dyseases be gotten eyther of outwarde thynges eyther of our selues or of god orels of the lawe and lyfe of Christe The nature of thynges is suche that as they be all vncertayn short chaungeable and vyle the soule onely excepted whiche is in dede very man or at the leaste the most preciouse parte of man soo all other thinges be translated from one to an other lest men shuld call any thynge theyrs beside their soule Lette no man thynke those thynges whiche he hath in his possessiō to be giuen hym but rather to be lent hym for a season Wherfore it is great madnes to runne in to any synne worthy greuouse punysshement for any worldely tryfles Lette no man auaunce hym selfe bycause the gyftes of Fortune or of Body haue chaunced vnto hym seinge all suche trashe shortely vadeth awaye as beinge vncertaine and not propre vnto vs. No no as they be graunted vs so they shalbe required ageyne at the vttermost whan death commeth and ofte tymes euen while we be aliue Neyther we ought to mourne if that thynge whyche was lente vs and as a man wolde saye gyuen vs to kepe be asked ageyn but it rather becommeth vs to render thankes for bicause we haue so longe enioyed the same It is to moche vnkindnes to think if thou haddest a longe season a benefytte that thou takeste wronge if it do not alwaye continue Thou doest rather wronge not to consider what thou haste had and howe longe then styll to thynke what thou haste not had or howe longe thou haste not hadde it Thou oughtest not to moche to reioyse whan thinges taken from thy ennemies come to the or thy frendes for suche is the spede of Fortune and suche doubtfulnes is in all thinges that bitter wailing often times foloweth vaine mirth Lette not thy harte fayle the althoughe fortune tourne her face for mery euentydes do often tymes folowe carefull mornynges Nowe what condition be our bodyes in what lyfe can we loke for whyche be made of so vyle and soo brickle a mettall our lyues beinge with so many perylles besieged on euery syde And althoughe it seme sure for a tyme yet it wyll not longe indure Therfore what haue we whervpon we shuld chiefely in such vncertayntie of life be high mynded or fierce of harte And for as moche as this lyfe is none other thynge but a certayne pylgremage wherby we styll be entrynge in to an other lyfe eternall and seinge also we nede very fewe thynges for the performance of the sayd iourney what hath this world worthy longe suite What foly to seke such thinges by peynfull seruitude as we see tossed and tourned in a moment hyther and thither For what eude or purpose shulde we serue out neuer satisfied desyre and appetyte whan thinges to come be vncertayn and we at this present nede very fewe thynges He is a very free man whiche desyreth onely those thynges as be in his owne handes On the other side he a bondman and slaue that dothe the contrary Nowe I praye you what other thynge is it to be replenysshed with the giftes of Fortune than a foote man to be combred with diuers and many fardelles There is no man so dulle no such lacke wytte but he rather prepareth and fytteth hym selfe for the citye where he purposeth to dwell than stylle seeketh thynges for his iourney Sythens this our lyfe is of nature droupyng and fleinge the moste parte therof and almost al is spente in perturbation in troubles in fantasies we can not say we liue all the while that we be tossed with affections and in especiall whan the feare of death troubleth vs. And where as death may come to vs by an infinite sorte of wayes It is greate folye to feare that it shulde come this waye or that way and seing that it shal of necessity come we may not committe any great mischiefe or wickednes to auoyde it nor we ought to mourne though it chaunce Our lyfe beynge oppressed with so many diuers myseries what nede we to kepe it with suche anxietie to sette so moche by it seinge also we go to an other whiche is a life euerlastynge Let vs so order our selues that we haue redy passage to that lyfe whiche is replenyshed with all goodnesse full of ioye eternall ful of myrth euerlastyng Our errours oppresse vs rather than thinges them self where as we ofte tymes thynke them to be great euyls that are none in dede and gret goodes that of trouthe are worthe nought The nature condition and true value of thynges be those whiche I haue reherced in the begynnynge wherby it may be plainely gathered that there is nothyng fayre nothing of pryce fynally nothynge to be accounted ours but only vertue Where as delyberation is taken we beinge in doubte to which parte we may most inclyne the loue of our bodye and the desyre of thynges here in this lyfe that is to saye the loue of our selfe is chiefe councellour and one that we all togyther folowe This weakeneth the strength and manhod of our myndes so moche that nothyng can be so lyttell but it is easely able to penetrate them nothing so sklender or smal but it may be able to disturbe them This blyndeth the eyes of the mynde and whan affections haue ones gotten the vpper hande we flatter we yelde we obey them as our lordes and rulers Thus we hold thynges with tothe and nayle that are alien from vs as they were ours and if they be with drawen from vs we lament tourmentynge our selues as though we had great losse We neglecte our owne as none of oures and do shonne thinges profytable as very hurtefull to vs enbrasynge thynges hurtfull as very profitable The harmes of the folkes seme small but we thynke our owne beinge northynge so great as theyrs intollerable neither content with that we wyshe our selues nor yet pleased if we myght obteyne that that other men moche desyre We lyke not our selues this world the condition and estate therof doth not satisfie vs we wold haue the natures of al thinges turned such is the impaciencie that groweth of deyntie fantasies What punyshement may be compared with these trewely the tormentes amonge damned spirites be none other The dyuels them selues haue none other punyshement than that they be vexed with enuy hatred and wrothe A man may se the counteuaunce of them that be inquieted with these affections howe variable how carefull howe pantyng how cruell how fearefull they be and in lyke trade be their mindes racked and tourmented within them ANGRE whiche is the sorest of al other perturbations and worst of al other becommeth not a man for it turneth his nature into a cruel beast and althoughe euery trouble dothe obscure and darken the iudgement of the mynde yet moste of all Ire ouerwhelmeth it with darkenes soo sore that it seeth neyther Truthe profytte or comlynes It eateth vp the harte and drynketh vp the holsome bloud of the body constraining man to do that thing wherof Repentance
do the contrary the children of the deuyll as Chryste him self plainly testifieth The hyghest poynt wherin a man passeth the fyercenesse of all wylde beastes is battell a thynge more agreing to beastes vnreasonable than to man which is weldeclared by the name that the latines haue giuen it Howe moche doth nature her selfe abhorre from warre which brought forth man in to this worlde naked without armure shapynge hym to mekenesse and louely societie of life God also abhorreth the same which wol and commaundeth mutual loue betwene man and man One of vs may not warre with annother ne hurt one the other without greuous offence If thou suspecte any man to beare grudge or displeasure in his mynde towardes the labour with hande and fote to reconcile and pacify him spare thou not in this behalf to pray to flatter and to bestowe thy goodes so that thou mayst therby obteyne the fauour of all men for this is the most redy and compendious way to come to goddis fauour Thou shalt scorne no man remembring that what so euer chanceth to one may hap to an other No rather gyue thankes to god that he hath kepte the from suche daunger and pray partly that no like thing may fortune to the partly for remedy vnto hym that is thus afflycted or at the least that god wyll gyue hym grace to take it thankefully and helpe hym yf thy power wyll extend therto It is a token of a dogged harte to reioyce in an other mans misfortune and not to pitie the common course of nature Be mercyfull to man and GOD woll haue mercy vpon the. The fortune and chaunce that foloweth mankynde is common to euery man thretnyng dayly all men and hanging ouer euery mans head Thynke it not possible that thou canst do any thynge more agreing to this loue dewe vnto man than if thou bring them to the greatest good of this worlde Uertue Ageine thou canst do nothing more repugnaunt to loue than to brynge any man to euill counsell example or otherwise vnto synne The chyefest and happyest of all other thynges is for a man to loue yea although he be not loued ageine yet that not withstandyng to be loued is the swetest the surest thing No treasure is of so great certaynty as perfect loue and amytie no gard so strong as faythfull frendes He taketh the son out of the world that taketh loue from life Trewe loue sure and stable frendshyp resteth in thē only that be good and vertuous amonge whom loue lightly encreaseth Euyll men are so farre from louyng the good that they can not one loue an other The redyest way to be loued is fyrst to loue For loue is allured by nothyng so moche as by loue Loue is gotten also by Uertue whiche of her self is so amiable that ofte times she inuiteth and in maner constraineth men to loue her whiche neuer knewe her Loue is also allured by tokens of vertue as by demure softnesse by comely shamefastnes by humanity by gentyll and fayre speche specially if thou neyther say ne do any thyng that sauereth of arrogancy insolency or malopert vncleannesse Let al thy actes be sweete softe gentyll and pure The venome of loue and amitie is to loue thy frende so that thou yeldest vpon occasion to hate him or so to take him thy frend that thou thinkest he may be thyn ennemy This sayeng is godly I hate as one redy to loue Let no remembrance of displeasure be where loue is nother thinke that he whom thou takest for thy frende can be thy ennemy for els shall thy loue be very weake and brickle In frendshyp must be such fayth constancy and symplicitie that in no wyse thou haue any suspition in thy frende or gyue eare vnto them that suspecte hym or shall euyll reporte hym Lyfe is no lyfe to suche as lyue in suspition or feare but rather suche lyfe is a continuall death Be not inquisitiue howe other men liue for they that passe to moch of other mens affayres ofte tymes loke vpon theyr owne busynes but sklenderly It is a poynt of great foly well to knowe other men and not to knowe thy selfe Of this thynge ryse many pryuy grudges and suche as vse these thinges be most commonly they whiche can spye a small mote in an other mans eye and not see a great beame in their owne It is great folyshnes to knowe other men so well and to knowe them self neuer a deale Thou mayst not alonely loue men but also reuerence suche as becommeth the honestly behauyng thy self among them wherin consisteth the offyce and duety of our hole life To the better accomplishment wherof thy part is diligently to mark wher whan and with whom thou doest or speakest any thyng Whan thou art in presence of men so order all the partes of thy body and in especiall thy eies and countenance that there may be no token of disdaine or contempt perceiued Use no wanton gesture but let quietnes and pleasant serenitie tokens of a quiet and clere minde alwayes temper thy countenaunce The fayre and most fauourable couerture of mans face is modestie and shamefastnesse whiche so sette forth mans countenance that without the same it semeth a thing very deformed and detestable Al hope of recouery is paste in him whiche nowe is no more ashamed of euyll doinge Shewe not to moche seueritie or grimnesse in thy countenaunce For therby men coniecture the mynde to be cruell and vnruly Laugh not to ofte nor out of mesure laugh not to loude nor that thy body shake withal lest thou be mocked and laught to scorne for such thy folyshe laughter There may be a cause of laughter but there can be no cause of scornefull laughter To scorne good thynges is wickednesse to mocke euyll crueltie and to iest at other meane thinges great folyshnes to scorne good men wickednes leude men cruelnes familiarly acquainted immanitie vnknowen men madnes to be shorte a man to scorne a man inhumanitie Let thy eyes be quiete and stedy play not with thy fyngers as iuglers vse to do Accustome not thy self to strike for oft times after a fyllyp foloweth a blowe and from blowes men come to clubbes and swordes Gyue onely good men true and ryght honour which commeth from the reuerence of the mynde Honour suche as be in office and auctoritie and be obediēt vnto them although they commaunde greuous and peinfull thinges for god willeth it so to be for a publike quietnes Gyue place vnto ryche men leste they stered to angre hurte bothe the and other good men to Aryse vnto age and reuerence it as in whom consysteth ofte tymes great experience and knowledge of godly liuing and worldly policy Be not onely euen with them that honour the but according to the apostels precepte preuent them whan thou mayst It is an argument of great rudenes not to salute hym that saluteth the a great point of barbarousnes not to wishe wel ageine to him that wisheth wel to the. Howe
shortly ensueth How shameful a chaunge is there in the face what sodeyn tempestes aryse there what burnynge eyes what snuffynge of the nose what grennyng of the tethe what foming of the mouthe what palenes what stuttynge of tonge fynally what terryble and vncomely cryinges be there in hym that is inflamed with this furie Truely suche that some which haue in theyr angre beholden them selfe in a glasse haue not knowen themhselfe The angry man for his grymine countenaunce his sharpe wordes and cruell dedes ofte tymes loseth moche of his auctoritie moche beneuolencie is taken from hym his frendes forsake hym no man wyll mete hym he is lefte al alone al men hate abhorre him wherfore great wyse men neuer eschewed thynge more or cloked thyng with greatter diligence than they did Ire and the workes of Ire In so moche that they not only wrasteled ageinst their own nature but in spite of her beard gaue her the fall What is more worthy to be skorned than so lyttell and soo weake an anymall to rage and stere vp soo greate and so fierce tragedies for vyle trifles and thynges of no value as sometyme for the gyftes of the body or of fortune yea and somtyme wysely a goddes name for one lyttell worde Thou shalte sone subdue angre if thou holde and fasten this thynge in thy mynde that is to saye No iniurie to be done excepte whan the mynde taketh hurte whiche no man can corrupte but onely he that possesseth it and that by defylynge it with synne We haue spoken hitherto of thinges comminge from man to man we woll nowe talke of higher matters as commynge of god Howe be it those thinges also before reherred were of god but these that folowe come some what more expressely and properly from hym ¶ Of religion THERE coulde nothyng be giuen vnto mankind more greatter or better than Religion whiche is knowlege loue and veneration of the prynce and maker of the worlde GOD is so beneficial to no man as he is to them whome he techeth howe they shall trewely worshyppe hym Therfore Dauid the prophet reherseth this amonge the greatte gyftes of god shewed to the people of Israell Qui annuntiat verbum suum Iacob c. that is whiche sheweth his worde vnto Iacob his iustyce and iudgementes to Israel He hath not so done to all nations nor hath he opened his iudgementes vnto all men God is knowen by religion and beynge knowen he muste nedes be beleued and worshypped Onely god is prynce maker and lorde of all thinges whiche alone is able to do all thynges and knoweth howe to do all thinges This worlde is in maner as it were an house or a temple of god whiche of nought be brought forthe in to this shappe and ornacy that it nowe is in Therfore it hath receyued this name Cosmos amonge the Grekes and is called Mundus of the Latines whiche bothe are as moche to saye as a comely Ornament a beautifull thynge whiche he so ruleth and gouerneth that we may no lesse wonder at the conseruatiō than at the creation of it And lyke as in the house of a most prudent gouernour nothing is done without his commandement so in this worlde is there nothynge done without his wil or bidding the whiche as he can all thynges do so he knoweth howe to do all thinges Aungels dyuelles men and beastes trees stockes and stones the heauens the elementes and to be shorte all thynges are gouerned by him and obey him There is nothyng made nothyng that moueth nothyng that chaunceth nother stocke nor strawe may be lyfte from the grounde neyther flocke ne fether maye flee further than his prescripte or commaundement is In this lawe standeth the vnyuersall worlde neyther is there in thynges any other chaunce fortune or lotte He doth al thinges with his equitie and wisdome not withstandyng by waies to vs vnknowen What so euer happeneth to any man that same toutnethe to his profytte if he be good but not to profytte of wretched money or of worldely thynges transitory but of eternall felicitie What so euer thynges therfore chaunce in this worlde they muste be paciently taken and allowed as commynge of god the authour leste we in our fonde affection and folishe iudgement seme to condempne and improue the wyll of that most righttuous and wise gouernour of al thinges God And bicause we be not able to compasse for what purpose he dothe suche thynges We as chyldren and ignorant what is beste for vs doo lament that thynges moste hurteful be not giuen vs takynge them as moste profytable on the other syde abhorryng thynges most profitable as moste hurtfull In so moche that oftetymes our ennemie can wishe no more hurte than that we may haue our owne desires And seinge we be drowned in so great darkenes of ignoraunce goddis wyll is that we auoide al that is blame worthy and commytte all the reste to his gouernaunce We must execute whether we wil or no that thynge whiche the gouernour of this so great a work hath appointed vs to What madnes is it therfore rather to be drawen ageinst our wil with wepyng and waylyng than to be led merily and wyllynge to that we are called to Truely euery frende of god wyl gladly obey the lawes and wyll of god his frend This is the chief maner of louing god as CHRIST sayth You shal be my frendes if you wyll do that I commaunde you ¶ Of Christe THE attonement and the reconciler of Mankynd with GOD and the authour of our saluation is IESVS CHRIST God and man the onely sonne of god almyghty whom the father sent for the same purpose whan it pleased hym to take pytie vppon Mankynd whiche had made him selfe to his owne great hynderaunce an ennemy vnto god There can be no greater hurt than by syn to be seperated from god the fountayne of all goodnes and to be tourned to most hurtfull myserie to be taken from a most swete life and left to a most bytter death FOR this purpose among other thynges Christ came that he might teache vs the true and streight way wherin we might stedfastly stande and take our iourney to god warde not swaruyng from it the bredth of an heare He hath shewed this way both by wordes and also by example of his holy lyfe All humayne wisedome compared with Christes religion is but durte and very folyshnes What soeuer graue prudent wise pure holy or religious thing is with admiration with exclamation with clappyng of handes in the bokes of the gentylles red commended lerned by hart praysed aboue the mone all this is found more purely more rightly more openly more easyly in our religion Perfect wisedom is to know this Religion and to lyue accordyng to it is perfecte Uertue For no man knoweth it in very deede excepte he lyue therafter Christes lyfe wytnesseth his perfect humanitie his miracles declare the infinite power of his deytie his law sheweth his heauenly wisedom so that of his perfect goodnes
ones vnderstād how it is brought to passe Seing therefore that thou lyuest of his giftes consider what cursed vnkyndnes and what dampnable rashenes it is to be so bold to fal at debate with him by whose benefit and wyll thou haste thy beynge and lenger shuldest thou not be if he wolde not At thy table let al thing be chaste pure wyse holy euen as he is whose gyftes thou art nowe in hand with Let all bakbytyng bytter wordes fierse and cruel speking be secluded from thy table where thou felest the incredible swetenes and clemency of god towardes the. Wherfore it is more intollerable that thou shuldest contaminate that place with sharpnes and hatred agaynst thy brother where thou fyndest moche fauour and gentle softenes towardes the. This thing the Gentylles wel perceyued which for the same skyll named all thynges dedicate and belongyng to the table with names of plesantnes myrthe as feastes iunkettes and gawdes where it was counted a greuouse offence any sad heuy or haynous thyng eyther to be done or sayd Seynge therfore thou hast god to thy gouernour whiche is most in myght wysedome and liberalitie put away the inordynate regarde of thy selfe wherin thou semest to mystrust his goodnes and labour only howe thou mayst please and content hym It is a great folyshnes to say or do any thyng amysse a madnes to dysplease hym for the contention of thy table from whom all nourishementes commeth a madnes to get his displeasure of whome thou labourest to obteyne a benefyt namely for as moche as the lyfe is not preserued by meate but by the wyl and pleasure of god according to the saieng of scripture Not in Breade onely liueth man But in euery worde of god We haue by indenture of Iesu lord of all in heauen and earth that they shal lacke nothing which seke accordingly the kyngdome of god and rightuousnes alowed before hym Seynge therfore that god is so boūteful towardes the in his giftes be not thou vnkinde to thy brother accompting him no lesse to be the son of god than thou thy selfe and that god is no more bounde to the than to hym and that he hath only made the a minister of his giftes of whom nexte vnto god thy brother shulde aske relyefe Neyther is there any thyng more truly giuen to Christ then that that is bestowed vpon the poore Whan thou hast with meates and drinkes refresshed thy selfe consider whose prouidence and power it is to susteyne the lyfe with suche thynges as thou hast receyued and gyue thankes therfore to god not as thou woldest to hym whyche hath prepared sustenance for the with his money but suche thankes as are mete for hym which hath made both the and also the meate susteining the life not by the strēgth of the sayd meate but by his diuine power and inestymable goodnes At thy downe lyenge and vprysynge remember the benefittes of god not onely towardes the but towardes all mankynde yea and all the hole worlde Consider in what dangers man is whyle he lyeth lyke a deade carkas hauyng no power of him selfe Wherfore Christe must so moche the more instantly be sought vpon that he may vouchsafe to defende vs sylly wretches Hede ought to be taken that we prouoke not hym to wrothe and angre by any our synne seyng he is our keper and our gouernour Arme thy forhead and thy breaste with the sygne of the crosse and the secrete parte of thy harte with deuout praiers and holy meditations And whan thou shalte go to thy bed loke that thou thinke euery day resembleth y e hole life of man whom the night succedeth and slepe a very expresse token of death We must therfore pray vnto Christ that he vouchesafe to be with vs euer fauourable both in tyme of life and death and that he vouchesafe to graunt that to be pleasaunt and quiet vnto vs. We must pray hym that straunge dreames feare vs not but that euen sleaping we may haue him in mynd and that refreshed with his comfort we may ryse merily in the mornyng remembring his blessed deth y e price wherby he redemed mankynd Thou shalt kepe thy bed chast and pure so that thy enemy the authour and head of al fylthynes may haue no claime ne right therin And with the sygne of the crosse and Inuocatiō of the name of God but specially through holy thoughtes cogitations and stedfast purpose neuer after to offende shalte thou dryue al the power of the feend from it Whan thou rysest in the mornyng commit thy selfe to Christe rendryng thankes vnto hym that he hath preserued the that night through his helpe and tuition from the deceytes and enuy of that cruell ennemy As thou hast fyrst slept the nyght tyme and are nowe rysen ageyne so remember that our bodyes shall fyrst slepe by deathe and after be restored to life by Christ whan he shal appere and come to iuge both quick and deade Beseche hym that it may be his wyll and that he cause the to spende the day folowyng in his seruice so that thou mayst nother hurt nor yet be hurt of any man and that thou so compassed on euery syde and defended with christian godlynes mayst safely escape the nettes and snates whiche the deuyll moste deceytfull ennemy neuer ceasseth to laye for mankynde Worshyp Mary the blessed mother of God and other holy saintes the deere beloued frendes of Christ dwelling with him in life euerlasting Rede and here ofte times the lyfe and actes of them that thou mayst folowe the same Let thy thought and reporte of them be not as of men but as of persons that by the goodnes of god haue transcended all nature and humayne excellency and nowe nygh conioyned with god Where as there is so great likenes of men both in body and mynd they being al brought in to this world by one ryght and tytle made and appoynted to a certayne communion and societie of life to the preseruation wherof nature hath proclaymed this lawe Let no man to an other do that that he wold not haue done to him self He that restored nature decayed hath professed this one doctrine to be his but yet expressyng the same more at larg and settyng it out more plainely for to make the nature of man perfect in euery condition and as lyke vnto god as it may be he cōmaunded vs not only to loue one an other but also to loue our ennemies that we may be like the father of heuen whiche syncerely loued his enemies as he declareth by his great benefittes shewed vnto them And howe is it to be marked that the nature of man is suche that we wold them to be our frendes whom we our selfes can in no wise loue ¶ Of Charitie THis moste wyse mayster and guyde of our lyfe hath gyuen vs this one document to rule our life by that is to loue one an other knowing that by this only rule we might lead a blessed life without nede of any mo lawes
small thynges and of how light cost are salutation faire spech gentelnes reuerence And yet howe gret frendshyp engender they if they be vsed what amities do they dissolue if ye omyt them What peruerse ignoraunce is it not to reconcile and get ageyne the good wyll of many whan ye may haue it with so small a trifle The more gentyll man and the better a man is brought vp the more lowly and curteisly he behaueth him selfe the more vilayne the more disdeynfull and fierce Some time these vyces come of dulnes and lacke of knowlege and for this cause good lerning is called humanitie If thou salute and be not saluted ageyne ascribe it to negligence rather than to contempte If thou be spoken to vnmanerly attribute it to lacke of good maners or to nature and not to malyce or hatred be not so lyght to be moued with the breth of a mans mouth By suche and other lyke holsome interpretations thou shalte leade an holy and pleasaunt lyfe for so shalt thou loue euery man and not thinke thy selfe offended or hurt of any person It is an old prouerbe Vt verax ne suspicax that thou be tru be not suspitious these wordes may be new y e sentence is old Vt quietus ne suspicax that thou be quiet be not suspicious Loke that thou shewe not thy selfe to contemne any man in coūtenance in gesture word or deede If thou beyng of lowe degree despise suche as be thy superiours howe shall thy inferiours obey the. If thou be the greater thou by thy proude contemning of hym tournest thyne inferiours harte from the. Contempte is a thyng intollerable for as muche as no man can thynke him selfe so vyle that he ought to be despysed Many labour to deliuer them selues from contempte but mo study to be reuenged therof There is no man so great but fortune may driue him to nede the helpe of the porest and seke succour of the symplest Besides all this there is no man whom god is content to take for his sonne that can iustely be contemned except thou also in him cōtemne goddis iugement Use no doggishe eloquence seke not prayse of cunnyng by contumeliouse speche agaynste thy brother as touching whose reproche better it were for the to be toung tyed Oft times men vnknowen and despised are after founde woorthy moche reuerence ¶ Of speche and communication GOD gaue man a toung to be an instrument to set forward kepe and preserue the socyetie of mannes lyfe for the mayntenāce wherof nature bindeth man to man This toung is cause of many commodities if thou vse it well cause of many mischiefes if thou misuse it Therfore Iames the Apostle doth resemble it very well to the sterne of a shyp Toung must be brideled kept in that she neyther hurte her selfe nor any other Syn is wrought by no instrument so easely ne so ofte as by the toung Thou shalt not raile curse ne hurt any man thou shalt say nothyng either to the losse of his goodes or good name Thou shalte not dishonestly proudely or malopertely rage agaynst anye man thou shalte immoderately inuey against no man although thou be therto prouoked for so doynge thou shalt more hurte thy selfe before god and men of wisedome then him agaynst whom thou raylest To gyue one euyll woorde for an other is as moche as to wype away one durte with an other To threten is a poynt of naughtye packes of dwellers on the other syde of the water Be not of soo weake a mynde of soo tendre an harte that a fewe wordes be able to wounde the. Be not to curiouse in reprehending other men but rather labour that they may not fynde in the any thyng reprouable And if thou chaunce to rebuke any persone worthyly yet vse no crueltie in thy wordes but myngle thy sharp checkes w t some mylde cōmunicatiō that if y u make any wound it may be swaged therby but euertaking hede y t the fruit of reprehension be not lost whiles that thou studiest ouer moche to mitigate the matter Beware thou slide not into flattery Assentation is a foule vice bringeth the sayer to dishonestie and the herer to great hurte Thinke nothing so preciouse that thou oughtest for it to swerue from ryght and treuth Let neyther ryches ne frendshyp neither intreatie ne threteninges let no feare of death obteine this of the. Thus doyng thou shalte be regarded and trusted al thy saienges shal be as gospelles if thou do contrary wyse thou shalt nothing be estemed ne thought worthy to be heard Let thy communication be sobre ciuile gentyl and nothing rough rusticall or rude nor yet euer our curiouse lest he shulde haue nede of an interpretour that wolde vnderstand the vse no contumeliouse nor obstinate language vse not to flatter with nyse and mynced wordes There is a certayne meane whiche neyther leseth his owne dignitie nor taketh awaye an other mannes wanton vnclēnes is as wel to be refused in oure talke as is poyson in our meate Be not hasty whan thou speakest let not thy toung go before thy wyt make no answere before thou perfectly vnderstandest what the matter meaneth This saieng what so euer fyrst commeth to the tounges ende whiche Cicero spake vnto Titus of Athenes ought selde or neuer to be admytted for as moche as nothyng ought to be spoken among frendes wherby amitie might be appeired Howe foule how perillous a thing is Lingua quo uadis Toung whether goest thou CHRISTE our lorde knowyng howe many and dyuers mischiefes sprang of vayne communication as quarellinges discordes and priuie hatredes to the entent he wold that men shulde be circumspecte in their speche thretened all men that they haue to make a count of euery ydell woorde at the day of iudgement Therfore eche prophete sayth Set thou a watche vnto my mouth and adoore before my lyppes Be not to busy in talkyng or to full of wordes haue not all thy cōmunication alone There is a certayne ordre and course in talkyng al though thou common with moste vnlearned and vilest persons And yet draw not thy wordes so that thou mayst seeme to harken to thy selfe and to doo so bycause euery worde that cometh from the semeth a rose It is more better for the amonge wyse men to harken than to speake yet sometyme it is no lesse faute for a man to holde his peace than it is at an other tyme to speake whan it behoueth him not There is no pleasure to be compared to the communication of a man that is wyse and well learned Be neuer to inquisitiue for it is peynefull and causeth hatred Thou knowest what Horace sayeth Eschue a busy demaunder For the same is commonly a babbler Be not contentious or obstinate in reasonynge but whan thou hereste truthe reuerence it with silence and arise vp therat as to a dyuyne and godly thyng If thou here no suche thyng yet take it frendly and that namely if there be nothyng sayd wherby
that styll lieth in wayte for vs. Let vs therfore alwayes do as men armed in warre kepyng diligēt watche and warde not lettyng occasions slyp away by slepe and sluggishnes And where as this lyfe fleeth so fast away being of such vncertentie that no man lyuyng to day can make sure promyse of to morowe it is a greate poynt of folyshnes and very dangerouse in hope of long lyfe not to prepare vs to our finall iourney seyng that we are called vpon euery houre and yet knowe nothyng of the tyme whan we shall be compelled to this iourney whither we woll or no. Let vs therfore haste to prepare vs treasure vnto the lyfe to come beyng alwayes redy w t diligent attendaunce that whan we shall be called we be not found vnredy oppressed with heuy and dull sluggishnes that we departe not sad and sorowefull but as men being full satisfied and wery of this world reioising in hope through fayth in Christe wherby we knowe God and as farre forth as the power of man may we imitate folowe and fynd hym without this thyng what is a man but a beast immortall As one day of mans lyfe is worthy to be preferred before the longest age of Rauyn or Harte so one day spent after the example of Christ is better than to lyue eternally not folowyng ryght religion This is eternall lyfe sayeth Christe our lorde to knowe the father and whom he sent among us Iesus Christe his sonne This is the course of most absolute wisedome wherof the fyrst steppe is to knowe thy selfe and the laste of all to knowe God To the immortall and inuisible kynge of the worlde to God onely be all honour and glorye AMEN FINIS FOR THE FYLLYNG OF VOID PAGES here folowing we haue inserted certain floures of moste notable sentences of wise men gathered together by Erasmus of Roterodam and translated in to Englyshe Thales BE obediēt to thy prince Proue thy freende or thou haue nede Abstein from wicked dedes Specially loue peace Do so that thou mayst be commended of all folke If thou haue a tale bearer in thy house auoyde him out It that thou art ashamed to do before an other thou shuldest not be soo hardy to do alone as though thy self than were witnesse If thou purpose to do a thyng kepe it secret lest any shulde let the. He augmenteth his grefe that feareth that that can not be eschewed Better it is to be rebuked of a foe thau falsly praysed of a frende To moche is nought for measure in all thynges is best Solon HOnour god Worship thy father and mother Socour thy frendes Maynteyne trouthe Be obedient to the lawes Brydell thyne angre Enuye no person Mynde that is rightuous Commende vertue None is lucky but he that dyeth welthfully Most sure amitie is that resteth betwene equalles The guerdon of vertue is very honour not the rewarde of fortune Commend thy frend opēly but whan he erreth correcte him secretely More clere is the nobleues whiche thou throughe thyne owne vertues dost obtayne than that that happeth vnto the by the ymages of thy forefathers If desteny can not be auoided what profyteth to knowe it If it be vncertayne it is folyshenes to feare whan thou knowest not whether it wyll come or not Chilo KNowe thy selfe Use temperance Gette thy good truely Let thy maners be alowable With such skele the life shuld be moderate that thy inferiours drede the not whiche is tirannie Nor thy superiours despise the whiche is a cast a syde Liue clene and pure as thou shuldest dye this day Giue thy self to honest studies as thou shuldest liue euer Bost not thy good dedes but let other commende them Flowring old age is most lyke vnto youth Wayward youth is most lyke vnto olde age Pitacus THose thinges that thou purposest to do crake not of before if thou can not bryng thē to passe thou shalte be laughed to scorne The thynges that can not be done loke thou desyre not greatly It is no lesse crafte to kepe syleuce than to speake It forceth not how many but what they be that praise the for to be praised of yuell persons is disprayse It is folyshnesse to be greued with the felicitie of them that be iuell as though wealth rested in goodes vulgare As folishe it is to reioyce to se them that be iuell in calamitie as though before they were not vnwealthy That thou ordeynest other to doo obserue thy selfe In tyme of prosperitie thou shalte haue many frendes But in aduersitie fewe frendes remayne but they be true Bias. BEholde thy selfe in a myrrour if thou appere beautyfull do that besemeth thy fayrenes If thou be disformed that that wanteth in thy vysage accomplishe with beauty of good maners Here moche and speake lyttell Get or apply the in youth to sobrenes and in age to wisedome He is not riche that moche possesseth but he that is content with that he hath Euery couetous man is pore who hath not that he hath A womā without dowry is inough endowed if she be chaste The property of a prudent man is not to be reuenged whan he might An iuel man although he can not yet he desyreth to hurte Cleobulus THat thou hatest thou shuldest not do to an other Thretten no mā for that is a womanly tatche Soner viset thiue iufortunate than fortunate frendes False detraction hurteth the lyfe All that be prudent and wyse hate lyers The more myghty thou arte the more beware thou synne not And the more men for thy principality or tule permyt the to do the lesse take vpon the. welth iuel gotten dureth not long Be mylde to other to thyne owne selfe roughe The preyse of the forefathers goth not by inheritaunce to theym that come after But yet often tymes the chyldren are blamed for the faultes of the parentes Periander NOthyng is profitable that is not honest The richer one is the more carefull he lyueth He is a wretch who for werines of his life desireth deth but he is more wretched that dredeth deth It that must of necessitie be done make as thou dyddest it gladly He that is drad of many must nedes feare many Though fortune be fauourable be neuer the higher minded Though thou haue aduersity haue a valiant minde Aristippus SEeke the suche ryches whyche if the shyp breake may swimme forth togyther with the owner The goodes of fortune be taken away by sundry casualties but the goodes of the mynde whyche be onely the true goodes can be taken awaye neyther by fyer nor by shypwrake Lerne whan thou arte a chyld such thynges as shal be profitable to the whan thou arte a man Theophrastus TIme is the most precious coste that a man can bestowe Antisthenes IT is gyuen to a kyng though he do neuer so well yet to be euyll spoken of It is better of the tweyne to fall amonges a sorte of rauens than amonges flatterers The rauens eate a man whan he is deade but the flat terers eate hym quycke That ruste doth to yron that doth enuy to man The concorde of brethren is surer than any stone wall The chyeffest lernyng is to vulerne vyces Diogenes A Good man is the ymage of god Loue is the busynes of loyterers Nedy age is a thynge most myserable There be two whiche byte most deadly of wylde beastes the backebyter and of tame the flatterer A flatterynge speche is a hony swete snare They that speake gloriousely but do nothyng therafter them selfe be like to a harp which maketh a sound to other but it selfe neyther heareth nor perceiueth He lyueth vaynly whiche hath no care to lyue well A goodly person that speaketh vngodly wordes draweth forth a leaden sworde out of an yuery scaberd Bonde men be thrall to their maysters and wicked mē to their lustes Lernyng is to yonge men a sovernes to olde men a solace to poore men ryches to ryche men a garnyshment Nobilitie glory ryches be the clokes of naughtynes Socrates THe thynges that be aboue vs perteyne nought vnto vs. This one thing I know said Socrates that I knowe nothyng Crates LIke as in euery pome granate there is some keruyl rotten so there is no man found throughly cleane from vice Zeno. IT foloweth not that whosoeuer is great is forthwith good but whosouer is good the same is also great Nature hath gyuen man therfore two eares and but one mouth that we shulde be redyer to here than to speake Men ought to be drawen rather by the eares than by the gowne that is to say rather by perswation than by vyolence Themistocles It is better to haue men wantyng money then money wantyng men Pericles A man may be a frend but he must go no further with his frende then tyll he come to the aultare that is he may not offende god for his frendes cause Lamachus It is not lauful in battel to make a faute twyse Iphicrates It is an vncomly sayeng for a wyse man to say I wolde not haue thought it or I wolde not haue loked that it shoulde haue come so to passe M. Curius It is far better for a man to beare a rule vpon men hauyng golde then to haue golde him selfe Cato senior It is meruayle that that city can be safe in whyche an oxe is solde for lesse price than a fishe is sold for Musonius If throughe labour thou shalte worke any worshyp the labour vanyssheth and the worshyp tarieth But if through pleasure thou shalte worke any shame the pleasure vanysheth and the shame tarieth Anacharsis OF a crafte can no man iuge but the craftes man By other mens vices learne howe foule thyne owne be FINIS LONDINI in aedibus Thomae Bertheleti typis impress Cum priuilegio ad imprimendum solum ANNO. M.D.XLIIII