and pure diete agreable to teÌ„perate and chaste mindes is a great sauer in a householde and that alone sheweth vs howe fewe thinges we haue nede of Let vs doe no notable offence eyther in hope of luâ—er or in truste therby to râ—plenisshe ouâ— bealies with deyntee delicates and farre sought dishes We shal dooe well if we not onely contente our selfes with suche thynges as we haue but also dooe departe with some of theim to suche as haue nede of reliefe Our lorde hym selfe geueth vs an exaumple of this whiche after he had fested a multitude of people suffered not suche â—reade and fisshe as was lefte to be loâ—â—e Nature teacheth vs thynges necessary whiche bee but fewe and soone prepared faâ—â—shenes hath inuented thinges superfluous whiche are without numbre and harde to come by If thou geue necessaries vnto nature she is delited made stroÌ„ge as with thynges fytte for hir but if thou gyue hir superfluouse she is weakened and afflicted as with gobbettes not agreeyng vnto hir diete As necessaries do not suffice where foolishenesse craueth so superfluous thingê ouer whelm rather than satisfie where appetites are to be serued Thy drynke shall be that naturall lyquour prepared of God indifferently to all lyuyng creatures whiche is pure and cleane water or els single bere or wyne alayde with the saied water There is nothynge that can more hurte the bodies of yonge men than hot meatâ—s and hot drynkes for they inflame theyr lyuers and sette on fier their entrailes And hereby mennes myndes are made hotte angry proude impudent and ar thens so caried with rashenesse that lyke as they were madde they seke to accomplishe al their â—ustes be they neuer so filthy Drynke not after supper or if thyrste moue the take some moiste or colde thyng or a littell quantitee of drynke and that of the smallest Betwene that and thy goyng to bedde lette it bee at the least halfe an houre When you wol refreshe your mynde with any pastance loke you consider howe shorte tyme is gyuen to mans life thynke it vnlaufull to spende this tyme in games in feastyng or in any other childishe toies folies if ye right name theim The â—ourse of our lyfe is but shorte I saie although it were euery whitte bestomed in deckyng and adornyng the mynd Thinke not that we be made of god to gamyng to tryfles but rather sent to bee occupied in sage mattiâ—rs as to atteyne vnto moderacion modestee temperaunce religion and all other kyndes of vertue Heale not the syckenesse of your body with diseases of mynde Better it is that that be sicke than this not hole Exercises of bodie shall not be to great but vsed with a certayn regarde of helthe wherin we must folowe the counsels of experte and counnyng phisicions so farre as they shall not transcende the limittes of honestie neyther bid vs do any filthy thing against goddes lawe Also in pastimes and refresshynge of the mynde see there be some remembrance of vertue alway Banisshe all arroganâ—â—â— contencion quarellinges enuy and couetousnes for what reasoÌ„ or rather folishnes is it to inquiete thy mynbe whiles thou studiest to delite it you dooe as wisely as they that putte galle into that honye whiche they wolde haue most swetest Slepe must be taken as a certayne medicine and so muche only as is sufficient to refreshe the bodyâ— for immoderate slepe bryngethe the bodie to manie hurtefull humours and muche hindereth the quickenesse of the mynde The tyme that is spente in slepe is scace to bee counted any parte of lyfe Uita enâ—â— vigilia est Lyfe is a watche or a wakyng Of the Minde THere bee two partes in the soule the one that vnderstandeth remembreth sauâ—reth thynges as they are vsyng reason iudgement and witte and is called Mens that is the mynde the superior parte by which alone we are knoweÌ„ to be men made like vnto god farre passyng all other liuyng creatures The other part which is called will is voyde of reason brute fiers cruell more liker a beaste than a man wherein dwelleth these mocions which be named either affections or perturbacions arrogancy enuy malice ire feare sorowe desire neuer satisfied and vain ioie This is called the inferior and viler part wherby we litle or nothyng do differ from beastes at the least we go far from god whiche is without all sickenes and all affections This is the order of nature that wisedowe gouerne al thinges and that al creatures whiche we see obey vnto man and that in man the body be obedient to the soule and the soule vnto god If any thyng breake this ordre it offendeth As it is therefore a pointe of treason that suche lewde perturbacions as are afore rehersed shulde rage rebell and take vpon theim the rule of the hole man contemtuously despisyng the auctoritee of the mynde so it is extreme foly for the minde to be slaue vnto fonde offectâ—ons and to serue at a becke the vile carkeis neyther the dignitee of Nature neyther the expresse lawe of god any thynge regarded Therfore as strength of intelligence is geuen to the mind to waie euerie thyng and to know what is good to be done and what to be lefte vndone so is Wil of so greatte power that ther is nothig in the mind but it is forced to obey Wyll if she stande at strife and wylle yeld no parte of hir right to hiâ—â—duersarie Wyt is exercised with manie and diuers feates muche sharpened and instructed with long experienâ—es of sundry matters wherby it maie exactely knowe the natures and values of all thynges and so teache mannes wyll what is good to be folowed and what contrarywise is to be eschued suche craftes must therfore be shonned that fight against vertue al craftes that worke by vayne coniectuâ—es as palmestrie pyromancy nicromancie hydromancie astrologie wherin muche pestilent vanitie lyeth hydde inuented of the deuyll our deceytfull ennemie for they intreate and professe those thynges whiche God hathe reserued vnto hym selfe alone that is to saie the knowelage of thynges to come We maie not seeke to know the maiestee and secretes of god beyng farre from our knowlage and suche as God wold not maÌ„ to medle withal He that sercheth the greatnes of goddes maiestee shall be oppressed and ouerwhelmed with his exuperant glory Wherfore Paule biddeth vs to be no wiser than it becommeth vs but moderately to be wise saiyng that he sawe thynges not to be spoken that no man can vtter Also Salomon saieth Thou shalte not inquire of thynges aboue thy capacitee neyther of thinges aboue thy strength but coâ—tent thy self with the knowlage of those that god hath coÌ„manded the thinke alway vppon theim neuer beyng to curious in serchyng of his workes All artes inuented by the dyuell must be refused and forsaken of vs with whom as with the enemies of god we maie in no wise be conuersant or haue any thyng to dooe It is not expedient for vs to knowe the opinions either of philosophers
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
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
beautie strength agilitie and other gyftes of the bodye shortely vanisshe awaie euen â—s floures And axes a small feuer alone bryngeth oftentymes a veraie stronge champyon to deathes â—ore and soone shaketh away his fresshe colour his beautie and his strength And although sickenesse or other mischaunce come not to theim yet all they of necessitâ—â—â— through age whiche euer creâ—eth on must nedes decaie No man therfore of right can count such outwarde thynges as so sodeinlie departe awaiâ— from hym to other men to bee his no man can recken thynges of the bodie to bee his whiche flee away so faste and so soone departe What wyll ye nowe saye whan those thynges whiche so many men doe highly desire bee occasions of great vices as of insolent errogancie of luskishnesse of fiercenesse of enuie of priuie hatrede of strife of debate of battayle murder and manslauter The delectacion of the body is vile and beastly as the body it selfe is and beastes bee more oftener moued and haue more pleasure and longer also than men the whiche pleasure not onely ouer whelmeth the bodie with many diseases bringyng greatte damage and losse of gooddes but also woundeth the minde with sorowfull repeÌ„taunce and dulleth the witte whiche is muche extenuated abated and broken through the delicate cherishyng of the body Fynally there foloweth irkesomnes of it selfe and hatred of all vertue It is not laâ—full for any man to vse suche pleasures openlie For as they muche misbecome the noblenesse of mans mynde so is there none so far paste all grace but he bassheth to vse theim in presence of many witnesses No because they ingeuder ignominy and shame suche as vse theym are driuen to seke darkenesse and secrete corners And furthermore these fleing shorte and soone passyng pleasures maie neither by any meanes be reteined and kepte neyther yet come they pure but are with some bitternesse intermingled Therfore iudge not after the consent of the common people the greattest euell to bee pouertee ignobilitee imprisonment nakednes worldly shame deformitee of body sickenesse imbecilitee but rather thynke vices and their affinitees as folisshenesse ignorancie amased dulnesse and lack of brayn the greattest euils and theyr contraries knowlage quickenesse of witte and sobrietee of mynde to be great vertues If thou haue either giftes of fortune or of bodie they shall muche profite the if thou bestowe theym vertuosely but if they helpe to sette out vice they muste nedes do the muche hurt If thou haue neyther the one nor the other seeke theym not with the losse of honestie for that were euen to bye a littell claye with a greatte summe of golde or to chaunge helthe for peynfull sickenes There can be no greatter vantage to the soule than is the increase of godlinesse no greater gaynes to the body than to knowe how to vse the state present and to â—ee content with it how simble so euer it be And all be it we ought to doo nothyng to the intent that we wolde men shuld tickle vs with fonde preises yet we muste labour to keâ—pe our good namâ— alwaies vnspotted for the regarde therof kepeth vs ofte tymes from muche naughtines and also is a good exaumple to sturre other to well doyng And hereof cometh that olde precepte of greatte wise men Thou shalte none euill doo nor any thynâ—e that longeth therto If we can not atteyne to this well we muste be content that in our conscience we feele our selues voide of secrete grudge and vnquietnesse For whan mens iudgementes bee so corrupte that they counte vertue to be vice than we must be content that God alone approue our inwarde and outwarde aâ—â—es thoughe menne alowe ner nother It is easie to tourne eyther the incommodities of the body or mischaunces of fortune to our profite of euils to make them good if thou suffer theim paciently and the lesse that they serue the the more endeuourest to folowe Uertue Uertues ofte tymes haue been excedyngly encreased by hurtes of bodie and losse of gooddes Of the body ANd for as muche as in this our pilgrimage we beare a sowle inclosed within our body gret treasure in brickle vessels we maie not vtterly refuse and caste awaie all regarde and respecte to the body yet we must so entreate and ordre the same that it may not take it selfe to be a maister or a felowe but rather a seruaunt and that Bodie is not fed for his owne sake but for Soules sake The more cherishyng that the carkeâ— hathe the lesse is the soule loked vpon the more delicately the body is handled the more stubbornely it wrasteleth against the mynde and doothe caste it of as an horse to well cherished vseth to caste his rider The heauy burdein of the body sore oppresseth the minde fatnesse and ouermuche cheryshyng of the bealy diminisheth and dulleth the quickenesse of witte Meate slepe all maner of exercise and all the whole gouernance of the body must be vsed for the health therof and muste not bee set vpon pleasure and delicacie Thus it may the better serue the mynde and not waxe wanton through to much pamparyng nor yet fall in decaie for lacke of strengthe not nourished There is nothyng that doeth so muche debilitate the liuely power the quicke vigour of the mynde and also the strength of the body as dothe voluptuousnesse for as all the strengthe of the body and mynde is established and made galliarde with exercise and moderade labour so by ydelnesse wanton pleasures their powers are wekened their streÌ„gthes waxe faint and fall away Cleane kepynge of the bodie delicate nicenes of meates and drinkes laied aparte doth gretly bothe mainteine the helthe of the body and muche comforte witte Thou shalte wasshe thy handes thy face ofte tymes with colde water and drie theim agayn with a fayre towell Thou shalte oftâ— clense those places of the body out of the whiche filthinesse cometh from thy inwarde parties as thy hedde thy eares thy nosethrilles thy eies thy arme holes and thy other secrete places that nature hydeth and honeâ—ie scace woulde haue named Let thy fecte be kepte cleane and warme Amonge all the partes of thy body kepe the nape of thy neck from colde Eate not by by after thou â—iseste eate littell before dyner breakefaste is gyuen to swage the gnawyng and complaintes of a yonge stomacke or to comforte nature and not to fill the bealy therfore .iii. or iiii morsels of bread be sufficient with out any drinke or with a littell and that very small For suche is no lesse holsom vnto the wit than to the body Accustome thy selfe at dyner and supper to feede but of one maner of meate and if thy substance wil suffre the let it be suche as is moste holsome fine and of leaste grossenesse Eate but of one though there be many disshes and if thou bee at thine own table suffre not many to come vppon it Uarietee of meates is veraie hurtefull yet the diuersitee of sauces is muche wurse Cleane
thou presume to sende the same noting and bearing well in mind such fautes as he shall correcte that thou maist not mysse in theim or any lyke in tyme to come After meate as whan thou hast dined or supt breath for a space before thou go to thy study and sitie downe in somme place where thou mayest talke and here same pleasant communicacion or plaie at some such game wherby thou maiste not chafe or much cumber thy body After supper walke with some mery company that is lerned whiche maie make the merier with his communicacion and whose woordes and sentences thou maiest with honesti folow Betwene supper and bedde drynke not in anie wise for there is nothyng more pernicious bothe to the body the memory and also the wyt Wherfore if thirste shall at any tyme constrayn the to drynke go not to rest vnder the space of halfe an hour after at the least Thou shalte not neglecte thy memory nor suffre it to decaie through ydelnesse for it reioyceth aboue all thyng to be sette a worke and increaseth not a littell therby Exercise it therefore daiely with some worthy busynesse The more ofte thou committest thynges to hir custodie the more better faithfuller woll she keepe theim And contraryly the more selde the more vntrusty thou shalt finde hir Whan thou haste putte anie thyng to hir kepyng suffer it to rest in hir handes for a season and within a while after require it of hir agein as a thyng left for a time in hir custody If thou wylt lerne any thing perfectly rede it with attencion â—ower or fyne tymes ouer night and so to bed and whan thou risest the nexte mornynge aske a rekenyng of thy memory for that thyng thou diddest deliuer to hir custodye the euenyng before Thou must beware of surfettes of rawnesse in the stomake and speâ—iallie of colde in thy necke As to muche wine weakeneth the sinewes in a man so it killeth his memory It shuld be veraie well done and if thou woldest a littell before thou goest to reste calle to thy remembrance all such thinges as thou haste seene redde hearde or dooen all the day before And if thou hast behaued thy selfe worthily to thy commeÌ„dacion thou shuldest reioyce and knowlage it to come of God purposyng to continue in lyke goodnesse on the other syde if thou haste doen any thyng filthily outragiously childishly fondly worthy rebuke forgette not to ascribe it to thyne owne leudnesse and to be sorie therefore neuer willyng to dooe any like trespasse againeâ— If thou haste hearde or redde any feate graue or godly sentence forget it not And if thou haste seene any commendable thyng folowe it and shonne the contrarie Lette no daie scape the but thou rede here or write somewhat that maie increase either thy knowlage thy iudgement or thy lyuyng Whan thou prepareste thy selfe to bed reade or heare some thyng worthy memory and let it be suche that thou dreamyng of it maiest take bothe pleasure and profite that euen by nyght visions thou maiest learne to amende thy life There is no ende appointed vnto the study of wisedome in this worlde but it muste be ended togither with life It behoueth man to reherse these three thynges with hym selfe all the tyme of his lyfe that is to saie howe he maye thinke well saie well do well All arrogancie muste be secluded from studies For all that that he knoweth which is euen the beste learned man a lyue is veraie lyttell or nothynge in comparison of the infinite thynges whyche he is ignoraunt in The knowlage of maÌ„ is sclender a meruailous small thyng and that very obscure and vncertaine our myndes beynge tied anâ—â—d bode in the prison of this body bee oppressed with great darkenes in so much that harde it is for our wittes to enter eueÌ„ into a meane knowlage of thynges Furthermore Arrogancie muche encumbereth the profite of studies for many myghte haue come to wisedome if they had not thoughte theym selfes there all redy Also Contencion Emulacion Backebityng vain desire of Glory must be eschewed For we folow studies for this cause in special that we may by their helpe be deliuered from the cruell dominion of the saide vices Nothyng can bee imagyned more pleasant than the knowlage of many thynges fewe or none more fruitefull than the intelligence of Uertue Studies be of suche efficacie and strength that they temper Prosperitee they mitigate Aduersitie thei kepe under the hasty and rash mocions of youth thei delite and comforte croked and peynefull age beyng with vs at home abrode in publike and priaute businesse whaÌ„ we are alone whan we bee accompanied in ydelnesse in labours neuer absent but alwaies redy to helpe and aide vs. As Erudicion is the rightest and moste holsome foode of the mynde so is it a thyng vnmete that the bodie shoulde haue his nourishment the soule beeyng kept hungry from whens springeth out plentuously al delectacion and perfect pleasures and as amonge these the one bringeth in an other and those that be present do renâ—e theym past so they neuer departe ne make any man wery whan he hath most of theym Of vertue and affection VErtue the moste hyghe and excellente treasure surmountyng all worldly richesse is not geuen by man but cometh only from God Wherfore we muste desire it of god with meke and huÌ„ble herte The highest amonge all liberall artes is that phylosophie whiche bringeth remedie and helthe for the great and peinful diseases of the mynde Muche diligent labour is taken to cherisshe the bodie muche more ought to bee geuen to the soule for as muche as the diseases therof be more priuy more greuouse and also more perillous These diseases be named and not without a cause Sharpe stormes greuouse tourmentes scourges brondes and the furies of mannes mynde whiche bryng with them muche calamitie and intollerable corsies if they bee suffered to reigne and contraryly moste pleasaunt tranquilitee if they be conquered and kepte doune And to the easie accomplisshmente of this suche documentes serue muche as haue been of most excellente wittes for the furtheraunce of good life and maintenaunce of maners prescribed This is the great rewarde and the very fruite that lerned menne take of theyr longe and peinfull study not to gather many thynges for men to wonder at or elles suche as he him selfe maie crake of but rather to haue gotten wherby he maie helpe al men and most chiefely hym selfe and not to lette theim lye as in a boxe of oyntementes where out is taken salues to help other men the box therwithall neuer a dele the better Christen Religion loketh for nothynge so muche as that a cleane and a pure conscience maie exhilerate the mynde and that affections beynge ones staied and settled we maie bee lyke vnto god and his aungels in continuall quietnesse and tranquilitee of mynde Remedies for suche diseases be gotten eyther of outwarde thynges either of our selues or of god orels of the lawe and lyfe of
maner of speche whiche is accordyng to learnyng wherewith he maie exhorte by holsome doctrine reproue theim whiche wylle speake to the contrary Bostyng BE thou praised of an nothers mouthe and not of thyne owne Let a straunger commend the anâ— not thyne owne lippes ¶ Nothyng doth more minishe a mans commendacion than much auauntyng the successe of his actes ¶ It is a foule thyng a man to tell muche of him selfe specially that whiche is false and with mockes of theim whiche dooe here him to seeme to resemble the bostyng souldiour Chastitee IF thyne eie be simple or cleane all thy body shall be bright ¶ Chastitee is the beautee of the soule or of the kingis doughter whiche is from within ¶ Where necessitee is laid vnto chastitee authoritee is geuen to lecherye for neyther she is chaste whiche by feare is compelled nor she is honest whiche with mede is obteyned ¶ Chastitee without charite is as a lamp without oyle take the oyle awaye the lampe geueth no nyght take awaie charitee than pleseth not chastitee ¶ There bee sixe thynges that do preserue chastitee sobrenesse in diete occupacion sharpenes of the inner apparayle refraynynge of the sences that is to saie the fiue wittes Also selde communicacion and that with honesty and eschuyng oportunitee of the persone the place and the tyme. Charitee IF I had the spirit of prophecy knew all misteries and all manerr of cuÌ„â—yng Also if I had all faith in so much as I could translate and cary away mountaines yet were I nothynge if I lacked charitee Moreouer if I dyd distribute all my goodes in fedyng poore peple although I gaue my body to be burned hauyng no charitee it nothiÌ„g auaileth me Charitee is pacient geÌ„til Charitee hath enuy at no man it doth no thyng amisse it is not puffed vp with pride it is not ambicious she seketh not hir profite she is not moued she thynketh none yll she reioyseth in no mischief she ioyeth with truthe all thyng she suffereth all thyng she beleueth all thynge she hopeth all thyng she beareth Charitee neuer faileth Constance AS well to muche reioysyng in prosperitee as to muche sorowe in aduersitee betokeneth lyghtnesse ¶ What so euer is doone by necessitee is shortly dissolued that whiche is willyngly receiued of long time abydeth ¶ He that is constaunt feeieth no trouble and is without heuynesse ¶ Nothyng so well becometh a man as in euery enterprise and takyng of counsaile to be sure and constant ¶ What is so great foly or so vnworthy a wyse mannes constance and grauitee as is false opinion or boldly to defende that whiche he doth not vnderstande well and sufficiently Carnall appetite CArnal appetite is alwai a hungred and of that whiche is passed a man is not satisfied ¶ It agreeth not with reason that he whom feare can not vanquishe to be subdued with couetise or he whiche can bee ouercome with no peine to be vanquisshed with carnall affection ¶ Carnall appetite more often leaueth behynd hir cause of repentance than of remeÌ„brance ¶ Carnall appetite ennemie to reason letteth all counsaile and dusketh the eyen of the mynde nor with vertue wyll haue any medlyng Consideracion HE that intendeth to dooe any thyng leat hym consyder not only how conuenient is the thyng that ought to be doen but also what power he hath to bryng it to passe ¶ If we will consider what excellencie and preeminence is in the nature of man wee shall well vnderstande howe horrible a thynge it is to flowe in excesse and to be wanton and delicate how â—ayre and honeste it is to lyue warely continently sadly and sobrely ¶ He whome fortune neuer deceiueth doth not without cause remembre the vncertaintee of sundry adâ—entures ¶ If thou consider wel thyngs that bee passed thou shalte the better geue counsaill in thynges that may happen ¶ Remembrance of actes passed sheweth to vs wherin wee offende and conferryng it with thynges that be present we are taughte howe to refourme it Confession COnfessioÌ„ is the remedi of soules the coÌ„founder of vices the restorcr of vertues the vanquysher of dyuels what wyll you more It stoppeth helles mouth and setteth wyde opeÌ„ the gates of paradise ¶ The vengeance of god ceasseth where mannes confession timely preuenteth ¶ Confession is the lyfe of a synner the glorie of good men to offeÌ„dours necessary and yet vnto iust meÌ„ not inconuenient ConteÌ„pt of worldy thinges THe worlde is a sea and euery mannes couetous desyre is nought els but a tempest Dost thou loue god than walkest thou on the sea and the feare of the worlde is vnder thy feete louest thou the worlde and he will fwalowe the for he can tolle his louers vnto hym but he can not beare theym Therfore whan thy herte flittereth in couetous appetite call to thyne ayde Christes diuinitee that thou mayste vanquyshe thyne inordinate foly ¶ The pleasure of this worlde is vanitee whiche with muche expectacion is looked for and whan it is come no man can holde it ¶ Bost not of tomorow thou wottest not what the daie wyll bryng whan it cometh ¶ Set littell by rychesse and thou shalte bee ryche set littell by renoume and thou shalte be famous Care not for afflictiones and thou shalte ouercome theim passe littell on reste and quietnesse and thou shalte obteine theym ¶ In thynges perteinynge to man nothyng is so diligentely don but that as wel by the puissaunce of man it may bee vndoen for the workes of men mortall also be mortall ¶ Nothyng is so happy that it is without feare Where ther is suspicion the lyfe is vnpleasaunt ¶ He that is dedicate to the hasardes of fortune he prepareth for hym selfe muche mattire to trouble whiche wyll not shortly be slacked ¶ There is one way to go surely that is to set littell by thynges worldely and a manne to hold hym contented onely with honestee Custome IN thynges wherof holy scripture hath determined no certaintie the vse of goddes people and statutes of fathers are to bee holden for lawes and likewyse as transgressors of goddes lawes are to be punisshed so contemnours of ecclesiasticall customes ought to be chastised ¶ The wounde often renued is harde to be healed ¶ Custome teacheth that to bee littell which semeth to be great ¶ Educacion and discipline formeth good maners and men sauoreth alway of that thynge which in youth thei haue lerned ¶ In truthe whiche appeereth openly custom must geue place to veritee Correction HE that byndeth a frantike man and waketh hym that hath the letargie or slepyng liknesse displeaseth both loueth both and healeth bothe both whyles thei be sicke dooe disdayne hym and whan they be hole yet both doe thanke hym ¶ Correcte not a scorner leste that he hate the
tamed ¶ That whiche is infixed and ingeÌ„dred by nature is not lyghtly remoued by crafte ¶ Thou dooest naughte thou man moste vnkynde whyche saiest that thou haste nothinge of god but of nature I telle the Nature withoute God is nothynge nor god is withoute nature but bothe are one and be not diuers in office Necessitee NEcessitee makethe that quicke which els would be dul and oft times dispaire is chiefe cause of hope ¶ Suffer and blame not that whiche thou maiest not escape ¶ Thynke howe they that bee gyued take fyrst greuousely the weight of their yrons and lette of their going At the last whan they leaue to disdain these thinges and dooe determine to suffre theym necessytee compelleth them to beare it valyantly and custome to thynke the pein easie ¶ It is Necessitee that in perill of wrecke dyschargeh the shyppe of his burdeyne It is Necessitee that by pluckynge downe houses doo keepe theim from brennyng Tyme maketh necessitee a lawe Nobilitee VUhat nobilitee rythesse or puissaunce mai be sted faste and sure sens god may make kinges baser ye than those that be lowest ¶ The only lyberty before god is Not to dooe seruyce to syn ¶ The thiefe nobility before god is To excell in all vertue ¶ What auaileth noble linage to hym whiche is with vilaine maners reproched or what reproch is a pore stocke vnto him whiche is with good maners adourned ¶ He that bosteth alwaie of his auncestours declareth hymselfe to be vnworthy of preyses ¶ The more honourable that the life of the auncestoure is after estemed the moâ—e reprocheful is the vice of the linage that them succedeth ¶ Iphicrates a valiaunte captain but the sonne of a shoemaker beyng therwith imbrayded of Hermodius a noble manne borne aunswered in this wyse My bloude taketh begynnynge at me and thy bloudde at the nowe taketh hir farewell Obstinaâ—y ¶ To resist in vayne and with muche trauayle to get noughte but displeasure is extreme foly Obedience VUhat maner of obedieÌ„ce may be there where vice is muche made of and rulers not regarded whose contempt is the original fountaine of mischiefe in euery weale publyke ¶ Ye seruauntes obey ye your soueraignes carnall in all thinges not seruyng to the eye as it were to plese men but in symplicitee of thought fearyng almightie god Better is obedieÌ„ce thaÌ„ sacrifice ¶ He that resisteth authoritee resisteth gooddis ordinance ¶ It is a generall couâ—naunte made by mankynde to be obedyent to kynges howe muche more vnto god which reigneth ouer all creatures ¶ If thou wilt be wise be euer obedient for it is written Desyrest thou wisedome than kepe the commandementes and god will geue hir vnto the. ¶ Theopompus the kynge of Lacedemonia to one whyche saied That the countreie was well kepte because that kynges there knewe howe to gouerne he aunswered No not so but rather because the people knoweth how to obey theim ¶ Some fautes of rulers and officers ought to bee tollerate for he that goeth aboute to correct shal not profit so much as vse to disobey their superiours shall bryng to men detriment Pacience THe pacient man wil suffre for a tyme and after shall comme restytucion of gladnesse ¶ All that happeneth vnto the suffre in thy trouble and haue pacience alwaie in thy pouertee For golde and syluer are proued with fyre and men bee acceptable whan they bee in the ouen of worldly aduersitee ¶ Better is he that contempneth wronge than he that is greued therwith for he that contemneth it doth despise it as if he felte it not but he that is grâ—ued therwith is tourmented as if he felte it ¶ If thou wylte bee noble of courage suppose that no displeasure may happen vnto the but saie this of thine enemy He wolde haue hurt me but he hurteth me not and whan thou perceiuest hym to be in thy danger thynke that to bee vengeaunce sufficient that thou moughtest be reuenged Peace BLessed bee they that make peace for they shal be called the children of god ¶ Euery realm deuided ageinst it selfe shall be made desolate euery city or hous in it selfe deuided shall not stande or abide He that hath not peace of the hâ—rt the mouth the act ought not to be called a christen man ¶ He that punisheth his body and keepeth not concorde he praiseth god on the taber and not in the quier Periurie ¶ He that prouoketh a maÌ„ for to sweare and knoweth that he shall sweare falsely he is worse than a murtherer for a murtherer sleeth the bodie but he sleeth the soule ye two sowles togyther his whome he procured to swear and also his owne ¶ The punyshement of periuty by goddes lawe is deathe by mans lawe perpetuall infamie ¶ I saie vnto you that ye in no wise do sweare least by that swearyng ye came to the poynt to sweare lightly and that by lightnesse ye come vnto custom and frome custome ye falle into periurie ¶ He that is readie to bee forsworn he semeth to be forsworn before he sweare falsly for god iudgeth not onely by dedes but also by thoughtes whiche procede from the herte ¶ No man sweareth often but he is sometyme forsworne lyke as he that vseth to speake muche speaketh somtyme thynges out of reason ¶ He is a double offender that taketh the name of god in vain and deceiueth his neighbour Peryfl THere is nothyng so sure that it is out of danger perchance of that thynge whiche is of no puissance ¶ If thou mayst not clerely escape out of peril choose rather to dye honestely than to lyue shamefully Pouertee IT is soone made redye and easy that nature de syreth to thynges superfluouse sweate is requyred ¶ The pacience of poore men at the ende shall not perisshe ¶ Better is litell in the feare of our lord than great treasure whiche will neuer be faciate ¶ They be poore in spirit whiche when they do good thei giue praises to god whan they doo yl they lay faute in them selfes ¶ The lyfe of man is not in aboundaunce of rychesse but in vertue and faithe this treasure shall make the a ryche man yf thou be ryche to godwarde ¶ If thou wylte lyue after nature thou shalt neuer be poore yf after thyne opinion thou shalte neuer be ryche Prayer GOd is farre from theym whiche doo not honour hym and gladly he wyll here the praiers of good men ¶ Watche and praie ye that ye enter not into temptacion ¶ Thy praier is thy speche vnto God whan thou redest god talketh with the whan thou praiest thou talkest with god ¶ The two winges wherwith a man fleeth vnto god be these if thou forgeuest hym whiche hath offended the and helpeste hym who
hath nede of the. ¶ With fastyng corporal passions ar to be cured with praier the pestilence of mans mynde is to be healed Puissance ¶ It is a pestilent puissaunce to be of power to do harme Prodigalitee VUhat thyng is more foolyshe than to indeuoure thy selfe to doo gladly a thyng that thou maiest dooe it no longer ¶ Excessiue expences of that whiche shoulde mainteine thy household drinketh vp the fouÌ„tayn of iust leberalitee Prosperitee ¶ If god suffre yll men to haue muche prosperitee than his iudignacion is muche more greâ—â—â—â—s If he leaue yll dedes vnpunished than is his punisshement more dredfull perillous ¶ The world is more daungerous laughyng than lowrynge ¶ If thou haddest the wisedome of salomon the beauteee of Absolon the puissaunce of Samson the longe lyfe of Enoch the richesse of Cresus the power of Octauian what can all this auayle the whan fynally the bodie is gyuen to woormes the soule vnto diuels to bee with the riche man in peine euerlastyng ¶ In all fortunes aduersitee the moste vnhappy chaunce is to haue been ones happy ¶ Perfite felicitee is the vse of vertue ¶ Muche abundaunce maketh corne to lie bowghes are broken with theyr owne burdeine the fruite that cometh often cometh seldome to rypenesse Prouidence PLato doeth lyken mannes lyfe vnto a chance of dice the better it is the more is it desired of him that casteth it but what so euer chaunce commeth there is good craft in the vsyng of euery thyng as it happeth the one is not in vs that is to saie what we shal throw the other is in vs if we be wise that is to saie to take in good worthe the chaunce that dooth fal and appoint to euery thyng his place so that the thyng that well chanceth may profite vs and that whiche euyll chanceth may not indamage vs. Pryde THre kindê of â—hynges my soule hath muche hated and I am muche discontent with theyr disposicion ¶ A poore man proude a great man a lyer an olde man a foole and lackyng discrecion ¶ God resisteth theym that bee proude and to theym that bee humble he geueth his grace ¶ Be not proude in wisedom in strength nor in richesse it is one god that is wise puissant and full of felicitee Prudence ¶ Prudence consisteth in the knowlage of things good yll ¶ A wyse man doeth all thyng by counsayle and a foole soone discouereth his foly ¶ More easily maie one resist yll mocions than rule theym and more easily refuse them thaÌ„ moderate theym ¶ To hym whom fortune neuer deceiued it is no foly to remembre the vncertaintee of sun dry aduentures ¶ The helpe of God is not only gotten with wishes and praiers but by vigilant study dilygent executyng and wise counsellyng al things come to passe ¶ Separate them that do craftily flatter the from those that do faithfully loue the leste yll men haue moste profite by the. ¶ Bee sure of freendes that speake not ay pleasantly ¶ Those which to content the will speake vnthriftily forbyd theym they house and put theim out quickely Promise THese promises are not to be kepte which a man maketh eyther by feare compelled or by craft deceiued The noble kyng Agesilaus to one whiche said to him ye haue promised By god saied he that haue I if it be right if not I than spake but I promised not ¶ The foundacion of Iustice is credence that is to saie constantnesse and trouth in saiynges and promises ¶ Those promises are not to be kepte whiche bee harmefull to them vnto whom thou haste promised or by the whiche thou shalte receiue more detriment than they to whome thou madest promise maie thereby take profite ¶ O the shamefull confession of fraude and coÌ„mune mischief of man more credence is geuen to mens signettes than to theyr soules Pastyme NAture broughte vs nâ—t forth as we shulde seme to bee made for pastyme and solace but rather to granitee and studies of more weighty importance ¶ Recreacion of wittes ar to be suffred for whan thei haue a while rested they sprynge vp of tentymes more better quicker Publyke weale TO vse the publyke weale for a particular gaine or aduauntage is not onely a thyng foule and dishonest but also mischeuous and very abhominable ¶ To chaunge sodenly the customes and disposicion of people and with newe lawes hastily to rule theim is not onely harde but also vnsure as the thyng that requireth much time with great power authorite◠¶ Lyke as the hand deuided in fyngers is therefore neuer the feebler but to euery purpose is the apter and redier so he that ioyneth to hym other in the gouernance of a weale publyke ayded with company shall accomplishe the thynge in experience the more effectually ¶ A prince of a weale publike ought with all studie and dilygence to expel driue out of his countrey ambicion and sumptuouse expences wherewith the minde being nourished and styrred is made more cruell and fierce and with a prodigalle wantonnesse appeereth to bee ryottouse and yf he can not brynge it to passe at the leaste let hym abhorre them and kepe hym selfe from theim and resist to his power those that desyre it and with all mischiefe doo assaie to atteine it ¶ Dwelle not sayed Plato where superfluous expences do surmounte the reuenewes nor where yll men be more made of than good men nor where the rulers for the more part be liers Quietnesse of mynde ARt thou put from thyne office thou shalt be the more at home and the better apply thyn own busines Thou laboureste to bee nyghe the kynge but thou arte disappoynted thou shalte lyue more surely and in the lasse busines But thou art tourmoiled with mucâ—e care and busynesse ye warme water as Pyndare saieth doeth not so swetely ease and comforte the delicate membres as honoure ioyned with authoritee maketh labour pleasant and to sweate easily ¶ To hym that wold be quiete and liue in moste suretee the ryght waie is to set nought by exterior thynges and to be only contented with vertue for who so euer estemeth any thyng to be aboue vertue ye or to bee good but vertue onely he setteth foorth his breaste naked to all thynge that fleeth from the hande of blynde Fortune and with great study and diligence abideth hyr shotte Reason NOt onely fortune helpeth menne that beeâ— valiaunt as is the olde prouerbe but reason muche more whiche as it were with preceptes confirmeth the puissaunce of prowesse ¶ What thyng in man is best Reason for by that he goth before beastes and foloweth the Goddes Wherefore a perfecte reason is that good which proprely belongeth to maÌ„ all other thynges is to hym coÌ„mune with beastes For if he be stronge so is the lyon if he be fayre so is the
much made of for as longe as that abydeth in the mynd there is yet a place for good hope to rest in ¶ Diogenes beholdyng a yong man blusshe saied vnto hym Son be of good comfort this is the right colour of vertue Silence REceyue not a swalowe into thy house that is to sal haue not in thy hous clatterers meÌ„ ful of language ¶ An yll man is sooner vanquished with silence than with aunsweres For malice is sooner styred with woordes than refourmed ¶ Lyke as a citee is which staÌ„deth wide open and is not compassed with walles so is a man whiche can not kepe silence Truthe AL the waies of our lorde is mercy and trouthe ¶ Leat thy toung be ignorant of liyng and swearyng loue so well truthe that what so euer thou speakest thynke that thou swearest â— Trouthe moste commonlye with many wordes is scattered to nothyng Temperance TO a wel ordered couÌ„trey or citee those expenses be thoughte mete and conuenient that be littell moderate the end wherof is necessary and honest pleasant and thankful so that it lacke bothe reproche and domage ¶ A temperate and moderate person not wanton nor affectionate to his owne apetite maie be to no manne in his countrey chargâ—ouse to no man truell or greuous to no maÌ„ dangerous For he is of Nature familiar and ientill easy to men that wilcome speake with hym whose house is vnlocked not shut but open to all men where euerye manne as it were in tempestes and stormes may repayre for their succours ¶ What doeth that man lacke to lyue in felicitee whom valyant courage deliuereth from all sorowe and feare and Temperaunce calleth from carnall appetite and letteth hym not excede in foolishe reioycyng Tale bearers TEll no yll tales of God and his saintes nor reporte no yll of the prince of thy countrey ¶ Ill reporters bee to God odiouse ¶ More offendeth the tale bearer that minisheth the loue in a mans hert from his nigh frende or neyghbour than he that pulleth meate from the mouth of a hungry begger For lyke as the soule is more precious than the mortal body so is the foode of the soule of more estimacioÌ„ thaÌ„ the nourishement of carrayne Vertue NO man maie be saied to lyue a shorte tyme that hath attayned of perfecte vertue the perfect rewarde ¶ It beeseâ—meth vertue to bee fâ—â—e from all drede and out of subiection ¶ Uertu is 〈◊〉 one with most depe rootes perfectly set whiche with no maner of violence may be distroyed ¶ It is the vertue of an honorable personage commendably to rule and also be ruled ¶ Flee from younge and wanton desyres and folow Iustice faithe charitee and peace with theim whiche honour god with a cleane herte ¶ Uertue is to bee honoured not the image of vertue nor she is not to be honoured with censyng or prayer but onely with a good will and purpose ¶ Uertue is to restraine angre to mitigate desyre and refraine carnall pleasure ¶ The fruites of the spirite is charitee ioyfulnesse peace patience bounteousnesse goodnesse longe sufferance ientylnesse saithe temperance continence and chastitee ¶ As the commyng of one swalowe maketh not spryng tyme nor one hotte daie or houre maketh not sommer so one vertue maketh not a verâ—uouse persone or one littell tyme in prosperitee setteth not a man in perfect felicitee ¶ Where ryches is honoured and estimacion rule and authoritee theron attendeth there vertue waxeth dulle pouertee is had in reproche innocencye is reputed for yll will or malyce Voluptuousnesse CAto the elder inuehyngâ— agaynste the people for their inordinate lyuyng saied It is in vayne to talke to a bealy that lacketh eares wife A Foolyshe chylde is the fathers herte sore and a brawlyng wyfe is a house alwaye droppyng ¶ A wyse woman buyldeth vp a howse ¶ An vnwyse woman will destroye with hir handes that whiche is builded ¶ That manne is blessed that hath a good wyfe the yeres of theim therby are doubled No hed is more mischeuoê° thaÌ„ the hed of an adder no wrath excedeth the wrathe of a woman ¶ It is more pleasaunte abydynge with a lyon or dragon than to dwelle with a vengeable woman ¶ Lyke as the clymmyng on a sandy hyll is to the feete of an olde man so is a clattering woman to a man that is quiete ¶ A woman yf she haue souerayntee is to hir husband frowarde and contrary ¶ Geue not to the water that serueth thy house neuer so littel 〈◊〉 issue nor to an yll wyfe lycence to wander ¶ A constaunt wyfe reioyceth her husbande and in peace shal prolonge the terme of his lyfe ¶ A stedfast woman is a golden pilar set on baces of siluer Vainglory LEt vs not be desyrous of vainglori one prouoking the other with mutualls enuye The vainglory of this world is a deceitfull sweetenesse an vnfruitfull labour a continuall feare a dangerous aduance ment a begynnynge withoute prouidence an ende withoute repentance ¶ There is not so muche ioye in highe clymmynge vpwarde as there is sorowe in fallynge harde downewarde nor so muthe renoume after victorye as after ruine reproche of foly ¶ What shoulde he that is stronge auaunt of his strentgh whom bodyly sycknesse bryngeth to feeblenesse ¶ What should the ryche man auaunte of his rychesse whose hope by a theefe or a tyrante is soone disapoynted Virginitee VIrginitee is syster of angelles vainquisher of lustes princesse of vertues possessour of good thynges ¶ The woman vnmaried and the maiden vncorrupted thinke on thynges that perteyne vnto god to the intent to be holye in body and soule ¶ What profiteth a hole body with a mynde corrupted Better is an humble matrimonye than a proude virginitee ¶ A maydens speche wolde â—e circumspect sober and scelde not soo excellent in eloquence as in basshefulnesse Whanne thou speakest lette men mâ—ruaylle at thy shamelasâ—enesse whan thou speakest not lette theim wondre at thy wysedome and sobernesse wrathe A Foole immediately discouereth his angre he that hydeth his iniurye is wyse and craftye ¶ An angry person prouoketh contencion but he that is pacient appeaseth debate whan iâ— is styrred ¶ Be not familiar with a man full of angre nor kepe not company with a â—uryous persone leaste thou lerne his waies and cause thy soule therby to offeÌ„d ¶ Let euery man bee swifte in hearyng slowe in speche and slowe in displeasure ¶ By wrath wisedom is lost so that it can not appere what shoulde bee doone nor howe it ought to bee doone ¶ The chiefe remedy of angrâ— is delaie that the fury maye abate and the darkenesse that maketh wytte blynde maie decaie or at the least waie bee not so grosse ¶ Haste and wrath be the chief ennemies of counsayle ¶ Plato beeyng demaunded wherby