The diuision of Vertue.

ACcording to Cicero in his first booke of Offices, there are foure Vertues, out of whiche, all others doe issue, and from whence all honestie commeth: that is to wit, [...]ence. Prudence, Iustice, Tempe­rance, and Fortitude. Of whiche there are foure diuers Duties, as Macrobius witnesseth in his booke of Caius Scipio his Dreame: who ascribeth these duties or offices vnto thē, saying on this wise: It is the part of Prudēce, both to know and learn, how al things are to be done: to desire nothing saue onely that whiche is iuste, neither to do any thing by anye action of man: but to foresée things with an heauenly witte: to prouide for daun­gers to come, and to beware timely of them.

[...]tude.And it is the office of Fortitude, not to feare any daungers, or to be afraid of any thing, saue onelye all those thinges whiche be dishonest: and with a valiant courage to suffer both in aduersitie and in prosperitie.

The office of Temperance is,Temperan [...] to de­sire nothing whereof wée maye after­wardes repent, and in nothing to passe the law of meane and measure: and vn­der the yoke of Reason to tame the vice of Couetousnes, Modestie, Bashfulnes, Abstinence, Chastitie, Honestie, mode­rate spending, Sobernesse, and Shame­fastnesse do al waite vppon Tēperance.

The parte of Iustice is, to kéepe, and giue vnto euery man,Iustice. that whiche is his owne. Of Iustice commeth these Ver­tues, that is to say, Innocencie, Friend­shippe, Vnitie, Godlinesse, Religion, Affection and Gentlenesse. Cicero in the firste booke of his Offices, sayeth: The firste of Iustice is, that no man doe hurt one another: Secondely, that wée vse thinges whiche are common, as thinges common: and things that are proper, as our owne. The foundation of al Iustice, is Faith: that is, the accomplishement truly of all sayings and couenauntes.

Lactantius in his sixte Booke, sayeth,Lactantius. that the office of Iustice is of two sorts. The firste is ioyned togither with God [Page 10] by Religion. The seconde, with man by mercie and courtesie. By these two ver­tues (saieth Macrobius) a good manne is made, first of all, a gouernor of himselfe, then of his friends, and then of the com­mon welth, iustly and prudently gouer­ning things belonging vnto menne, not forsaking the thinges belonging vnto God.

Of the reward of Vertue and honest life.

IF any man be desirous to séek out y^e office & reward of Vertue and of an honest life, let hym know, that the office therof is double: that is, first, to blesse, or to make a man blessed after death: & in this life to be made like to God. Ther­fore, [...]ilius. Virgilius right well did sing: Few are there, whom iust Iupiter loueth: or else, whom feruent Vertue hathe brou­ghte vp vnto Heauen. Or according to Lactantius in his sixte Booke: [...]antius. The office (saith he) of Vertue is, to refraine from Anger, to auoide Couetousnesse, and to bridle Luste. Secondly, she maketh hir [Page 11] foster childe to bée indéede moste plenti­full of all good things, whereby he shall not haue néede of any thing, but to haue store of al things: as Plautus witnesseth,Plautus. saying: Thus Vertue truely passeth all other thinges: for libertie, health, life, substance, parentes, and children, are all by hir defended and kepte safe. Vertue is suche a thing, that it contayneth all things in it selfe. Al good things are sent vnto him, in whome Vertue beareth the sway. Vertue is desirous of no common rewarde, or to haue that which is giuen of all men: neyther yet of honoure, or of glorie, as Sillius Sillius. the Poet recordeth: Vertue indéede it selfe is a moste beauti­full and faire reward, euen vnto it selfe. To whome, Claudianus the Poet allu­deth in these verses: Vertue indéede it selfe farre shining aboue Fortune, is a treasure sufficient and good ynoughe for itselfe. Vertue is not aduanced with the roddes of Triumphe and Victorie: it séeketh not to bée made famous by the well liking of people: it coueteth no out­warde helpe or ayde, and it hath no néed [Page 12] of praise. When fortune most fauoureth hir, then is she moste constant: she stan­deth fixed and immoueable at chaunces: and from the heigth of hir princelye and famous Tower, shée despiseth all vaine and worldly thyngs.

Horatius.

VErtue knoweth no vncleane or fil­thie repulse: she alwayes clearelye glistereth and brightly shineth, when she is in moste base estate and honour. Shee neyther desireth goodes nor riches for a rewarde, bicause she is farre more noble and excellent than they: as Horace wit­nesseth: [...]ce. Siluer (sayeth he) is worse than Golde: and Golde is worse than Ver­tue. [...]robius. Therefore Macrobius sayeth in hys Booke of Scipio his Dreame: the wise man setleth both the fruite and reward of Vertue in his conscience: but a foole setleth it in glorie. And Macrobius wil­leth in the same place, that if any manne desire to bée made perfecte or sounde in Vertue: Let him content hymselfe with the rewarde of his own conscience: that [Page 13] is to saye, that it bée well instructed in vertues, and to séeke for no further praise.

Of Abstinence.

MAnye learned men haue witnessed, that Abstinence from bodilye plea­sures is necessarye to obtayne Vertue. Cicero Cicero. in his newe booke of Rhetorike, sayeth: He that iudgeth a pleasaunte life to be best, suche a one can not leade hys life with Vertue. Valerius Maximus Valerius Maximus. in his fourth booke sayeth, that the City whiche hathe ouermuche yéelded vnto pleasure, hath lost his greatest rule, and cannot defende libertie. But, the Citie that is delighted in Laboure and Exer­cise, kéepeth his gouernment, and is able to giue fréedome vnto others. Lactanti­us Lactātius. in his sixte Booke, lefte a Writing, that there is a thréefolde degrée of Ver­tue: The first degrée is, to abstaine from euill works: the second is, to refraine frō euill wordes: and the thirde is, to kéepe thy selfe from euill thoughts. That man whiche clymeth vp to the firste steppe or degrée, is noted iuste ynoughe: hée that mounteth vp to the second degrée, Ver­tue is nowe perfect in him, so that he nei­ther offend in déede nor in word: and hée [Page 18] that hath ascended vp to the third steppe or degrée, séemeth truly to haue gotten, euen the very Image of God: For, it is (in a maner) aboue the nature of man, not so much as to admit in thought, that whiche is euill to be done, or wicked to be spoken. Euery one therefore, that is willing to get Vertue, hath néed of Pa­tience and Abstinence. He hath néede of Patience, to the ende he may patientlye suffer Aduersitie and Trauaile, that hée maye abhorre Idlenesse, and embrace Labour and paines takyng. For, Hesio­dus Hesiodus. the Poet sayde, that GOD placed Vertue on highe vpon a Rocke, that we shoulde séeke for hir by manye doubtfull and hard sweates. Here vppon, the Phi­losophers spent more Oile than Wine: they suffered very muche Trauell: they were very little or neuer Idle at all: for IdlenesseIdlenesse. weakeneth Vertue, and La­bour strengthneth hir. Abstinence is al­so néedefull, that we may abstaine from Vices. For Vertue is nothing else, than the flying from Vice, as Horace Horace. truelye witnesseth. The Minde béeing thus in­structed, [Page 19] and prepared wyth Patience and Abstinence: that is to say, willingly and with glad desire, wée muste searcho the Bookes and Writinges of learned men, what the meane and way is to get Vertue and Honestie. The Authoures of good Learning do affirme, and chiefe­ly Laertius, Laertius. in his booke of the liues of Philosophers, that all kinde of Lear­ning hath néede of thrée things,Three thinges ne­cessarye to Vertue. that is to say, Nature, Instructiō, and Custom: whiche is, Wit, Knowledge and Exer­cise.

These things there are, which bée re­quisite vnto Vertue: that is, a quicke & a sharpe Wit: and not a clownish and dul Wit. Plato sayth, that a Wise man, whiche is once endued with Vertue, can not at all be perfect, vnlesse he doe excell others both in Wit and in Knowledge, and is also adorned with the partes of Prudence. All the Philosophers (euen as many as are read to haue bin in olde time) flourished in excellent and noble Wittes. Herevpon Lactantius Lactantiu [...] in his se­conde booke saide, that there were twoo [Page 20] degrées of Wisedome: the firste was, to vnderstande Falsehoode: and the second was, to knowe the Truth: and that all Vnderstanding and Knowledge, consi­steth and commeth from a poolished and fine Witte.VVitte. The same Lactantius in his seconde booke sayth, that those whiche do allowe the deuises of Auncestors with­out any iudgemēt, take away Wisdom from themselues, and are led awaye of others, like vnto brute beastes. Where­fore, Witte is necessary, bothe to the at­tayning of Vertue, and to iudge also the instructions of other menne. In oure Wittes (saith Cicero Cicero. in hys Tusculane questions) are ingendred certain Séeds of Vertues: which, if they mighte haue libertie to growe vp: they (of their own nature) would bring vs to a blessed life. If certaine Séedes of Vertues bée en­graffed in oure Wittes: sure it is, that out of the same Wit (as out of a Trea­surie) Vertues do growe and spring. E­uery man by his owne Witte, doeth ey­ther séeke for Vertues: or else do muche better, sucke them vp, & learne thē, from [Page 21] an Instructor or teacher: Therfore, the auncient Philosophers tooke none vnto them to bée instructed of them and lear­ned, vnlesse they had first tryed and sear­ched out their Wittes. Whiche, if they were founde dull or harde, then woulde they not take them to bée instructed of them. For Quintilian Quintiliā. doth affirme, that Preceptes and Instructions, doe to him that hath no Witte, no more good, than tilling doeth the barraine fieldes, howe muche soeuer they bée still laboured and ploughed: which notwithstanding brin­geth forth neuer the more fruite. Yet all suche as haue but dull and fruitelesse Wittes, oughte not to dispaire, but to take vpon them for such a good purpose) the greater Laboure and Diligence: whereby, at length, the har [...]nes of their Wittes maye be preuailed against and ouercome, as Quintilian witnesseth in his firste Booke, and the firste chapiter. One manne (indeede) doeth e [...]cell an o­ther in Witte: but yet so, that h [...] may be able to doe more or lesse: For, there is no man, whiche still getteth no [...] some­what [Page 22] by hys Trauell and Diligence. For, althoughe it be not in euerye mans power to goe vnto Corinth, wée oughte not therefore to omitte to put in tryall what therein may be done: For, Horace Horace. sayeth: It is our partes to goe forthe a little although not far: that is, to make a meane or small Progresse. And Profit is to be commended, although by reason of the rudenesse of thy Wit, thou maist go no further.

Betwixte him that hath Witte, and him that hathe none, there is a double difference. First, he that hath Wit, doth of his own accorde (and that spéedily) fo­low after Vertue: euen like as an Horse that is swifte in his course, which is at pleasure to be kept backe with the bitte or bridle. But, as he that is rude witted, is like to an Horse that must be driuen forwardes to his race with the sharpnes of the Spurre: so the grosse and dul Wit is to be stirred vp and made sharpe with earnest Labour and Diligence. Here­vpon, Quintillian Quintilian. reporteth of Isocrates, who had two scholers, namely Ephorus [Page 23] and Theopompus: the one wittie, whi­che (he saide) had néede of Bridles: and the other a dullarde, which he sayd, had néede of Spurres. The second difference is, a noble Witte doth not long endure: or els, such things as before it did learn, it doth not kéepe in memorie: euen as those too timely Apples doe soone rotte. But, harde and rude Wits, more slow­ly do waxe tender, and yet continue far longer. By Laboure therefore, meane Wittes are made fitte for Vertue: For, Erasmus Erasmu [...]. sayth: By Learning, the Wits of men do waxe softe and tender.

Of Learning, of Knowledge, and of Instruction.

NOw we haue some thing talked of the Wit, we haue néede also to saye somewhat of ArtArte, and of Instructiō: For Nature and Witte alone, are to be vn­derstanded not sufficient, vnlesse that Instruction also come therevnto by Na­ture: which maketh that perfect, that be­fore was vnperfecte. Therefore sayeth [Page 23] Cicero, [...]o. in his third Booke of newe Rhe­torike, that Art doth ratifie and encrease the giftes of Nature. Again, in the same Rhethorike (the fourth Booke) Cicero affirmeth: That like as an vntamed Horse, althoughe he be well made, by nature cannot be fitte for those vses and commodities whiche are requyred of an Horse: so an vnlearned man, althoughe he be Wittie, yet he cannot attaine vnto Vertue: bycause withoute Learning, Vertue cannot be (of any) attained.

Herevpon (in times passed) were those heathen men moued to erect and buylde Schooles: firste, at Athens the moste flo­rishing Citie then at that time in all the Country of Greece, and also in other pla­ces, that Youth in them might bée in­structed, both touching Knowledge and good Maners. [...]ledge [...]od Ma­ [...] Which twoo, withoute Instruction are verye hardely procured and gotten. Therefore the Philosopher Aristippus, [...]pus. did compare an ignoraunte and vnlearned man vnto a Stone. For, being in times paste asked of a certaine auntient Father, what it shoulde profite [Page 25] his sonne to be instructed in Learning: made vnto him this answere: If nothing else (sayeth he) yet at the leaste he shall not sitte as one Stone vpon an other on the Scaffolde: hée shall not then be (as it were) a Stone amongst learned men. The verye Ethnickes did knowe, that Vertue was gotten by Instruction in Learning: who had Schoolemaisters at home with them, whiche shoulde learne their Chyldren in Artes and in Vertue: and which was a thing so greatlye reli­gious among the Athenians, that they made a lawe, that the children shoulde not be constrayned to nourishe or helpe their Parentes, when they be far stric­ken in yeres: vnlesse, in their youth they had of them bin committ [...]d vnto Mai­sters and Teachers to instructe them, & therewith to be furnished with Vertue. To gette Vertue, wée haue néede of a double Instruction: one (as it were) a double Instruction, and the other a liue­ly manner of Instructing. The Bookes that are read, do giue vnto the Dombe, Instruction: which (in their maner and [Page 26] kinde) doe teache without the sounde of any voyce. The other Instruction is, of liuing Maisters: who with the liue­ly sounde of the mouth, bringeth foorthe, and powreth into the eares of yong mē, the Rules and precepts of Vertue. The liuely Learning of the Mayster, is farre much better, than the senselesse or dumb knowledge of the Booke. Therefore cer­taine auntient Philosophers, are read, to haue measured or passed throughe di­uers lands and countries, neither lefte they anye that were not gone vnto. Py­thagoras, Empedocles, Democritus, and Plato, did sayle into strange Countries, to the obtayning and winning of Ver­tue: and after they had ended the course of their peregrination, they surely found it. They were not contented with a sha­dowishe and lighte studie, whiche they might haue hadde at home within their owne walles: but they applyed them­selues vnto other places, where they mighte knowe what shoulde beste be­come them to learne: where they knew learned men: and not Bookes, but skil­full [Page 27] Instructors and Teachers.

Nowe,Foure Book [...] are chiefely [...] be envred, t [...] the obtaynin [...] of a good an [...] godly life. to saye something concerning Bookes: wée haue to vnderstande, that the Bookes of foure Authoures (among others) are chiefly to be red and envred: that is to say, of suche Poets as be wri­ters of honest thinges, of Hystoriogra­phers, of Philosophers, and aboue all, of the holye Scriptures. Good and honest Poets, do very much make and conduce a good and honest life: so that in old time, the most learned cities of the Grecians, woulde firste of all instructe their chil­dren in Poetrie: thereby affirming, that Poets were onely Wise. In Poets, chil­dren are broughte vppe in Vertue: as Horace moste truelye sayde in hys E­pistle.

A Poet doeth fashion the tender and yong stutting mouth of a Child. Imme­diately also after, he then frameth hys minde with right louely and friendelye preceptes: yea, he instructeth him wyth examples, and comforteth him also in al his pouertie and sicknesse. Secondly. the Bookes of Hystoriographers, whiche do [Page 28] also propose and sette forth vnto vs, the actes of Noble menne, and their maners also and fortune. Out of whose commē­dable and worthy life of Praise, bothe the meane to liue well, is thereby got­ten: as also by the rashe temerositie and vnlucky chaunces of them, wée maye be made the more warie and circumspecte, and so take their Rashenesse for our In­struction, whiche is very apt and profi­table vnto vs. Therefore saith Diodo­rus: [...]orus. It is good for vs to amend our liues, by the offences of others: and to be able also to know, what is to be desired, and what to be auoyded by the examples of other men. An Hystorie (sayth Beroal­dus [...]aldus.) doeth muche inflame vs vnto that thing, which is good and honest: It ab­horreth Vices: yea, it lifteth vp the good, and subiecteth much the wicked. Third­lye, The Philosophers Bookes, whiche hath giuen forth Preceptes of Vertue, are Aristotles ten Bookes of Ethickes: Cicero [...]ro. his tenth Booke also of Dueties: Lactantius [...]ntius. of his Diuine Institution: as also Erasmus [...]mus. of Ordayning a Chri­stian [Page 29] Prince: and manye other Bookes, whiche haue described plainely the way to liue vprightly, and honestly. Fourth­ly (and aboue all) the Bookes of the Ho­ly Scriptures:To confesse God, is our only vvised by whome we are tau­ghte to knowe GOD, and whome wee must also acknowledge to be the Maker of all things, and that he alone is the on­ly true Wisedom of men, as Lactantius affyrmeth in his seconde Booke.

That Pouertie is no let, vnto the at­tainment of Ʋertue.

THere is no cause why any estate or sorte of menne, shoulde accuse or finde faulte with Pouertie,Pouertie. as thought it were a plucker backe from Vertue: for Pouertie (as Apuleius witnesseth) was in times paste naturall among the Philosophers: Yea, and it is manifeste, that whosoeuer hath attained vnto any kind of Commendation or Praise, hath bin firste nourished vp from his Infan­cie, in the state of Pouertie. In time of the olde World, Pouertie was the buil­der [Page 30] vp of all Cities: [...]se of Po­ [...]e. the finder out of all Artes, without sinne and wickednesse: plentifull also in all kinds of Glorie: and among al Nations, it enioyed the com­mendation and praise. These are the words of Apuleius. If any man there­fore be oppressed with Pouertie, let him followe the Philosopher, [...]ntes. who béeyng constrayned through Pouertie, didde in the night season draw water for mony, that he in the day time might haue foode and norishment, and whereby he might the better giue himselfe to Learning & Study. [...]nsaile. Whilest we haue therfore time, let vs here take paines, that wée (by it) may deserue that which we must of ne­cessitie liue vpon: and that we maye get Vertue, whiche commeth and offereth hirselfe vnto all that diligently laboure in their vocation and calling. Herevpō Seneca [...]ca. saide: Thou shalt finde Vertue in the Temple, in the Market place, in the Court, yea, and standing also by the walles of thine house, althoughe but of darke and duskie coloure, hauing to thy selfe knottie and harde handes. Where­by, [Page 31] no other thing is signified, than that Vertue also loueth and embraceth suche menne, as are giuen to Laboure and to take paines.

Whether Vertue may be attained without Learning.

BVt, some man peraduenture will saye: There are manye vnlearned men, which neuer did learne letter, that be yet notwithstanding, truly counted & iudged to be right honest mē. We must answere indéede, that many men of a ve­ry good Witte, are ofte led to Vertue without Learning: as Cicero Cicero. witnes­seth in his Booke of Orations, saying: I haue knowne many men of an excel­lent minde and Vertue (althoughe in­déede withoute Learning) hauing in a maner the Diuine habite of Nature it­selfe, as of their own selues: and I haue also séene them to be very temperate, so­ber, and graue. This also I muste ad­ioine to the praise and Vertue of the vn­learned: that is, that Nature is able to [Page 32] do muche more without Learning, than Learning withoute Nature. And this same therefore I vnite or knit togither, when a certaine fine speache, and stabli­shing of Learning, shall come to an ex­cellent and notable Nature: than the whiche, I know not what a more noble & rare thing is wonte to remaine. These are the wordes of Cicero.

Of Exercise.

BEside Witte and Knowlege in the thirde place: wée muste vse Dili­gent Exercise. Otherwise let no manne bestow his labour and study to get Ver­tue. For, as Cicero Cicero. recordeth in his third Booke of newe Rhetorike: In euerye kinde of Discipline, the Rules and Pre­cepts of Arts are but weake and of smal force: vnlesse they be exercised wyth continuall diligence, and with very long vse and custome. And also in good memo­ries, Learning but smally auaileth, vn­lesse it be perfected, and so allowed by Painfulnesse, by Labor and Diligence. And Lactantius Lactantius. in hys thirde Booke, saith: That Artes are learned, not that [Page 33] they maye be onely knowne, but that they maye also bée putte in exercise. And they are practised, eyther in the be­halfe of mannes life, eyther else for plea­sure, or for praise and glorie. Cicero Cicero. left a writing in his Offices, that all Praise and Vertue did consiste, not in Know­ledge, but in Practise: that is to saye, It is but a small thing to know what Ver­lue is, what Honestie is, and what Vice is, vnlesse we also exercise, and put Ver­tue in practise.

The exercising of our Knowlege, for the obtayning of Vertue.

OVt of these saide foure Bookes: that is to wit, out of Poets, oute of Hy­storiographers, Philosophers, and the holy Scriptures, if wée desire the fruite and profit of true Vertue and Honestie, it behoueth vs to folowe the custome of Bées in gathering of Hony. For, BéesBees, that doe gather Hony, do flye about here and there among dyuers flowers, taste also of many floures, and sucke vp also the iuyce of many flowers. Then they also carry with them into their Hyues [Page 34] some swéete moysture of their diligente and painefull Trauell: whiche they also lay downe and presse it togither, and therof commeth the Hony. And by thus often doing, they heape togither at lēgth good quantitie of Hony, which is a swéet rewarde of their laboures. No otherwise oughte he to doe (whosoeuer he be) that is desirous and studious of Learning & Vertue, and that otherwhyles do séeke to become a man: wherevnto, he muste haue foure manner of Exercises. The first Exercise is,Foure Exercises. The firste Exercise. that out of those things whiche he either heareth or readeth, hée doe gather oute into a noting Table, those things, whiche shall be profitable to Eloquence and Vertue, as it were in­to the Storehouse of Memorie, whatso­euer he shal at any time reade, that may further Eloquence or Vertue. For, eche of them requireth a notable manner, as Cicero Cicero. witnesseth in his fourth Booke of his olde Rhetorike, saying thus: Wise­dome withoute Eloquence is but a smal profite vnto a Citie or Cities: and Elo­quence withoute Wisedome, did for the [Page 35] moste parte hurte, and neuer profited at all. Therefore shal euery Student haue two Noting Bookes, into the which, he may gather such things, as he both hea­reth & readeth. Into the one, that which teacheth Eloquence: and into the other, that, which teacheth Vertue: euen lyke vnto a Couetous man gathering trea­sure, who hathe diuers Chestes, into the whiche he putteth his Siluer by it selfe, and the Golde by it selfe. This Exercise didde Plinie the Writer of the naturall Historie, vse: of whom, Plinie Plinie. the second (his Vncle) writeth in his Epistles, that he read nothyng, whyche hée didde not also picke out after he read it.

The second ExerciseThe secō Exercised is, that he must shut vp in his memorie, those thinges whiche he gathered oute: and thinke, that sometime he may haue néede to vse them: as Macrobius Macrobius witnesseth in hys sixte booke Saturnall, saying: That this is the beste waye into reading and hea­ring, to followe those things which thou allowest in others: and suche things as thou doest most of all wonder at in other [Page 36] mens sayings, to tourne them to thine own behoofe and purpose. Which thing, the Latines did among themselues: and also notable men among the Gréekes, were wont so to doe. These out of Ma­crobius. This is not now simply to hear an Authour, to learne onely his words, or to vnderstande his Orations: but out of his writings to gather vnto hymselfe Eloquence, and the way also to liue wel, like as meate, onely put into the mouth and chawes, doth not profite the bodye, except it go downe into the Stomacke, and there be concocted, and so at length is turned into bloude and flesh: So nei­ther reading nor hearing anye thing a­uaileth, vnlesse it be tourned to the vse of Speaking, and that rather speaking discréetely and wisely.

The thirde ExerciseThe thirde Exercise. is this, that no day doe passe away withoute some pro­fite, after the example of the cunning Paynter Apelles: who daylye was so well occupyed, that at the least, he pain­ted or drewe out some little line. After this custome and order, the gréedie guts [Page 37] also of the worlde, doe vse to lay aside e­uery day, some péece of Coyne into their treasurie, for the encrease of their after store. For, smal things oftetimes, put to small things, at length are made many things: as Hesiodus Hesiodus. y^e Poet witnesseth: If thou assayest to adde trifles to trifles, and doest it often: in the ende, a greate heape is gathered togither.

In this Exercise, we must not labour to learne muche, as it were but for one day, but we must with Diligence learn it perfectly and well. Th [...]refore answe­red Apelles a certaine vnskilfull Pain­ter, that bragged of his spéedie dispatch in Painting of an Image: I wonder not (sayth hée) at that: for manye more such fonde pictures, mayste thou soone painte and dispatche. Wherefore, this saying of Cato Cato. is to be folowed: Soone ynough, if it be well done.

Augustus Caesar Augustus Caesar had thereof this pro­uerbe: Make haste slowly: that is to say, Make slowe hast on thy worke, ther­by meaning, to do it warily and wittily, and not too too hastily: For, somewhat [Page 38] flowe and prouident going forewardes, doth muche more profite, than post hast without Arte or Reason.

The fourth and laste Exercise.Now, the last and fourth Exercise is, that thou repeate in the Euening, such thinges, as thou haste bothe hearde and read on the day time. Which vse and cu­stom, Cato did kéep, as Philelphus saith in his seconde Booke Of the Education of Children. And Apuleius Apuleius. writeth of certaine in India, which are called Bare­sophisters: who neyther knewe howe to tylle the grounde, howe to plowe the fieldes, neither howe to tame Horses, nor howe to yoke Oxen, ne yet howe to sheare Shéepe. Yet, both the aged Mai­sters & the yonger Schollers, had Wise­dom then wonderfully in reuerence: de­testing nothing so muche, as Drowsi­nesse and Idlenesse of the mind.

After that the Table was once coue­red, before Meate was set thereon, all the yongmen out of diuers places (as the manner there was) came togyther to eate. Then the Maisters asked thē what good they had done from the dawning of [Page 39] the Day, vntill that present time. Then one called to minde, and answered, that he (among certaine which were at Dis­corde) had made Peace and Concorde. An other sayde, that he did obey his Pa­rentes, whiche commaunded hym to doe a certayne thing: An other saide, that throughe musing by himselfe, he had de­uised somewhat: And an other said, that he had learned somewhat. But he that coulde not bring or say something, was thrust forth out of the Doores to his la­bour and businesse, and so went without his supper. These are the wordes of A­puleius. So also shoulde euerye manne that is studious of Vertue, folowe (be­ing by hymselfe in the Euening) the na­ture of Shéepe, whiche being in the eue­ning broughte from their Pastures, doe then chew their Cudde in their Coates: that is, do eate againe and teare with their téeth the same Fodder, which they before had cropped vpon the day time: and do also giue Milke to their Shéepe­hearde through the same Fodder, which in the day tyme they had plucked vp. So [Page 40] in like maner, he that loueth and studi­eth Vertue, oughte in the Euening to repeate those thinges, whiche hée before read or hearde: as well those that con­duce vnto Eloquence, as vnto Vertue.

Secondly, let hym tourne them vnto Milke: that is, let him vse them to a pro­fitable and honest behoofe of his life: and let him shewe forth that thing, wherein he hathe bin also profitable vnto others: like as the Shéepe being yet filled with Milke, doe shewe forthe themselues vn­to their Shéepehearde, that they in the day time haue eaten and chewed grasse: and that they haue not spent the daye in Idlenesse. This also will profite, yea, & that not a little, to stande in contention with another whether he hath more pro­fited in Eloquence or Vertue. For, then doeth euerye manne proue howe muche he doth eyther know or not know, when as he hath entred into comparison with an other. Therefore writeth Suetonius, Suetonius. in his Booke of noble Grammarians, that in times passed (in the schooles) this was the vse and custome, that the Scho­lers [Page 41] before dinner shoulde dispute togy­ther: But after dinner (their Bookes layde aside) they shoulde then declame, or fall into reasoning and arguing.

He that wil teach and rule himselfe honestly, muste keepe these sixe precepts folowing.

Silence.THe firste Precept is, that he learne to be silent, and to holde his peace: & that he loue Silente more than muche babbling: For Silence sheweth foorthe a Wise man: but vaine and much bab­ling, argueth a foolishe man, who cannot refraine to holde his peace. By Silence [Page 43] doeth a Philosopher no lesse vtter his Wisedome, than he doth by open spea­king: as Macrobius witnesseth in hys seauenth Booke and first chapter: that is to say, It is no lesse token or signe of Wisedom, a man to hold his peace, thā otherwise to speake. Herevppon, as saith Apuleius, was Pythagoras firste called a Philosopher, bycause he taughte his Disciples firste of all to be Silent and holde their peace. And the first Instru­ction of that Scholler whiche should be­come Wise, was, to refraine his tong, and to kéep his words within the walles and compasse of his téeth. Socrates Socrates. also being asked of a certaine man, howe a man mighte be made Wise: did gyue vnto hym two preceptes: Firste, that he shoulde more often holde his peace, than vtter speache: The other precepte was, that he shoulde learne to speake.

It is euident by thrée signes,It is bette [...] to holde our peace than to speake. that it is better for a man to holde his peace, than to speake. First, by Nature, which hath bestowed vppon Man, but one Mouth and two Eares: to the ende we shoulde [Page 44] speake lesse than we heare. Secondely, by the custome of the antient Romanes, who were wont to Painte Angerona, their Goddesse of Silence, w^t hir mouth sealed vp with Waxe. And the Egipti­ans Painted their God of Silence, cal­led Hyppocrates, stopping his mouth wyth hys twoo fyngers. Thirdelye, by the doctrine of ancient Philosophers who neuer condemned any thing more in Man, than much Talke, saying, that therefore Nature had giuen vnto Man Téeth and Lippes before his Tongue, bycause they mighte kéepe it vnder, and that it shoulde not be ouer-much a bab­ler, or busie speaker. Therefore Xeno­crates Xenocra­ [...]es. being demaunded of his Silence, aunswered: that it neuer repented hym in kéepyng of Silence: but that he ofte repented him for his much speaking. A­gaine, lette hym before learne to speake those thinges, whiche beste becommeth him to speake: but no lies or forged thin­ges: for he that is bolde to speake fained and hidden thinges, is to be noted but blacke coloured, as Horace recordeth: [Page 45] neyther yet those wordes, whiche (as Plinie Plinie. sayth) shall returne by the throat: that is to saye, hurtefull to the speaker: neyther backbiting words, whereby an other mans estimation and honor is de­praued or euill spoken of: no, neyther yet secreate words, eyther words spoken in Drinke: but only those things, whyche are good and honest, chaste also, profita­ble and true. And it followeth: He that truely worshippeth Vertue, muste also kéepe all other things in secreate. Ther­fore sayd Ouid: Ouid. It is a notable Vertue to kéepe Silence: and on the other side, it is a grieuous faulte to speake suche things as are to be kepte close.

In Speaking therefore, this Lawe is to kepte: that is, when we are aboute to speake, thē to note, whether the thing whiche we woulde speake, be comely for the place, as also for the time: and likewise, whether it be apte vnto others purposes, then being there present. Se­condly, we oughte also to speake, when Silence shall be eyther hurtefull vnto our selues, or vnto others. Thirdly, hée [Page 46] ought to take good héede that he do not o­uermuch busie himself in any matter at al: that is, y^t he kéepe measure in all such things as he mindeth to take in hād: nei­ther that he doe ouerfarre deale in such things as be euil: nor yet ouersparingly to with holde from speaking or dooyng that, which is conuenient, good and law­full. Terence Terence. in Andria, (the first sceane) sayth in this maner: I thinke that to be profitable in the life of Man, where no­thing ouermuche is done: that is, that Measure (by all meanes) be alwayes obserued and kepte. And herevppon the Learned haue said: that Vertue stil con­sisted in the mean. And as Horace Horace. saith: There is a Measure in things: and there are also certaine limites thereof: with­out the compasse whereof, nothing that is Iuste can stande.

Vertue consisteth in the Meane: and Vice in excesse. Wherefore, in all thin­ges, Meane and Measure is to be com­mended: and Excesse to the contrary, to be discommended. Therevpon, the Po­et Hesiodus sayde: The Halfe is more [Page 47] than the Whole: that is, that Mediocri­tie is more to be commended in things, than Ouer-muche or no meane: for the common Prouerbe is: Euery thing that is too muche, is tourned into Vice, or to be noted in the worste parte. Cleobulus Cleobulus. Lindius, one of the .7. Sages of Greece, vsed to say: In euery thing, Measure is best. Fourthly, let him shun and auoide that thing, whiche he reproueth in an o­ther. By the testimony of Diogenes Diogenes. the Philosopher it is thus sayd: If thou wilt be a good man (as one endued with Ver­tue) putte that away from thée, whyche thou despisest in another. And Cicero al­so saith: He that is ready to finde faulte with an other, oughte firste to be blame­lesse himself: for we can easily and clear­ly sée other mens faults: but as for our owne, wée hyde them and knowe them not. If euery man shoulde descende into his own selfe, & so weygh wyth himselfe what maner a mā indéede he is, and also of what corrupted mind: truly he would then ceasse to taunt or nippe others: and so would first of all purge himselfe from [Page 48] Vices, and garnishe himselfe with Ver­tue. Therefore, oure Sauiour Iesus Christ in his holy Gospell, beyng about to exhorte vs vnto Vertue, commaun­ded, that firste we shoulde caste oute the Beame from our own eies, and then the Moate from an other mannes eyes. We shoulde firste cure and heale oure selues, and after that, others. Fiftelye, let him learne to sustaine and suffer, as well Aduersitie as Prosperitie. Let him not ouermuche reioice, when Fortune fauoureth him: leaste the same Fortune being sodainly againe altered, he should then be ouermuche disquieted and sor­rowfull. Neither in Aduersitie shoulde he ouermuche lament, after the example of Socrates: [...]ocrates. who in eyther sorts of For­tune (which soeuer) is read to be alwais of like countenaunce and minde. There­fore, Plato [...]lato. also being demaunded by what meanes a man shoulde be knowne to be wise, answeared: A Wise manne, when he is reprooued, is not therfore an­grie or teastie, neither is he puffed vppe, when he is commended and praised.

For Vertue hath no acquaintance with Pride, bycause it is a very hatefull and euill Vice: neyther doeth it euer admit anye Desperation or Wrath: bicause they be also very hurtefull and daunge­rous Vices. Wherefore, the common Prouerb is, that the man which is féeble and weake harted in Aduersitie, is not vnaptly compared to a Rushe. In eche fortune therefore, (both Aduersitie and Prosperitie) the custome of a certaine Philosopher is to be followed: who in Prosperitie was pensiue and sad (foresée­ing, that after mirth, commonlye follo­weth sorrowe) and in Aduersitie was glad and mery, knowing by good expe­rience, that after the fall of euill, soone riseth vp goodnesse againe: for Fortune is very slipprie & changeable. Therfore, in Prosperitie, let vs thinke that Aduer­sitie will also followe: For, Plautus Plautus. witnesseth in Amphitrio, that GOD doth so think it good and conuenient, that Sorrowe (as a companion) shoulde still followe after Delight and Pleasure. In Aduersitie therfore, let vs so thinke, that [Page 50] God will make an ende of suche things, according to that saying of Virgil: Virgil. And it will do a man good to remember these euilles, as felte in times paste. Sixtely, and lastly, let hym séeke means, to please bothe God and Wisemen: whiche, them to please, is doubtlesse the gretest praise and Vertue. For, he that seketh to please them, muste be of necessitie either pre­sently good, or else at the leaste (in time) be of them made good. For, those whych be good, do onely loue suche as are good: and to the contrarie, the euill are louers of the euill. It is euident out of Seneca, Seneca. that he, whyche wisheth for Vertue, oughte to take paines to please good mē: saying, Some good man is to be chosen vnto vs, and alwaies to be set before our eies: and that we may so liue, as though he euer looked vpon vs, and didde sée our doings in all things. For, he shall easily loue both vertuously and well, whiche is conuersant among good men, and which also liueth according to their good wils & discriptions: and that none otherwise truly, than is the maner of women: who [Page 51] attyring themselues before the Glasse, at length (when they are moste finelye adorned and decked) doe then come forth to shewe themselues.

The Dueties of Yong men.

FIrste of all, God is to worshipped, both with Prayer, and also with a [Page 58] cleane hearte: then their Parentes, and next their Maisters. To obey those thrée, and also to shunne those thinges whiche letteth the accomplishemente of that whiche they doe commaunde: Lette them here learn, séeke, and daily execute the holy commaundementes of God. It is most plaine and manifest, that a yong man shoulde obey these thrée: for vpon them doth depēd our whole life.VVhat Mā hath of God, of his Parents, & of hys Maister. Of God we haue our Soules: of oure Parentes we haue our Bodies: and of oure May­sters, we haue the Instruction of oure Soules. By the whiche oure life diffe­reth from brutishe or sauage Beastes. Therefore, that wée maye be thankefull vnto them: wée muste of righte loue and obey them.

How Instruction consisteth in sixe Preceptes.

1 FIrst Yong men ought to know, that God is chiefly and aboue all things to be worshippped & reuerenced: who hathe created, who also féedeth & preser­ueth al things: & who leaueth no sinne or any euill vnpunished, nor no good thing vnrewarded, giuing vnto the good an e­ternall reward, and vnto the wicked e­uerlasting punishement. And withoute whose grace and fauoure wée menne [Page 63] cannot do any thing, no, not liue one mo­mēt of time. We ought therfore to take good héede, that we offend him not wyth an euil life. Secondly, that we maye not 2 trust in any earthly riches: and chiefely, not to the beautie of the bodie. For the shape of the body, or the beautie therof, (whiche we counte good) is but a fading or brickle thing: & therfore Virgil Virgil. said, Eglog. 2. O faire childe, trust not to much vnto thy beautie: for white flourishing blossomes do soone fade awaye, and are by and by of none accompte. Neyther let them ouermuch lament, if they be de­formed in bodye: but let them rather la­bour, that they maye in their mindes be louely and faire: for, as Franciscus Pe­trarcha Franciscus Petrarcha. sayth in his booke of Aduersitie: It is better to bée made faire in know­ledge and in vertue, than to be borne fair in bodie. In this precepte, did Socrates oft instruct his scholers, commaundyng them to loke vpon the glasse: that, if they sawe themselues deformed in body: they should therefore labour to be made faire in minde: for the bodie is defiled, whyche [Page 64] kéepeth a foule soule in it: euen like as a beautifull Tombe, y^e kepeth therein a rotten and stincking carkasse. Therfore doth Christ in his Gospell call the Pha­riscis,Math. 23. painted Sepuchres: bycause they appeared to be religious and good: but yet were inwardly rauening Woolues. Socrates gaue commaundement, that if any were blemished in body, they should then séeke for the beautie of the minde, by Knowledge and Vertue: which shold be more noble and longer to endure, thē 3 any corporal beautie in y^e world. Third­ly, that they put not their trust in riches, in worldly goods, nor in money: but in only Knowledge and Vertue: trusting, that they shal then become rich and hap­pie. For, to be learned and wise, is true­ly in déede to be riche. As for common & worldly riches, they perish most wicked­ly & come to nought. For, in times past, many there were, which were most rich & wealthy: but sooner than a word could be spoken, they were made most poore & beggerly: as it is read of Croesus [...]roesus. y^e most wealthy King of Lydia. Riches are not [Page 65] woorthy so to be beloued, as though they were in déede precious goods: for Cicero Cicero. in his fourth booke of newe Rethoricke alledgeth, saying: If thou wilt compare Riches with Vertue, they shal scarselye be worthye to be the handmaidens and seruants of Vertue. Therfore, yong mē (whilest their wits and age do flourish) let them get vnto them some wayfaring man vntil old age: that is to say, Vertue & Knowledge: for, they by it, in old age haue gotten both honor, safetie, prayse, & true Vertue. Wherfore Thales Thales. y^e phi­losopher being on a time demaunded what yong mē ought to lerne: answered saying: Those things which they shold vse in their old age: & y^t was, y^t shewing forth of Vertue & Knowledge. Fourth­ly, whatsoeuer they sée to be hurtful vn­to 4 others, or y^t of others are to be auoy­ded: y^e same thing let thē also shun: let thē begin to be wise by other mēs harmes: & so let thē instruct thēselues, & reform bet­ter their liues. The vices which do cor­rupt & disprofit others, be these: namely, Disobedience, lying, much babling, in­fidelitie, [Page 66] wickednesse,Vices, to be auoyded of children. playing for mony, whorehūting, drūkēnesse, wastful & vain spending of goods loytring and idlenesse, and haunting of naughtie companye.

5 Fiftly, let the examples both of good & naughtie men be set before them: and let the liues and ends of them, be truely told vnto them: and how that the euill wyth euil were rewarded: as also to the con­trarie, the good with good. Herevppon, the auntient yong men of Rome, in the beginning or prime time of their yong age, did clothe themselues with a mans gowne, that they might by little & little beginne and stretch forwardes towards such a life, as is worthy the praise of an honest man. Then were they broughte forth to the common market place, that they might there know and sée the com­mon life of man to be of two sorts: that is,The Ver­ [...]uous and [...]he vicious [...]fe, hovve [...]iuerselie [...]hey are re­ [...]varded. a life vitious and vertuous. The vi­cious life, hath alwayes an euil end: but the good and vertuous life, being (at the first) but hard and thorny, is afterwards rewarded with goodnesse, and that for e­uer & euer. Therfore, Hercules, in times [Page 67] past (being a yong man) did rather choose to serue vertue with paines taking (kno­wing that after such labour there shuld folowe a reward) than to Seruice wyth loytring and idlenesse: as Cicero wry­teth of him in his first booke of Offices. Sixtely, let them be exercised in labour­some 6 and ernest businesse: let them in no wise be suffered to giue themselues vn­to idlenesse, lest they fall into filthy luste and desire. For, Ouid Ouid. sayth, If you once take away idlenesse, the bowe of luste is soone broken. And therefore did the an­tient Romaines exercise their childrē in martial affairs, in warring, in fighting, & in swimming. Yong men therfore are to be exercised with continuall labour & trauel, after the manner of horsekepers, who dayly do bring forth out of the sta­bles from stréete to stréete, into the field, rough and vntamed horses, that by run­ning and coursing of them, they might the rather accustome them to the vse of spurres and bridles: and not suffer them to rotte or vainly weare away through Idlenesse or want of exercise.

Of the dueties of yong men.

THe dueties of yong men, are diuers to be vnderstanded. And the first is, how that they ought to choose vnto them selues, suche a kinde of life, as they wil endeauour still to vse euen vnto theyr graue, after the example of Hercules: of whom it is read, how he in the time of his youth, dyd the very same thing: and [Page 62] after the custome of the Romaines, who also brought their yong men into the cō­mon market place (when they were something growen vnto yeares) & there they clothed them (as before is noted) in a mannes gowne: that they might then begin to throwe their Nuttes abroade, wherewith long before they had played and passed forth their time: and shoulde also put from them the follie of their for­mer age, and shoulde hunte after that life, which is of all men most worthilye commended. For, it behoueth a man, not to passe the way of Honestie and of good life, whiche of necessitie must here lyue amongst men.

Secondly, as Tullie witnesseth in his first booke of Offices: Cicero. It is the parte of a yong man to reuerence his elders: and to choose out from amongst them, the beste and most approued: by whose coūsell and honestie, he may best order and gouerne his life: Let him well temper himselfe from lewde luste, and from foolish coue­tous desires. Let him exercise himself in labour, and in patience also both of the [Page 63] mynde and bodie: that he may be apte to be a man of warre, yea, and a Senator also. And when he will refresh himself, and giue him selfe vnto pastime and ple­sure: let him then take héede of intempe­rauncie: let him remember the Vertue of bashfulnesse: neyther let him be ouer­much Prodigall or giuen vnto wanton­nesse, but rather vnto shamefastnesse: and chieflye in those things, where hys elders shal be presente. These are the words of Tullie. Furthermore, let yong men thinke themselues (in time and in place) to be men, and not beastes: and therefore shoulde they also haue better manners than beastes. Let them call to minde that they are yong men, and not boyes and children to do things childish­ly: neyther that they be men and aunti­entes, and so to thinke themselues wyse ynough in their owne conceiptes: but that they also stande in néede to haue in­struction and counsayle.

Of the Honest life of Man.

THe life (truely) of a man, ought to be verye honest, and to be fully repleni­shed with Vertue. For, he leadeth not (as he ought) the life of an Honest man, which kéepeth not all good Vertues to­gither, but offendeth yet stil in some. Let a man therfore be prudent, Iust, tempe­rate, strong, and of valiaunt courage: And let him be prudent, that he maye wisely dispose his wordes: call also to minde former déedes committed, wel to order things present: and before hande wisely to loke about him, to prouide for things that are to come. And let him be wel ware, that what so euer he taketh in hand to do, that it may be done of him wisely and discretely, & to haue alwaies an eye vnto the ende. For (doubtlesse, as Cicero Cicero. sayeth:) It is a shame to saye af­ter the ende: I would not haue thought, that it wuld so come to passe. Therfore, Terence in his Adelphus saith: This is it to be wise: not onelye to prouide for thinges before our eies: but for suche [Page 66] things also as are yet for to come. Let him deale iustlye with all menne, doe hurte to no man, nor wrong anye man: Lette him be friendlye to others, and a louer also of peace and concorde: Lette him likewise be godlye, and of curteous behauiour: and in all things lette him loue constancie, and kepe sure his credite:Credite. for credite (as Ci­cero in his .1. booke of Offices reporteth) is the foundatiō or ground worke of Iu­stice. Let him be moderate in al things, y^t is, in kéeping of Temperance and mea­sure: let him be also modest, & of chaste & moderate disposition: let him be a spa­rer, and no prodigal spender, sober also in all his doings, and inclined to bashful­nesse. Let him be puissaunte and strong: not so muche in bodye, as specially in the minde: and not fearful, or of a weake harte in time of aduersitie, neyther let hym giue place vnto euil: but let hym alwayes preuayle with the greater boldnesse or stoutnesse of courage: lette hym not be sodaynely moued eyther fea­red: but, how so euer things do fal out, [Page 67] lette hym plucke vppe vnto him a cou­ragious and manly heart. And aboue al things, lette hym brydle in himselfe, the notorious euilles of Auarice and Ire. Lette him not desire vaine and foolish thinges, as the manner is of chil­dren: and when he is moued vnto anger, lette him then refraine and not doe anye thing. Plato Plato. ther­fore on a certaine time being demaun­ded, what man (amongst others) was most strong: aunswered and sayde: Hée is moste strong that can ouercome hys owne furye or anger. Furthermore, let hym that desireth the vse or way of Ho­nesty, obserue these two precepts: whi­che is, that he firste should séeke means to be in déede suche a one (or the verye same) as he woulde gladlye desire to bée accompted off. For, Cicero Cicero. witnesseth in his seconde booke of Offices, howe So­crates was wonte to saye: The way to glorye was but shorte, if a man would studye to bée suche a one in déede, as hée woulde bée counted of others. [Page 68] Secondly, let hym earnestly labour (as out of this precept of Ouid:) that he lose not the name of a good man. If thou lose (sayth he) all things: yet remember too keepe sure thy good name and fame: for if that be once lost, thou shalt afterwards bee but slenderlye accompted of. And that this may of euery man be done, let this rule now folowing of Horace Horace. in his Epistle be truely obserued: that is, Bee not to hasty: but before thou goest about any matter, pause a certaine time, and aske coūsel of the learned, after what sort and maner thou maiest quietly passe o­uer the course of thy time and age.

What best becommeth vs to do to­wardes Almightie God.

HGnestie towardes God, consisteth eyther in the true Worship of God, or else in pure Religion. For, as Lactan­tius Lactantius. in his thirde Booke recordeth, wée muste haue respecte vnto Religion: whi­che, whosoeuer receiueth not, hée ouer­throweth himselfe here vpon the Earth: hée followeth the way of Beastes: and abandoneth himselfe from all Humani­tie. For, all Wisedome in this onelye thing consisteth: that is, that hée truelye knowe God, and duely worshippe hym. And rightly to serue God, is nothing else than to kéepe and maintayne righ­teousnesse, with the vse of good workes. Wherefore, if a manne should demaund of hym, whyche is willing to bée indéede truly Wise, [...]he cause [...]hy vvee [...]ere born and for what cause hée was borne: hée shall answere (and that rea­dily) without feare: that hée was borne to worshippe GOD: who therefore did beget vs, euen that we should serue him [Page 73] and worshippe him. These wordes are taken out of Lactantius. Lactantius. Therefore, the olde and auntient Romanes, didde dili­gently and religiouslie obserue the wor­shippe of God, as Valerius and Liuie e­uery where doe shewe.

What becommeth vs to doe to­wardes Men.

NOwe, after God, Vertue and Ho­nestie is to bée giuen and exhibited vnto menne. For, as Lactantius witnes­seth in his sixte Booke. The firste office of Righteousnesse is, to be ioyned wyth God: and the next with Mā. And Christ in his Gospel commandeth, saying: Loue the Lorde thy God, and thy Neyghbour as thy selfe. One manne vnto an other, oughte to be (as it were) a God: both in the vse of Mercie, of Courtesie, and in Godlinesse: thereby to shewe forth com­fort and help vnto the afflicted and help­lesse: and to bestowe foode vppon suche as want or be in necessitie, according to the minde of Lactantius. But, what [Page 74] thing wée owe vnto euerye manne, the discourse nowe following will playnely shewe.

What our duetie is, towards the whole Countrey.

HEre, amongst menne, our Country occupieth the firste place. Whyche, the olde Philosophers (as saith the Phi­losopher Philelphus in his fourth Booke Of the Education of Children) did pre­ferre before oure Parentes: bycause we are more bound vnto our Country: than vnto our Parents. Plato therefore said, that the Countrey chalengeth parte of our birth: and the cause is, that wée are borne to profite oure Countrey. For, by fiue sundry things, wée maye profite the Citizens of our common wealth or coū­trey.

1 The first is, euen to laboure for his owne honour and praise: in this, that wée endeuour to be made suche maner of persons (and to continue also such) as may in time to come, be an honor vnto his Countrey: and to obtaine also of it, [Page 75] both Honor, Laude and Praise.

Secondly, to instructe the Countrey 2 (if it be vnlearned, rude, and foolishe) in Prudence and in Councell: for it is our dutie to teache the blinde and ignorant.

Thirdly, to endeuour oure selues (as 3 muche as in vs lyeth) to benefite that same Coast and Countrey, wherein wée were borne, nourished, and broughte vp.

Fourthly, to defende it, by oure Pru­dence 4 and strength: as time and necessi­tie shall conueniently requyre.

Fiftely, if it shall so be néedefull, (and 5 if the Countrey cannot otherwise be de­fended) we oughte alwayes to be ready, euen to dye for the same, which Death, of all other deathes, is counted moste honest. And herevpon Horace sayeth: It is right swéete and comely, to dye for our Countrey. Whiche thing, manye of the Gentiles haue done, as in Liuie a man may sée.

What oure duetie is, towards oure Parentes.

1 AFter GOD and our Countrie, oure Parentes are of vs to be reuerenced and worshipped: as both Holy and Pro­phane writings do bidde and commande vs. And we ought also to worship them, bothe in Vertue and Honestie. And wée muste also commend vnto our Parentes fiue orders of Honestie: that is, Firste, we must obey them in all honest things. Secondely, according to oure abilitie 2 we muste doe them seruice. Thirdelye, 3 by honouring them, whether in Words or in Déedes. But we maye not curse them, nor once speake against them. In all oure déedes, countenaunces, and ge­stures, we muste reuerently come bare­headed vnto them, and that with courte­ous 4 bowing the Knée. Fourthly, that by thus beautifying of them, throughe our good and duetifull going forwardes in Vertue and Knowledge, they may also, by oure meanes be sometimes honoured [Page 77] of others: neyther maye wée in any wise once decline from their example of good Maners and honestie of Life. Fiftely, by chearishing also of them, if they chaunce 5 to fall into Pouertie, or into Olde Age: for, bothe brute Beastes and Birds, are wonte by Nature so to doe: chiefly the Storke, who (in suche maner) doe féede and nourishe their aged and old Parēts. And Cicero Cicero. in his Booke of Orations, sayeth: that Godlinesse is nothing else but Loue and Courtesie towardes oure Parentes. And Franciscus Philelphus Philelphus. in his fourth Booke and thirde Chapter Of the Education of Children, doe euen so saye of the Dueties of Children to­wardes their Parentes. That although we be neuer able with like goodnesse to requite them: yet, as muche as lyeth in our abilitie and power, wée ought duti­fully to doe oure diligence vnto them, well to vse them, continually to attende vppon them, to giue eare vnto them, to hearken vnto their exhortations, to obey their commandements, and to allow al­so & receiue their wils & consultations, e­uen [Page 78] as they were the wordes and com­maundements of Almightie God: whe­ther it be that wée shoulde stay or abide for them, or yéeld vnto that they do com­maunde, eyther else touching the state of Marriage: neyther maye wée wyth­stande them when they be angrye: and if they threatē or terrifye vs, we oughte with patience to beare it. And when they will vs to do things that are disho­nest and vnlawfull, wée maye not con­temptuouslye refuse them: but gentlye, modestly, and withoute anye kinde of murmuring, banning or cursing. These wordes are taken out of Philelphus.

What successe they haue had, whiche haue bin disobedient vnto their Parentes.

AS old Writers do testifie, those chil­dren whiche were disobedient vnto their Parentes, had neuer good successe, neither well prospered in this worlde. It is read of Orestes Orestes. the Grecian, by­cause [Page 79] hée slewe his Mother, he was tur­ned into a furie of Hell. Nero Nero. also the Emperour of Rome, bycause hée killed his Mother, was accounted a most cru­ell and mercilesse Tyraunte. In olde time, in the Citie of Rome, the slaugh­ter of Parentes by their owne Chil­dren, was most grieuously plagued and punished: that is to say, suche murthe­rers were shutte vppe or tyed in a Sacke made of Leather: wherein was a Dogge prepared, a Serpent, and also an house Cocke: and so were they all togither caste into the depth of the Sea.

What beste becommeth vs towards our Schoolemaisters and Teachers.

NExt after our Parents, our School­maysters also are of vs to be wor­shipped. For our Schoolemaisters are vnto vs our second Parents. Therefore, Gentilitie would, y^e Maysters should be to vs in stéede of our Parents (as sayeth [Page 80] Iuuenall Iuuenall. in his Satyres:) bycause oure Schoolemaisters are the Parents of our Soules:The life of our Soules, vvhich vve take of our Parentes, vvhat it is. for they giue vnto vs the life of our Soules: that is to saye, Vertue, Knowledge, and Honestie: euen as our Parentes doe only giue vnto vs the life of our Bodies. Therefore, nexte vnto oure Parentes, are oure Schoolemay­sters or Teachers: and not muche lesse than they, are they of vs duely to bée reuerenced. For, it is manifest (as saith Philelphus Philelphus. in his fourth Booke and sea­uenth Chapiter) that all those whiche haue reuerenced their Schoolemaisters, haue attained vnto greate Grace, and vnto the encrease of Learning. Amongst whome (touching all men of that time) was Traianus the Emperoure, and also Caesar muche commended for their Ver­tue. This manne did very muche reue­rence his Mayster Plutarche. Marcus Antonius also (of all Princes the moste deuoute Romaine) made in his house pictures of Golde, to represente before him, his Schoolemaisters and teachers. Cicero being made the Prince of Elo­quence, [Page 81] (bycause it was thoughte, that there was none more Eloquent than hée in the Latine Tong) doeth in his bookes extoll by name his Maisters and Tea­chers. And so many as haue attained vn­to the toppe and perfection of Learning, Honestie, and Worthinesse, haue bothe worshipped, greately loued, and praised their Maisters.

Of those whiche haue dishonoured their Maisters and Teachers.

ANd (as saith Philelphus) all such as haue dishonoured their Schoolemai­sters and Teachers, haue alwayes re­mayned both ignoraunt and most beast­ly. Amongst whom, Nero that gracelesse Prince, is imputed as chiefe and princi­pall: whom all writers do accuse for his haynous and horrible Vices. This Nero was he that slewe his Mayster Seneca. Beroaldus Beroaldus. in his Prouerbiall Oration doeth saye: He that by the backbiting of hys Schoolemayster doeth séeke to get a name, moste worthily (by it) findeth [Page 83] shame and is hissed at, and as a wicked manne is remoued out of the companye of all honest and good menne: for, hée is to be feared as a Viper: and no other­wise to bée made a common hatred, than he whiche curseth or raileth on his Pa­rentes. For, the Maister is the Parent, yea, the fashioner & the framer of mens mindes. Whome, vnlesse we (wyth all our good spéeches and wordes) doe extoll and commende: and, vnlesse (in euerye place, and amongst all menne) wée doe sette him foorthe with honourable praise and reporte, wée shall moste iustely de­serue to be called both vngodly, wicked, and verye gracelesse. These bée the wordes of Beroaldus.

Dueties towardes Maisters.

TOwardes Maisters therefore, these foure dueties are to be considered. Firste, that wée loue them, euen as we shoulde oure Parentes. Secondlye, wée oughte to obey them, and to agrée vnto them in all things which are honest, and [Page 82] in fulfilling of their commaundements. Thirdly, that wée ought euer to be thāk­full vnto them, euen vntil the ende of our liues. And fourthly, that we must di­ligently labour, that we may in time to come, either be like vnto them in Lear­ning and Knowlege: or else (if it possibly maye be) that we maye passe and excell them. So, manye in times paste were made more skilful than their Maysters: as Beroaldus maketh boaste, howe that hée had otherwhiles some Schoolemay­sters, whyche in course of time, he went in Knowledge farre beyonde them.

What Dueties we do owe vnto our Alies and Kinsfolkes.

THe reason or true rule of Nature, will moste easely and plainly shew, of what good maner and disposition wée oughte to bée towardes oure Kins­folkes, and vnto suche as bée of alli­ance vnto vs: as towards our bréethren and sisters, whyche in bloude are [Page 84] linked vnto vs, bothe touching Father and Mother: and that we shold towards them be of like affection, as we alwayes vse to be towardes oure owne selues: bi­cause they are (as it were) nothing els, saue onely euen the verye same that wée oure selues are: for they are partes and members of oure owne bloud, and of our owne stocke and offspring. Wherefore, wée shoulde none otherwise accompte of them, than as proper members of our owne bodyes: and that wée also ought to putte awaye farre from them all suche thynges, as wée woulde not wishe to oure owne bodyes, or vnto oure owne proper members in anye re­specte: for, otherwise, there is no iuste cause why wée shoulde be counted vn­kinde: euen as he that more fauoureth one parte of his bodye than an other, is in déede truelye counted but fonde and foolishe: so shall hée worthilye bée cal­led vnkynde, whyche neyther helpeth nor councelleth all suche, as bée mere­ly ioyned vnto him in Linage & Kinred. Al these thyngs doth the law of Nature [Page 85] both shewe and streightly commaunde vnto vs. And commaundement is also giuen vnto vs in the Gospel of Christe, that our neyghbour (of vs) is to be belo­loued, euen as we would loue our selues. And truely, they are to be estéemed ve­ry neare neyghbours vnto vs, which are so ioyned vnto vs in kindred and bloude.

Of Dueties towards our Aequals or fellowes.

THat kind of Familiaritie amongst men, which is called fellowship,Felovvship vvhat it is. is most like vnto friendship. For, fellow­shippe is nothing else, than a friendly a­mitie or friendship of men, ioyned with consent togither amōg themselues. But in choosing, and in making much of com­panions, we ought chiefly to do our good endeauour, that only the honest and good be choosen or had in company: and with whom, we also our selues may be refor­med and made better.Hovv vve should be­haue our selues, to­vvard our cōpanions. And whē we haue once gotten vnto vs suche companions, we muste then so behaue our selues to­wardes them, that we passe not in any wise, these .6. precepts folowing. And the [Page 90] 1 first is, that we be none otherwise min­ded towards them, than vnto our verye 2 friends. Secondly, we must obserue these fiue things, which Terence Terence. mentioneth in Andria: that is to say, we must learne patiently to sustayne and suffer, the ma­ners, customes and gestures of our com­panions & fellows: & not sodainely to be moued to anger for a word or two: but to suffer quietly al things, & that with a patient minde & cheareful countenance. And that once done, how we should giue our selues altogither vnto the friendlye beckes and good wils of our louing com­panions 3 Thirdlye, y^t we must obey vnto their goodwils and wishes: and also to do that, which they themselues go about, if (at the least) without any tricke of disho­nesty. Therfore also is the old common prouerb here set down: that is, how we must take héed & beware, that we be not offēsiue to the maners of such as be pre­sent with vs: or els (as some saye) to the disgracing of oure owne manners.

4 Fourthlye, we maye not contende with anye manne: but we muste shun [Page 91] and auoyde strife, dissentiō, brawling, or variance: neither may we sow abrode any discorde or debate. Fiftlye, we maye 5 not prefer our selues before others: but to iudge alwayes others to be better thā our selues: or at the least, equal with our selues. And herevpon ariseth thys com­mon saying: that among companions and fellowes, there is no set or prescript order, but equalitie ought to be amongst them, and no preferring of one before another. And vnto these rules, maye o­ther two be added. The first is, that our 1 fellowes being absent, we do not backe­bite them. And the seconde is, if at anye time they doe amisse, we muste courte­ously 2 reprehende them, and that in a se­crete place, but not before others: for, otherwise, it were muche to be blamed, and not commended: and a mean truely, rather to do harme, than friendlye to re­forme a friend. Friends do secretlye re­reproue him that doth amisse: but suche as be enuious and disdainefull, doe it o­penly.

Of Dueties towardes olde men.

VNto old Age, and vnto the antiente and graye headed, the shewe of all honestie is specially due. For they (by­cause of their olde and graue yeares) are to be honored: through which long time, they are thought to haue attayned vnto much prudence, both by good skil, by vse also, and by much experience. Therefore are they to be honoured, euen as y^e dwel­ling houses of Prudence. And there be thrée things, by the whiche olde men bée 1 muche beautifyed. The firste is, howe Cicero Cicero. in his Offices commandeth, that laboues and trauels should vnto them be deminished: bicause, through their old age, they are spoyled and depriued of the strength of their bodies. The seconde is, 2 that they are to be worshipped wyth séemely and chaste words, and to be cal­led with louing and friendlye termes: namely, as vse teacheth vs, wyth thys name, Father or Mother. They oughte not (of anye) to be reprehended, as are [Page 93] those, which be wicked and lewde Ver­lets: and before their presence, nothing shoulde be spoken or done, which should not be good and Honest. Herevpon, Ouid Ouid. sayth: In times past, there was giuen vn­to the hoare headed men, great worship and reuerence: & then an old wrinckled face, was much esteemed and accompted of. Who then durst speake anye wordes worthy blushing, or to be ashamed of, before an antient and graue old man. For olde age (in those dayes) was of suche e­uils most readie to be reuenged. Third­ly, 3 they are of righte to be reuerenced with honest déeds and comely gestures,The sharp punishment of disreue­rent youth against old age. that is, either by bending the knée before them, or else reuerently to vncouer theyr heades, Which thing, in olde time, the Romains toke order to be done, making therto this law: that if any man shoulde passe by an olde and auntient man wyth his heade couered, he shoulde therefore (by iudgemente) haue his heade stricken off.

Of Dueties towards Women.

1 HOnour (for two speciall causes) is due also vnto all Honest and good women: The first cause is, for that they are our Mothers and Nurses: & bycause they haue more sweate, labour and care in bringing vp of children, than Fathers vse to haue. Secondly, bycause they vse 2 greatly to extol the Vertue of womenly shamefastnesse, or gift of chastity: which noble and worthy Vertue, is very much of them estéemed, as it is euident amōg many worthy Matrones, mentioned of the Historie writers. Worship therfore is due vnto them, after thrée sundrye 1 kindes of Honesty. First of al, men must abstein from laciuiousnesse and wanto [...] communication: for, where as they thē­selues be chastly giuen, there ought not anye thing be spoken or vttered in theyr 2 presence, but onlye that, whiche is both pure,Hovv men [...]ught to [...]ehaue [...]emselues in the pre­sence of vvomen. chaste and Honest. Secondlye, we must abstaine from vnséemely gestures and maners: which are meanes to bréed [Page 95] corruption. Nothing of vs should be at­tempted without the Vertue of shame­fastnesse. For, it alwayes behoueth vs, expresly to vtter in our manners those only things, which are most conuenient for our state and condition, as time and place requireth. Therfore, for so much, as women are counted such, as do make much of womāly shamefastnes & chasti­tie: truely, it behoueth vs also (beyng a­mongst them) to be very modest, shame­fast, 3 and of chaste disposition. Thirdlye,The armor of Patience tovvardes vvomen. we maye not be cruel againste women, with an armed or angry hande: wheras they themselues are vnarmed and but of féeble force: neyther ar they by nature strong ynough to resist him that beateth them: And there is also no commen­mendatiō vnto him, that doth ouercome a womā, either séeketh to be reuēged of hir, as the common Prouerbe is, menti­oned of Virgil, in the second Aeneid.

Dueties towardes our Enimies.

TOwardes our aduersaries also, we ought to be mindefull of the vse of Vertue: and chiefly therein to vse foure 1 precepts.Promise vnto our enimies is to be ob­serued. The first is (as Cicero willeth vs in his Offices) that if promise be once made towardes our enimies, it ought by all meanes to be kept: as the lawe and custome is of Gentlemen euen at thys daye. Of whome, who so euer was ta­ken prisoner, and yet let goe frée: vnto the same he oughte to retourne agayne with thankfulnes: for otherwise, he is to be put out of the number of noble & va­liant 2 gentlemen. Secondlye, being stir­red vp and prouoked through iniurie, or by war proclaymed and denounced: wée shoulde not therefore immediately resist them or byghte them agayne: for that is the propertie of beastes: but courte­ouslye at the firste to handle the matter wyth good communication and speache, as Terence Terence. witnesseth in Eunuchus: It becommeth a wise man, firste to proue [Page 101] the matter with wordes, and after that with weapons: for nothing ought to be done rashely, or vppon anger or sodaine furie.

Thirdely, that it is better to forgiue 3 (if we haue iniurie offered vnto vs) than with the like to requite the same. For, to forgiue, is a more noble kind of reuēge, than to requite like for like. Erasmus Erasmus. sayth in his Booke Of the Instruction of a Christian Prince: that Punishemente and Reuenge, is a signe but of a weake and childishe minde. And Iuuenal Iuuenal. in his twelfth Satyre sayth: that touching Re­uenge, no man reioiceth so much therein as doth a woman: and is therefore (in that respecte) noted as one vnworthy of any commendation and praise.

Fourthly, if wée cannot driue away 4 the iniuries and assaultes of our Aduer­saries, vnlesse with the like strength we doe resiste them: then the saying of Vir­gill Virgil. is to be followed: that is, whether it be GOD, or whether it be harde For­tune that doth call, let vs contentedlye followe the same. Chaunce and Vertue [Page 102] are intermingled in one. We must ther­fore resiste with Armoure and Wea­pons, and that stoutlye and bolde­ly: as Liuius euery where writeth of the Romaine Nation. Yet that saying of Cicero is alwayes to be accounted of: and that for no other cause, than that we may afterwardes liue in peace, and not to be reuenged of oure aduersaries.

Dueties towardes oure Maisters, whome we serue.

TOwardes our bodily Maisters (by whose breade we here liue, and to whom also we owe seruice) we haue 1 thereto foure maner of dueties. And the first is, that readily and with all dili­gence to execute their willes and com­maundementes, we muste be alwayes trustie and sure: and not go about their businesse slouthfully or créepinglie like a Snaile: for nothing shoulde be done eyther loytringly, or painefully, eyther yet ydlely, during such time as we haue [Page 103] to doe aboute oure Maisters businesse. 2 Secondlye, we muste be verye faithfull and trustie towardes them, and in no wise to deceiue or beguile them, neither yet to defraude them by flatterie, nor in 3 their absence to hate them. Thirdely, wée should be also profitable vnto them, and stand thē alwaies in suche stéede, as dutifully of vs is requyred: taking like­wise sure héede to preuent occasions of their disprofite or hinderaunce: and so to séeke rather for their profite and commoditie, than for our owne: yea, and sooner to execute oure Maisters bu­sinesse, thā to attend vpon our own mat­ters. And if we once perceiue our Mai­ster, in daunger, to sustaine any sodayne losse or hynderaunce (by what meanes soeuer) we then being seruauntes, ought (as muche as in vs doth lye) to remoue the same cause. These, or the like are the sayings of Plautus. Fourthly, we ought to be silent or of fewe wordes, and that 4 for two sundry causes. The firste is, not to aunsweare ouerthwartlye vnto the wordes of oure Mayster, althoughe [Page 104] we séeme (in some things) to haue better knowledge than he hathe: neyther yet maye wée be vtterly dumbe, or voide of reuerent spéeche, when wée haue cause to speake. Herevppon sayth Plautus, Plautus. in the Comedie of the bragging Souldi­our: that it is the parte of a Seruaunt, to know alwayes more thā he speaketh. Secondly, not to reueale or discouer our Maisters secreates vnto anye others, or to publishe them abroade withoute the doores. For Silence vnto a seruaunt is a greate commendation and praise.

Dueties towardes Magistrates.

DVetie of Vertue, is euermore due vnto the Magistrates of the same place or places, where we doe liue or haue oure being: yea, wée maye chiefly say, that it is a thréefolde Dutie. Firste, to the ende that wée shoulde obey their commaundementes and honest Lawes, we shoulde be no lawe breakers, but o­bedient vnto the Lawe. [...]avves [...]hat they [...]e. For, the Lawes are nothing else, but Rules to liue well [Page 105] by. Truely, we liue much amisse, when (after the maner of Beastes) we do liue withoute Lawe. Neyther yet is it good and prosperous to resiste or rise agaynst Magistrates:Defamatiō an odious euil against Maisters & Gouernors for (as the saying is) the Gnatte that biteth the Elephant, hathe no good successe: neyther yet the Bittie that vexeth the Eagle. Secondly, wée maye not, neyther in Worde, nor in Déede, séeke to dishonest Magistrates: For doubtlesse, it is a very daungerous thing for thée, either once to speake, or to write againste them, whiche are able to set thée to sale and to condempne thée. Neither is it comely, either in worde or in déede, once to defame or hurte them, whiche nighte and daye doe endeuoure themselues, orderly to rule and gouerne the common wealth, and euery particu­lar subiecte of the same, in a righte way and good trade of liuing. Thirdely, if they demand any tribute of vs, we must eyther giue it vnto them: or else verye courteouslye to render a good reason to the contrarie: for by that meanes are Cities & Countreys alwayes defended, [Page 106] preserued also, and restored: for other­wise they would not lōg cōtinue. And as Liuius Liuius. witnesseth in his seconde Booke, from the building of the Citie: if other members of the bodye shoulde not mini­ster meate vnto the stomacke, they shold both togither perishe thoroughe hunger. So in like maner also, if Citizens and inhabitants, should not helpe their Ci­ties and Natiō, Princes also and Ma­gistrates with taxes and Tributes, they shoulde perish togither with them.

What is comely at a Banquet.

THe places and seasons are diuers, wherein men do here liue togyther.The daun­gers ensu­ing the as­semblies at Banuqets. But chiefly (for all that) the place and time of Banquetting, to procure appe­tite and immoderate luste, to lyue like common Swilbolles or vnstayed Typ­lers, to haue also ouermuche respect vn­to the will of the fleshe, or likewise to sette forthe the browes of lighte and wanton countenance, is commonly vn­to all menne verye delectable and plea­saunte.

We must wel iudge and weigh with our selues whilest we are drinking, sixe precepts of Vertue & Honestie, alwayes to be obserued and kept: that is to say:

OF what sorte, of what wealth, dig­nitie 1 and autho [...]itie, the guests bée, (as saith Macrobius in his seuenth booke of Satur. the firste Chapter:) and that euery one oughte to haue also a watch­full 2 eye, when time and place is conueni­ent for him to speake or not to speake, of Philosophical and waightie matters, when he is sette to be mery. Therefore Socrates Socrates. in olde time, beyng at a Ban­quet, was asked a question, to the end he should bring forth some talke, who made this answere: What things this present time requyreth, I knowe not: but such thinges as I knowe, are nothing at all fit for this present time and place: ther­by meaning, that wise and graue mat­ters, wherof Philoso hers did dispute in Schooles, were nothing at all méete for [Page 110] 3 the time of a Banquet. Suche men are called mery guests, which are harmlesse and no biters of men in their drinking: for, sooner at drinking than at other times (as Macrobius reporteth in hys seauenth Booke) a mans anger and sto­macke 4 doeth arise and swell. In eating and drinking, measure oughte euer to be kepte, according to these twoo pre­ceptes: whiche is, that meate shoulde be taken without any gluttenous desire: and drinke likewise, wythout any drun­kennesse. 5 Let these seauen rules of euery manne be kepte, according to Plautus in his Comedie of the bragging Souldior: Let him be a mery Iester and a pleasant guest, and not a detractor of another mā: let him refraine from al inconueniences: Let him speake when time requireth: Let him holde his peace when another speaketh: Lette him also spitte but lit­tle: and let him not immoderately reach 6 in his spitting. Nowe, sixtly, let him not disclose or scatter forth abroade without the doores, such things as he either séeth or heareth. Therefore Horace Horace. in his sixt [Page 111] Epistle, calling his guest Torquatus, doth promise, that he wil take vpon him, howe that no manne shall spreade anye thing abroade oute of the Doores, that was talked of at the banquet. And Bero­aldus Beroaldu [...]▪ sayth, that the maner was of some Gentlemen, that so soone as the Guests entred into the house, they shewed vnto him the Thresholde, saying vnto him: Beyonde this nothing shall passe: that is to saye, Take héede that you tell not abroade such things vnto others, as thou haste hearde at the Table. Wherefore also in this our age, this is the custome: vpon the Table to haue painted Roses, to the ende, that vnder them, the words, whych in the time of drinking, were spo­ken, shoulde lye close, and not be blabbed forthe abroade into any other place.

Howe sober Communication, best beseemeth good Company.

IT is no easie skill, but rather great and notable, to knowe well how to [Page 112] liue here amongest menne: that by the order of Friendshippe wée mighte the better please others, and that mutuall and friendly liuing togither, maye the longer remaine amongst vs: Vnto the whyche, wée haue néede of seauen In­structions. 1 First [...], we muste chieflye accustome oure selues, to sustaine and suffer, the maners, wordes and Déedes of men: we shoulde not immediatelye speake doggedly or roughly vnto them: or be soone assailed with bitter anger, if they bring anye loathsomnesse vnto vs: but being (as it were) ignorant thereof, wée shoulde with Silence put it awaye, or giue it the slippe: for, tauntingly to bite or nippe againe, either to bée in a furie or rage, and that for a light offēce, is a most manifest signe of a very féeble and weake harted man. Secondlye, 2 let vs subscribe vnto the iudgement and ready becke of others, that both we and they mighte haue one will to choose or to refuse: and that wée mighte couet togi­ther onely that thing, whiche they most gladlye doe desire: and shunne also [Page 113] al suche things as doe not delight them, but bringeth an occasion to the stirring vppe of Choler, euen (as it were) with loathsome euacuation and vomiting.

Thirdelye, wée muste also agrée vnto 3 them, both touching their desires, their workes, and good endeuoutes: and wée muste likewise for [...]sée to study vpon the matter, and vppon such businesse as they also doe take in hande: For, whereas there is disagréement and controuersie, either touching matters of Study or of other businesse, doubtlesse, there do they but a short while liue merily and friend­ly togither.

Fourthly, wée maye not vniustlye 4 resiste anye manne, vnlesse iniurie bée muche offered vnto vs, eyther throughe making contention, eyther throughe brailing, detracting, or slaundering.

Fiftly, we may not prefer oure selues 5 before others, nor esteeme of our selues better than others, either yet to be more worthy or noble, than we iustly doe de­serue. Sixtly, we must giue that vnto o­thers, 6 whiche we woulde desire to oure [Page 114] selues. Wée may not dispraise or hinder them, althoughe it mighte redounde to 7 oure owne commoditie. Seuenthly, wée must alwayes be prepared and in a rea­dinesse, that when time and place shall conueniently requyre, we maye then be seruiceable vnto others: for seruice ac­ceptable and friendly, being timely and well bestowed, procureth the loue of friendes: and beyng to the contrarie o­mitted, it purchaseth hatred and enmity. Other manners and customes, dayly vse and experience wil sufficiently minister, whyche is the Lady and Maistresse of all good things.

In mutuall Conference, what is beste required.

IN the mutuall Talke & Conference of menne, eight rules of great Mo­destie,In Confe­rence bee­tvvixt mē, eyght Ver­tues are to be euer ob­serued and kepte. or eight Vertues, are to be ob­serued of vs: that is to saye, not to vse any speache, in the time of other mens wordes or speaches: But whilest they are yet speaking, to holde oure tongues, [Page 115] and so to expecte the ende of his talke. And herevppon sprang that olde saying: Two men (differing in cause) maye sing togither: but not both alike in pronoun­cing their words: for the talk of one mā doth so hinder the speache of an other, that it cannot be perfectly or truely con­ceiued. Also not to backebite any man, to the hinderance of his good name and fame, whether he be absent or present: for (amongest men) there is no greater thefte or robbery, than is the taking a­way of a mans good name and fame.

Manne hath nothing more noble and excellent (nexte after his soule and life) that he maye lose or forbeare, than hys good name and fame: and whiche béeing once loste (as sayth Ouid Ouid.) thou shalt bée nothing worth: that is, neuer after to be accompted of, or to be of any estima­tion and credite. We must therefore al­wayes foresée, what we do speake of eue­rie manner, and that we do not nipping­ly inueigh against those that be present, neyther yet the friendes and acquain­tance of such as be present.

Speaches are firste to be ponde­red beefore they bee vttered.We shoulde not speake anye thing, vnlesse we did firste premeditate y^e same in our minds: and so weigh to what end and purpose it woulde be moste aptelye inclined: that is, whether the saying do properly tend vnto Follie or Wisedom: either whether it leaneth to do any hurt, or whether it will yéelde vnto profite. Also, let euery manne take héede, howe he doth tell or cary any newes, least hée be counted but a busie talker or a tatler: for he that is a teller of newes, is thou­ghte to be but a trifler, a very lyar, and a blabbe. Wée maye not séeke after the se­creates of others, and that for two spe­ciall causes. The firste is, bycause that the mouthe whyche doeth reueale o­ther mennes secreates, is doubtlesse in verye euill case. And the seconde is, bicause suche as be séekers after se­creates, are commenlye to bée iudged Traytoures: that after they haue once knowne suche Secreates, they wyll then conspyre to doe some mis­chiefe. Horace Horace. in hys Epistles coun­celleth, saying after thys manner: [Page 117] Let euery man (sayth he) whether he be sober or drunke, conceale and kéepe se­crete all suche things as are hidde and not disclosed: for he that babbleth out things which be secret, is thought to be worse thā a very théef: for secrets are of­tentimes of greater price, than are such things as be stolne of théeues and rob­bers. Let no man therefore tel forthe a­ny more, than he hath iustly proued and known: for certainly, otherwise, he shal worthily be iudged to be but a false spe­ker, and a very lyar.

There be also other Verses of the same Claudianus, whiche Beroaldus thinketh shoulde be written vpon Princes Gates, that is to say:

THou, whiche doest rule the Citizens, and the Fathers of the Citie: gyue counsaile vnto all menne, and not alone vnto thy selfe: neyther let thine own do­ings once trouble thee or moue thee: but let thy publike prayers be common vn­to al men. And if thou thinkest that any thing is meete to be obserued and kept: do it then firste thy selfe: and then is it the more fitte to be done of the people. Neither do they refuse the doings there­of, when they once doe see the Authour himselfe, obey himself. For, al the whole world do folow the exāple of the King: neither can mās reason set forth such or­dinances & Laws, as the life of the Ruler himselfe. For, the inconstāt & wauering people, are alwayes changed, euen as the Prince himselfe is chaunged.

Howe Vertue or Honestie being once gotten, may be stablished and neuer againe lost.

VErtue or Honestie, being once kno­wen and obtained, and that it be not at anye time remoued againe from vs, and that we doe not againe infecte oure selues with Vices: these thrée rules fo­lowing, are déeply to be ingrauen in our mindes: that as they were nailes and anchours, they might kéepe Vertue stil within vs, strengthen Honestie, and con­firme also in vs the vse of good conditi­ons and maners. First therefore, all such things as do annoy or hinder Honestie, are to be fled from and auoyded: all al­lurements vnto Vices, are to bée eschu­ed: and all Delights and wicked plea­sures, as surffetting, ryot, and ydlenesse. Herevpon Hermolaus Barbarus [...]molaus [...]barus. sayde: Belly cheare, softe and gay apparel, and fleshelye pleasures are to be shunned al­ways of him, which is desirous of praise. Secondlie, wée must not thinke of anye [Page 135] thing, neyther yet do any thing, saue on­ly that which is honest and agreable vn­to Vertue. Let onely things whyche bée good and honest, be exercised and invred. Let all our workes labours, and cogita­tions, be applyed vnto that matter whi­che is imputed good and honest. So, at length it shall come to passe, that we stil accustoming oure selues vnto vertues, they shall be no lesse easie vnto vs, than if they were bred naturallye in vs. Wée ought therefore as muche to deteste Vi­ces, as we woulde doe a vile Dogge, or venemous biting Serpent. Herevppon, Virgil Virgil. saide: Yea, of suche greate force is it to accustome oure selues from oure yong yeares in any thing. For, truelye, there is nothing of greater force, thā the daylye accustoming and exercising of a thing. Thirdely, some man peraduen­ture will saye: Howe can a man eyther do or once muse at all times of good and honest things, whereas there is no man wise at all times: but the beste and wisest manne sometymes sléepeth and is negligent. Therefore, this thirde [Page 136] rule is, with al our possibilitie, might and power, to be euermore embraced: that is to wit, that we should be conuersant and liue only among suche as be Vertuous and Honest: and that we shoulde neuer conuey our selues out of their companye and felowship: as Cicero writeth of him­selfe, howe he neuer departed from that old mans company: namely Mutius Sce­uola. Mutius Sceuola. For (doubtlesse) it is a wonderfull thing to be tolde, how much domesticall or daily familiaritie of men auaileth in maners. And whiche also in a certayne maner, both chaungeth, inuerteth, and al wholly altereth the naturall disposition of maners. Therefore, in times paste, it was thus writtē in the Psalmist: With the good, [...]salm. 18. thou shalte become good: & with the frowarde thou shalt learne froward­nes. Therefore, we shal be honest, and so continue still in the same: euen so long time as we shall associate our selues a­mong such as be Vertuous and Honest.