THE VVELSPRING of wittie Conceites: CONTAINING, A Methode, asvvel to speake, as to endight (aptly and eloquently of sundrie Matters: as (also) see great varietie of pithy Sentences, vertuous sayings, and right Morall Instructions: No lesse pleasaunt to be read, then profitable to be practised, either, in familiar speech, or by writing, in Epistles and Letters.

Out of Italian, by W. Phist. Student.

Wisedome, is like a thing fallen into the water, which no man can finde, except it be serched to the bottome.

¶ AT LONDON, Printed by Richard Iones: dwelling at the Signe of the Rose and the Crowne, néere Holburne Bridge. 1584.

¶ To the Right worshipfull, MaisterDauid Lewes, Doctor of theCiuill Lawes, one of theMaisters of herMaiesties Courte ofRe­questes,higheIudge of theAdmiraltie, andMaister ofS. Katherins: R. I. wisheth cōtinuall health both of body & soule, increase of godly wor­ship in this world, & eternall felicitie in the Heauens, through Iesus CHRIST.

RIght worshipfull Sir, it may seeme a point of great presumption in me, to cō ­mende into your protection, this small booke, beeing another mans labour, and yet (notwithstanding) the first fruites of my poore Presse, sithens the comming in of this newe yeare: but these few thinges, being duely cōsidered, may (I trust) deliuer me from the blemish and suspect therof: One thing is, the absence of the Author, who (not only) deliuered the Copye hereof vnto mee to be printed, but (also) committed the dedication of it to bee disposed (by me) to my best liking: Another cause is, the wittie con­veighances, handled in the woike: but (principally) the heartie affection and duetifull good will, that I beare to your worship, with an (assured) hope, that you will ac­cept it in as good parte as my faithfull meaning is to­wardes you: For (sometimes) a prettie Conceight, well contryued, may content a wise mans minde, no lesse thē [Page]a graue and great booke: Yea, (otherwhiles) a seely Sub­iet, applyed to good purpose, is not (onely) acceptable, but (also) commendable: A litle flower, if it haue a good scent, is worthie smelling: a litle stone, if it bee precious, and (therwithall) well set, deserueth to be worne: a poore Pamphlet, if it tende to some good effect, may (haply) at some conuenient time, be worth the reading: I beseech you (therfore) giue a poore Welwiller leaue to present your worship with this small Collection out of dyuers notable workes, to the helpe and profit of many English Readers: & not any thing hurtful to the learned, in other lāguages: and (although) the Phrase do not (fully) satisfie the Curious, it will (I hope) sufficiently delight and con­tent the wise: for the further contents whereof, I referre your worshippe to the Authors Epistle, and then to the worke it self: most humbly praying your worship to re­ceiue the same into your protection and Patronage, as an infallible token of my good will towardes you, and to continue the iust defender thereof, against the scornefull crewe of MOMVS, his backbytinge Mates, to whome, all good thinges, are (continually) in contempt: And I shall (dayly) praye vnto God, for your worship, longe to continue in health, to the pleasure of Almightie God, and the great desire of all your Welwillers.

Your VVorships, most humble, to commaunde, Richarde Iones.

The Authors Preface.

THe Conceites or Deuices of our mindes expressed, either with Pen, or by Speaking, do tende to this ende, namely, that they may Perswade: And to Perswade, is as much, as that one man should make others beleeue, that our talke, or the thing whereof we rea­son, is either True or False, and our Reasonings or Speeches, be either publique, or priuat: Publique, are those that are vsed vniuersally to ye people, & also, to those that gouerne ye people: Priuat, bée sutch as are vsed with Priuat Persons, which bée assembled together, and they be of thrée sortes: for they bée ei­ther of Thinges present, of Thinges passed, or of Thinges to come: Present, do comprehende Vertues, which are praised, or on the contrarie side Vices, which be blamed: Thinges past, as Manslaughters, Rapines, and all the offences and debates, which are brought into iudgemēt, in which consist to Accuse and Defende: Thinges to come, are those, in which we haue néede: first, of Counsell, afterwarde, of Election, or making choice. The first kinde, is called Demonstratiue: the second, Iudiciall: the third, Deliberatiue: all which (notwithstanding) that they do chiefly respect publicke persons, yet they be ordi­narily vsed toward priuat persons, the which do many times giue counsell amongst themselues, doo Accuse, doo Prayse and Reprooue. Other sortes of reasoning, as to Reioyce, to Be­waile, to Complaine, and all others bee reduced vnder some of the three aforenamed kindes, & haue for their ende to Per­swade, the which is sometimes brought to passe with reasons either Probable or Apparent, and sometimes with moouing mens affections: which things be principally giuē by nature, [Page]and afterward ruled and fitted out with that wonderfull or­der, which is shewed vs by Aristotle, and by other, both aun­cient and late excellēt Wryters, who through their rule and order obserued, haue been the occasiō that the fruites of many Authors shall liue for euer: out of whome I haue taken some part of these Conceites or Deuices, which I haue vnderstoode to be most learned, most méete, and proper to applye vnto all kindes and manners of Speaking, or of Writing familiarly, and those that were most briefe, déeming that in the qualitie, and not in the Quantitie of wordes, and of Sense, doth consist the Elegancie of a commendable Speech, or Writing: and that heerby we may, in what Reasoning soeuer it be, or in writing, receiue light of Inuentiō, and with such Eloquēce adorne our matter, as shall containe fit Numbers, comely Figures, Meta­phores, Similitudes, Sentences, Aucthoritie, and Examples: as those do shew foorth that I haue here placed in order: and to make serue with fewe, and with many, according, as shall be most conuenient, either in Writing, or in Speaking: & because one discours of Wordes, & one Letter or Epistle shall not haue occasion to weaue together all these common places, it shall be expedient that they be of iudgement, and haue regard how to apply euery Sentence in his due place, according as Time and ye Matter doth require, they which shall go about to imi­tate any thing herein. Those Sentences, which I haue ga­thered out of Auncient and famous Authors, their names (for the most part) are coted in the Margent: others which haue béene partly the inuention of late Writers & part­ly mine owne I haue not coted. Thus wishing for a frenedly accep­taunce, in recompence of my frée goodwill, I cease.

Farewell in the Lorde.

The Wel-spring of Wittie Conceights, &c.

¶ The Maner to expresse by word or wri­ting, how we reioyce, and what it is.

TO reioyce, is a conceipte of the minde, that groweth of the pleasure which we receiue of those things that delight vs: like (as contrarie­wise) to be sory, groweth of the displeasur that grieueth vs. And this Cōceipt expressed in words, or in writting, is deuided into three speciall sortes, which be, the goodes of the Minde, of the Body, & of Fortune: vnder which, are comprehēded many kindes of reioycing with others, of their consola­tions, and of proper and common words, apt vnto all sortes of perswading.

OF HEALTH.

1 THat you (most deare Frend M.N.) be in good health, I am as glad as I trust you vnderstande that I am.

2 I needed none other consolation in this your absence (for to moderate my griefe) then the aduertissemēt that you giue me of your good welfare.

3. You, who knowe howe carefull I am of your he alth, I would that ye would more often let me vn­derstande of the same then you doe, except that ye go about by this meane to make me (more feruētly) wish [Page 2]therefore, and so that hereafter, I (as of a thing more desired) should esteeme it double worthie the accep­taunce, as in very deede at this tyme it hath happe­ned with me.

4 With small paines, of body yee might ere this tyme haue relieued the troublesome estate of my minde, beeing brought to passe through your absēce: which (my comfort) is the newes that you haue sent me, cōcerning your good estate, in which ye are, and of the which I continually do reioyce.

5 If you knowe, how that my cogitations were busied about nothing els, after your departure, but in desiring newes from you, ye should vnderstande, that my cōsolation hath growen through the newes that I haue receiued of your health.

¶ Of health recouered.

1 FOrasmuch (as I heare no newes of you) I very­ly hope yt your malady is well ceased, in which opinion I do so delight mee, that I feele my selfe halfe discharged of that griefe, whereinto your disease had cast mee.

2 Consider you how greatly my cōsolation hath beene in hearing the recouery of your health, for that I feeling my selfe at that tyme in very ill case to re­ceiue sutch, wished for newes, did not (onely) recouer my former estate againe, but me thought ye strength (which I had loste) returned or came to mee againe, double.

3 You, who doe knowe, that your commodities and consolations, bee my commodities and consola­tions, may also bee assured, that I could receiue no better (nor more desired newes) then that which I receiued of your health.

4 That you haue recouered the health (that yee had lost) hath beene a thing (as ioyfull vnto mee) as the recouery of thinges being most precious, (when they were esteemed to be vtterly lost) was wont to be gotten againe.

¶ Of Dignitie obtained.

1 I Am glad (not onely) because of your present de­gree, but also for those things that may bee looked for (of you) hereafter. Cic. Lib. 2. Epist. Fa.

2 I doe incessantly ioy that your honest desire is reduced to sutch an ende, as your piety towardes yours and the loue towardes your Countrey, haue deserued: And that the reputation, the which your singular loue and famous vertues haue gotten to your consolation, hath made a ladder vnto G. Mar­cellus, to the same degree. Cic Lib. 15. Epist. 10.

3 In this (my ioy) I haue imbraced you with think­yng on you, and haue kissed your Epistle, and doo as heartly reioyce as of mine owne matter. Lib. 3. Epist. 11

4 What delight I haue taken, in vnderstanding of our Brutus, his matter: you may more imagine thē I can write. Lib. 16. Epist. 12.

5 If you know how yt I haue neuer ceased for any man in ye world, in being disirous to do you seruice: you may also be assured yt none shal now stay me in [Page 4]feeling the gladnes of the dignitie, yt ye haue gotten.

6 Albeit, that there was neuer any doubte but ye you were likely to obtaine all manner, honours and dignities, that were wont to bee graunted to men of wisedome and great valour: yet, vnderstāding that you were made a Byshop, I receiued thereby sutch great consolation, as was wont to bee receiued of good newes, being not looked for, nor thought on a­foretime.

7 I ioy in all respects (for your sake) like as good Seruaunts do, in wishing for the contentation & ad­uancement of their masters: Moreouer, for such cir­cumstances and accidentes as haue made this your felicitie appeare vnto the worlde greater, for that it is most euident that the same was appoincted afore­hande, by the most prudent Iudgement of our Lorde God, to be receiued of you to your great praise & com­mendations, commonly desired of all men.

8 I will not make any long discourse of wordes in giuing an account to your most reuerend lordship, of the consolatiō that I receiued thorow your promo­tiō to the dignitie of an Archbishop: sithens it is so, yt with your profoūd iudgemēt, you haue alwaies byn able to pearce into the most secret part of my minde.

¶ Of dignitie promised.

1 I Haue taken a wonderfull contentation of the in­fallible hope, which you giue me of your consola­tion, and not that I cā yet the more easily obtaine the same (for this were the ende of an Epicure) but because yt your greatnesse is of if self deare vnto mee. Cic. Lib. 3. Epist. 9.

2 Concerning the preferment that your Lord and Maister hath promised you, I do also with you holde my self greatly benefited: I did neuer make account that it would happē otherwise to your estate, assoone as I saw that you were placed in ye house of so good, so gentle and louing a Lorde: to whome doo me infy­nite commendations: I haue iust cause to reioyce with you of your good fortune: and that, so much the more, inasmuch as in these our miserable times, it is no small thing to attaine to an honorable life. God graunt you your heartes desire.

3 I ioy with you, that as it were in your first youth with the gate of Vertue, and with the companie of fortune, you haue beene called to such a place, as ma­ny of ripe years do with long study seeke to obtaine.

4 If Fortune doe not staye in the course of your ho­nours, but that it reache to the full scope, and to the prefixed height of your merits, I also hope to see this my gladnes grow to such perfectiō, and your vertue to such a degree, that neither the one nor the other of vs shall neede desire any more.

¶ Of Goods gotten.

1 YOu are glad of your good fortune, and doe saile in the quiet Sea of your delightes without be­ing set on ground, or cast on rockes, so God con­serue you without any cōtrarie winde for euer.

2 For, the prouision or furniture that you receiued of the King: I do most humbly thanke his Maiestie, & do account my selfe greatly bound to him therfore.

3 You, who vnderstande howe much I loue you, [Page 6]may also consider with your most wyse iudgement of the satisfying or well liking that I receiue of any your gaine and consolation.

4 I reioyce greatly (rather for the wisdome that you haue shewed in getting of goods) thē for yt goods themselues, forasmuch as to be wise, deserueth more praise then to be rich: And for your richesse also I do receiue (as great consolatiō) as is requisit to my loue towardes your vertue and goodnesse.

¶ Of Inheritance gotten.

IN this notable pleasure and consolation, which I haue receiued concerning the inheritance that you haue gotten: I should also wish for some excellent meane to make my selfe merry with you, if I dyd not vnderstand how that I haue to deale with you, yt is with a most prudent mā, who with the quicknes of his wit, seeth euē into the middest of mens hartes.

2 You, which know how greatly I was wont to reioyce at any of your commoditie, how litle soeuer it was, may also with ye prudēce of your rare iudge­ment, consider what gladnes I haue receiued in my minde for those ritches whereof ye so worthely re­maine Heire.

3 Concerning ye goods which ye inherite I am very glad, but not so that I haue not kept a place for such ioy (as I trust) I shall more gretly teele, by that more plentifull profit & greater honor, in which hereafter your personage is like to succeede.

4 Albeit, that my reioycing with you for the inhe­ritance graunted you freely, & for the gifts of fortune [Page 7]can not bee without iniurie of the opinion which I haue of your minde, the which is of it selfe so great & high that it dispiseth all worldly dignities: yet, not­withstanding as a man, and that most affectionate to you, I can not cease reioycing.

¶ Of friendship gotten.

1 THis must needes be esteemed a great matter, yt in vs whom fortune hath cōioined familiarity, it doth also lyncke together with frendship. Cic. Lib. 2. Epist. f. 2.

2 The mildnes and maners of M. N. (are such) that like as I am very glad that you be entred into freendship with him, so I am sory that all men haue not knowledge of him, that they all might reuerence him as a most worthie personage.

3 This seemeth to me (onely) to be the true fruite of mās life, that is to say: the cōsolatiō which is got­tē out of vertuous freendship, as I know (assuredly) that your friendship with M.N. shall be.

4 I hope, that through the vertue and goodues of sutch a Gentleman, you shall liue euer more & more to your contentation & liking, and bee comforted by his practise, and that I shall euery day reioyce more plentifully, as nowe I doe ioy for that I haue beene the cause of your friendship with him.

Of a Reconciliation.

1 THe pleasure that I haue taken of your reconcy­ling (with such a Friende) is none otherwise to be cōpared, thē with the displeasur & griefe that [Page 8]were felt in the controuersie that arose betwixt you & him: but, I assured my selfe that this debate could not laste long, as being grounded vpon ye malicious perswasion of others: And this renewing of amitie, I doubt not, but that it shall waxe euery daye more stedfast then other, through ye vertues of each of you.

2 I seele such pleasure of your reconciliation and agreement, made with M. N. that although I was grieued whē as you were angry one with another: I knowe not now, whether I would that this saide altercation should haue happened or not: for, if it had not byn so, I should not haue tasted this present con­solation, the which is infinite.

3 Concerning your reconcyling againe with M. N. I iudge yt who so is not your Enemie, must needs be very glad therof, because that on him shal depend the rest and quiet estate (not only of your selfe) but also of all your howse.

4 Inasmuch, as you are reconciled againe with your euemies at such time as ye might haue put thē to the foile, you haue therwith also vanquished that euill opinion, which naughtie disposed people had of you, and haue established that good opiniō, that good men haue of your valiance and excellency of minde, wherof I doe ioye without ceasing.

¶ Of being in a good opinion.

1 I Delighte my selfe with this (that I suppose) you doe now vouchsafe to loue mee more then you did afore, & that you keepe mee still in memorie, wher­as can abyde nothing but that which is excellent [Page 9](except it bee I) whome you do freely permit a place there.

2 Abeit, that my conscience doth assure and testi­fie with me what account ye make of me, yet, I am greatly delighted, for that euery bodye may nowe esteeme of me to bee sutch a one, as I am by you, that is, by a most commendable man, reported to be.

3 Like, as I do not greatly regard or set to heart, though vngratious and infamous people speake ill of me, so I feele great pleasure and ioy when lauda­ble persons do commende mee.

4 Those Lordes and noble men (with whome I doe very often talke) haue a most honorable opinion of your goodnes and vertue, of which thing I reioyce with all my hearte.

5 I, hauing seene the honorable mention (which you make of mee in the letters that you did send vn­to R.) haue not onely beene pleased with the letters, but haue thought also the better of my self for haue­ing obtained such a mans commendation.

¶ Of returne from a Voyage.

1 WHen as your Secretarie came to meet you, I would with these my dutyfull commen­dations, the which I deliuered vnto hym by mouth, haue borne him Companie also with these fewe lynes, the which shall serue rather to salute you, & to reioyce with you of your returne, then for to set foorth in any wyse, the relation of my faithfull hearte, which thinge the sayde Secretarie shall do for me.

2 Because that the absence of a Friend both com­monly [Page 10]monly make his presence more deare: therfore, I am not able sufficiently to expresse the consolation that I haue receiued of your returne.

2 Looke, howe much more long and daungerous your voyage hath bene, so much great er is the affe­ction wherwith I do ioy (together with you) for your happy returne.

4 I am glad for your sake (not onely of your happy & ready returne out of so long a voyage, but also, for your quicke dispatch that ye had in your publicke affaires: for, in the one is comprehended your great diligence: in the other is seene your prudēce & dexte­ritie in dwing your busines.

¶ Of returne out of Exile.

1 WHat greater thing can (naturally) be giuen vnto men, then to euery man to haue Chil­dren of his owne? they are vnto me so ac­ceptable, both for the tender loue I beare them, and for the excellency of their wit, that they be more deare then lise it selfe: yet, I neuer felt so great consolation in hauing gotten thē, as I do now proue in that, they be restored to me agaime. Cr. pro Rose.

2 Nothing was euer more delectable vnto any, then my Brother was vnto me: yet, I tasted not so mutch the sweetnesse thereof whilest that I enioyed him, as I did afterward when I was bereft of him: But after that, yee had restored him againe to mee, & mee vnto him: it is an incredible thing to speake of the ioy, which I therof conceiued in my minde.

3 You be returned againe so glorious from your exile, and with so great praise in the opinions of all mē, that ye do (as it were) cause me also to wish my [Page 11]selfe dryuen out of the countrey, seeing that the hope of returning thither againe, in such sorte as you are returned, would counterpaise al the displeasure and griefe that I could feele.

4 You haue bene in exile, as it were in a fornace, (inasmuch) as your vertue is therby become bright and shining, is purged from the rust of other mens Enuy, which kept the same secrete.

5 Like, as I haue beene one of those whome yo [...] vniust exile did most highly displease, so nowe I [...] not stay for any body of the world to ioye in my se [...] for your honorable returne into the Countrey.

¶ Of Letters receiued.

1 I I haue receiued from you twoo Letters, of which, both the one & the other were very welcome, like as a thing so curteous and, wished for in it selle, must needes be.

2 With my exceeding delight I haue receiued the letter that you did write lastly vnto mee, by which I most ioyfully vnderstood of your prosperous estate.

3 If I seeme vnto you too importunate, for that I put you in minde euery howre yt ye should writeften vnto me, impute the fault therof to the loue which I beare you, the which being seasoned with the beau­ty of your wisedome, doo cause that I feele an exceed­ing pleasure in reading your letters.

4 I haue receyued a most great consolation by your letters, as being such, as are ful of much sweet­nesse and pleasure, and passing the ordinarie forte, the which thing hath caused mee greatly to long for them.

¶ Of Matrimonie.

Of so houest and honorable a Matrimony, I will not at this tyme vse any circumstaunce of duty­full congratulations, inasmutch, as concerning my minde & good will towardes you (I hope) yee bee out of doubte: yet, I will this lay, that I ioye as greatly at your profit as I doe of mine owne.

2 You may be assured that God (who disposeth & ordereth all these things before yt they come to passe) hath not without some great mistery cōpassed & per fected this mariage, wherof I do (greatly) reioyce.

3 I iudge this most holy knot of wedlocke, so ne­cessarie for men, that without it (I dare auouch) we cānot obtaine perfect felicitie amongst men.

4 Sithens that I am not able to expresse the plea­sure which I feele of this your matrimonie, wherby yee may promise vnto your selfe a quiet estate of all the remnaunt of your life, I therefore will referre it to the discretion of your iudgement, and to that true knowledge which ye haue of my loue towards you.

5 I am like to be the last, that shall ioy together with your excellēcie of his most fortunate mariage, as being one of his simplest Seruaunts: but I shall hereby reape this commoditie more thē others haue done, that (at the least) the long tarying of duty may cause (this my reioycing) to come in some considera­tion and regarde: wheras, it should aforetyme haue ben obscured through the congratulations of many.

¶ Of Child-birth.

1 NOtwithstanding, that euery forte of your selici­tie appeareth vnto me strange, for that through your manyfold merits, I haue alwaies perswaded [Page 13]my self vnder your personage to obtaine by ye good­nes of the Lorde God all manner good fortune, yet, I haue by this new Childbirth receiued an infinite consolation.

2 The happy childbirth of your good bed-fellow, hath made vs sufficient demonstratiō, what care ye Lord God keepeth of your pleasures & consolations.

3 I ioy for this Childbirth not so much with you, as with all the residue of the world, seeing, that the young childe that is borne, beeing begotten by you, must of necessitie be also partaker of yt great bright­nesse and excellencie of vertues, yt is in you: euen so, I pray God that the beames thereof may spread a­broade, and endure continually all that time of life, the which doth yet remaine vnto your succession.

4 Concerning this most fortunate Childbirth of your consorte or yokefellowe, I am greatly replete with gladnesse (not onely with you) but together with the whole Cittie also, as hoping hereby to see your yeares prolonged in the person of this Childe: and so, that (both) I and they shall afterward see (in long continuance) the fruite that wee shall receiue through your vertue and valour.

¶ To wish or pray for:

and (first) for Health.

I Pray God, that hee may make M.N. wel again: Do not you suffer him any more (to ye great dāmage of his frends and your great displeasure) to go thi­ther againe.

2 I Would to God that with parte of the light of mine owne eyes, I myght satiffye the wante of your sight, whiche thinge, I woulde as gladdely [Page 14]performe (if it were possible) as I do nowe speake it.

3 I pray God that hee will vouchsafe to conserue ye health of your body, but so as it may not bee with­out the health of your minde, because, that like as some venemous herbe (being of it selfe deadly) whē it is mingled with other thinges, doth make a hole­some drincke, so the health of the bodye without the health of the minde, is hurtfull, wheras beeing acō ­panied therwith, it is very great helpe.

4 I will pray incessantly vnto God, that he would maintaine still (both) the health of your body, & also of your minde: forasmuch, as nothing is worse, then a sound body to dwell with a sicke minde & Spirit.

5 I pray God, that hee will conserue the health & noble estate of your lordship, which thing shall bee vnto me a sufficient recompēce for that faithfull ser­uice which I haue done, and desire to do therto.

6 I would, it might so happen, that God would graunt a speedy ende to your maladies & troubles, & that he would vouchsafe me a beginning of beati­tude and rest, the which consisteth, and is vtterly re­posed in your health and welfare.

7 Our Lorde God, keepe and saue the person of your excellency or highnesse with a greater felicitie and prosperitie, then it wisheth.

To pray for Dignitie.

1 OH that it might please God, that that singular vertue and goodnesse (which glistereth in you) may not staye long without the companie of some degree and dignitie, conuenient therto.

2 I pray God, that like, as he gaue you the shoul­ders of Hercules (that is) power to beare, any great [Page 15]and heauy weight: So, hee also will illuminate the heart of this our Prince, to honor you with any good dignitie, which may bee comformable to the valour of your merites.

2 That you be in so grent hope and credit in that Court, as I vnderstande by all people there, that ye be, I do not much maruell therat, inasmuch (as this) and a greater matter haue alwayes bene promised me, by your vertues: So, I pray, God bring to passe that those houours and dignities, which aforetyme appeared to my sight in your persō, may bee so wor­thy of you as ye bee of them.

3 Might it so come to passe (that the thing I haue pronosticated of your Person) might bee brought to such an ende as Caesar did foretell of his owne perso­nage: who going one morning to ye Cōmencemēts, promised his Mother yt he would not returne home againe to his howle before he was created Bishop, (which thing) he happyly performed.

¶ For Prosperitie.

1 WOuld to God, the diuine prouidence might so worke yt the same selicitie might abyde with your lordship, might bee stretched foorth to yours, might be so continued in your succession through an entyre accomplishing of that hope which the world hath conceiued by the glorious fortune, & by the me­rite of your vertues, & by your goodnes, vnto whom I am particulary most bound.

2 I recommende mee most duriefully vnto your lordeship, the which (for the reuerence that I beare therto) I wish that I may feele and know to be most fortunate.

3 I pray God, that he would deliuer you from all trauail and grief, so as with a more quiet minde ye may liue free vnto your self, & to your frēds, amōgst which I may account my selfe one of the dearest.

4 With the good grace of your lordship, I recom­mend me infinite times, praying for the prosperous estate therof for euer to abide.

5 I haue been exceeding glad to vnderstād of your good prosperity, in which our lord God increase you, and exalte you dayly more & more, the which your aduauncement can not bee in so great a happinesse, but I shall still desire it to be greater.

6 I must now intreate you, that ye would be con­tent to keepe alwaies in your minde the great loue that I beare you, and wil alwaies beare vnto you: Our Lord God, make you the most ioyful woman yt liueth: like, as he hath made you the most curteous.

7 I pray God, that he will giue you such prosperi­tie as yee desire (that I also knowing your consola­tion) may thereby continue most comforted, if it bee possible that a minde (beeing brought into sutch an estate as mine is) may be capable of consolation.

8 Sithens, that our fortune doth on euery side be­gin to shine againe, God be thanked, and also by all meanes pleased, because he bringeth it so to passe, rather through his goodnes and mercie, then for our desert.

¶ To pray for a benefite, or good turne.

I Pray for time which may bring occation, wherby (through the effects of experience) ye may vnder­stād what is the greatnes of loue yt I beare you.

2 God graunt that I may within short space pro­mise my self some other effect that may be better for your cōmoditie.

3 I pray God, that hee will one daye inspire your Maister, to giue you some condigne recompence for your long and diligent seruice.

4 God so bring to passe, that one day your ill for­tune may cease, & that my simple authoritie may in­crease, to the end that I may by way of a recōpence, and with some benefite, shew you the gratefulnes of my mind, & how hartely your vertues be well liked of me.

¶ For Libertie.

I Pray God, that he will graūt vs grace to be able to wade out of this seruitude, to the ende that we may not alwayes stand to the discretiō of such as would vs no good.

2 Whensoeuer any mention is made of the aun­cient liberties, that this Cittie had in time passed, it shameth it to think of ye seruitude wherin it is now.

3 Veryly, the bridle of seruitude, is a harde and greeuous thing to any man, but it is most grieuous to thē that bee yssued out of the chaste belly of liber­tie, the which (I trust) God will one daye restore vs againe, although not for our desertes, yet because he will not suffer any more such tyrannie vpō earth.

4 God be the restorer again of that liberty (which wicked men of a malicious purpose) haue taken frō you after the manner of wilde beastes, for a tyrant is none other but a cruell wilde beaste, styll beeing thirstie after mans blood.

¶ For Peace.

1 OVr lorde God graunt, that of this agreement may follow an vniuersall quiet, by which we be cōdiscended to peace, not without dāmage.

2 I pray God, that he will graūt you the treasure of peace, so as hereafter yee may lyue to the pleasure [Page 18]of God, ioy of your selfe, your friendes and kinssolke, in perpetuall richesse, the which dooth consist in the tranquilitie of the minde, soule, and Spirit.

3 Forasmuch, as there is nothing more conueniēt to a good man, nor more worthie to a good Cittizen, thē to liue peaceably: I pray God, that he will light­en your minde with these cyuill passions, and that he will plāt in you such peace and rest, as euery one desireth, and as sewe do know how to procure.

4 I, as one disirous of your ease (can not cease) but still wish you peace, and do pray vnto God that he will graunt you it speedely.

¶ Not to be in an euill Opinion,

1 I knowe very well your true vertue, and I would to God that like as ye be without fault, so that yee were also without suspition.

2 I pray God, that this report, which is come vn­to mine eares, of you, doo not bring you into some si­nister opinion, with others.

3 God graunt, that for the bounty and faithfulnes of this man, he be not contrary wise dealt withal by them that with ye venim of their malice do not cease to go about for to defile and peruerte the minde of that noble Lord, to make him beleeue that white is blacke, and blacke white.

¶ How to aduertice, and what it is.

TO aduertise, is a word that hath diuers significatiōs, for, it is takē, to marke, that is, to take heed, to hark­en, to waite for, to obserue, and to regarde: it is taken also for to apply, indeuour, and to haue care of some thing: like as is in this place of conceipts, it is applied: the which do serue to exhorte for a comformitie: and is vsed in the deliberatiue and iudiciall kinde.

To aduertise one to worke warely.

1 THe maner of your doyng that matter, seemeth doubtfull vnto vs (forasmuch) as men will iugde therof, according to the ende. Cic Lib. 1. Epist 7.

2 If that the matter might be taken in hand and proceede, according to the forme as we would haue it, euery body will call you wise and valyant: but if it bee hindred hereafter by any euill fortune, they will all then say, that ye were a vaine and ambitious person.

3 I tell you, that men will giue their iudgement, not so much of the counsaile & deliberation that you shall haue taken in the matter, as of the ende that therto shall happen.

4 Wee ought not alwayes to walke one and the selfe same way, but to tende our course to one & the same ende.

5 I pray God, that he will be mercifull and assist­yng to your councells, but much rather that hee will make you to shunne offences, and cause you to haue care of your quietnes, and of the good estate of your successours. Cic Lib. 4. Epist. 18.

6 Sithens that I haue shewed you my iudgemēt herein, it stādeth now in your power to resolue your selfe in what sorte shall be most agreeing with your wisedome. Yee be come hither free and vnbownde, but beware that you departe not hence sclaues and bondmen. Lib. 4. Epist. 10

7 It is time for vs to open our eyes, for, when so­euer this people can finde occasion they will neither be withdrawen by conscience, nor yet, by shame frō [Page 21]doing vs hurt, & they will laugh, vs opēly to scorne.

8 I wish, that in this matter yee would deal circū ­spectly, & that you would not pretermit or let passe any duty that might make you correspondent to the expectation which this noble man hath conceiued of your intelligēce, dexteritie, and integrity, doing you to wit, yt the same is a great furtheraūce to you, if in this (your beginning) he make a good report of you.Pro R. G [...].

9 You ought to bee very wary in dealing herein, according to the importaunce of the matter, concer­ning which (I am sure) that yee shall well discerne, how, besides the vertuous commendatiōs that you may thereby obtaine, the estate of my wealth, and honour doth theron leaue and depende.

10 I would that aboue all aduertisemēts (which I haue giuen you to worke, and doe your businesse warily) ye should take heede (especially) that you doo not fall headlong into any such sinne, by which your lust might ouercome reason, & yt you take heed of all such euil affectiōs as might peruert your vnderstan­ding.

11 Take heede that you deale so cunningly, in the matter, that (as much) as is possible the repu­tation of my deedes may liue, the which be yours.

12 I put you in remembrance (not onely to deale warily) but also preuily in this matter, for it was wont to be sayd, that no attempt can go so well for­ward, but the enemy thinketh that it wil be dashed.

13 Antisthenes, being demaūded in what sort a mā ought to seeke profit of the common wealth: Like, as at a fire (sayd hee) which a man sitting too neere, doth scortch himself, and being to farre of, sustaineth cold.

14 Like as to a good gouernour of a ship it apper­taineth [Page 21]yt hee know how to deale in the variablenes of windes & wether, so it behooueth a man to frame himself somwhat, according to the disposition of his Superiors.

¶ To beware of Errours.

IT is the parte of a wise man to foresee all matters that may happen vnto him, and to beare such hap as shall betyde him patiently, but it is a matter of a farre worthier counsell to prouide for such things as may come to passe.

2 You must in this respect ponder with your selfe, not what I say, but what I ought and might say. Pro Aulo Cluentio.

3 The yong men of great wit bee alwayes more ready to be holden within orderly boundes, then to be pricked forwarde with the course of glorie. Pro. M. Celi

4 Those that be entred out of the deepe Sea into Harborow & arriued at hauen, were wont to teach others diligently which go that way, how thei must take heede of the tempestes, of the ordering of their course, of the dangerous places, inasmuch as by na­ture wee are exhorted to fauour those that enter in­to the same daungers, that we haue escaped. Pro Luc. Murena.

5 Consider with your selfe, that if you know ye be not fit, by your own only industrie to accōplish this businesse, it is better for you to procure ayde therin, which may supply in your imbecillitie, then that ye should fall into any errours.

6 If in these your affaires ye deale so as your rea­son bee not intermidled with lustes or affections, I doubt not of any errour to remaine on your behalfe.

7 Ponder with your self, how yt it is not best for you to innouate or deuise & begin any new thing besids my commissiō, for to proue a new way, wheras the [Page 22]gaine is doubtefull, and the daunger certaine, is the parte of an vnwise man.

8 I would not be slacke to aduertise you, although I want knowledge how to declare the aboundance of dutyfulnes and seruice that I owe you.

9 Way with your self (that to satisfie) the affectiōs of a particular man, is no hinderaunce to your vni­uersall commoditie and honour.

¶ Of Traiterous dealings.

I Thought good to sende vnto you in hast by this Calfurnius my very familiar Freend, to the intent that you might assuredly vnderstande, that I doe most hartely regarde your life and honour. Cic. ad Attic.

2 Not onely your enemie, but also some that pro­tested themselues to be your freends, taking occasiō by this your necessity, haue sought meanes to bring you out of the peoples fauor, and haue so dealt, that what through the falshood of the iudges and the ma­lice of many others, they haue peruerted trueth, and not regarded your iust cause. Lib. 1. Epist. 3

3 You may not bee seduced in any wyse by sutch fellowes, nor yet giue credit to those counsailes that they will giue you. Lib. 2. Epist. 7.

4 If thou abydest at this stay, that thou desirest to liue more free, thou oughtest not withstanding con­sider, that (as our chaunce may bee) none of vs all doth liue in any great safety. Lib. 4. Epi. 9.

5 If thou shouldest giue a knife into the hand of a yong childe, or into the hande of one that is fainte, or feeble through age: Hee (sutch a one with the force [...]) can do no great hurte to any man: yet, if such [...] one should thrust it to the naked body of any man, [Page 23]though he were a very strōg man, it might wounde him: Euen so, those whom thou accountest most sim­ple, and of least valour, if aduersitie should happen to leaue thee vnarmed and in miserie, might be able to put thee to griefe. Pro P. Sestio.

6 A haynous thing is it for a man, to betraye such a one as reposeth confidence in him, and looke howe mutch greater estate a man is, so mutch lesse safety can he put confydence in any: yet, it is requisite that he put more cōfidence: for (to be betrayed) is a thing yt more often happeneth to Kings and Princes, then to others.

7 All things that be delectable, are not profitable, for often times that which is hurtfull, is pleasaunt & sweete, and that which is commodious, is bitter.

8 Take heede aboue all thinges of betrayinges, forsomutch as the hatred, is vniuersall, which is e­uen at your elbowes ende, causeth that yee can not promise vnto your selfe any particular safetie.

9 I do put you in minde, that ye looke roūd about you, and consider that with all due diligente speede: you (being compassed about hardly with Freendes) may finde meanes to arise out of this trouble.

01 Be wary and circumspect to haue an eye vnto betraying, for he that hath cause to feare euery man, cannot, neither ought he assure himselfe of any.

11 Go to, take heede, as well as yee can howe you repose confidence in any body, before that you haue had tryal of him, least that in time to come, ye repent your rash putting of great confydence in hym, who deserued but litle.

12 Like as the Wolfe is a beast like vnto a dogge, [Page 24]euen so a Flatterer, an Adulterer, and a Parasite, is like vnto a Friende: Take you diligent heede there­fore, that (in steed of trusty dogs) ye admit not wolfs to the keeping of your flocke. Epiteti,

¶ Of Enemitie.

1 TAke as good heed as ye can that you foster not enemitie neere your selfe: for, as long as men shall liue vppon earth, so longe will Enemies remaine.

2 Ye must be very circumspect, least in the increa­sing of your dignitie, your enemies do also increase: for (vndoubtedly) looke how fast the one groweth, so likewise will the others (either publickly or priuat­ly) increase.

3 Thou oughtest three manner of wayes to con­sider the qualitie of hym, with whome thou art cō ­uersant (that is) whither hee be thy superiour, thine inferiour, or thine equall: If he be thy Superiour, thou must giue him hearing and sooth him: If hee be thine Inferiour, thou must perswade him with mo­destie & mildnes: and if he be thine equall, thou must accorde with him. So doing, thou shalt not fall into enemitie and hatred. Epiteti.

4 Like (as he) that is delighted in bodyly exercise, must beware of wrinches and disordered falles, so he that glorieth of his good fortune, must shun enuy. Aristone.

5 All diligence must be applyed, that you may be more reuerenced then feared, for that, the one com­meth of grauitie, and the other, of inhumanitie.

6 Euen, as he, that walketh in the Sun-shine, is accompanied with a shadowe, so hee that walketh through ye path of glory, hath for a cōpaniō enemitie Aristone.

¶ Not to fall in an euill Opinion.

1 IT is a great alluring to make vs fall vnto wic­kednes, when as wee vnderstande or thinke that we shall not be punished therfore. Cic. Pro. Mi [...].

2 It is one thing to talke wisely, another thinge to liue therafter: one thing to bee accounted wise, ano­ther, to bee so indeede.

3 Anger, Pride, Crueltie, Wrath, and madnes be the companions of victorie: but enemies bee compa­nions of cōquerours, whom many valiāt Captains haue lustely vanquished.

4 Do your selfe no iniurie, concerning the opiniō (that is had of you): that is, that yee bee such a one as can not be vanquished, nor yet bee deceiued: the one of which shall bee yours, and the gift of fortune, the other shall only be attributed to your wisedome.

5 Take this aduertisement as of a Freend, & such a one as loueth you, & wisheth you well, not of your enemie & one that meaneth you harme: for (if yee doo otherwise) you shall giue me occasion to thinke that flattery is dearer to you, then frendship.

6 You (remember howe that for to haue the loue of all men vniuersally, and the fauor of some noble­men particularly) wee haue no surer waye, then to thinke how we may deserue the same.

7 There is nothing so hurtfull as an ill reporte, for, after that, thou shalt haue beguiled any one pre­uily with false perswasiōs, hatred awaketh & hur­teth the innocent. Cleanthus.

8 Suspicions do breed moe ill reportes, then doe the deedes themselues. Menander.

9 Ye must beware of euill reports, allhough they [Page 26]be false, for most mē (being not capable of the trueth) do follow opinions. Isocratee.

10 It behooueth you to be very carefull (rather to leaue behinde you a good reporte) then great store of richesse to your Children, forasmutrh, as the one is mortall, the other, euerlasting: and with good fame, men may get richesse: but with riches, a good name can neuer be obtained.

11 Many men (haue often times receiued greater hurt by reproche) then by Enemies.

¶ Not to speake amisse.

1 I Would, that thou shouldest principallye haue this aduertisement imprinted in thy minde, that thou keepe thy selfe esteemed for such a one as thou art, so that like as thou art farre from the filthines of sutch actes, so thou mightest bee farre from spaking thereof. Cic pro M. Cessio.

2 Like, as it is filthie & vncumly to write of sutch things as be not conuenient, euen so) it is vndecent to name the same. Pro R. co­ [...]do.

3 A sword in a mad mans hand, may well be cō ­pared to an eloquent man without wisdome: for as to the one, it should be commodious if he were with­out ye sword, euē so, should it bee to him, that he were without eloquence.

4 Take heede, that ye be circumspect in talke, cō ­sidering that ouermutch rashnes in speaking, was wont to bring many hurtes.

5 If thou shalt speake amisse of our matter, thou shalt not speake against vs, but against Iustice, a­gainst the nature of the matter, contrarie to the ma­ner of men, and the opinion of the whole worlde.

6 Bee circumspect and warye in talking, rather applying too much modestie, then too much libertie: for, there is no mā of such a crooked dispositiō, which can not be pleased with the humanitie of wordes.

7 In opening the mouth of a wise man, like as in opening the temple of his soule, do appeare what heauenly riches, and vertues be resident in him. Socrates.

8 If thou couet to haue diligent eare giuen to thy wordes, learne then to speake well, and after that thou hast learned so to doo, labour to make thy deeds correspondent to thy words: in so doing, thou shalt get thee a good report. Epit.

9 Simonides, was wont to say, that hee neuer re­pented him to haue holdē his peace: but oftentimes for that he had spoken. Cleanthus.

10 Xenocrates, assigning all parts of the day vn­to some busines, appointed also vnto silence the due part: in ye which time he discussed priuatly with him selfe, what manner he ought to keepe in speaking.

11 Hippias said, that it was greatly amisse, that he had not determined a punishment for Slanderers, as well, as he had for Theeues: Inasmuch, as they steale awaye freendship, the which exceedeth all ri­chesse of the worlde. Plutar.

12 Albeit, ye backbyting hath power to confirme (in some respect) the opinion of them that giue eare therto: yet in processe of time there is nothing more feeble then it. Demost.

To be circumspect in writing.

1 IT is no point of true wisdome to see those things that bee present, but to iudge of thinges to come a long time after. Terut. in adelph.

2 As your Letters were read with diligence, so they haue also beene well vnderstood, I thinke that (according to your meaning) there is no sentence in it but I vnderstande it well. I shall bee very glad if you continue in your wonted warinesse of writing for a good consideration.

3 Way diligently with your self, that no man can bee so circumspect, who in this daungerous tyme of most wicked men can escape, but that some (whiche beare a frendly countenance) will espye out and be­wraye other mens secretes, for to put them out of fauour with this and that noble man, by dishonest meanes.

4 Aboue all things (I for your benefit) do put you in minde that yee bee circumspecte in wryting, and also that you so deale as I may haue no cause to re­pent mee for your sake, of a thing that I neuer com­mitted.

5 Bee warie, and as circumspect in writing as ye can, for (at this present) the commoditie of printing hath caused, that men are growen to such a passe, as many will comment, vppon, not (onely) writings, and wordes, but also the thoughtes and secretes of a mans minde.

¶ To know himselfe.

1 HE, that will make professiō to gouerne a mul­titude, it behooueth him principally to knowe howe to gouerne himselfe. Cic f. 3.

2 If hee will liue after such a sort as good mē do liue, it is necessary that he learne, and forget ma­ny thinges, and ech of these thinges is very difficult for one of his age to doo. Pro P. Quentio.

3 It was wont to be sayde, that hee is most wise, who hath reason to discerne what is expedient for to doe, and the wisest next vnto him is he that is o­bedient to such a man of most perfect wisedome. Pro Aulo Cluentio.

4 Phillip, King of Macedonie, after that he had ob­tained many victories against the Graecians, because he might not waxe prowde therefore, ordeined, that euery daye after in the morning, he should be put in minde by a certaine young Childe, that he was but a man. Elianus.

5 Heraclitus, beeing a young man, and exceeding wise, sayd, that he knewe noching. Aristotle.

6 Demonicus, being demaunded, when he began to be a Philosopher: at such time (sayd hee) as I be­gon to know my selfe. Biantes.

7 A certaine man demaunding of Chilo, what was the hardest thing of all? aunswered, to knowe himselfe.

8 Amongest the most principall thinges that are giuen men in this life, is, that the greatest of them, (being giuen ouer to follie) some may applye them­selues to be wise. Aristo.

10 Diogenes said, that those men, which talke wel and do not knowe themselues, be like such Harpes, as haue a pleasaunt sound, and are sencelesse. Demost.

¶ To administer Iustice,

1 MEn doo become worse, whē they haue more li­bertie of sinning. He that gouerneth must not bee mindful of enemitie passed, for, it is not seemely for a gouernor, to be his own reuēger neither must he be mooued at the instance of others, [Page 31]but by meere iustice. Ter. in. Heant.

2 The iudges ought to put on ye very same minds, that the Lawgiuers did vse in making the lawes. Lisias.

3 Byon sayd, that it behooueth a good Judge to de­parte from his office with more gaine of good fame, then of richesse. Solon.

4 Agatho sayd, that a Prince must imprinte three things in his memorie: The first is, that he beareth, rule ouer men: secōdly, that he rule according to law: & thirdly, that his Empyre is not his owne, neither lasteth euer. Iseus.

5 Those that punish the wicked, doe defende the good from iniuries.

6 In Thebe, the Images of Iudges were made without handes, and with their eyes deepe in their heades, because that iustice ought not bee corrupted with giftes, or regarde the countenance of men. Plutarch.

7 A man that is in aucthoritie, ought excell other men, not onely in gouernement, and commaunding, but also in worthines and prudence. Eusebius.

To conserue and maintaine health.

1 FOr the loue of God, set no worldly thing at this time more to heart, then yt conseruatiō of health, where with ye may the better doe seruice to the King, pleasure your selfe and your freendes.

2 The change that is wrought by litle and litle, is an occasiō that nature is plyable according to the mutatiō of tyme, which thing is shewed vs by God himselfe, who doth not cause vs to passe on a sodain from winter to Sommer, setting between them the spring time and Autumne. Xenophon.

3 Your eating, drinking, sleeping, &c. would bee [Page 32]temperat for the conseruation of health.

4 That order of liuing which many doe vse, ser­ueth to nothing els, but to weaken the body, and to make it subiect to euery danger, and to make feeble the vnderstanding. Plutar.

5 The health of the bodye requireth neither su­peraboundance, nor want of any foode or pleasures. Pithagoras.

6 Socrates warned Men, that they should take of such meates as do prouoke thē to eate when they haue no hunger, and to drinke when they haue no thirst. Socrates.

7 Gorgias, being demaunded what manner diet of meats he had obserued that hee had liued so long? Hee answered, that hee neuer dyd eate any thing for pleasure or wantonnesse.

¶ How to blame, and what it is.

TO blame, is properly of the demonstratiue kinde, and by accidentes of other kindes, it comprehen­deth in it all sortes of euill speaking, as to reproch, to finde fault, to note, to disfame, to carpe & rayle at: Also to reprooue, but to reproue doth properly growe of loue: on the contrarie to (to blame) groweth commonly of hatred.

¶ MANNERS.

OUr Countrey is spoyled and wasted through the corruptiō of euil maners.

2 The doing of iniurie vnto others, is in twoo fortes, either by deceiptes, or by force: ye one, of which is ye practise of the wolfe: the other, of the lyon, and both of them are most farre from humanitie. Cic. Lib. 2. Epist. f. 5.

3 Like, as some men (by reason) of some maladie that they haue, and through dulnesse of their senses, doe not taste the sweetenes of meates, so those men (that bee wicked, leacherous, couetous, &c.) haue no tasting of true prayse. Phillip.

4 He sheweth himselfe to be a very foole, who for to ouercome the vertues of any one dooth vse yt force of wickednesse, for, like as in running, a mā must get victorie by rūning, so vertue is ouercome by vertue.

5 Those thinges, that are euill and filthie, are al­wayes filthie, whether they be kepte secret, or made manifest. Diogenes.

6 Euen, as foolishnes is oftentimes a disease that cōmeth by inheritance, so the wicked doth cōmunely beget such as be wicked.

7 Oh good Lorde God, how true is that olde say­ing, (that of a wicked Father) is seldome hatched a good Sonne. Euripides.

8 Who so is deformed of countenance, and of euill manners, he doth naturally bring forth nothing but euill, lyke, as out of one Vipar, springeth another Vipar. Ecdorus.

¶ The Minde.

1 THat cannot be said a Medecine whē one pear­ceth with an instrument of steele into a whole and sound part of the body, but is rather a ve­ry cruelty and butcherlike dealing. Cic pro Sest.

2 Those that be of a base and brutish minde, and giuen to pleasures and lust, Plato, in his first booke, De Republica, doth bannish from the holy fellowship of Philosophie, as prophane and vnable to attaine therto.

3 Like, as a durtie soule poole, can not giue foorth cleare water, euen so a minde replete with euill thoughts & vile lustes, cānot giue good counsells.

4 Like as a path (when it is hardened) cā hardly be takē vp & framed to another fashiō by any force, euē so, a minde lōg tyme accustomed to sin, cānot by any sharp and bitter reprehension bee corrected and amended.

¶ Slacknesse in Religion, & an ill conscience.

1 HE that hath once digressed out of the waye of trueth, will haue no cōscience more to sweare falsly, then to speake the trueth. Cic. Pro R. Comedo.

2 It is not sufficiēt only to know God (which thing the very deuils do, that hate hym,) but also to make diligent searche what God would haue vs to do, which ye may finde in the holy Scriptures, if ye haue the sprit of God for your Instructor.

3 You shall by your slacknes in religiō reape but small fruite in this life, and in the life to come infinit and perpetuall damnation.

4 I am bonnd to hate the vices of those yt through their litle religion, and great pertinacie would cary me headlong with them into cuill.

5 A wicked man pricked in conscience, suffereth farre greater torments, thē any doo by beatings, or by any bodyly afflictions. Pithagoras.

6 He, that doth dishonest thinges, must not looke to haue them kept secret: & albeit that he could keep them close from others, yet, they cannot bee hidden from his owne conscience. Isocrates.

7 Biantis, beeyng demaunded what thinge was in this life that was not accompanied with feare? [Page 35]A good conscience, sayde he.

8 Periander, being asked what manner of thinge libertie was? Answered, an vpright conscience.

9 What is hee that is lesse fearefull, & on the con­trarie side, more coragious, then the conscience free from all euill? Diogenes.

10 Wee must not holde him in admiration that a­boundeth in riches, but him whose cōscience is quite discharged from sinne, and is made pure. Plutarch.

The small estimation of Frends.

1 TO make rehearfall of good turnes done vnto those that haue receiued them, is an vpbray­ding them with the benefite bestowed, and to note them out, of forgetfulnes and ingratitude. Terence in Audia.

2 The benefites that men be checked withall by those that would be accounted benefactours, doe ra­ther hurte, then gratify, and doo shewe the small re­garde, they haue of a frende.

3 To reproue a man for benefites receiued (is no thing els) but to purchase hatred.

4 To passe a mans life ioyfully with his frends, is a thinge full of consolation: and on the contrarie, not to vse conuersation with them, either for hatred, or for the litle regard that they haue, cānot be with­out perturbation of the minde. Euripides.

5 The troubled minde doth greatly relieue it self in beholding the countenance of the Freends: on the contrarie part, to be voyde of such reliefe, is more te­dious then a cruell death.

¶ Ciuill Warres.

1 HEe can not loue dearely the priuat habitations of the citie, the publique lawes, the estate of the [Page 36]libertie, whom discordes, homicides, and ciuill war­res do delighte. Cic. fil. 13.

2 Vnto what other ende doe tende ciuill warres then to make an ende of all good Cittizens, yea, and to bring to confusion the Cittie it selfe?

3 If we call the Tartarians and Scithians cruell (for they do exercise crueltie against other Countreys a­diacent neare vnto them, for to amplifie their King­domes and Empire, or for the maintenaunce of their libertie)what shal we terme those that for to debase and destroy their owne Countrey, doo bathe them­selues in ciuill bloud?

4 Ciuill and intestine dissentions, doo hurte vni­uersally all men (inasmuch) as they tende as well to the destruction of the Vanquishers, as of those that are vanquished: Wherefore, loue is good, and a com­mon concorde necessarie to be amongst persones. De [...] [...].

¶ Crueltie.

WHat Tyrant was there euer, who forbad the miserable to lament? Cic. pro Sestio.

2 Who was euer so cruell, he forbad mē to bewaile within themselues, and to make supplications vnto others? Contra pish.

3 What Tyrāt is there in Scithia, which forbad (to them that had occation) to weepe? Pro R. Amer▪

4 Forasmuch, as nothing can bee so holy but that it may bee at some tyme violated through presump­tuous boldnes, ther haue ben a singular punishmēt deuiled against Parricides, to the intent that those that could not by nature bee contained within the limits of good workes, might be withd: awen from the euill and vngratious works through the great­nes of the paine.

5 What Theese is there so lewde, or what Pirat so cruell, which if hee can obtaine his praye without blood-shed, will shed blood therfore.

6 Crueltie is not worthie to be possessed of a mās minde, and hee that will be cruell and vncourteous, must of necessitie be spoiled of humaine and reason­able nature.

7 Too much nycenes ingendreth dispraise, & ma­keth a man litle esteemed, but crueltye breedeth ha­tred.

8 It is necessarie that a man bee seuere in execu­ting lawes: also that such a one may bee a patterne (in following himselfe) what the Lawe commaun­deth. Iseus.

9 Those, that take delight in other mēs mishap­pes, do not know how that the chaunces of fortune be commune to all men.

¶ Pride.

1 CAn the heartes of wilde beastes be tamed, and is the heart of mē only implacable? but ye heart of him is most vnappe aceable of all, who hath with crueltie conioyned an incomparable pride.

2 This insolent Person, beeing blinded with the smoke of his pride, is become insupportable to hys vassailes, odious to others, and to the most parte of men more hated then knowen.

3 Who euer sawe the nature of any man like vn­to this, which hating his superiours, can not abyde his equals, and dispising his Inferiours, sheweth yt he hath no lesse beastlines, then pride in him.

4 This man is so imperious and proude, that he [Page 38]cōmaunding euery man, presumeth to shew fauour to some in commaunding.

5 Socrates, seeinge Alscibiades (who went puffed with pride, and was become very stately because of his riches and great landes that he possessed) show­ed him a large mappe of the worlde, and sayde vnto him, looke well herein, if thou canst see thy Landes: Alscibiades aunsweared, that hee sawe them not: Thē Socrates replyed, Oh Alscibiades, why art thou so lofty minded for those thinges that bee so litle worth, that they haue here no place appointed them. Elianus.

6 Proude men be communely vyle, and through their vylenes and pride they are insolent in prospe­ritie, and in their aduersitie, they become: abiected & miserable. Chilo.

¶ Auarice.

1 THere is no duetie of frendship so perfect, nor obe­dience so requisite and solemne, but Auarice wil hinder both the one, and contaminate the other. Pro P. Quentio.

2 Some were wont for the loue of their Children to bee desirous of richesse, and this man for the loue of richesse, hath not cared to lose his children. Pro Aulo Cluentio.

3 There is no speedier iustice executed, thē toward a couetous person, for, his punish mēt is ioyned with his sinne.

4 Socrates, being reprooued by Xantippa his wife, because that hee would not take those many giftes that were brought him, sayd: If we should take im­mediatly that which is here ready to be giuen, wee should not hereaster, whē we tought therfore, finde any thing to be giuen vs. Pithagoras.

5 When a certain mā demaunded of Socrates, how he might do to become rich, he aunsweared: that hee must make poore his lustes.

6 It is good to make election rather of losse, then of beastly gaine, for that, the one dooth put vs to dis­pleasure but once, the other for euer. Chilo.

7 Those that giue thēselues a pray, for to get ri­chesse, and cannot tel how to esteeme of them aright when they haue gotten them, be like vnto those that haue a good horse in the stable, and cannot ride. Isocrates.

8 Diogenes, likened the couetous men, vnto sutch as had the dropsie, for how much the more filled, the one is with monie, the other with water, so mutch greater is the desire of the one and thirst of th'other: to each of which, their greedy desire is cause of their ruine and destruction. Democri.

9 If the desire of richesse bee not bounded within a certaine satiety, it is mutch worse then extreme po­uertie: forasmuch, as great gredines of hauing bree­deth also great necessitie.

10 A man beeing very rich, and yet accompanied with a continuall carefulnesse of hauing more and more, is as like the life of a begger, as of a rich man.

11 The richesse of couetous men, is like the sunne when it is gone downe, for it comforteth not, nor gi­ueth cause of reioycing to any man.

12 Auarice, is the greatest euill that is amongest mortall men, for it bringeth to passe oftentimes that those which go about to serape together, and vnite another mās riches vnto theirs, bee so deceiued that they lay and conioyne their richesse to those of other men.

13 Bion the Sophist said, that auarice was the chie­sest mother citie or Metropolis of all ribaudrie. Euseb.

14 Those that liue to heape vp richesse together, as if they would saue them vntill the other worlde, do forsake (both) themselues and all their felicitie in the meane season. Antipho.

15 Theocritus sayd, there be found many rich mē, which be not Masters, but Tutors of their richesse. Plutar.

16 He, that would become rich, must not seeke to increase richesse, but to extenuate his affections. Epicurens.

16 Plato, seeing one wholly giuen to the spoile for heaping togither riches, hee reproouing him, sayde, that he should not studie to increase his richesse, but to diminish his greedy coueting. Diogenes.

¶ Prodigalitie.

1 HEe hath consumed vp all that euer hee had, in such sort that there remaineth at this present nothing sufficient, not onely to satissie his lust & desire, but also, for to succour his necessitie. Pro Aulo Cluentio.

2 A ceriaine prodigall man, wondering at Dio­genes, because that he had only craued of him super­fluous almes: I do this (sayd he) because that of o­thers I can but seldome get it, of thee neuer. Pithagoras.

3 Crates, likened riches of the prodigal vnto those figges that first come forth, wherewith the crowes and such like fouls are fed, and not men, for ye goods of the prodigal do feede (only) whores, parasites, &c.

4 It is not so much amisse to haue riches, as it is to loose them disorderly. Xenophon.

¶ Anger.

1 EMNVS, called anger, the beginning of foolish­nes, but vnto many it hath beene the ende (both) [Page 41]of foolishnes, and also of life.

2 This man is more disdainfull and angrie, then euer was Caelius the Senator, who beeing angrie with one that was his client, the which agreed with him in all thinges, and was obedient to him: yet, hee being full of disdaine, sayde, thou doest therefore not gainsaye me in any thing, because thou mayst make vs twaine, twoo.

3 Although, it is a great matter to vanquish an­ger, yet, it is a farre greater to know how to foresee not to sall therinto. Dion.

4 Like, as those shippes that abyde stoutly the raging seas, bee accounted more valiant thē others, so also, men that resist ye anger & perturbatiō of the minde, be esteemed for ye most constant of all others. Sotion.

5 Euen, as smoke troubling the eyes, doth let vs yt we cannot see those things which be afore our feete, so wrath assaulting the vnderstāding, dimmeth and blindeth our reason. Aristotle.

6 Seruaunts, when they are bought, doo not en­quire whether their masters bee superstitious or en­uious, but whether they be angrie or not. Plutar.

7 Mancrates, a wise man, said, that angry men bee like vnto lampes, ye which how much the more they abound with oyle, so much the more they flame.

8 It cannot be that a man chaufed with anger, cā do any thing reasonably.

¶ Enuy.

SOme mē enuying the praise of others, doo like the pestilence infect, and spoile our frendship.

2 Enuy doth alwaies extend it self to those things yt be most high. 3 Like, as where ther is no light, is no shadowe, so where no vertue is, there is no enuy.

3 Enuy, is onely fed of euill, and is tormented by that which is good, receiuing in it self yt euil which it desireth in others: wherfore Alexander ye great, said, that enuyous men be their owne tormenters.

4 It is not ynough, that our owne euils, ye which be very great, doo torment vs, but also other mens blessednes, and happy estates, do vexe vs.

5 There was neuer any famous man, in any age, which dyd not with a haynous countenance wonder at enuy.

6 Enuy, is one of those Enemies, the which are by no meane better vanquished, then by flight.

7 Socrates, being demaunded of Alscibiades, how he might flye Enuy: aunsweared, with liuing an ab­iect and miserable, like Thersites, for, that miserie (alone) is without enuye.

8 The enuyous person, is an enemie to himselfe, forasmuch, as he is alwayes beaten with continual passions of the minde. Menander.

9 Rust, consumeth yron: ye mothes, cloath: wormes, wood: but enuy, as that (which is worse thē al euils) consumeth man.

10 Enuye oftentymes casteth downe those that haue beene exalted by fortune. Apollon.

11 Few men ther be that without enuy doth loue a fortunate Frende.

12 Theophrastus sayde, that wicked and enuyous men, do not so much reioyce of their own benefit, as of another mans hurte. Sophocles.

13 Those that are enuyous be the most vnhappy of all men, for they do not only sorow for their owne hurt: but also for the prosperitie of others.

15 Socrates was wont to say, that enuy is a woūd in the foule. Democr.

¶ Wanton loue.

IF we would consider howe much exellencie is in the nature of man, and how much worthines, we should also see how great shame it were to suffer it to be gouerned by leacherie, by delicate liuing, & by a feminine spending of time in voluptuousnes. Cic. Lib. 4. Epist. f. 12.

2 It is extreme foolishnesse, to delighte in those thinges, in which is greater pleasure then profit.

3 The pricks of louers, the slightes that they vse, the snares that they lay, and the deceipts that they sowe for to possede the thing loued, do sufficiētly de­clare vnto vs how great the dissimulatiō and wili­nes of loue is.

3 Loue, groweth not on a sodaine, as wrath doth, neither passeth it sodainly away, although it is supposed to cary winges. Phitar.

4 Nm. N. is necessarie to gratifie a faint louer with­all, but mutch more him that hath an heart francke of loue. Menander.

5 Loue, can not be said to be any other thing, but a madnes amongest men.

6 Loue, is an ydle thing, vnprofitable for any good enterprise, an Enemye to labour, & that it is so, we see that, it, flying Beggers, ouertaketh rich men.

7 Loue, is an excesse of a certaine vnreasonable desire, which commeth quickly, but goeth slowly a­waye.

8 Theophrastus, being demaūded, what loue was, aunswered, it is the effect of an ydle Spirit. Theophrast.

¶ Surfetting.

1 IDlenes, is the father of leachery, and gluttonie is the mother.

2 Nothing is more vile, or doth more pricke a mā, then gluttonnie.

3 Nature hath giuen vs a throate, not for an in­strument to delight in surfetting, but only for a con­duite and waye, whereby the meate is guided to the nourishment of the body.

4 Some men set all their studie and care vpon knowledge, some vppon cheualrie, and other-some vpon other honest exercise: and this mā (alone) hath all his minde vpon the kitchin, and in the cookery, (as one who only hath for his ende and purpose) ex­cessiue eating and drinking.

5 Like, as the roote doth nourish the plant, so the meate that the bodye receiueth, ought to nourishe it self, and not lustes, & gluttonous eating & drinking. Musomius.

¶ Idlenes.

1 SO great is the ruine and destruction of others, that through their imbecillitie, (and not for our owne vertues) we be accompted mightie.

2 Men beeing in prosperitie and in ydlenesse, whē fortune laugheth on them, they become vniust, vntemperate, and do suffer themselues to be corrup­ted with voluptuousnes,

3 It is no shame to take paines, but shame to be ydle.

4 Vertne walketh by the waye of labour, and not by the waye of ydlenesse. Hesiodus.

5 It was wont to be sayd, that exercise is the fa­ther of a good name. Euripides.

6 There bee many moe become good through di­ligence, and good exercise, then be by nature.

7 Goods do multiply with a mā, if he take paines.

[...]

6 Hesiodus, lykened the ydle persons to Drones, which be those bees that hauing no stinge to defend themselues, doe eate vp the labours of other bees, without trauailing. 7 A sound man that is idle is more miserable, then one that hath the agewe.

8 Idlenes, causeth infirmitie of the body, and dul­nes of the minde. Eusebius.

¶ Riches.

1 RIches be rather the Friends of vice, then of ver­tue, and doe oftener allure the mindes of young folke to vnhonest delightes then otherwise.

2 Like a horse cannot bee ruled without a bridle, so richesse cannot be ordered without prudence.

3 Euen, as garmēts, which be of themselues cold, doo not increase, but conserue the naturall heate of man, so richesse and honours do not make men hap­py, for as mutch as felicitie consisteth in our minde, not in thinges subiect to the iudgement of others.

4 Our nature hath none more deadly enemie then richesse, a dire aduersarie to vertue, & a minister of vice: neither did Diogenes without occasion say, that vertue dyd not willingly lodge, either within the li­berties of a citie, nor yet but in a few rich Pallaces.

5 Plato, wisely sayde, that a ritch man could but ill willingly be vertuous.

6 The intemperate desires of getting richesse bee very prickes and rich thornes. Antipho.

7 Richesse ill gotten, were wont to breede short pleasures, and long shame. Epitt.

8 It is a harde matter for a rich man to bee tem­perate, and for a temperate man, to get great abon­daunce of richesse. Alcides.

9 It is necessarie to haue a rich minde, and not a body clad with a great ostentation of riches. Euripides.

10 The very fruites of richesse, be nothing els but leachery, couetousnes, and infamie. Menander.

11 Richesse bee blinde, and doo make those blinde that behold them.

12 Garmentes, which bee too long, doo hinder the going, and superfluitie of riches bee an impediment to the soule, Democri.

13 Our affections by nature, are harde to bridle, but after that they be accōpanied with riches, they cannot possibly be bridled. Plutarch.

14 Bion sayde, that those were made a laughing stocke which would giue themselues a praye vnto richesse: for they are graunted to a man by fortune, conserued by Auarice, & gottē togither by falshood. Pithagoras.

15 Diogenes, called richesse the vomit of fortune.

16 Plato, being demaunded what stoare of riches a man ought to seeke for? answered, so much as nei­ther should breed any snares, nor haue neede of any necessarie thing.

¶ Honours.

1 THis course of life which I hold, perhaps I offēd in, which do maruail at the brauerie & outward show of this life, and do not discerne the carefulnes and great yerksomnes wherewith it is replete. Cic. Lib. 1. Epist. fa. 9.

2 Like, as Emnus sayd, in raigning or gouerning as King, there can bee no true faithfull companion, nor credit giuen to any.

3 These smokes of vaine honour doo seeme in my iudgement, to serue for nothing els but to make vs slaues to the rouling estate, & madnes of fortune.

4 If we cōsider diligently, how that these honors and worldly dignities, be for the most parte vnsted­fast, we shall finde also that it commeth to passe, be­cause that they are grounded vppon the instabilitie of fortune.

¶ Pastimes.

1 FOr to feede the People with the vanitie of sutch showes, is a thing but litle esteemed of goodmen, for it noteth riotousnes, and is nothing worth. Cic. Lib. 2. Epist. fa. 3.

2 Like, as it is but soolish wantōnes to be caried about with a vaine out rye of others, and to follow the shadowe of a false vertue, so it is an act of a wā ­ton and vnconstant minde, to refuse the light and brightenes of that which bringeth true glorie, and is the most honest fruite of perfect vertue. Contra piso.

2 I cānot esteeme good that sort of pleasures which hath beene found out by a wicked and naughtie mā, such a one as hee was: for, nature doth not so easily admit a naughtie plant to bring foorth good frut.

3 Wee are so by nature enclined to pleasures and pastimes, that we delighting indifferently in all a­like, and making a confusion with good and bad to­gether, do also confound our selues.

4 To what ende do serue pastymes, & gamings? but to steale away time, & to busie our vnderstand­ing in vaine thinges, and without any profit.

5 All pleasures ought not to be followed (but those only) which haue their deriuation of honest things. Demost.

¶ Beautie.

1 I Know not how I m ght praise beautie, seeing, that in womē it is for the most part accompanied with cruelty and ingratitude.

2 We must haue regard to the goodnes of ye minde, and not to the beautie of the body. Euripides.

3 Byon, confirming the opinion of some that sayd, how that tyranny consisted in beautie: saide moreo­uer, that frō tyrants a man might by many meanes be deliuered, but from beauty, by no meane. Plutarch.

4 It is a very delectable matter to behold beauty­full thinges, (but to touch them) cannot bee without danger: like, as Xenophon said, the cooke doth broile only those thinges that hee layeth on the coales: but beautifull things, do set on fire also those that stand neare about them. Fanorinus.

5 Like, as Gilliflowers and other most pleasant and sweete smelling herbes and flowers, if they bee cast into a Iakes amōgst filthie dung, do forthwith become vile, euen so beauty, if it be, not accōpanied with excellent vertues & graces, waxeth eftsoones, filthie and abhominable.

¶ Noblenes.

1 AL men are in this respect equall, that they haue had all one manner of beginning, and were na­turally created after one fashion.

2 No man can challenge to himself any worthy­nes, for beeing borne of noble blood and of famous parentage, but for that he hath lyued vertuously, and dyed valyantly.

3 The nobilitie of thy parents and blood, do serue thee to none other purpose, but that thou canst not keepe thy selfe vnknowne when thou wouldest.

4 He glorieth of himself but in vaine, which boast­eth of his dwelling in a noble Pallaice (inasmuch) as the praise is not his, but his predecessours.

5 In my iudgement (he that is a good mā) is wor­thie to be accounted noble, like, as (on the contrarie part) I esteeme a wicked man ignoble, although hee were descended of a father more noble then Iupiter. Euripides.

6 Nobilitie consisteth in prudence: and by vnder­standing is obtained true riches, but only at ye hāds of God.

7 He that by nature is inclyned to vertue, hee is noble, although his mother were an Ethiopian. Theodor.

8 Antigonus ye King, going about to reproue Byon the Philosopher of ignoblenes, asked hym what hee was, of what countrey, and where was his Cittie, and his parents? to whome Bion aunsweared, it be­longeth not vnto Freendes to enquire where they were borne: but what manner of men they be. Bion.

9 It is better to glorie of the praises of the minde then of the nobilitie of the elders, beeing already ex­tinguished through the obscuritie of the posteritie. Phalarides.

10 Like, as the noblenes of beastes dooth consist in the dispositiō and strength of the body, so the no­bilitie of men consisteth in the goodnes of manners. Democr.

11 Diogenes, being demaunded who were ye most noble mē? answered, those which dispise riches, va­nitie, pleasures and life.

12 Socrates, beeing asked of a certaine man, what thing was nobilitie, made aunsweare, that it was a good temperature of the minde, and of the body.

¶ Flatterie.

1 NO man whilest that he is in prosperitie can tell whither he be loued or not.

2 Euen, like as Acteon was torne in pieces with his own Dogges, that had beene nourished by him, [Page 50]so are those torne in pieces by flatterers, that do noo­rish them.

3 Flatterers, bee like vnto certaine sepulchers, in which is only written the bare name of amitie. Diogenes.

4 Antisthenes sayd, that there is lesse hurt founde amongest Rauens, then among flatterers, for, these do corrupt and eate the mindes of sutch as bee aliue: the other do but deuour (only) the dead bodyes. Isocrates.

5 Antisthenes, was wont to saye, that Flatterers were like vnto curtisans, or harlots, which do looke to haue found in those that were inamored on them all excellent gifts, except Iudgement and wisdome. Pathagoras.

6 Crates, seeing a yong mā, who was very weal­thy, accompanied with a multitude of Flatterers, he turned vnto him and sayd: Oh young man (I am sory) to see thee so solitarie.

7 Demetrius Phalerius, exhorted Ptolome ye King, that he should buy him bookes to read, sutch as trea­ted of well gouerning a Kingdome: for, in them hee should finde written such things, as those that were his true Freendes, durst not, and his falfe Freendes would not shew him. Iseus.

¶ Ingratitude.

1 IT was a generall fault of all them which did not defend me, and (especiallie) of such as were bound thereby by duetie. Dio. 1. Epist. f. 9.

2 All the good that I haue done for him, is as good as lost, for, it is euen like, as I had done the same to mine Enemie.

3 It was wisely sayd yt there were two woundes in good turnes: the one reprouing or vpbrayding of benefites bestowed: the other, forgetfulnes of sutch, [Page 51]as haue beene receiued, both of them be the mothers of vngratefulnes, and stepmothers to a good turne.

¶ Malice.

1 THeir maliciousnes, maketh them to credit that which they haue hath say of others: that is, that I must debase my selfe. [...]

2 I should neuer haue beleeued that thou would­est so litle haue esteemed our recyprocall loue, & the freendship renewed amongst vs, that for one onely worde, thou wouldest seeke to destroye my Brother Metellus, neither respecting ye noblenes of our house, nor yet the great loue that I haue borne vnto you and to the common wealth, the which cōsiderations might haue moued you, to haue put vp a litle iniury. Cic. [...].

3 The iniurie which that naughtie toungued fe­low hath offered to this good yong man, hath made his most shamefull and impudent life manifest for euer. [...]

Note: ¶ Vide Cic. Pro Rof. Amer.

4 ME thinketh that how much the more mightie and noble a mā is, so much the lesse he ought to shewe foorth his power, especially toward the ruine of poore men. [...]

5 Go not you about with honest wordes of your letters to cloake the dishonestie of your minde, for those that haue already an yll opinion of you, will giue no credit therto.

¶ Doltishnes.

1 OH God, what a cockesconbe is he: and how in amoured on him selfe without any modestie or reason. [...].

2 Hee is so sencelesse and doltish, that nature sée­meth [Page 52]euen to haue brought hym into the Worlde for despite.

3 There be found some sorte of men in the world such ydiotes in their talke, that looke how more they go about to beautifie & inlarge their talke, so much more they are mocked rather then harkened vnto.

¶ Composing or applying of thinges amisse.

1 MEn haue vsed many times to adorne thē selues with glorious words found out by other mens industrie. [...].

2 Those men that in cōpyling or cōposing works (do nothing els but imitate others) are in my iudge­ment like vnto the popingaye or pye, which speake those thinges that they do not vnderstand.

3 Like, as he cannot runne wel, that seeketh to set his feete onely in traces of another mans feete, so those cannot write well which go on imitating, and neuer swarue from the boundes of others. Menander.

¶ This life.

1 I Wist not that this life was shorte, & a vaine course of glorie. Pro Sestio.

2 Of good, and of euill, consequently of godly men and of vngodly, there is at this present no great ac­count made: such is the life wherin we do liue.

3 Our life (when fortune doth fauour) is like to a running brooke, which is all durtie and myrie, harde to get into, violēt, making a great roaring & noyse, and lasteth but a while. Epitt.

4 This our mortall and miserable life is none o­ther but the likenes of a shadow, and a birth vnpro­fitable to the earth. Sophocles.

5 The Sea and land is full of euills and infirmi­ties, which daye and night doo compasse about this troublesome life. Hesiod.

6 Good things (although they be sought) doo hard­ly come, but on the contrarie (euils things) doo come on heapes without seeking. Democri.

7 Man, is none other thing but an example of in­firmitie, a spoyle of time, a iest of fortune, an image of inconstancie, and a ballance of enuy & calamitie: remaining (only) fleagme and choler. Aristotle.

8 This (our life walking through a circle) is al­wayes subiect to bee intrapped with euill, and can neuer abyde in one estate. Herodotus.

9 This our life (trauailing alwayes toward the ende) is like vnto wine, whereof (a litle being left in the bottom of the barrell) doth become vineger. Antipho.

¶ To be sory.

TO lament, or to be sorowfull with another, is an af­fectiō that groweth of the displeasure & griefe that we receiue by our owne misfortune, or by the mis­fortune or hurt of that person with whome wee do lament or sorrowe.

¶ For the death of sombody.

THe death of your father (a man of most worthy memorie) hath depriued me of a testimonie of gret authoritie, vnto whom I was most boūd. Cic. Lib. 2. Epist. fa. 12.

2 Albeit, that I am assured that I can not bring you more hurtful newes then these, yet, because na­ture, or rather the prouidence of God is superiour to all men, I haue thought good (not to holde my peace herein) howsoeuer the matter goeth.

3 In this respect the noblest and most valiant per­son in the worlde, is no better then equall with the simplest and him that is most vile of conditions, for, that with one bitter sorte of death, the liues of them (both) are extinguished alike. Cic. 4. Epi. 10.

4 Sithens, that it hath pleased God (who is ne­uer deceiued) thus to deale, it is expedient that wee be conformable to his will.

¶ For sicknesse.

1 WHo doth not see, how that many times ye hurt which we receiue by the Phisitian, is worse then the malady it selfe.

2 Concerning sicknesse, some sorte of them were wont to come through efficient causes, as by excesse of heat, or of drought: some by materiall causes (that is) by want of nooriture or surfetting: othersome are bred in certaine, the naturall partes of man, as in the blood, in the marrowe, or in the braine: at some other times, sicknes also do proceed of exteriour cau­ses: as by the water (being vnholesome, by the soyle of the countrey, by surfetting, by penury, and such­like) by which meanes, I suppose that your sicknes cōmeth, wherof, for the loue (that I beare you) I am very sory.

¶ For pouertie.

1 MY griefs doo not only flowe through the com­panie of yours, but they doo also increase in­finitly. Cic. 9. ad Att. Epist.

2 The Goddesse of pouertie, as beeing most hatefull, is without any Temple. Euripides.

3 Pouertie, is no smal maladie to those ye proue it. Diphilus.

4 There is no chaunce more miserable in this our life, then pouertie: for a good & vertuous mā (if [Page 55]he be poore) is nothing esteemed. Crato.

5 Man hath no greater enemie then pouertie.

6 A poore man, as one that is fearefull, is euen a semblance of feare it selfe.

7 Men doe communely account of ritch men that they be wise, and on the contrarie make but a scoffe at poore folke, although they be godly & vertuous.

¶ For imprisonment.

1 It is so cruell a wound that I beare in my Spirit for this your imprisonment, that I assure you, I of vse no better easement nor rest in my minde, then ye hape that I haue to see you recouer againe your for­mer estate of libertie.

2 I doo so greatly lament, for this your imprison­ment, as is conuenient for our fréendship, in conside­ratiō wherof, like as I (at this time) I am exceeding­ly grieued, so (I hope) that hereafter my consolatiō shall be the greater, when as I shall see you restored again to your former libertie, and honorable, estate.

¶ For Exile.

1 OH wretch that I am, that I should be the occasiō of your so manyfolde troubles, and so mutch the more wretched am I, as that your valiancie, your goodnesse, and gentlenesse, deserued better fortune then this. Cic. Lib 14. Epist. fa. r. 7.

2 Seeing, that no consolation can be greater then this that I desire rather then my life: namely, that I might dye in thine armes, for as mutch, as by no meanes I can so hope of thy deliuerance, & that thou mightest be rewarded, according to thy deserts.

3 Aristides, being demaunded, wherefore he tooke sorrowfully his sending into Exile? he aunswered, [Page 56]because of the shame that my Countrey receiueth of the iniurie done vnto me.

¶ For libertie lost.

1 I Neuer desired at any tyme my fortune more fa­ [...], then to haue the accomplishment of the thing I now desire in these your tribulations, to let you vnderstande howe that I esteeme your li­bertie lost, a yoke of seruitude vppon my necke: and albeit, that the residue of your Frendes be of ye same minde, yet, I haue thought good to make manyfest vnto you mine affectiō, to th [...] ye may measure it with your own affection, and with the affection of others, and haue experience therof.

2 What greater misfortune can happen to noble mindes, then the losse of libertie yet (I trust) you wil play the parte of a wise and valiant man, disposing your self, according to the quality of these [...].

3 I should lament for your libertie lost much more thē I doe, but that I perceiue how that fortune ma­keth sclaues of such, as by vertue were made free.

¶ For Reputation lost.

It is very lamentable that other mens wicked­nesse haue defiled the brightnes of your name.

2 If thou shalt shewe a valiant minde in these thy mishappes: I can neuer praise thee vnto the full, but much sorrowing is [...] for thine estate.

3 Who wil say, that he is spoiled of his ornamēts, who by death is exalted to euerlasting honours.

4 The chaunge of fortune is grieuous ynough to one that was sometimes happy & fortunate: wher­as he that hath alwaies bene in aduerse fortune, ta­keth [Page 57]not so mutch sorowe at the familiaritie of cala­mities.

5 Calamities haue dominion ouer men, and not men ouer calamities. Herodotus.

¶ To comforte or giue consolation:

And (first) for olde age.

1 I Knowe no cause why mē should mer­uell that olde age is subiect to so many maladies, seeing, it is euen infirmitie it selfe.

2 That old man is more foolish (who hauing passed ouer ye daungers of this life, and is arriued at the ende of them) would wish to begin his course newe again, then a trauailour, who hauing ended a longe and yerkesome iourney, should desire to go it ouer againe immediatly (foras­much) as nothing is more acceptable to such as bee weary, then rest and lodging.

3 It is not expedient for your wisedome, to wish for that, that ye haue lost, seeing, it cannot be recoue­red againe, that is youth, for it is the propertie of a mad man to loue that which is lost.

4 Men ought to reioyce whē they come vnto age, wherefore they were borne, seeing age, is the very rypenes of men, and is as profitable to be in men as in fruites.

¶ Of Death.

1 DEath happeneth to al men alike, wherfore thou oughtest not to challenge vnto thy selfe a priui­lege of life aboue others.

2 I dare not take in hande to comforte thee, or to [Page 58]offer thee any succour, for, I knowe ye thou art wise ynough, & of a most noble minde, wherfore it should seeme great presumption if I would go about to ad­minister thee consolation in this matter. Cic. 5. Epist. 17.

2 All things that be according to nature, be good: and what is more agreeyng to nature, then for an old man to dye.

3 Thou oughtest to conforme thy selfe, according to the good pleasure of God, and to beleeue that hee knoweth better what we need then our selues, and the time when to drawe again to him self his mem­bers.

4 In the raging Sea of this oure tempestuous life, we haue none other hauen, saue death.

5 Thou mayst thus comfort thy selfe for the losse of thy Father, that sithens in his life tyme hee liued well, he hath now with death obtained rewarde of his vertues.

6 This world is a very Uallaye of waylinges, deepe, obscure, and full of mire: happy is he that wel getteth out of it.

7 Seeing, it is so ordained by nature, that he which first cometh, must first go: the sonne hath no cause to lament for the death of his Father, for, hee dooth not therby forsake him, but goeth before him.

8 We may (truely) call the Earth a better Mother vnto vs, thē she that hath borne vs, for, shee nourish­eth vs but for a fewe monethes: and the other for a great many yeares.

9 To lament for things that can not be gotten a­gaine, groweth rather of too mutch foolishnes, then of much godlynes and loue.

10 Uertue, may make honest any sorte of death, whatsoeuer.

11 Albeit, that my minde is not sufficient to com­fort you, for that the sorrow that I abide doth suffer me to haue no place of consolation, yet, &c.

12 He was not borne in vaine that dyeth well, neither liued he vnprofitably that finished well his life.

13 Death is no death, but the end of trauailes, and a beginning of life.

14 There is no armour more strong against any cruell dart of fortune, then a prudent minde: and I, being of opinion that you are most wise, do beleeue also that you vnderstande, howe that no humaine thing can bee perpetuall or quiet.

15 If thou wouldest consider, howe that hee was borne a mortall man, thou wouldest not sorrowe of his death.

16 Socrates, beeying demaunded, what was the greatest beatitude of man? Hee aunsweared, to dye well. Eschines.

17 If sicke men could be healed with teares, and that forrowe could cease their griefe, I would com­mende this wayling. Philomenes.

18 Inasmuch as we be mortal what thing should we els looke for of this our life, but mortalitie.

¶ For Health lost.

1 I Trust with the grace of God shortly to see thee not only free from this disease, but also from all ill hu­mours, by meanes of this sicknes, wherby thei shal be consumed, veryfiyng the olde Prouerbe (that is) that one euill dryueth away another.

2 Nothing (new or vnwonted) is happened vnto you, neither hath fortune any iot changed custome, nor nature, beeing alwayes vnstedfast, vnconstant and blinde, but we may rather say, that in this your maladie, it hath vsed the owne proper and naturall constancie, which is, to be alwayes vnconstant, and neuer to abyde in one estate.

3 Sicknes is a great dehorter from vices, and af­fections, and an exhorter to modestie and goodnesse.

4 It is mutch more easie to abyde the infirmitie of the body, then the griefe of the minde, wherefore, I thinke it good that in this your sicknes, yee shake of all such thoughts as might trouble you.

5 Although, that man by nature is accompanied with many euills, yet, the worst of them all, is the displeasure of the minde, take heede therfore, least ye set any thing rashly to heart.

¶ Of reputation lost.

1 I Am glad that your fortune is vnlike mine: for ther is great difference betwixt beeing iniuried, & bee­yng vtterly vndone. Cic. 1. Epist fa. 7.

2 To be without doubt is tokē of a good hart, which thing without all peraduenture, would both staye, his foolish rage, and bringe you againe to your due place of honour. Cic 1. Fa 5.

3 The course of your fortune, although the case be vnlike, yet it rūneth to the same end that mine doth. Epist. 7.

4 To the grieuousnes of the sorrow that I feele a­bout your matters, I haue yet this consolation, that I trust the counsels of Frendes, and the time it selfe, which breaketh the appointments of wicked men, shall giue recompence to the wicked willes of your enemies. Epist. 6.

5 Concerning this losse, if you shal make such ac­count, as I haue alwaies denied that you ought for to make, you shall doe wisely, and shall with victory triumphe ouer your Enemies. Cic 3. Epist. 20.

6 The refuge of our studies is such, that although wee cannot haue the great losse wee had restored a­gaine, wee may yet at the least bee somewhat eased by not thinking theron. Lib 4. Epist. 3.

7 Doest thou not remember how that with con­tinuall lamenting, thy troubles bee rather doubled, then raced out of memorie.

8 Canst not thou see things that are open and ma­nifest, who with thy quicknesse of wit wast wont to pearce to the knowledge of thinges most secret? Canst not thou know how that continuall lament­yng doth relieue thee neuer a whit. Lib. 6. Epi. 16.

9 A man, that is rightly vertuous, ought to loose nothing by the multitude of the wicked: Lib. 9 Epi. 3.

10 Thy valiancie is so great and worthy of it self, that for the sustentatiō therof, thou needest no cōfort of others, neither can I well comfort another, which am depriued of all consolation, my selfe.

11 Like, as in the aboundaunce of good fortune we are not straight lost, so, wee ought not to dispaire in the anguish, wherinto this fearfull waue hath trās­ported vs. Lib. 7. Epi 2.

12 Albeit, the distaining that is vsed to thy honor, is not to the losse of my health, yet, there is such like­nes betwixt them, that me thinketh we could not be sure Frendes, except we tasted both of like greefes. Lib 1. Epi. [...].

13 Mans estate, was wont thus oftentymes to chaūge, neither is there any thing stable vnder hea­uen, [Page 62]he which yesterday was a Seruauant, to day is become as a King: and another, who of late went clad in fine Purple, and commaunded the people, is now clad in vile ragges, and become a bōdseruant.

14 Pittacus sayde, that it was the duety of a wyse man to know how to skirmish with aduersitie, and the part of a valiāt mā to beare the same modestly. Democri.

¶ Of Goodes lost.

1 LIke, a wyse and valiant man, thou needest not care if the vnhonestie of men shall robbe thee of those things, wherewith fortune hath indewed thee most bountifully. Cic. 1. Epist. fa. 5.

2 I confesse that thy griefe is such, as thou canst hardly receiue any consolation, so great is the losse of all thy substaunce, and so litle hope of recouering the same againe: but yet, thou oughtest to moderat thy sorrowe, and not vtterly to dispaire. Lib. 4. Epist. 3.

3 Nobodye is more vnhappy in my iudgement, thē he, whome fortune hath not earst suffered to tast of her venim: for, like as the shadow accompanieth the sonne, so aduersitie followeth glorie & renowne.

4 The long experience that I haue knowē in you, concerning wordly thinges, easeth mee of taking in hand to administer you any consolation (inasmuch) as I knowe yt you were wont to arme your minde against the darted of fortune, I doo therefore veryly beleeue that yee will patiently abyde this burthen of pouertie, that without any fault of yours, is fallē vppon you.

5 Truely, your losse of richesse is great, but I e­steeme that you shall make it mutch greater, if you shall also loose your selfe.

6 Wee must not beleeue that fortune loueth those men more, vppon whome it fawneth, and such as it neuer displeaseth, thē those whom it exerciseth with continuall trauailes: for, like as prosperitie maketh men fortunat, so doth aduersitie make them famous and tryed.

7 Whilest that you torment your self for the losse of richesse, that you haue sustained, you do (without doubt) make the same greater: for, sorrowing for the losse of richesse, you debase the worthinesse of your mind, which teacheth mē to despise worldly things.

8 The losse that ye haue sustained, is not so great but that your wisedome is greater: wherfore with Iudgement correct fortune. 9 It is better a godly poore man, than a wicked ritch man, for, the one is worthie of mercie, the other of reproofe. Antiph.

¶ Of the losse of Friendes.

1 IT is now time to put in practise the precepts that haue beene written by most wise men, and to ap­ply thy selfe to the vse of such things as with long studie thou hast learned: which thing (if thou wilt) thou mayst (though not willingly, yet at least pa­tiently) abide the want of those Frends whom thou hast lost. Cic. Lib. 7. Epist. fa. 3.

2 He, that in ye losse of terrene goods, as of frēds, &c. knoweth how prudētly and with modestie to beare fortune, he may be truely called happie.

3 Verely the losse of so deare a Frend, which you haue sustained, myght shake the stoutest heart that is: but (forasmuch) as mē ought to be cōtented with any chaūce that happeneth in this world, it is your part to be greatly comforted in consideration of the [Page 64]honeste and faithfull freendshyppe maintayned be­twixt you.

4 You shew your self not to be thoroughly taught in ye law of frēdship, sithens you sorrow at the death of sutch a freende, who liued so well, that there is no doubt, but the Angels haue caried him into the sight of GOD, to enioye the fruites of his vertuous la­boures.

5 It is the parte of a wise man not to bee sory for things lost, nor glad for such as be present. Democri.

6 Wee ought not to bee sorye for the death of our deare Friendes, seeing, they must of necessitie dye: but rather for such as dye beastly. Pollien.

¶ Of Imprisonment.

1 LIke, as a man that is sound and in good health, hath no neede of a Phisitian: so a wise man hath no neede of consolation.

2 Doo ye not vnderstande, that he alone may bee called a worthie and valiant man, who neuer bowed his shoulders at the burthē of misfortunes, who neuer blamed nor panted at his chaunce: and inasmuch as it is so, you ought also in this imprison­ment shewe the libertie of your minde, altogether couered with armour of your innocencie.

3 It is lesse hurt to be imprisoned vnworthely, thē to haue vndeserued libertie, and to suffer wrong in defence of iustice, then through lewdnes to abound in wealth.

4 What thing els is the earth, but a litle Ilande, compassed rounde about with the Ocean-sea, in the which we are put, as in a prison.

5 You haue great cause to comforte your selfe [Page 65]in this trouble, and to giue God thākes that he hath so endued you with his benefites, that like, as in li­bertie yee dyd not want wisedome, so your courage and valiantnesse of minde hath not fainted in this imprisonment.

6 If it bee true that the estate of vertuous & wor­thie men doth consist in the force of the minde, & not in this corporall matter: I repute any parte of con­solation at my handes towardes you, to bee but su­perfluous, whose noble heart I know, is at libertie, in this your vndeserued imprisonment.

7 The prison doth not minister so mutch punish­ment to the wicked, as it dooth glorie vnto the god­ly, whose vertue doth afterwarde shine more vehe­mently then afore, like a fire that hath beene kepte secret and after bruseth forth in great flames.

8 If you had by any meanes deserued thys im­prisonment, there were thē cause why I should seek to comfort: but sithens that the malice of your Ene­mies is the only cause therof, I leaue giuing of con­solation to your sincere cōscience of a most verteous life, trusting to see you here after much more exalted then you are nowe disgraded.

9 Socrates, being demaunded, howe a man might liue without troubles? hee denying that to be possi­ble, sayde: A cittie or an howse cannot bee without those that dwell therin, and frequent the same. Antiph.

10 Those, that with waylings and lighings doo take in yll parte their misfortunes are vnwise, and do not remember how that many be, and haue ben in a like and in a worser estate. Hipparcus.

11 Appollodorus, sorrowing and lamenting for [Page 66] Socrates, because he was vniustly cōdemned to die, Socrates laughing sayd to him thou therfore (which art my dearest Frend) wouldest haue me iustly con­dempned. Xenophon.

¶ Of Exile.

1 THat death is not miserable that is receyued for the common weale, neither is that Exile lothsome that is caused for vertue. Cic [...]. Epist. 1 [...].

2 If they shall take my life away, yet they shall not bereaue me of my reputation, though they shall afflict my body with Exile, for that, it is mor­tall: yet, they shall not remooue my minde from the common wealth.

3 Defend thy self stoutly from sorrow, and with­stande Fortune, reuoluyng alwayes in thy minde howe that in our Cittie, and in the common weale many haue vniustly beene sent into exile: I tell thee also (and I would to GOD, it were not true) that thou art dryuen out of sutch a Countrey, where no good wise man can liue quiet.

4 I do not only exhort thee, but doo also pray thée for the frendships sake that hath beens betwixt vs, that thou wouldest stablish thy minde against mis­fortunes, considering with thy selfe in what estate all men are borne.

5 Your most noble minde, hath no need of a com­mon medecine, and that which I should saye for to comfort you in this your exile should be as a shadow in respect of the light of your vnderstanding.

6 Hee, which is vniustly sent into exile, ought to make himselfe mery, for that he hath Iustice his cō ­panion of his exile, which suffereth the vngodly Ci­tizines to persecute him.

7 The heart of a valiant man, dooth not faint at the first falling of fortune, and what els is this your exite, but a disfauour of one chaunce of fortune for a coūterpaise of infinit fauours, that ye haue receiued of her.

8 Great folly it is to lament the dying out of ones Country, forasmuch, as it is superfluous to haue re­garde to the place where a man shall staye, dying, when as he must immediatly depart frō all places.

6 Anaxagoras, dyeing out of his countrie, was de­maunded by his Frendes, whether hee would haue his body caried to the place where hee was borne? He aunswered, that the waye that leadeth to Hell, is no further from one place then from another.

10 Like, as the Mariners haue instruments pre­pared (both) for prosperous and for aduerse sailings, so ought we to haue ye affections of our minds made fit (both) for good and ill fortune.

11 In what place foeuer a man be, hee hath one & the selfe same waye continuall and plaine to walke thorough this frayle and mortall life, to an immor­tall and euerlasting life. Titus.

12 Ydle fellowes, and such as are good to nothing, are belieged with pouertie, euen in their countryes: wheras, on ye contrarie part, such as be industrious and wife, in what part of the world soeuer they bee, do posseede sufficient, and neuer feele want.

13 Euen, as going out of one ship into another, we may still sayle prosperously, so going out of one Cit­tie or countrey into another, wee may leade our life fortunately.

14 Like, as euery qualitie of ye aire is penetrable [Page 68]to the eyes of the Egle, so euery Cittie and countrie is to a valiant man.

15 In what part soeuer it be of the world, where the earth doth noorish vs, there is our Countrey. Plutarch.

16 Seeing, that we are by nature brought foorth all free and vnboūd, I know not by what reason we should afterward binde and restraine our selues to one corner.

17 Euery part of the World, is free and open to a wise man, and to a valiant minde, the whole world is his Countrey. Democri.

¶ Of Pouertie.

1 THou wast wont to comforte others, following the maner of ignoraunt Phisiciants, who ma­king profession to haue skill in other folkes dis­eases, know not how to cure their owne. Cic. Lib 4. Epist. fa 5.

2 I beleeue that in these corrupt and tempestuous times there is any thing that can drawe neere to the true beatitude, saue only. ioyfull pouertie.

3 Poore men, that do content thēselues with their estate, be deare vnto God. Menander.

4 Diogenes hearing, the pouertie of a wicked mā reprooued, fayd: I neuer saw any tormented for hys pouertie, but for wickednesse. Elianus.

5 Diogenes said, that pouertie was a learned suc­cour to Philisophie: forsomuch, as those things that Philosophy forced to perswade with words, ye same were put in practise by pouertie.

6 If thou shall neuer desire much, a litle will seeme to thee ynough. Democri.

7 Drogenes, made this a answe be to one that at­tributed pouertie to him for a fault, oh vnhappy mā, [Page 69]I neuer same any man become a Tyrant thorough pouertie, but many thorough richesse.

8 The life of poore men, is like vnto a sayling at Sea, when the ship is neare to shore, but the life of ritch men, like to those that sayle in the depth of the Sea: To the one sort, it is easie to cast auker, and to fall into harborough: To the other, it is more hard, and requireth great labour. Aristotle.

9 Like, as it is better to lye sounde and in good health vpō a simple matterisse, then beeyng sicke to lye vppon a large and rich bed: so also it is better to liue fortunately in meane fortune, then vnhappyly in great aboundaunce. Epitt.

10 Pouertie, is not that which causeth vs to sor­row, but the ouermuch greedynesse of our mindes.

11 Many men for iniustice and euill doyng haue beene put to death, but for pduertie neuer any.

12 No man is more fortunat, then a poore man, for, hee neuer feareth to fall from an highe estate to a lowe. Diphisus.

13 Pouertie, is a thinge that is not enuyed, nei­ther doth any man striue to obtaine it, and without any garding it is defended and conserued: And how much the more, it is despysed, so much the more it is exalted. Xenophon.

¶ To bewaile or lament:

And (first) for death.

1 I Had no comfort lest me, but only this, wherof death hath depryued me. Cic. Lib. 4. Epist. fa. 6. Ad Attic. Lib. 1 Epi. 8.

2 What great sorrow and griefe I haue sustained by ye death of my bro­ther, and of what commoditie (both) publike and domesticall, I haue beene thereby depriued of, you (who knowe my secretes) may consider, for, looke what consolation one man could enioy by another, al yt I receiued at his hāds.

3 The death of Lentulus (beare it as we can) is such, that we haue lost a very good and worthie mā, who had the noblenes of hys minde tempered with an infinite humanitie.

4 I know not what thing can bee acceptable vn­to a man, that hath lost him, who was wont to bee more deare vnto him, then any other thing.

5 The death of this Noble man hath so pearced into my Spirit, that I can neither finde words, nor reasons, that be able to comfort my selfe.

¶ For things done vnto vs.

I Am wel pleased at this that thou hast tried what credit is in men with thy small cost, as well as I knowe to my great dammage. Cic. Lib. 1. Epist. 9.

2 We were caught in a snare, or at the least sore belayed and like to haue beene caught.

3 I beare these thinges with a faire face, and a mery countenaunce, but in very deede, they doo in­wardly destroy and consume me. Ad Attic. Lib. 5. Epi 10.

4 Thou seest howe thinges doo fall out, for there is no manner of euyll in the worlde, that I doo not [Page 71]at this present abyde, and doe looke for to abyde hereafter.

5 It is a notable sayeing amongst men, that it is but a small matter to reprooue one, but to abyde an iniurie receiued, is a burthen insupportable.

¶ Of tymes.

1 ALL the laudable customes of our councry bée now decayed and vtterly come to nothing. Cic. 3. Epi. 3.

2 Our Countrey is afflicted and oppressed thorough the miserie of the time.

3 The malice of these tymes is so great, that no remedie is able to discouer and make manifest the minde from those sorrowes that shadowe it.

4 Roome, is at this time giuen to the spoyle, Iu­stice hath there no place: to conclude, all good lawes and customes be there reiected. Epist. 5.

5 I doubt not, but that thou knowest how that at this present, the worlde is full of deceiptes, dissemblinges and lyes.

6 Graunt vs some respit to writ of dolefull and miserable matters, conformable to these times. Epist. 13.

7 Wheras in times past, wee had great fauour, great authoritie, and most great renowne, nowe all these thinges be quite gone. Epist. 14.

8 I spend all my time in reading, not for to finde any medicine which might heale mee, but for to de­ceiue the sorrowe that doth now oppresse me.

9 Who is so dissolute, that he can at these thinges hold his peace and keepe silence.

10 Wee can see in these miserable dayes nothing but trouble, and anguish to hang ouer our heads.

11 The lēgth of time, cause vs to see many things, [Page 72]and to abyde much that we would not.

¶ Of Fortune.

1 THY Letters had bred in me a great sorrowe, but that I haue euen determyned with my self to make a iest at Fortune. Cic Lib 2. Epist. fa. 16.

2 My heart is so hardened with continuall dis­paire that I can admit no newe sorrowe into it.

3 The pensifenes of my heart hath so tormented and spoyled me, that I am euen at deathes dore.

4 Oh enuyous fortune, howe readye art thou to chaunge the very same benefites, that thy selfe hast giuen vs?

5 When will this winde of euyll fortune cease? neuer: The which transporteth mee from flood to flood in the Sea of worldly aduersitie, and wil ne­uer suffer me to see, or take ground.

6 Fortune, is sometimes our mother, sometimes our Stepmother in one and the same day. Hesiodus.

7 Fortune doth not giue, but lendeth monie to rich men.

8 There is no hauen of richesse so strong, but it may be broken by occasion of yll Fortune. Bion.

9 I haue often tymes seene nobilitie vanquished thorough Fortune, and those that haue beene nobly borne, haue vnworthely ben cast downe by fortune. Euripides.

To demaund:

and (first) of Ayde.

1 IN recompence of those honours that thou hast receiued by my coūsels, thou oughtest to bee contented, that I may leane somwhat vppon the support, & with thy lusty flowrishing youth to be some ayde vnto my feeble old age. Cic. Lib. 1. Epist. 11.

2 Thou knowest how greatly thou mightest help me now, neither do I require ought els at thy hāds, but that which thou shalt iudge to bee for my pre­ferment. Lib. 3 Epi. 3.

3 In this respect you may stād greatly my freend, if that like as you promised me, ye will at al assayes be the Protectour of me and mine, whensoeuer need shall require. Epist. 9.

4 If you will proceede on to bee such a patrone & Defendour of men as ye haue beene: Publius and Vatinius will also seeke for your frendship & ayde. Epist. 11.

5 I would yt ye would place this matter of mine, in the Register of your owne affaires, to th'ende that I may with you here obtain those things that you haue put in my head to labour for. Ad Attic. Lib. 11. Epist. 1.

6 The frēdship that in this matter yee might vse towardes me, is so great that it cā not be expressed, in which my necessitie if you would (as easily yee may, stand my good Friend and Patrone) you shall both shew the excellencie of your valiant and true noble heart, to your no small honour, and also shall binde me as an humble & obedient Seruaunt with all manner duetyfulnes towardes you.

¶ Fauour or grace.

1 ESteeme thus with your self, that if ye will in a­ny thing shewe me courtesie, you can in no wise better fauour me then in this gouerning of the pro­uince. Cic. Lib. 1. Epist. fa. 9.

2 I wilbe contented with any thing that ye shall do for me, but if you will accōplish thys my request, ye shall be the better satissied.

3 Albeit, I haue sufficiently tryed howe great-your [Page 80]loue is towarde me: yet without doubt I shall be the better resolued thereof if I may obtaine this present fauour at your handes. Cic. Lib. Epist. fa. 21. Lib. 9.14.

4 For the strict bonde of frendship and loues sake that is ioyntly betwixt vs, I request thee of grace, that thou wilt vouchsafe to vse such curtesie and hu­manitie toward the Volteranes, as, &c. Lib. 10. Epi. 2 [...]

5 I, being an vndoubted testimonie of the reue­rence thot I beare vnto you, & hauing already suffi­ciently experiēced the loue that you beare vnto mee, haue been bould to request so much gracious fauour at your handes.

6 Notwithstanding, that I doo not doubt, but yee wil vse the same liberialitie towards vs, which you haue for your sakes heretofore imployed (inasmuch) as ye are not vncōstāt: yet, we would craue at your hands that singuler grace which you first promised, and earst vsed, to bee nowe extended towardes vs aboundantly. Lih. 13. Epist. 25.

7 Seeing, that I am altogether out of hope of euer deseruing your loue by merits of seruice, cōsidering, ye greatnes of your fortune & the simplenes of mine, I will indeuour my selfe hence foorth to meryt some grace at your handes, by crauing and by submissiō, inasmuch, as yee may of your vertuous disposition as well esteeme, the indeuour of an hūble well wil­ling heart, as of such as do you diligent seruice.

¶ Counsell.

1 THou shalt bee hee, who in all matters of mine shal be my counsellour, & shalt take the charge of mine honour, lyke as thou hast done of my health, and I will be at all times ready to fol­low thy will & decrees. Cic Lib. 1. Epist. fa. 9.

2 I doo not so mutch request your counsell for dis­patch in my businesse, as to obtaine honour in con­ference with others, knowing, that to bee, wise and prudent, will be profitable both to him that counsel­led, and to the Counsellour.

3 I esteeme more, to be coūsayled at your hands, then I do to be aided by a great multitude of others together, for, on their ayde dependeth nothing but a litle profit and honour, which (I knowe) is much regarded of you.

¶ Pardon.

1 I Do humbly therfore with all reuerence and duty that I can, desire pardon.

2 If yt I had not falne in this lewdnes or offence, for the which I craue pardon of your grace, neither had my▪ Fortune be discouered, nor your clemencie & noblenesse of heart beene made knowne & famous, as by this meane it shall.

3 I request pardon for such a thing as shalbe well worthie your grace to graunt me.

4 I knowe not, in what matter I euer offended your worthines: but sithens that ye be offended, I humbly aske pardon, promising neuer to giue you any cause of offence againe.

¶ To Exhort:

and (first) to the feare of God.

1 PRaying, and such godly exercises be easie to such as seeke the way to saluation.

2 I admonish you that yee destroye our spirituall Enemies, which be vices, & sen­suall lustes, and that ye giue the scepter and domi­nion of your spirit and inwarde partes to the feare of God.

3 I exhort you as earnestly as I can to the feare of God, whereby you may looke for an, assured and perpetual beautitude, if ye wil first cut off all vaine desires that be fruitlesse.

4There be three vertues vnto which euery man ought chiefly to applie himselfe: the first is to honor and feare of God: the next dutie is, to the Parents that haue begotten vs and brought vs vp: the third duetie is to the Prince and Lawes: which who so obserueth shall acquire to himself a most beautifull crowne of glorious fame. Euripides.

¶ To liue well.

1 IT is now time that we leaue setting our affectiōs on this miserable and most short life, and seeke for that life which is happy and perpetuall. Ad Attic. Lib. 10. Epist. 5.

2 Beleeue me, the only waye of praise dignitie & honour, is to be praised and beloued of good mē, and of such as be wise. Pro P. Sestio.

3 I exhort you as earnestly as I cā that ye would begin a new habyt of liuing, and vse such manners as tende vnto vertue, which may make the minde more capable of felicitie.

4 Consider with your selfe how that the beautie of the minde is so much more greater, thē the beau­tie of the body, as a thing that is endued with diui­nitie, being famous & euerlasting, is more wortthie then that thing that is obscure, terrene, & frayle.

5 Forasmuch, as humaine prudēce is but a dreame in respect of a well gouerned Spirit, let vs vse the counsaile and discretion, that God hath appointed.

6 I do you too wit, that to liue well & vertuously, is a thing that will better satissie euery bodye, then any thing els.

7When as at a certaine time one sayd to Dioge­nes, that mans life was sull of afflictions and euils, not the life, sayde hee: but the yll liuing. Euripides.

8A wise man, when hee goeth on a long iourney, doth prouide (rather) for thinges necessarie, then for such things as be precious and costly. Plato.

9 Like, as an house or a ship must haue ye lower partes very strong, so the beginninges and funda­tions of our actions, ought to be true and iust. Demost.

10 Spensippus, beyng willed by Diogenes to leaue that sitting still in a corner that hee vsed, & to stretch out his legges with going, answered: that hee liued not by legges, but by vnderstanding. Fanorinus.

¶ Vnto vertue.

1 YE must haue an eye to that which Plato did di­uinely write, that such mē were wont to be cit­tizens, as were the most excellen and worthie men in a Cittie. Cic. Lib 1. Epist. fa.9.

2 Thou must wholly indeuour thy self to such ver­tues as may get thee eternall fame, if thou wouldest attaine to that degree that thou desirest. Lib. [...]. Epi 4.

3 Thou must of necessitie answere to that expect a­tion which the People haue conceiued of thee, if thou wilt looke for any prefermēt, which thing thou maist easily accomplish, if thou shalt applye thy selfe to a vertuous life.

4 We esteeme that the bodies of worthie and va­liant men bee only immortall, and that the motions of the minde and vertue, deserue perpetuall glorie. Lib. 3 Epi. [...].

5 Let vs loue our Coūtrey, let vs obey ye Senate, let vs imitate the godly: let vs dispise the benefites of this present life, and let vs seeke for vertue, accoū ­ting yt to be most good, which shalbe perfectly iust.

6 Him do I deeme an able and worthie mā, who ascendeth to an hygh degree by hys owne vertues, and not him that ascendeth by another mans fall & miserie. 7 Couet to get thee frendship, not with al those that seeke to be srends with thee, but with such as shall be worthy men, and such with whome thou mayst well gouerne the Cittie. Pro Roscio.

8 It is conuenient that men doo holde in greater pryce the sowle then the body: for, the soule is ye most perfect substaunce of man, and the body is but a sha­dowe of the man, euer chaunging and vnperfect. Isocrates.

9 Like, as an huge image must bee set vpon some foundation, so ought a man be founded vpō honesty without euer shaking or being remooued.

10 Agesilaus, King of Lacedemonia, being demaū ­ded, what were the thinges that appertaineth to a Prince? hee answered: bold courage against his ene­mies, good will toward his Subiects, and readynes in giuing good counsell. Plutar.

11 Zeno sayde, that the most precious ornaments of a Cittie, were the vertues of the Cittizens. Eschines.

12 Like, as a lanterne set on the toppe of an high cliffe, nourishing with a litle oyle a great flambe, is a succour to Mariners, that passe that way thorow the deepth of the Seas, euen so is one good Cittizen a great helpe to many others.

¶ To the obedience of the Prince.

1 I Admonish you for your owne quiet and wealthes sake, that ye shew obedience vnto hym, whome it hath pleased GOD to appoint a Prince euer you, wherof ye shal neuer faile if that you shal but mea­sure his great power and dignitie with your owne simple estate.

2 It is an ancient ordinance of lawes, ye subiectes should yeeld reuerēce and obedience to their Prince. Euripides.

3 Epaminundas, seeing a goodly great hoast of men without a gouernour, sayd: lo, what a multitude of beastes are here without any head. Plutarch.

4 Solon, being demaunded, howe a Cittie might be brought vnto a perfect estate, aunswered, when as the Cittizens shall obeye the magistrate, and the magistrate the lawes.

5 Forasmuch, as Princes are vpon earth, the de­puties and lieutenants of GOD himself, who, but meere Atheistes shall dare presume to rebel against, or not to obeye their soueraine Prince.

¶ To the obedience of Elders.

1 IF you will follow the way that your Elders haue taught you, ye shalbe in good hope to come to gret preferment and dignitie.

2 Those haue attsined to a great parte of vertue and rightuousnesse, which do reuerence such as bee worthie of reuerence. Pithagoras.

3 The hands of young men bee strong to labour, and the opinions of old men, be apt for counsell. Euripides.

4 It is an olde saying, that the worke of younge men, and the counsell of old men, haue great force.

¶ To the obedience of Parents.

HE, that reuerenceth Father and Mother, is, not only in his life, but also at his death, acceptable to God. Euripides.

2 Hee, that feareth and willingly obeyeth his pa­rēts, is like (without doubt) to become a good citizen. Orpheus.

3 God hath respect vnto such as withal reuerence do giue preheminence to their Parents.

4 Behaue thy selfe towarde thy Father and Mo­ther, euen like as thou wouldest haue thy Children do vnto thee. Isocrates.

5 Pittacus, reproouing a mans Sonne that would contend with his Father, vsed these wordes, if thou shalt speake any thing amisse vnto thy father, thou shalt be blamed therfore, & if there shall be nothing amisse, yet, thou shalt be deemed worthie blame. Elianus.

6 A certaine young man comming from studie, whereas hee had heard Zeno many yeeres, was de­maunded by his Father, what thing he had learned in so long space? he aunswered, that he would shew him: but forasmuch, as hee shewed it not forthwith, his fatherin a cholor fell vpon him, & did beate him, which beating, he supporting patiently, said: I haue learned with patience to beare my Fathers anger.

7 If thou be vngratefull toward thy Father and Mother, nobody will iudge thee to bee euer mindfull of any benefite, that they haue done vnto thee. Xenophon.

¶ To fauour the common weale.

1 THere is nothing that cābreed thee greater pro­fit and glorie, nor of all worldly thinges that can bee more famous and worthie, then too doo good to thy Countrey. Cic. 10. Epist. 7.

2 I would exhort thee to goe forwarde with that honorable enterprise that thou hast in hand: but see­yng that of thy selfe thou hast already done more for the common weale, then I could demaund, I ought rather to reioyce with thee therefore, then to exhort shee. Ad Attic. Epi. 7. Lib. 14.

3 That is a true Glorie, and an vndoubted praise of vertuous actes, and of excellent desertes toward [Page 81]the common weale, the which is approoued not on­ly by the testimonie of all good men, but also by the common sort and all. Cic Fil.

4 It is our duetie to prouide for these things, and for this cause bee wee placed in this estate, that as out of an high windowe, we might discry counsaile a farre of, and with our wisedome to make the cō ­mon weale without daunger and feare.

5 It is the duetie of such as we are, to abide with a watchful minde, alwaies to do, to thinke, or to say, somwhat for the common weale.

6 He, that lustely defendeth his Countrey, not ca­ring for death, enuy, or punishmēt in respect therof, such a one may (truely) be called a man. Fro Milone.

7 Pithagoras being demaūded, in what sort a mā may deale against an vngratefull Countrey? aun­sweared: as against his owne mother. Euseb.

¶ To Constancie.

1 THere remaineth nothing els for me to doo, but to praye & exhort thee, that thou wouldest sta­blish thy minde against all aduersities of for­tune, and that thou wilt remember (not onely those things that thou hast learned of worthie men) but also those vertues that with good nature and studie thou hast atchieued. Cle. 4. Epist. 13

2 Wee haue seene (aforetyme) howe that ye dealt wisely in the prosperity of fortune, and that ye wan great praise therby: Let vs now see also how well you can behaue your selfe in aduersitie, without ta­king any great care therfore, so as your noble heart may not seeme debased.

3 Deale so as your gentle disposition and excel­lent [Page 82]learning may help you to passe away valiant­ly the iniurie that ye haue receiued. Lib. 6. Epist. 1.

4 I would haue you to bee of an heart (not onely quiet) but also valiant and strong, Pro Milone.

5 Be of good courage, so that if the malicious wic­kednes of some mē shall seeke to diminish your wor­thines, trueth may make knowen their malice, and your worthines: and that whereas they shall go a­bout to quench the same, they may kindle more and more, ye flames of your vertue. 6 Beate down vn­der the yoke of your worthiues this calamity, tread it down with the feete of your wisdome: for there is no tree that hath so firme & sure rooting, as yt which hath beene beaten with many blustering blastes of winde. 7 He, that hath a sure and stedfast minde, doth easily obtaine a perfect & stedie end of all those things that he desireth: but he whose mind is feeble and wauering, is neuer safe from the hurtes of for­tune, in what place so euer he be.

8 There can no mishappe chaunce vnto him that groundeth hys foundation vpon wisedome, tempe­raunce and continencie.

9 Thou must straine thy selfe to beare the mad­nesse of fortune with a valiant minde.

10 Like, as the good ordering of the body maketh vs easily to support (both) cold and heate, so the good disposition of the minde, maketh vs cōstant to beare anger, displeasure, with ye rest of humaine affectiōs.

11 If thou wilt be a Lord as well of thy selfe as o­uer others, deale so, as thou mayst rather cōmande thine appetites, then thy vassailes. Isocrates.

12 Sophocles, shewing to Pericles a very beautyfull [Page 83]young man, hee answearing, sayd: it behooueth (Oh Sophocles) him that beareth rule, to haue not onely contynent handes, but also contynent eyes. Aristippus.

¶ To patience.

1 IF any thing happen cōtrarie to our expectation or worthines, let vs be cōtent with patience to abide it, euer looking for better, when God shall see time.

2 We ought with patience to abyde those things that shall happen, which humaine wisedome can­not remeady, alwayes comforting our selues with thinking, that nothing is happened vnto vs, more then hath happened to others aforetime. Cie. 5. Epi 20,

3 I will neuer leaue exhorting you to that patiēce which is proper to a wise man, as yee are, and that yee perswade yourselfe to bee ordered, according to the will of God, who foreseeth all thinges.

4 Looke, howe much the more cruell the Maister is, so much more famous becommeth the patiēce of the seruaunt.

5 If you shall with greater patience abide to bee vanquished, then shall you bee Vanquishours, yee shall be also reputed more valiant then they.

6 I wish you to apply your selfe, according to the qualitie of the time, abyding patiently your present aduersitie, against which ye cannot preuaile.

7 I exhort you that yee vse the Armour of humi­litie and patience: for, with them ye shall vanquish the force of enuy.

8 Forasmuch, as the chaunces of thinges are not applyed to our willes, it is expedient that we apply our will to those chaunces. Aristotle.

9 Our life is like to dice-playing, wheras mē must be contented with their chaunce. Socrates.

¶ To gratefulnesse.

1 OVght not we to ymitate the fertile feelds, which do yeeld much more fruit then they receiued.

2 If yee remember what I haue done for you, yee will not forget to recompence the same againe, as duety bindeth you to doo. Cie. ad Q. & C. Rom.

3 It is the part of a gratefull People to recom­pence those Cittizens that haue been friendly to the common weale.

4 I will neuer cease to do well vnto the common weale, & if it shall bee gratefull towards me, I will be glad thereof, and though it shall be vngratefull, in such a weight matter, I will in simplenes of con­science do it good.

¶ To louing kindnesse.

1 VAliant Knights do raigne and beare aucthoritie more actiuely with a milde and pleasaūt Reyne or bridle, then with an harde and displeasaunt.

2 Aboue all things I exhort you that ye continue still your olde louing kindnesse towardes euery bo­dy, for, as it is an olde prouerbe, the fauour of euery simple body, auaileth somwhat.

3 Like, as garmēts doo couer the naked preuities of the body, so doth louing kindnes and gentlenesse couer the defectes of the minde. Democri.

4 Aristotle, being reprooued for that he had giuen almes to a wicked man, which begged it of him, hee aunsweared, I giue not this to the lewde fellowe, but to humanitie. Solon.

5 Scipio, willing to keepe the memoriall of Poly­bius, laboured not to returne home to his house eue­ry night, except he had first gotten some Friend and familiar companion.

6 If thou would go about to adorne a Citie with any manner race ornamēt: first of all, thou oughtest to bestoare thy self with ye singular ornamēt, which bringeth with it, humanitie, iustice, and liberalitie.

7 A Prince, or he that is in authority, ought rather to desire that his vassayles should reuerence, then seare him. Pithagoras.

¶ To the good education of Children.

1 COnsider with your selfe how that ye tā leaue no greater richesse, nor worthier dignitie, then good education.

2 You shall liue after your death, in the life of your Children, if yee shall bring them vp in such sort as they may choose the good, and forsake the euill. Photion.

3 Learne to bring vp thy Childrē so as they may (not only feede the body) but also thy spirit with food of immortalitie. Plato.

4 It is our part to seeke for perpetuitie of our ge­neration, and to leaue behinde vs seruaūts to God. Dion.

5 To beget Children, is a thing naturalll, but to bring them vp well, proceedeth of a Godly loue.

¶ To flye slouth.

1 ALL the discourses and motions of our minde, ought to bee exercysed, either in giuing honest coūsailes, which appertaine to good liuing, or els in studying for knowledge and science.

2 All hurtes whilest they bee newe and fresh are easily healed, but if thou sufferest them once to ran­cour and waxe old, they take such roote as hardly cā they be euer rooted out or cured. Phillippica.

3 There is no thing amongst men so high & diffi­cult, [Page 86]which, mans wit can not attaine, but without trauaile and paines, none can ariue at the perfectiō of such things as may make him better & worthier, then the ignoraunt and doltish sort of people.

4 Labour and trauaile, is adioyned with vertue and renowne, and he that flieth the one of these, shal neuer attaine to the other.

5 Forasmuch, as no thing is worse then ydlenes, I wish you, that whē ye haue space & time, you will do so much as write some newes to your Friendes, and especiallie to me, who loue you most dearely.

6 I exhort you, to flye ydlenes, and to spende your time in the best and most honest exercyse that ye cā: for nothing doth more hurt time, then time it selfe.

7 No worthie thing cā be accomplished without paynes taking, and God doth willingly helpe sutch as be deligent. Sophocles. Euripides.

8 Labour, is no labour while it is a dooing: after­warde, it causeth ioy.

9 Zeno sayd, that man had no greater neede of a­ny thing, then of time.

¶ To Studie.

1 I Would that thou wouldest let passe all sorrowes and vaine passions, and wouldest addict thy mind to ye study of doctrine, the which in prosperity would bee an ornament vnto thee, and in aduersitie would succour thee. Cic. 5. Epi. 11.

2 I praye thee hartely, that thou will followe stu­die, as thou hast begonne too do, for that doth noorish vs with a most pleasaunt hope.

3 It is a thing worthie praise, and gratefull to e­uery body that a mā should trauail in those sciēces, which may profit many. Pro L. Murena.

4 All other things be to no purpose in mans life, but the vse of good studies maketh a mā delightfull in his youth, beloued in his age: is to vs an ornamēt in prosperitie, a refuge and comfort in aduersitie: it is a pleasure to vs when we be at home, and no im­pedyment when we be abroade: it abydeth with vs alwayes, in bedde, in our iourney, and in the coun­trey, whersoeuer we be.

5 Seeing, mans wit is mutch like to yron, which being occupied, doth looke bright, and lying stil, both rust and cōsume: let vs then spend our selues rather in famous studies, then in obscure ydlenes.

6 Demosthenes, being demaūded, by what meanes he had obtained ye art of an Oratour? he answered: by spending more oyle then wine. Dethocri.

7 Like, as in battaile the force of yron or steele is more worth then of gold, so is science in this our life more of value, then richesse. Socrates.

¶ To parle or descant:

and (first) of pleasaunt Speeches.

1 THese Bathes are become very whol­some, contrarie to their custome, but peraduēture, they be inamored with thee, and doe apply themselues to thy necessitie, forsaking their own nature for to ayde and help thee, which thing if it be true, I will not greatly meruaile it Heauen and Earth doe leaue their naturall proprietie for to do thee seruice. Cic. 4. Lib. 8. Epist. 13.

2 I am fully resolued to come vnto thee, and for to see and visyt thee, and also to suppe with thee, for, I thinke that though thou hast the gowte in thy feete, [Page 88]yet thy Cooke hath it not in his handes. Cic. 9. Epi. 25.

3 Diogenes, being demaunded of a certaine man, why he went not to abyde amongst the Lacedemo­nians, ye which might praise him? he aunswered, that albeit the Phisitians applied them selues to seeke the health of men by medicines, yet they did not mi­nister to such as were in good health. Dion.

4 Democritus, seeing one theefe lead to the prison by aleuen men: Oh villaine (quoth he) that hast rob­bed so litle, & not rather wast able to steale so much as might haue caused all these men that lead thee to be caryed also to prison. Serimus.

5 When, as a certaine theefe would haue excused himselfe to Demosthenes, saying, that hee knewe not that he had stolne any thing of his: Yea (quoth De­mosthenes) but it was ynough that thou knewest it to bee thine owne.

6 Diogenes, being demaūded, wherof it came that men bestowed almes rather vppon sutch as were halte and lame, then to Philosophers, because (sayd he) they feare that they shall sooner become halt and lame, then Philosophers. Pithagoras.

¶ Graue Sentences.

1 ME thinkes that a Captaine cannot guide well an Armie, except he first gouerne wel himself.

2 The commō people, except they be kept in some awe and good order, do nothing well.

3 One hurt neuer commeth without another.

4 Iesting, and merry talke must bee vsed, like as men do vse salt in their meat, that is, sparingly. Socrates.

5 Whilest that mē do flye death, they ouertake it.

6 Diogenes, was wont to say that mē do prouide [Page 89]many things necessary for their liuing, and but few thinges that appertaine to liue well. Democri.

7 Aristides, being demaūded, what thing it was to be iust? answered: not to desire any thing, that is another mans.

8 Demades sayd, that the shamefastnes in ye coun­tenaunce of a woman, is the rocke of her beautie.

9 A mā ought not to seeke meanes for to hyde his wickednes with wordes, but to amende them with reproofes. Pithagoras.

10 Those thinges that are dishonest to bee done, are much more dishonest to be spoken.

11 Arrogant Persons, are like to armour that is gilded without, for their inward parts, do not agree with the outwarde.

12 Age and mariage, are much alike, for we wish for them both, and when they are come, we be soone weary of them. Theod.

12 Seleucus, the Lawgiuer to the Locrenses, sayd, that the lawes were like to spyders webbes which catch small flyes, but the waspes and bees, flye tho­rough them. Plato.

¶ Subtill and wittie Sentences.

1 SOlon, being demaunded, why he had appointed no punishment for such as should kill their Fa­thers? because (sayde he) I thought there would be none so wicked to commit such a part. Pro Roscio. Amer.

2 Aristotle sayde, that those which went about to shewe forth things that were manifest already, did like as if they would shew the light of the sun with a candle. Diogenes.

3 Esope, vsed to say, that euery bodye caried with [Page 90]him one purse or sachel before, and another behind: in that behinde he did put hys owne faults, in them afore other mens faults. Euripides.

4 Pitha, the Daughther of Aristotle, being demaū ­ded, what was the best coulour of all others? aun­swered, that which did growe in the shamefastnesse of wittie countenaunces. Democri.

5 Like, as wyne filleth emptie bottels, so doth o­pinion with fooles.

6 Theanus, beeing asked, what was the duetie of a matrone? he aunswered, to please her Husband. Socrates.

7 A certaine Romain, being reprooued of his frēds, because, he had forsakē his wife, which was honest, rich, and beautiful, he holding out his legge, shewed his foote, saying, here is also a new & well fashioned shoe, and yet ye wil not beleeue how it greeueth me. Plutarch.

8 Nobody can gouerne a Horse well without a bridle, nor riches without reason. Plato.

9 Socrates, beeyng demaunded, what manner of men handy craftmen were: such (sayd he) as despise their equals. Socrates.

10 Diogenes, seeing one who earst had beene very rich, and through prodigalitie was come to extreme penurie, supping with hard fare, said, if thou haddest afore time eaten on this fashion, thou mightest haue supped better now. Pithagoras.

¶ To giue thankes:

and (first) for goodwill shewed.

1 I Make greater accounpt of this good disposition of your mind towards me, then of any other thing that I cā looke for at your handes. Cic. 4. Epist fa, [...].

2 It is a confort to me for to knowe [Page 91]that you beare me the like affection that euery man beareth vnto himselfe. Lib. 16. Epi. 11.

3 I see the great loue, which Caesar beareth mee, wherof I more esteeme, then of all the dignities that I can euer receiue by him. Ad Q. frat.

4 I feele great delight in the good will that Caesar beareth me, more thē I do for all the promisses that he hath made me: for, I am not so greedy of honours and renowne, as I am desirous to haue his goodwil continued towardes me. Lib 2. Epist. 18

5 I receiued your Letters, which were very wel­come vnto me, aswell for the newes contained ther­in as for your goodwil therby expressed: and I thāke you most hartly (both) for your certyfying me of the one, and of the other.

6 I assure my selfe vndoubtedly of the loue that you beare mee, the which I measure by the recypro­call loue that I also beare you.

7 My man hath made relation to me of your so great goodwill which you beare me, and of the ten­der care that you haue of me, that although you had neuer done mee pleasure earst in all my life, yet, for this cause I would hold my selfe continually bound vnto you.

8 I thanke your lordshippe (most humbly) for the good report that you made of mee, for which (your great curtesie and noble goodwil, though otherwise) I cannot by any seruice be able to deserue the same, yet I will not cease to render vnto your honor coun­tinuall thankes, and dayly to praye for you.

¶ For benefites receiued.

1 I Remaine your Debteur, & shall alwayes thinke my selfe bounde vnto you, for the benefit you haue [Page 92]bestowed on me, who am Inferiour to none of your Frendes. Cic. 4 Epist. 11

2 As often, as I looke vppon my wife, my children, my house, or my Countrey, so often doo I see the great benefites and good turnes, that you haue done me.

3 You may immagine easily with your selfe how laudable a thinge it is to doo good for others, in as much as I esteeme my self greatly renowned by the benefites that I receiued at your handes.

4 Our Lord God graunted me children, and you haue restored them to me againe, whē thy were lost.

5 I will honor the memorie of your good turne done vnto me with an euerlasting beneuolence, not only while I liue, but also, so as your fame may abyde after my death.

6 If I should do nothing but spend all the residue of my life. in shewing my selfe gratefull to the bene­factors of my welfare, it were but my duety, sithens I can make them no amends.

7 Forasmuch, as the basenes of my poore fortune is so simple, and the worthines of your merites, and benefites towardes me, is so great (I trust) that you will vouchsafe (wheras no other recompence can be had) to content your selfe only with the gratefulnes of my heart.

¶ For fauour receiued.

YOur lordship (who had neuer fayled to stand my Freend) haue now euen drawen mee out of cala­mitie, and set me in good estimation, whereof, I will neuer be vnmindfull nor shew my selfe vngratefull whilest I liue.

2 I giue you infinit thankes for the freendshippe which at my instance you shewed to my Friend, the [Page 93]which thing was as acceptable vnto me for the de­sire that I had to satisfie his neede, as that, I take it for an euident argument of your infailable goodwill that you beare me.

3 Your most louing letter was intermingled with so many, and such great demonstration of your loue towardes me, as I might therby haue cause to yeeld you aboundance of thankes as to my especiall frēd.

4 I am to giue you thankes (not only for ye fauour that you haue shewed me) but also, I abyde in your debt, & that vnder sutch a condition, that though not fully (yet to the vttermost of my power) I will at sometime requite your curtesie.

5 Although your frēdship shewed me in this mat­ter, cānot by me be recompensed with the like, yet, I will neuer forget my duty towardes you for ye same.

¶ For commendations receiued.

1 THat fame, which groweth by any man of wise­dome and aucthoritie, doth greatly encrease the reputation and credit of him that is praysed.

2 I cannot tell, in what sort I might recompence your curtesie, except, it be in labouring to veryfie in some respects, the report, that you haue made of me.

3 Seeing, that you for the loue that you beare me haue giuen me such commendatiōs, as better might haue beseemed mee to haue giuen you, I shall abide your Debter therfore.

4 The praises that you haue vttered of me, albeit that I cānot heare of them without being ashamed, yet, I thus account, that in as mutch as you can not flatter, you haue made this report of meere goodwill that you beare me, wherfore I giue you most hartie thankes.

5 Concerning the commendations that you gaue me, whither you think as you say, or that you faine like a Poet, I thāke you hartly for thē: for to be prai­sed at a learned mans hande, yea though (it were fasly) cannot be without credit.

6 The praises that you vnworthely attributed to my wrytings do assure me that you haue a good opi­nion of me, and that the most part of mē wil esteeme greatly of that which you allowe.

6 I doo so greatly esteeme of the prayses that you geue mee (by which I see that I am in your fauour) that it maketh me to thinke sometimes the better of my selfe.

¶ For being aduertised.

1 I Giue you most hartie thankes, for that you haue vouchsaued to write vnto me what was your coū ­sell and iudgement herein.

2 Euery point of your letters were so farre from offending me that I account them most louing and deare, and for thē I giue you most humble thankes.

3 The Letters sent by your lordship, doo declare how much my duety encreaseth towardes you, day­ly more and more.

4 Your letters pequire no other aunswere at my handes (sauing) that after the good hope and frendly aduertisementes (wherewith you still incyte mee) I may haue occasiō more & more to giue you thankes, and so mutch the more thankes, as that the fruit of your deligence and good­will, dooth more plenti­fully abounde.

FINIS

Certaine worthie sentences, very meete to be written about a Bed-chamber, or to be set vp in any conuenient place in a house.

1 THe good Son, grafteth goodnes, wherof, saluation is the fruit, But the euill plāteth vices, the fruit wherof, is dānatiō.

2 Therfore, at night call vnto minde,
how thou the daye hast spent:
Praise God, if naught amisse thou finde:
If ought, betimes, repent.
3 Thy bed is like ye graue so cold,
& sleepe yt shuts thine eyes,
Resembleth death, the clothes, ye mowlde
in graue when as thy body dryes.
4 Therfore, let not thy sluggish sleepe,
close vp thine waking eye:
Till with aduice and iudgement deepe,
thy dayly deedes thou trye.
5 Who any sinne in conscience keepes,
when he to quiet goes
More venterous is, thē he yt sleepes,
with twēty mortal foes.
FINIS.

A briefe Table, for the readier helpe to finde out, euery particuler matter, contained in this Booke.

  • The manner or Methode, howe to reioyce, what reioy­cing is, and of the particuler causes wherof (most cō ­monly) men doe reioyce. Vidz.
    • OF Health. Fol. 1
    • Of health recouered. Fol. 2
    • Of dignitie obtained. Fol. 3
    • Of dignitie promised. Fol. 4
    • Of Gooddes gotten. Fol. 5
    • Of Inheritance gotten. Fol. 6
    • Of frendship gotten. Fol. 7
    • Of a Reconciliation. Fol. 7
    • [Page]Of being in a good Opinion. Fol. 8
    • Of returne from a Voyage. Fol. 9
    • Of returne out of Exile. Fol. 10
    • Of Letters receiued. Fol. 11
    • Of Matrimonie. Fol. 12
    • Of Childbirth. Fol. 12
  • ¶ Howe to wish or praye for. Vz.
    • TO praye for health. Fol. 13
    • To praye for Dignitie. Fol. 14
    • For prosperitie. Fol. 15
    • For a benefit or a good turne. Fol. 19
    • For Libertie. Fol. 17
    • For Peace. Fol. 17
    • Not to be in an euill opinion. Fol. 18
  • ¶ How to aduertise, what it is, and wherin to aduertise. Vz.
    • TO aduertise one to worke warely. Fol. 19
    • To beware of Errours. Fol. 20
    • Of trayterous dealings. Fol. 21
    • Of Enemitie. Fol. 22
    • Not to fall in an euill opinion. Fol. 25
    • Not to speake amisse. Fol. 26
    • To become circumspect in writing. Fol. 27
    • To knowe himselfe. Fol. 29
    • To administer Iustice. Fol. 30
    • To cōserue & maintain health. Fol. 34
  • ¶ How to blame, what it is, and for what causes. Vz.
    • TO blame euill maners. Fol. 32
    • To blame an euill minde. Fol. 33
    • To blame slacknes in Religiō, and an euill conscience. Fol. 34
    • The small estimation of Frends. Fol. 35
    • Ciuill Warres. Fol. 35
    • Crueltie. Fol. 36
    • Pride. Fol. 37
    • Auarice. Fol. 38
    • Prodigalitie. Fol. 40
    • Anger. Fol. 40
    • Enuy. Fol. 41
    • Wanton loue. Fol. 43
    • Surfetting. Fol. 43
    • Idlenes. Fol. 44
    • Richnesse. Fol. 45
    • Honours. Fol. 46
    • Pastimes. Fol. 47
    • Beautie. Fol. 47
    • Noblenes. Fol. 48
    • Flatterie. Fol. 49
    • Ingratitude. Fol. 50
    • Malice. Fol. 51
    • Doltishnes. Fol. 51
    • Surposing or applying thinges a­misse. Fol. 52
    • To blame this life. Fol. 52
  • ¶ Howe to lament, or bee sory, what it is, and for what occasions. Vz.
    • FOr the death of some body. Fol. 53
    • For sicknesse. Fol. 54
    • For pouertie. Fol. 54
    • For Imprisonment. For Exile. Fol. 55
    • For libertie lost. Fol. 56
    • For reputation lost. Fol. 56
  • [Page]¶ To comfort or giue cousolation, in sundry respectes. Vz.
    • AGainst old age. Fol. 57
    • Against death. Fol. 57
    • For health lost. Fol. 59
    • Of reputation lost. Fol. 60
    • Of Goods lost. Fol. 62
    • Of the losse of Frendes. Fol. 63
    • Of imprisonment. Fol. 64
    • Of Exile. Fol. 66
    • Of Pouertie. Fol. 68
  • ¶ How to bewaile or lament for diuers causes. Vz.
    • For the death of our Fren [...] Fol. [...]
    • For things done vnto v [...] Fol. [...]0
    • Of times. Fol. 71
    • Of Fortune. Fol. 72
  • ¶ How to demaund, or request, vpon sundrie occasions. Vz.
    • For ayde. Fol. 73
    • For fauour or grace. Fol. 73
    • For counsell. Fol. 74
    • For Pardon. Fol. 75
  • ¶ How to exhort, to sundry purposes. Vz.
    • TO the feare of God. Fol. 74
    • To liue well. Fol. 76
    • Vnto vertue. Fol. 77
    • To the obediēce of the Prince. Fol. 78
    • To the obedience of elders, and Parents. Fol. 79
    • To fauour the common weale. Fol. 80
    • To constancie. Fol. 81
    • To patience. Fol. 82
    • To gratefulnesse. Fol. 84
    • To louing kindnesse. Fol. 84
    • To the good education of childrē.
    • To flye slouth. Fol. 85
    • To studie. Fol. 86
  • ¶ How to parle or descant, diuers and sundry wayes. Vz.
    • With Pleasaunt speeches. Fol. 87
    • With Graue sentences. Fol. 88
    • With subtill and wittie Sen­tences. Fol. 89
  • ¶ How to giue thankes, for sundrie occasions. Vz.
    • FOr goodwill shewed. Fol. 90
    • For benefites receiued. Fol. 91
    • For fauour receiued. Fol. 92
    • For commendations receiued. Fol. 93
    • For being aduertised. Fol. 94
FINIS.

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