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 eueÌ„ 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 beloÌ„ging to the table with names of pleasauntnesse and myrth as feastes iuÌ„kettes and gaâ—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 laâ—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 wrotâ—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 â—haste and pure so that thy enemie the authour and headde of all filthynesse may haue nâ— 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 â—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 â—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 mâ—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 â—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 â—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
as they that loue all thynges Nothynge is more wretched than to hate by the whyche affecte the diuelles bee moste miserable Trewe loue weieth all a like where true loue reygneth no man seketh preferment no man stealeth from his well beloued accomptyng all suche thynges to be with hym selfe which are with his frende Loue contendeth not with his dere brother nor thynketh not that he doothe hym any iniurie at any tyme and therfore he neither remembreth displesure ne enuyeth hym because he loueth hym no man reioyceth in the mysfortunes of his frende neither is greeued at his prosperitee but contrarywise he ioyeth with them that reioyce and wepeth with theim that wepe accordyng to the saying of the Apostle And this dooeth he not fayntly but with all his herte for as muche as he esteemethe those thynges whyche appertayne to hym whom he loueth as his owne The moste sure sounde and true example of this maner of lyuyng are the actes of Christ set before aur eies For the sonne of God came downe from dâ—auen to teache â—s the right trade of liuing not onely in worde but also by exaumple of lyfe that we might our hertes being illuminate by that his clere soonne beame of veritee discerne the truthe of euery thyng First he beyng exercised in all kyndes of paciencie what moâ—eracion of mynd dyd he shew notwithstandyng his infinite power and myght and albeit he was assauted with so many and greuous iniuries yet neuer gaue he any euil worde agayn teachyng all onely the waye of God and abhorryng the contrary He suffered hym selfe to bee bounde whiche myght haue ouerturned the hole worlde with a becke How paciently suffred he his false accusers Finally he so behaued hym selfe that no man myghte perceiue he had any power bâ—â— all oâ—ely to helpe other The king and lorde of all by whom the Father made this worlde how lowlye suffered he hym selfe to bee made equall with the vilest sorte of men haâ—yng no ther house for him self nor sustenance for his beloued ministers The maker and gouernour of nature was partaker and felt all the miseries of the same he hungred he thyrsted he was weried and ofte dyd mourne Why suffered he these infirmities but onely for our instruction So greatly loued hepeace concorde and charitee that he pursued no synne more than pryde arrogancye ambycion contencion striues and priuy hatredes whiche springe out of the sayde pryde shewynge that there is nothynge why a man shoulde take any thynge vppon hym arrogantly by reason of these outwarde or elâ—es bodyly gyftes seyng they are comyng and going not of our owne nature neither are these thynges deriued from the inwarde powers of man or of vertue but geuen and taken awaie by god because no man shuld auaunce hym selfe for suche gyftes or forget from whens they come neglectyng those menne for whose reliefe he receyued them of God And to subdue the synne of pride and that no man shoulde stande in his owne conceite though he had been obedient in all pointes of religion and fully obserued the lawe of the gospell Christe saieth these wordes Whan ye haue doone all that I haue commaunded you saie that ye are but vnprofitable seruantes Howe great therfore is their foolishnes which glory as perfecte Christians preferryng theÌ„selues as concernyng the obseruacion of the law before all other wher as oft times he whoÌ„ thou thinkest very naughty in comparison of thy selfe is muche richer in vertue than thou destinate to saluacion whan thou shalt be appoynted to eternall miseries God that hath taken all iudgement of men from manne because the one is blynde and ignorant in the secretes of an others hert reseruyng the knowlage of hertes only to hym self The outward thinges whiche the eye of man onely beholdeth are bâ—t weake and vncertayn tokens of the inwarne secretes Wherfore it is not laâ—ful to giue full sentence of any mans vertue vice or disposicion by cause ye haue twise or thrise beÌ„ in his company ye can geue no sentence of him though ye haue ben with him a hundred times No though ye haue ben of longest familiaritee togither Uery depe and darke are the dennes of maÌ„s hert and what mans sight is so quick to perse thorough so greatte a myste of darkenes And seâ—yng that god hath redemed all mankynde and that with so great a price from the seruitude of the deuill lette no man be so bold to contemne or deceiue his owne soule whiche god so entierly loued that he shronke not to giue his life therfore The lorde was crucified for vs all and for eche one of vs. Thinke not that thou canste please god if thou hatest hym whom god loueth For he requireth none other thankes but that we do loue and shewe our selues frendli to our felow seruantes as he being our lord loued vs whan we were leude and naughty and deserued muche euill Here beganne he the mutuall bonde of loue betwene manne and man and men towardes god that is to saie here he laid the fondacion of mans felicitee and fenisheth the same in heueÌ„ This is the lyfe and grace of Christ wisedom exceding mannes capacitee agreyng in equitee to theym that haue vnderstanding and alluryng all men to goodnesse Let no man thynke hym selfe a right christian or to be in the fauoure of god yf he hate any person seing that Christe hath commended al men to our loue and frendeshyp Be frendely to man whom god wiâ—leth the to fauour if he bee woorthy loue hym for his worthynes if he be vnworthy yet loue hym because god is worthy to be obeied Neyther fastynges nor yet great richesse bestowed amonge poore folkes make a man acceptable to god Only Charitee toward maÌ„ bringeth this to passe as the Apostle hath taughte vs. Thou oughtest to loue euery man as thy naturall brother reioycynge of his prosperitee and sorowyng for his aduersitee being alwaie ready to helpe him to thy power Lette neyther nacion citee nor kinrede let not profession state ne condicion of lyuyng let not wyt dimynisshe this affecte of loue for there is one father of all God whom thou art taught of Christ to call father daily which wol acknowlage the to be his childe if thou in lyke maner knowlage al his children to be thy brethern Be not ashamed to take him for thy brother whom Christe disdeigneth not to take for his sonne God brought peace concord and loue into the worlde the diuell as moste experte artificer inuented partakynges quarelling priuate profit dissencioÌ„s debate and warre God willyng our saluacion sprinkeleth amonge vs beneuolence the diuell willynge one distruction soweth hatred and enmitee Small substance encreaseth where concorde reygneth by discorde great thynges ar scatered and come to naught They that studie to make peace and concorde betwene maÌ„ and man stablishyng the same with all theyr myght shall he called the children of god and they that dooe the contrary the children of the diuel as Christe him selfe plainly testifieth The highest
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
of any one persone Ignorance IF a blinde man do take vppon him to leade one that is blynd they both shall fall in the dyche ¶ Sapience and doctrine of fooles be dispised Ingratitude HE that dothe render an yuell tourne for a good yuell shall not departe from his howse ¶ The hope of a persone vnthankfull shal relent lyke winter yse and as water superfiâ—ouse shall vanish away ¶ The greatter benefites that men dooe receyue the more greuouse iudgement shall be gyuen them yf they do offinde ¶ A good man doth all thynge wel yf he doe al wel he can not be vnkynde ¶ He that thyngeth alwaye to craue forgetteth what he taketh ¶ In couetise nothing is wors than that she is vnkynde ¶ He taketh awaye the mutuall course of gyuynge and takyng good turnes who so â—uâ—â— neglecteth to reÌ„der equall thaÌ„ke to hym that deserueth it ¶ That is a person dishonest whiche knoweth howe to take a benefite and not how to requyte it Idelnesse THe good Emperour Antonine withdrewe from dyuerse personnes theyr pencions and salaries perceyuyng theym ydell saying that there was nothynge more reprochefull or cruell than that they shulde gnawe and deuoure the weale publyke whiche with theyr laboure nothynge increased it ¶ Idelnesse hath taught muche vnhappynesse ¶ He that wil not worke shall not eate ¶ Some tymes bee take from vs sometymes dooe escape vs some flowe awaie not vnwyttynge vnto vs but the foulest losse of tyme is of that whyche by our negligence dothe slippe away from vs. ¶ Idelnesse weareth strengthe as ruste doth yron the bronde vnsterred bourneth slowly and if he bee moued he causeth the fyre eftsoones to kindle ¶ We are not brought vp so by nature that we should seme to bee made for game solace but rather for grauitee and for some studies more serious and weightie ¶ Idelnes without lernyng is death and the graue of a quicke manne Inordinate appetite THe roote of all mischiefe is inordinate appetite whiche some men folowyng haue erred from faithe and brought theym selues into many sorowes ¶ Ther are three thynges specially whiche men be wonte to desyre inordinatly rychesse bodily pleasures and great auctoritee Of rychesse dooe proceedyll thynges of pleasure dishonest thinges of auctoritee vaine thynges ¶ Ther is no grefe in lackyng but where there is inordinate desyre in hauyng ¶ That whiche is other mens lyketh vs beste that whiche is our own lyketh best other To flee inordinate appetite is veraie nobilitee but to subdue it it is roiall and princely ¶ The reasonable mynde must iudge the to be rich not thy possessions or mens estimacion Cunnyng A Man to perceiue that he is ignorant is a token of wysedome lyke as to perceiue that he dooeth wronge betokeneth iustice ¶ In muche cunnyng is muche indignacion ¶ Counnynge causeth vs to knowe whither we shall come vertue howe that we maie thither come the one without the other littel auaileth for of cunnynge springeth vertue of vertue perfecte felicitee ¶ Counnyng is to know god and to imbrace vertues in the one is Sapience in the other is Iustice. ¶ Science is a knowlage conuenient stable and neuer declinyng from reason ¶ Estee ne thou much cunnyng to bee more worthe than coyne for this shortely becaieth counnyng euer continueth ¶ The wyse Solon made a lawe in Athenes that the childe shoulde not be bounden to succour his father of whome he had receiued no maner of doctrine Kynge HE is in great error that thynketh a kynge to bee safe in his person where nothynge may bee safe from the kyng senssuretee is assured by mutuall suretee ¶ Theopompus kynge of Lacedemonte vnto one that demaunded of hym howe a kynge moughte moste surely keepe his realme and defende it said If he geue to his councellours lybertee to speake alwaie truthe and to his power neglecteth not his subiectes whan they be oppressed ¶ Trouth and compassion kepeth a kyng and his place of astate with mercy is stablyshed ¶ Oye kynges if ye delyte in hyghe places and sceptoures make muche of sapyence ¶ Moste happye is that publyke weale where eyther men studiouse of wysedome dooe reigne or where the kynge is studiouse of wysedome ¶ To bee in a fury it may bee called womanly ¶ It neuer besemeth a kyng to be angry ¶ If thou wylte subdewe all thynges vnto the subdewe thy selfe vnto Reasone If Reasone rule the thou shalte rule many ¶ It beseemeth men to feare theyr prince but muche more to loue hym Lendyng and borowynge LEnd not to a greatter thaÌ„ thou art and if thou hast lende accomte it for loste Losse of a frende or of goodes HE that is robbed and loseth his cote where he hath no mo if he had leauer lamente hym selfe than to loke aboute hym and prouide howe to escape from colde takyng and to fynde some thyng to couer his shulders with woldest thou not thynke hym to be a naturall foole Thou haste buried hym whome thou dyddeste loue Seke now for hym whom thou maist loue It is muche better to prepare eftsones a frende than to wepe for a frend Labour BI custome of labour we â—all make the peyne more easy to suffre ¶ Cato in an oracion whiche he made to the men of armes of Numantia saide Consider in your myndes my felowes that whaÌ„ ye do a thyng wel by labor and trauayle the labour soone passeth the thynge well dooen alwaie remayneth But if ye do yll by inordinate pleasure the pleasure soone vanissheth but the deede that is yll doone neuer remoueth ¶ It is a token of a feeble and tender courage to flee from thynges laborious and peinefull of the forbearyng wherof slouthe is ingendred and nycenesse and their continuall companyon vnthriftinesse To labour in vayne and a man weriyng hym selfe to gette nought but displeasure is extreme peuishnesse Lawe NO lawe is to all men coÌ„modiouse it is enough if to the more parte and in a generaltee it be sufficient ¶ Sharpe punishement of vnlefull actes is the discipline to lyue well and warely ¶ The kyng Antiochus wrote to the cities beynge vnder his obeysance coÌ„mandyng theym that if he required them by his letters to doe any thynge that was contrary vnto his lawes that as to hym that was ignoraunt they should repugne and deny it ¶ Traiane the emperour most noble and valiant by no marciall affayres mought be called from geuyng lawes to his people but that nowe in one place sometime in an other he would sit openly and here suites and also geue iudgementes ¶ The lawe is good if it be lefullly vsed ¶ The people that ar without lawe and do that whiche in the lawe is conteined they bee a lawe to theimselues ¶ This is ones certayne lawes were
sometime refraine A man shoulde so knowe the crafte of continence that therwith he mai flee the vices of the body and saue well his person Nature is comeÌ„t with a few thynges and littell whose contentacion yf thou dost oppresse with excesse that whiche thou â—atest shall be vnto the vnplesant or hurtfull ¶ Better is a man pacient thaÌ„ stronge and he that maistreth his wyll sourmounteth a conquerour Aduersitee THe potters vessell is tried in the furneysse and good men bee proued in tyme of aduersitee ¶ Hyde thy misfortune that thyne enemy reioice not ¶ Ther is nothyng so greuous but an vpright mind may fynd therin solace In all thy troubles remembre this reason hard thynges man be mollified strait thynges may be loused and heauye thynges shall littell greue theim that can hansomly beare it ¶ Trouble is cause of pacieÌ„ce pacience maketh profe proofe bryngeth in hope hope is neuer rebuked My child neglect not goddis correction but whan he doothe punyshe the thynke it not â—edious for whom god loueth him will he chastise ¶ Coles beyng in the forge doe brenne and consume but the golde is there tryed the one is tâ—urned to asshes whyle the other is syned The forge is the worlde good men are the golde aduersitee is the fyre the warke man is god ¶ It perâ—eigneth to vertue to suffre aduersitee it belongeth to wysedome in aduersitee alwaie to bee merye plucke vp thy herte suffre goddis pleasure for the chiefe parte of vertue is to taste feele how swete and delectable is the lord of all wisedome ¶ The wyse man in tourmentes is euermore happy But he that is troubled eyther for faith for iustice or for god almightye that sufferaâ—nce of peyne bryngeth a manne to perfect felicitee ¶ I iudge the to bee miserable that neuer knewest misery What a man maie or maie not it is neuer perceiued vntill he be proued Affection VUhere affection ones in the herte of man entreth floweth into his breast and drowneth his hert fidelitee vertue good fame and honestee hym cleane forsaketh and he daiâ—ly in all mischief increaseth ¶ Where affectioÌ„ aboundeth there good fame and vertue oftentymes perisheth Ambicion THei that be infected with ambicion are desirous of honour woulde be exhorted to possede onely suche treasure as is vnsoâ—tted and cleane from all mischiefe whiche maie not of any ennemy be corrupted nor with rebuke noted nor with any dishonesty sclaundered ¶ The deuyll dyd fall only because he rather wold be a lorde than a subiect ¶ He that is in auctoritee let hym consider how he cometh to it and comyng well to it howe he ought to lyue well in it and lyuyng well in it howe he muste gouerne and gouernyng wysely he muste ofte call to remembrance his owne infirmitee A vertuouse man shoulde receyue rule or auctoritee as if he were thereto compelled but he that lacketh vertue though he be compelled yet lette hym not take it ¶ Ambicion is a subtill mischiefe a priuie pâ—yson a couert pâ—sâ—ilence the forger of dâ—â—eyte the mother of hypocrysy the nourice of enuy the fountaine of vices the mothe of deuocion the blynder of hertes makyng diseases of remedies and sickenesse of salues ¶ It is harde for him that desyreth to bee aboue all men to kepe alwaie equitee whiche is the chiefe part of Iustice. He that is desirous of glory is soone styrred to doo thynges agaynst equitee Authoritee HIgh authoritee is alway in peryll For it is harde to hold that which thou canste not welde They that wold excel all other in a citee or cuÌ„trey shuld allure their inferiors with indifferencie gentylnes and liberalitee And content great men with diligeÌ„ce affabilitee and sobrenes and with good reasons reteyne theim in the weale publike in one consent and agrement ¶ Flee that authoritee wherin springeth continually newe occupacion and sundry Amitee I Suppose this to bee the very true lawe of amitee a man to loue his frende no lesse nor no more than he loueth him selfe ¶ Amitie either taketh or mamaketh men equall and wherâ— in equalitee is by preâ—minence of the tone and muche basenes of the other there is much more flattery than frendship In amitee the thing is not so muche to bee sought for as the will and inteÌ„t the tone betwene men is oftentimes geuen the to ther only procedeth of loue and the same thing to wyll or will not is canstant amitee ¶ Where the maners 〈◊〉 diuers and studies repugnant can neuer be frendship ¶ He that is beloued in tyme of prosperitee it is very doubtfull whether the fortune or els the person be the thyng that is fauoured ¶ A faithfull frende is a sure protection he that findeth suche one findeth a treasure A freende is not knowen in thynges that bee pleasant In thynges displeasant an enemy is spied ¶ They be neuer faithfull in frendshippe whom giftes haue gotten and loue neuer ioigned That is trewe frendship that loketh for nothyng of his freÌ„d but onely of his fauour as who saieth without mede loueth his louer ¶ We be not borne for our selues onely but partly our countrey partly our frendes clayme an interest in our natiuitee ¶ Lette vs see that we vse alway that liberalitee wherby we may profite our freendes and do no man damage ¶ In thyngs most prosperous the counsaile of frendes is most to be vsed ¶ The strength of a realme doeth not consiste in great puissaunce or treasure but in frendes whom thou canste geatte neyther by force nor prouyde theim with money but they be prouided with gentilnesse and confidence onely Apparaise THe apparaâ—le the laughter and gate of a man do shewe what he is ¶ The right apparaâ—le of christen men and woman â—s in no maner of deceitfull paintynge and trymmynge nor yet the pompous apparaile and iewelles but it is their good condicions and maners ¶ Neyther to muche sluttyshenesse nor â—xquisite nicenesse becometh a christian ¶ Thou woman whan thou paintest thy face with materiall colours thou puttest out the true picture of god ¶ Foule maners wars than dirt defileth faire garmentes faire coÌ„dicioÌ„s do garnishe foule garment is with laudable actis ¶ She is not well apparailed that is not well manâ—red ¶ He that fayn wold haue busynesse leat hym gette hym shippe and a wife For in noo two thinges is there more busines for if thou intendest to apparaâ—le theim bothe they twoo will neuer be sufficiently trymmed Almesdede IF thou hast muche geue than aboundauntly If thou haue littell yet geue somewhat gladly therby doest thou laie vp a good treasure agayn the tyme of necessitee For almesse deliuereth the from syn and froÌ„ death ne will suffre thy soule to enter into darknes ¶ Blessed is he that considreth the poore man and nedy in
entered into to longe a matter for a shorte epistle Wherfore I can no more but with all herte desire god that it maie please hym long to preserue noble Henry the .viii. styll in all welthe in all honour to reigne ouer vs to the setting foorthe of goddes honour to the spreadynge abrode of his glorie to the magnifiyng of his name in all places longe to preserue my lorde to the furtherance of the same Finally that ye maie bee heire of his Lordeshippes qualities and vertues as well as of his honour and wordelie dignitie And thus our Lorde send you euer wel to fare â— An introduction to wisedome TRVE AND veraie wisedome is corrupt affection set aside truelie to iudge of thinges that we esteeme euery thing to be as it is neither couetyng the vile as thoughe they were preciouse neither refusyng precious as thoughe they were of no price nor giuyng dispraise to thinges worthie praise ne yet commendyng thinges worthie discommendacion For from this spryng all errour renneth into mens mindes There is nothyng more hurtfull in mans lyfe than this corrupete iudgement this I saie where euery thynge is not estemed as it ought to bee and at suche price as it is woorthe The opinions and common persuasions of the people are pernicious bicause for the most parte they iudge of all thinges most fondely Certes the vulgar people is a great schoole maister of great errours There is nothynge that we ought to seke for with more studie than to bryng hym that geueth him selfe to knowlage and wisedome from the iudgement of the rude multiude First let him suspect as many thynges as the multitude with great assent and consent doth approue vntill he hath examined them after those mens rule whiche make vertue a measure to trie all mattiers by Let euery man euen from his childhode vse to haue right opinions of all thinges which shal growe and encrease lyke as his age dothe Let euery man desire vpright thynges flee the croked chose the good and refuse the euill this vse and custome shal turne well doing almost into nature and so work that none but suche as ar coÌ„pelled and suche as â—t in strife founde the weaker shall be brought to do euill The best kynde of life is as sone as thou canst to be choseâ— Custome shall make this as it is best for the so within a short space to be most pleasant All the reste of our lyfe hangeth vppon our bringyng vpâ— whan we be children Wherfore the first grice that men clyme vnto wysdom by is that that so many ancient writers speake of Seipsum nosceâ— Euery man to know him selfe â— A diuision of suche thynges as ar perteignyng vnto men MAn is constituted and made of body mynde the body we haue of the earth and those elementes that we se and touche lyke vnto the bodies of beastes The mynd we haue geuen vs from heauen lyke vnto angels lyke to god hym selfe by this parte man is estemed man and as great wise men thynke they alone are to bee taken for men that in this haue theyr iuste porcion There be in the bodie as belongyng vnto it beautie helth integritee of membres strength lightnes delectacion and their contraries as deformitee sickenes lacke of limmes wekenes sloth sorowe and other as well commoditees of the body as incoÌ„moditees of the mynde as learnyng and vertue their contraries rudenesse and vice There be certaine thinges not geuen to all men but chansyng to a fewe and these be called thynges Extra hominem besides the nature of maÌ„ as riches power nobilitee honour dignitee glory fauour and their contraries pouertee nedinesse ignobilitie vile estimacioÌ„â— shame obscurenesse hatred A diuision of thynges and their price THe queene and princesse of all thynges most highest is vertue vnto whom all other serue as handemaydes theyr maistresses yf they do as by duetie they are bounden I call vertue a reuereÌ„t loue towardes god and man a right seruice and woorshippynge of god a right loue toward man loue I saie not endyng in wordes but ioined with an ernest will to doo good Other thynges if they bee referred to this Uertu that is if thei be sought kepte and spent for hir sake and at hir commandemeÌ„t they can not seme euill Neither thei that call ryches and other thinges lyke godis thought so of theim as nowe the rude people do the which hath so corrupted the true and natiue significacions of thynges that many of theim haue lost their right estimacion and ar changed vp set doune For we must vnderstaÌ„d where whan and howe farre these thynges be good We maie not esteeme richesse aboue theyr valu or iudge that preciouse stones metals roiall places or gorgiouse implementes of house are rychesse or they ryche that haue these but rather richesse is not to wante suche thynges as are necessarily required to mans life True glory is to be well spoken of for vertues sake Trewe honour is to bee had in veneracion for some greatte vertue The grace that men obteine of princis or other people shuld bee fauour borne to theym for their amiable vertues and qualitees loue worthy Dignitee is either a rihgt opinion whiche one man hath of an other for vertues sake or els a certaine beautie of some inwarde vertue outwardly expressed before mens eies Power and reigne is to haue manie whom thou maiest succour and ayde in right and honestie He is to bee reckened noble that is knowen by some excellent acte to be noble orels cometh of an ancâ—ent stocke and sheweth him selfe to bee in vertue and worthie qualitees lyke vnto his parentes A right gentilman is he whoÌ„ nature hath facioned and set as it were in a standyng for the receipte of vertue Health is a temperate habitude of the body whereby the mynd both kepeth hir strengthâ— and exercisethâ— hir power Beautie standeth in suche â—â—niamentes shape and portrature of the body as do shewe a beautifull mind to dwel therin Strength and valiauntnesse is to suffise and accomplisshe the exercises of vertueâ— without werinesse Pleasure is a pure sounde hole and continual delectacion whiche is taken onely of those thynges that belonge vnto the mynde If a man do discusse and reason these thynges afore rehersed otherwyse that is after the mynde and iudgemente of the ignorant people he shall fynde them to be thynges vnmete for men thynges vaine and also veraie hurtfull Fyrst all outwarde thynges be either referred vnto the body or to the mynde as richesse ar to the maintenance of our lyfe honour to beare witnesse of our vertue and well doyng The body it selfe is no thyng els but a couerture and a thing bound to serue the soule where vnto bothe nature reason and comlines comnaunde the saied body to bee subiecte as a thyng brute to that that dieth neuer a thyng earthely to that that hath a porcion of diuine Nature in it Furthermore learnynge is sought for and lodged in the mynde for this intente that
doothe the wronge and hym that suffereth it Therfore geueth he this commandement Leaue the reuengemente of thyne ennemies to me and I wyll see thâ—im paied For seeing the iniurie is in the herte and not in the deede onely god knoweth what thy herte was and what belongeth therto It behoueth thâ— not onely to loue thy selfe but also to shewe thy selfe worthy to be had in reuerence so that thou maiest bee ashamed of thy selfe whan thou goest about to do any thyng vngodly wickedly filthily impudently foolishly We ofte take that for an iniury whiche in very dede is none folowynge in suche wise our parciall affections that we can by no meanes ritely examin the truthe of matters but are dryuen to geue such sentence and iudgement as they wyll what a mans behauiour ought to be towardes hym selfe ESteeme and beleue more the iudgemeÌ„t of thine own conscience than the gloriouse reporte of the multitude whiche commonly is bothe tude and ignorant and vnaduisedly both approueth and condemneth thynges vnknowen A troublesom conscience tuâ—menteth the mynde a quiet conscience is high felicitee passing al worldly tresure and dignitee This is it that god promyseth in the gospel vnto his welbeloued children that they shall receyue euen in this lyfe much more pleasure than they haue forsaken for his sake Fame shall nether profite the wicked person ne infamy hurte the good What pâ—ofite shalte thou haue more of thy greatte fame whan thou arte ones departed hense than the preysed picture of Apelles or the horse that hathe the victorie in Olympia The sayde fame littell profyteth any man in his lyfe time if that he knowe 〈◊〉 not and yf he knowe it what profite I praie you bryngeth it a wyse man will despise it and it causeth fooles more to embrace foly The witnesse of Conscience is true sound and permanent and shall be of great auctoritee whan God shall syt in that his dredful iudgement â— is a maistresse of great gouernance euen in this life This conscience is as the poet featly nameth it a brason wal to stand betwixt vs and all dangers of this worlde neither is there any thynge so terrible that can shake hym whom this wall defendeh beyng coupled and knit vnto god with herte and mynde puttyng his trust in him only knowyng that he hath taken the peculiar charge of hym to whome all thynges obey It is great shame for the to be better knowen of other men than of thy selfe Is it not enough for the to be knowen of thy selfe and of god They that caste away the regarde of god and lie still without feare in sinfulnes artwise to be condemned because they regarde neyther god nor man All suche are iniurious to theyr owne conscience derâ—dyng and deludyng the same as thoughe they had therefore dispysed the fame of the worlde bycause they wold the more freely frame and facion theym selfes vnto theyy owne conscience whiche nowe renneth at large in synfulnes bycause it is not bridled with feare He loueth hym selfe that with all his endeuour and feruente praier desyreth of god that he vouchesafe to garnysshe the mynde the moste excellent partâ— of man with her true and naturall ornamentes that is to wite with Religion godlines He loueth not hym selfe â— whiche setteth his mynde vpon rychesse honours worldly pleasures or any other bodily thiÌ„g for so muche as the moste precious part of man is the mynde Neither loueth he hym selfe â— whiche for lacke of knowlage of his owne misery deceiueth hym selfe or suffereth other to deceiue hym beyng glad as hauynge those giftes whereof in very dede he hath none at all Suche loue in a man is not to bee counted the loue of hym selfe but a blynde beastly and inordinate loue of the bodye hurtfull both to hym selfe and to other The whyche loue Socrates conplained to bee the originall beginnyng of all mischeues For in dede this taketh away frendshyp betweene man and man wherby aryse all myserye all mischiefes amonges men He that ouermuche loueth hym selfe after this maner he loueth no man no man hym The proude man agreeth not with the meke and muche lesse with men of his owne disease Our sauiour by his heauenly wisedome briefly declareth vnto vs bothe what it is a man to loue and what it is a maÌ„ to hate him selfe saiyng after this maner He that hatâ—th his soule and dothe not suffer it to be intangled with the pleasaunt intisementes of the worlde he trewely loueth his soule and willeth it to be saued Contrary wise he that loueth his soule settyng it vppon voluptuousenesse the same hateth his soule and woll it com to nought Who excepte he be madde woll refuse labour and peynes to obteine the rewarde eternall in heauen seing that these wretched and transitorye thynges without great labour and peynes can not be obteind The lawe of Adams children is to lyue in labor and the curâ— due belongyng to babes borne of Eue is to suffer afflictionâ— and trouble Therfore we must ned is labor what waie so euer we turne vs How much better than is it to endeuor with all our power to haue for our labor an ample reward as eternall ioy than to haue a sklender and a vile recoÌ„pence that shortly vanysheth sorowe euerlastyng What also that it is an easier surer quiâ—ter and much more pleasanter a lighter thyng to do well than to doo euill wherin is so muche feare sorowe and care Syn is the deaeth of man so that he mai well seme to sle him selfe whiche falleth to syn for he withdraweth hym selfe from God our lyfe and from the quietnes of conscience a thyng moste blessed most full of comforte and ioye Thou shalt wasshe awaie the spottes of synne with teares with repentance and by the inuocacion of the mercy of god cleauyng holly trustyng to it Lette all maner of occasions of synnes bee cut awaie and eschued with all diligence For the wise man sayeth He that loueth peril shal perishe therin And the dyuell alwayes wayteth vppon all occasions that we can neuer be carelesse We muste warre with hym stylle mannes lyfe vpon earthe is as Iob truely seyeth a continuall warfare And for as muche as our ennemy is so mighty so stronge so subtyll so craftye and of so great experience hauyng so many policies of warre agaynste vs that we can by no meanes craft ne power matche him let vs castyng away all affiaunce of our owne nature and power flee vnto god for succour For this cause our lorde ofte commandeth his disciples to pray and desyre their holy Father with pure herte mynde that they may not be ledde into temptacion that is to saie into fight into hande grypes with their aduersarie And in the praier that he taught vs this is the last point which knitteth vp all togyther Ne nos inducas in tentationeÌ„ Leade vs not into temptacion but deliuer vs from our aduersary that stille lieth in wayte for vs. Let vs therfore alwaies dooe as men
a wise man is best knowen he sayde A wise manne whan he is rebuked is therewith not angry nor any thyng the prouder whan he is praysed ¶ Here endeth the bankette of sapience ¶ To the right excellente and noble baron my lorde Montâ—oye Thomas Paynell gretyng BUt that I hytherto haue marked excellente baron bothe by phylosophers lawyers oratours poetes and diuines accustomably to haue been vsed that whan so euer any of theym dyd eyther make or translate any excellent mans worke they were wont for the defence thereof exquisitely to chose some one well learned or noble persone to whom they shulde dedicate their labour I at this tyme musyng to whom I should ascriue this my rude translacion before many other haue chosen y our excellence Than if I vse an honest olde and approbate custome who will blame me If I choose an excelleÌ„t learned man I meane your lord shyppe and borne of hygh bloud who will not approue my dooynge If I dedycate my small peines to you my especial good lord and patron who can reproue me For the smalnesse of this worke shall not withdrawe me to ascriue it to youre lordshyppe for oftentimes in small and compendiouse rules are wont to be in closed greate wysedome and lernyng as saieth Beroaldus in these verses Sunt hec paâ—â—a quidem fateor sed magâ—a subinde Esse solent paruis deterâ—ora bonis Hoc adamas gemmeque doceÌ„t que corpore paruo Oblectant reges diuitibusque placent Nos contra horremus magnos persepe gygantes Terremur magnis sepe voluminibus And of a man of my degree and fortune what other thiÌ„g might be offered to you so ryche soo high in dignitee Statius writeth for Rutilius Gallus Sepe dies hos inter honores Cespes et exiguo placuerunt farrâ— salino Farthermore yf Agapetus as bashed not to wryte this his littel boke vnto the emperour Iustinâ—an I without blame maie dedicate the same to your goodnesse I confesse it a smal thing but than I suie it is a booke of great wysedome and learnyng conteynyng all these preceptes by the which not onely a prince but all other estates may learne to doo iustice maie learne how by humanitee and gentilnesse to order their subiectes and seruauntes Is this small booke than vnworthy to bee muche made of vnworthy to be dedicate to your lordshyp vnworthy to bee accepted vnworthy often to bee tourned Is â—t a lyghte thynge for a prince to learne iustely howe to rule his people and to tempre euerye thynge by Iustice â— Let theym therfore that wil disprayse this small worke because it is smal but my truste is that you not consideryng the smalnesse therof but the breefe preceptes of greate wisedome and learnyng therin contriued wll not only preyse it but also by goddis grace stille continually ensue the same Thus I commend me to your lordeship desyryng your gentilnesse gentilly as ye be accustomed to do to accept this my rude translacion THE PRECEPTES of Agapetus to the Emperour Iustinian COnsiderynge O myghty Emperoure that thou haste the highest and honourablest dignitee of all dignitees thou shouldest honour and worship hym aboue all other whiche hathe reputed the worthy of suche honour For why god in likenesse to his eclestiall empire hath deliuered to the the sceptre and gouernance of this worlde to instructe and teache thy subiectes to kepe iustice and to punisshe theym whiche perswade the contrary folowynge and obeiyng his lawes and his preceptes and orderyng thy subiectes as righte and equitee requireth As the gouernour of a shippe in tempest doth watche diligently both for his owne sauegarde and his so an emperour muste kepe such diligent watche that equitee and iustice be in suretee and so strongely repelle the vehemeÌ„t waues of iniquitee that the â—ote of this worldely common welth bee not frusshed and broken with the waues of wickednesse Therfore we mortall men specially are taught and instructed with holy scripture to knowe our selfe For who that knoweth hym selfe shal know god and he that knoweth god shall be likened to god truly he shall be likned to god that is goddes seruant he is goddes seruant that doth nothynge contrary to goddes coÌ„mandement but that he thynketh bee perteinynge to god he speaketh as he thinketh and doth as he speaketh which thyng no man maie doe effectually without perpetuall contynuance in goodnes No man shoulde glorify or delyte in the nobilitee of his kynred For why bothe ryche and poore be ingendred or earthe Therfore no man ought to exalte preyse his vile and earthly kynred but only glorify and reioye in good godly maners O man loke and know thou that the higher thou art by goddes helpe in dignitee so muche thou art more in his dette therfore thanke thy benefactoure therof whiche accepteth that is due to hym as merite for frend shyppe doth frendshyppe God is always the first that gyueth and yet as he were our detter he quiteth agayne our goodnesse to hym shewed onely requiryng for his gentilnesse and kyndenesse to vs effectuall loue and thankes Truely there is nothyng that maketh a man so commendable or preise worthy as to do that he desyreth to doe and to wyl do that is good and rightouse Consyderyng than that this power is gyuen the by almyghty god of the whiche in our behalfe thou hadst greattest nede thou shalte wyll and dooe no thynge but as god that hathe gyuen the suche facultee and power willeth and commandeth For truly nothyng is more plesant both to god and man thaÌ„ to doe iustice The vnstedfastnesse of these worldely richesse ensue and folowe the course of flowyng waters whiche rychesse he shall possesse and enioy but a while that thinketh hym selfe of them most sure For shortely after with the fallynge water they wyll leaue him and enriche som other Therfore good and mercifull dedes be to man most sure and stedfaste for the merite of them returneth euermore to the profit of the good dede dooers Bicause of this high worldly empyre thou art harde to be spoken with all and yet by reason if suche power thou shouldest humiliate thy selfe therefore the spedylyeâ— admyt poore men to thy speche and presence Thou shalt therfore the sooner folowing goddes rules listeÌ„ to poore men that god may in thy necessitee bothe kyndly harken to the and also helpe the. For loke how we order other so of god we shall be ordred The pensifull and troubled mynde of an emperour muste be euermore as pure as the glasse that so it maie by diuyne and godly lyghte continually glister and shyne and also that he by quietnesse of mynde may learne distincte and true knowlage of thynges For truely there is nothyng that causeth man so well to marke and beholde what is to be doone as a quiete mynde and clere conscience Lyke as the mariner a littell goynge out of course hurteth and is noiful to those that saile with hym and as the shyppe by negligence of
shewe that the lawe is worthy to be obserued and the breaker of it worthy to be punyshed It is one thyng to synne and not to chastice synners For who so euer dwelleth in a citee and therin suffereth wycked lyuers before god he is an yll lyuer Therefore if thou wilt bee estemed to be indifferent honor theym that do well and punishe theym that doo yll I thynke it very expedient to eschue yll company For who that is conuersante with yll liuers shal either suffre harm or lerne som yll But he that ledeth his life among good and honest company either he shall learne to folowe honestie or els to deminysshe his fautes and vices Sith it is so that god hath giuen to the rule of all the world loke thou vse no yl officers For he that promoteth them shal answer for their offeÌ„ces â—herfore great offices must bee diligently geueÌ„ wel and wisely bestowed I esteme these two thynges to be lyke yll to be chafed with the leude deling of our enemy or to be mollified with the pleasaunt swete words of our frends For we ought to resist â— and withstaÌ„d theym bothe that is neuer to decline from comlynesse nother in reuengeyng the vnreasonable yll wyll of our foes nor in rewarding the feigned beneuoleÌ„ce of our frede and louer Esteme not those thy feithfull freendes that wyll preyse all thynges that thou speakest but those which without any fâ—ignyng dooe all that they can for the and bee glad and reioyce whan thou saiest or dooest any thyng well and ageine be sory and heauy yf thou dooe or saie any thyng yll For certayn these be tokens of frendshyp abhorryng all fraude Leat not the greatnesse and myght of this thy earthely empyre chaunge thy noble mynde but rulynge thy frayle empyre subiect to diuers fortunes haue amonge these mutable thynges a stedfast and immutable mind not liftynge vp thy selfe by to muche ioye nor yet hurtyng thy selfe by to muche heuynesse and sorow For like as gold though it by craft and witte of man be tourned nowe thus now otherwise and wroughte in dyuerse facions of ornamentes yet it remaineth golde still nor wyll not bee chaunged from his nature So thy selfe moste noble emperour though from grice to grice hast borne one office after an other and arte come to the mosâ—e highest honour yet thou remaynest the same thyng thou were Kepe thou therfore amoÌ„g these diuersitees of thynges an vnalterable a constant mynd the whiche from this worldely empire shall bryng the to perpetuall blysse and ioy euerlasting If thou wylt haue the dominion of thy empire commended deme thyne own offeÌ„ces as worthy punyshement as the defautes of thy subiectes For in this worlde no man but only thyne owne conscieÌ„ce can punish the. He that obteineth high power and dignitee should ensue and folowe as nere as he maie the gyuer therof For if themperour represent God lord of al thing and by his liberalitee hath the gouernaunce of euery thyng he than but namely in this poynt shall folowe hym and esteme no erthly thynge so precious or so muche of man to be desyred as to be mylde and mercifull Aboue golde precious stone we shuld lay vp as tresure the richesse of well doyng For they in this present life through hoâ—â— of the fruicion to come will delite vs and in the life to com by experience caste of euerlastyng ioy they shal be to vs swete and pleasant These worldâ—â—y thynges that seme to vs pleasaunt shulde be eschued and vtterly auoided as vnmete nothynge perteynyng to vs that they by inticement disceiue vs not Loke thou quite theÌ„ with gay rewards which with good wyl do thy coÌ„mandementes For by that mean thou shalt increce the corage of good meÌ„ and teche yl doers to lament their offences For it were to much vniust dealyng to reward alike aswel theÌ„ that deserued not as deserued it ThaÌ„ truely thempire excedeth all other thynges whan the ruler therof enclineth not to vndiscreete rygoure but to amyable equitee and iustice fleeyng beastly cruelnesse and ensuyng Godly kyndnesse As well thou shalt iudge right fully thy ennemy as thy frende not fauourynge thy frende for frendshyp nor hurtyng thy ennemy for hatred For it is a lyke inconuenience and offence to helpe thy frende desyryng that is agaynste equitee as it is to hurte thy ennemie demaundyng iustice the misdede in bothe cases is lyke though the persones be dyuers Iudges muste diligently harken to theyr causes For it is a very hard thyng brefely to perceiue the troth the whiche from negligent persones soone eskapeth But if a ryghtfull iudge wil leaue the feigned eloquence of atturneis and consideryng the true entencion will flee the likelyhoode of causes he shall shortely perceiue the troth And farthermore auoide two diuers fautes that is they shall neyther dooe nor yet permitte any other to doo agaynste honestee Thoughe thou haue as many vertues as be sterres in the firmament yet thou shalt neuer ouercome the goodnesse of god For what so euer wee offer to God wee offer to hym but his owne And as no man can go fro or before his shadow in the son alway goyng afore or nere folowyng hym so the goodnes of god is insuperable can not he exceded with good woorkes of any man The treasure of liberalitee is infinite For who that lyberally spendeth getteth and spendyng his goodes other gather theim Loke than most liberall emperoure that thou mynde those thynges and that thou gyue largely to poore men For whan the tyme of rewardes thankes shall come than for this thy liberalitee thou shalte haue infinite thankes and great lucre Seyng thou haste obteyned gotten thy kyngdom by god folow thou hym in all good workes that men may knowe thy liberalitee For thou art of the numbre of theim that maie doo good and not of pore men and those that couer to be holpen For god therfore hath giuen the so abundant richesse to heaâ—pe and succour poore men An emperour is no otherwise ordeigned to rule the worlde than mans eies to rule watche for the sauegarde of his body He is deputed of god to mynister those thynges that may be profitable for man Therefore an emperour ought to doe none other wise for all men than he wolde doe for hym selfe that so by his tuicion they may auoyde all daungiers and prospere in goodnesse Thynke thou the moste sure defence of thy prosperitee to hurt nor to iniury no man For he that offendeth no maÌ„ suspecteth no man If than to iniury no man dooeth cause good custody and safegarde than truly by liberalitee thou shalte the sooner obteine it For as liberalitee getteth and engendreth defence so it conserueth good and honest loue For if we doo that is honeste men wyll loue and kepe vs. Be thou o most mekest emperoure to thy subiestes through thy excelleÌ„t power terrible and by thy liberalitee and goodnes be thou amiable Nor thou shuldeste not by to