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
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
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
faith to beleue hym Let his goodnes prouoke the to loue him his maiestie to worshyp hym his wisedome to beleue him If a man dooe well consider those thinges which Christ coÌ„mandeth he shall find all done for our profite in so muche that who so feeleth him selfe to beleue rightli that perceiue it is to his own great profite goodnesse and comforte As there is nothyng more plesant to maÌ„ than to be beleued so it is euen to god for no man caÌ„ thinke wel of him to whom he committeth hym selfe afraid of hurte The foundacion of our saluacion is to beleue god to beâ— father and Iesus Christe his onely sonne to be our law maker and the holy goste to bee breathed out of bothe without whom we do nothiÌ„g we thinke nothing that can profite vs. The true woorshyppyng of god is to clense and purify the soule from all diseases and vnclene lustes to be tourned as neere to his similitude as wee maie so that we bee as he him selfe is clene and holy that we hate no man but rather studie by all meanes to profitte all men The more thou transposest thy self from thynges corporal vnto thynges incorporate the more godly life shalt thou leade Thus shall it bee broughte to passe that God maie acknowlage our nature as of kynne and lyke vnto hym and maie delite in it makyng it his true and right temple muche more acceptable to hym than churches made of lyme and stone The temple of god is holye which are you as witnesseth saynt Paule So noble so worthy a guest muâ—â— with alcare diligence tendernes be reteined He may not through the foule â—â—ynke of synnes be driuen to chaunge his lodgeyng Bodily workes be vnsauery except they haue sauce from the herte Knowe that thou haste god in the moste secrete parte of thy hert as witnesse and iudge of all thy â—houghtes in so muche that if thou feare his presence thou wilt not onely auoyde all naughtinesse outwardely but also thou wilte not suffre vncleane thoughtes to enter into thy minde Loue towardis god ought to be suche that thou esteme hym aboue all thinges and that his glory and honour be derer vnto the then all this lyfe all honour and commoditâ—es therof And as whan one frende remembreth another he is moued with a frendly and honest ioye so let all diuine thynges seeme frendly vnto the that is moste acceptable pleasant be thou conuersaÌ„t in them most gladly As ofte as thou hearest God named see that a greater and a more excellent thyng strike thy remembrance and mynde than mans knowlage can attein to Heare the saiynges that bee spoken of him and of his faintes not as thou hearest vayne fables but with great admiration of mynde Iudge nothynge rasshely nor pronounce thou any thynge of god and his workes but thou do it with reuerence and feare It is wickednesse to â—este vpon holy thynges or to vse the saiynges of holy scripture as foolyshe toies and triflinge tales and scoffynges euen as a man shoulde sprinkle durte in a medicine adornâ—d for recouery of helth But to apply it to filthy communicacion or baudry is a thynge abhominable and in no wise to be suffred It becometh all thynges there to bee meruaiâ—ed at and to â—ee receiued with worthy reuerence into our hertes Bee presente at readyng and preachyng of goddis woorde and all that holy is and vnderstande that what so euer thou either seest or hearest there is moste pure most holy and apperteigneth vnto goddes maiestee whiche as we may easyly worship and adore so we can comprehenâ—e it by no meanes So that thou maieste alwaies iudge more higher thinges to be hydde in that diuine wisedome than the strength of maÌ„nes wit is able to aspire vnto We reuerence the saiynges of wyse men ye although we doe not will vnderstande them howe muche more than dothe it beseme vs to geue condigne reuerence vnto godly saiynges As ofte as thou herest Iesus Christe named remembre thou his inestimable loue towarde the and let the rehersall of his name be vnto the full of swetenesse and veneracion Whan thou hearest any title or propre name gyuen vnto Christe lifte vp thy selfe vnto the contemplacion therof and praie vnto hym that he wyll shewe hym selfe euen suche a one towardes the. As whaÌ„ thou herest him called merciful meke or gentill praie that thou maist proue hym the same vnto the wheÌ„ he is called almighti desire that he maie shewe it in the makynge the of the most wretched sinner a good lyuer of an ennemie his soonne of nothyng some thyng whan thou hearest him called terrible intreate him to feare theym of whom thou art feared Whan thou callest hym lorde loke thou thou serue hym WhaÌ„ than callest him father see thou ioue hym and see thou shew thy self a child worthy to haue so noble a Father There is nothynge in all the worlde whose originall whose begynnyng whose power and vertu if thou behold but it may giue the matter highly to praise hertely to worshyppe god the autour of all together Begyn nothynge but thou firste call for the helpe of God For God in whose power art all thynges geueth prosperous furtherance and finyshyng vnto suche actes as we doe begyn in his name What so euer thou shalt go a boute euer haue an eye to the ende thereof and whan thou haste taken good counsell be not carefull but put thy truste in hym in whose hande resteth the lucke of all thynges And holinesse remaineth in the secrete partes of the hertes labour therfore to vnderstande what thou praiest that thou maiest lose no tyme in lippe labour And whan thou praieste lette thy herte thy mynde thy tongue and all thy gesture agree together that all thy hole action maie moste excellentely agre in it self Diuine scripture accurseth him that dooeth the workes of god negligently If it bee shame for a mynstrell to synge one thynge and plaiâ— an other not consonant to that he syngeth it is muche more shâ—me for vs to saie one thyng with our mouth and thynke an other in our herte Let our desyres be sober and of such sort as be worthie to bee asked and meete to be geuen of god leaste our vnmeete and fonde desyres offende hym Whan thou goest to meate remembre the infinite power of god whiche made all thynge of nought remembre also his wisedom and benignitee which susteygneth the same and finally call vnto mynde his mekenesse and clemencie whiche feedeth yea his extreme ennemies Ponder and way how great a thyng it is to prepare diuers and sufficient vâ—tayâ—es to so many mouthes as be in the worlde what a thing it is to coÌ„serue al thynges and kepe them from distruction whyther they fast bowe of theyr inclinacion No wisdom of man nor yet of angel were able in any wise to perfourme this thynge â—o nor yet ones vnderstande howe it is brought to passe Seyng therfore that thou lyuest of his giftes consider what cursed
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
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 diligeÌ„tly 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 mightyâ— 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 persoÌ„s â—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 oâ— thy inuincible empyre by helpiÌ„g the pore the crowne of euerlastyng ioye Ere thou commaunde that ryght and â—quitee perswadeth loke well vpon it For verely so thou shalt euermore commande that right is Mans tongue is a veraâ—e sâ—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 souÌ„de 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 diligeÌ„t 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 flattereâ—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 whaÌ„ he hym selfe consydereth what is necessary to bee done and dispiseth not other mens profitable inuencions and couseâ—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 infâ—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 eclesâ—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 aâ— a perpetuall incorrupt garmeÌ„t Therfore who so euer will reigne charitably must ornate cloth his soule with such goodly vesture and apparelle For who that helpeth the poore meÌ„ 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 â—â—â—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 faâ—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 abstineÌ„ce from yll doeth not in stify man but the dooyng of honestee and goodnes Therfore no maÌ„ 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 thyngâ— For euery mans dede shal beare witnesse not by woorde but representyâ—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 thaÌ„ they wold haue thought so