●urtiꝰ P. Mimꝰ Seneca Eactan Hieron Criso Salust Iphicr●● Salust Pōtanus Paulus Salom. Paulus August Bernar. Theopom Aristotle Ecclesi Ambros. Seneca Christus apud Matth. Idem August Hieron Tullius August ●ieron Idem Isidorus Q. Cure Socrat. Seneca Dauid Salom. August A●bros Heneca Salom. Christus August August Hieron Seneca Tullius Tullius August Idem Hieron Boetius Aristotle Seneca Plato Ecclesi Iacobus Phocilides Sullius Salom. Ecclesi Liui .xxx. Salust Socrat. Aeschilus Tullius Offic. Agelius Tullius Seneca Tullius ●ffie .i. Seneca Plutar. Plato in Laertio Plutar. Seneca Tullius Iacobus Hieron Ecclese Q. Curt. Salom. Salom. Ecclesi Paulus Paulus Tullius us●ul .v. ●uripides Sapien. Ecclesi Ecclesi Tullius Seneca Sapien. Paulus August Hieron Idem Salom. Hieron Seneca Salom. Seneca Io. Damascenn● Q. Curt. Tullius Seneca Hieron Seneca Diogen Pythagoras Chriso Salom. Dauid Hieron Lactan. Plutar. Plutar. Salom. Paulus Hieron G. lasius Tullius Aristotle Paulus La●●an Paulus Aristotle Salust C●to● Salom. Philo in Sapien. Ecclesi Paulus August Ambros. Cypr●a Paulus August Ambros. Salom. Iacobus Grego● Seneca Bias. Plato Psal. 110.