Howe yonge men oughte to reade Poetes and Oratoures .

I Am moued by diuers considerations , to geue you suche counsayle as I thynke shall do you good , yf you wyll folowe it . For beyng come to this age , and hauynge had th experience of many matters , and felte the chaunge of tyme , that techeth al men to know them selues , it hathe made me so practysed in the worlde , as to them that nowe begynne to frame theyr lyfe , I am able to shewe what way is best for them to take . And because I am by nature , next your parents mooste nyghe vnto you , and beare you no lesse good wyll then youre fathers in dede , I thynke that you do not desyre to be with theym , so longe as you maye be with me . If you therfore with wyllynge harte , receiue myne exhortation , you shal be conteyned in the second degre of prayse that Hesiodus geueth : yf not , I wyll speake no reproche , for you knowe what he sayth .

He is best , that of hym selfe , doth se what is his dewtye . He is good , that beynge taughte , enbraseth vertues beutye . He that is not apte to take , nor fyrst , nor last of these , As all forlorne do hym awaye , no more thy labour lese .

Maruayle not althoughe I take vpon me , to fynde of my selfe a better way for you , than you maye gather of other , beynge daylye conuersaunt with the beste aucthores , and resortynge to the most famous readers of the same . For this is euen the very cause , why I come to aduertyse you , that you oughte not vtterly to betake the rule of youre myndes , as the sterne of a shyppe , to these men , to folowe where they wyll leade you , but onelye to take that whiche is profytable , and to refuse the rest . Therfore what they be , and how we may discerne them I wyll teache you . And thus I doo begynne .

¶ Onelye the lyfe eternall is to be sought for .

WE , O children , do not esteme this worldly lyfe at all , nor we doo not iudge or name anye thynge good , that is so muche desyred for the commoditie it bryngeth vs , as nobilitie , strength , beutye , dignitie , or the honoure of all men , or a kyngdome it selfe , or any thynge that amonge men is regarded . We do not thinke it worthy to be desyred , nor we doo not passe of them that haue it . We pretende by hope to a greater matter , and make all oure purueyaunce for a further lyfe , and whatsoeuer profyteth vs to this , we saye it ought to be enbrased and desired with all studye & diligence , and whatsoeuer anayleth not to this , we muste reiecte it as nothynge worth .

¶ The difference of worldlye and heauenlye lyfe .

WHat this lyfe is , and howe we may lyue it , is a greater matter than we wil at thys present take in hand , and requireth a greater audience than you be .

This much shal be sufficient to say vnto you nowe : He that could comprehend in one tale , and gather together in one summe , all the felicitye that haue bene synce the world beganne , shall fynde it farre vnequall to the leaste parte of the good thynge that we speake of , and that all the glorye of this worlde , is lesse to be comparyd wyth one of the smalleste partes of thys , than shadowes & dreames be to the thinges that they present . And to vse a more playne example , as the soule in all degree is moore honourable than the bodye , so is the difference of these lyues .

¶ Thynges of moralitie must fyrst be learned , and than diuinite .

TO this the holye wrytynges by secreate meanes do leade vs . And till we can for weaknes of age , attayne to the depenes of them , we be traned in other , not all together different from these , as in shadowes and myrroures mete for the eyes of the soule , folowynge theyr example that shal do any feat of armes , for they practyse both hand and foote , that they maye in theyr matche , enioye the gayne of theyr studye . We muste thynke we haue an empryse propounded to vs , passynge all other , aboute the whyche we must employe all our diligence and trauaile . And for the furniture of this , we must practyse with poetes , with hystorians , and oratours , and with all men , that we maye therby get some commoditie to our soule . And as the dier with certain arte prepareth the cloth to be coloured , and than layeth on his flower , whyther it be purple or other , euen so we to make the glosse of vertue durable , do tast the outward shewe tyll we may approche to the secrete and sacred misteries . And as men accustomed to see the sonne in water , be after the more apte to dyrecte our eyes to the cleare beames of the same .

¶ Holy scrypture is bewtyfyed by humane learnyng , by th example of Moyses .

IF in wrytynges there be a consonaunce and an agrement , the knowledge of them is profitable to vs , yf not , the conference of both vtterynge the difference , anayleth muche to the knowledge of better . For the comparyson of both to som indifferent thyng , do shew a shape of bothe . And as it is the lyuely vertue of the plante to be laden with seasonable fruyte , and yet hath a beutye beset with leaues and braunches . Euen so the natiue fruyte of the soule is verytye , and neuerthelesse it is not vnpleasaunt to hyr to be clad with externe sapience , as with leaues , whiche is a couerture for the fruyte , and a delyghte to the eye . Moyses ( whose name for his wisdome is so great with all men ) dyd so furnishe hys mynde with the science of Egipt , as he thereby aspyred to the contemplation of GOD .

Lykewyse of latter tyme , the sage Daniell of Babilon , when he had learned the sapience of the Caldees , came to the knoweledge of dyuyne letters .

¶ The vse and imitation of Poetes .

WE haue shewed that extern wysedome is profytable to the soule , nowe we wyll declare howe we ought to procede in it . And fyrst to begyn with Poetes , because they be diuers and of al sortes , we maye not geue our myndes to them a lyke . Whan they rehearse the noble feates and wordes of notable men , then we ought to be enflamed in our hartes , and endeuour our selues to be the like . But when they vtter wicked men and theyr actes , then we ought to flee them , and to stoppe oure eares at them , as Vlisses dyd at the Sirenes . For whye , euyl talke is the way to euyl dedes . Wherefore we must with all diligence take hede , leste by lasciuious speache , we suffer pryuylye some noughtye thinge to come vpon vs , as a poyson tempered with honye . We shall not therfore esteme those Poets , the present vs with scolders & scoffers with louers & dronkerds and suche as measure felycytie by delicate fare and plesant musycke . And specially them that medle with Gods and bring them in with discorde and debate , the brother against the brother ; the father stryuynge with the chyldren and the chyldren makyng soden warre with the father , and whan they trete of there dissolutenes and adulteries , and that of Iupiter , him selfe ther cheife GOD as they call him , in such sort , as withoute shame a man cannot report of brute Beasts . Let vs leue this to stage players , and the like I saye of all other writeres , speciallye whan they allure men to pleasure .

Howe Oratours are to be red .

WE may not regard Orators whan they speke to please the hearer , for neyther at the barre nor ells where , is it lawefull to vse lesing for them that seke the righte and true way of lyfe , and by lawe be forbid to do amysse . But than shall we enbrase them , whan they auaunce vertue and depresse vyce , and as all other , take plesure onelye by the coloure and sauoure of the flower , but the Bee picketh also hony out of the very same , euen so may we gather out of them not onelye pleasaunt and swete matter to the eare , but also holsome doctrine to the soule and in euery thing we maye folowe the Bee . For they nether go confusedly to euery flower nor when they come , bearethe all away . But taketh that serueth for there worke , and let the rest alone . So must we iudge what is familyer and allied to vertue , and that admit , letting the other passe and as in a rose bushe we leue the thornes and take the flower so in such wrytings we ought to take the good & leue the bad , & in euery doctrine we consider howe the beginning agreeth with the endyng , accordyng to the Doreanes prouerbe . The stone and the measure must agree .

Poetes and Oratoures must be red for the vertue that they teache .

AND because a lyfe muste be dyrected by vertue , we must learne of all Poetes , of all Orators , and Historians , yea and chefely of al Philosophers , al theyr teachinges , that auayleth vs to the familiaritye of vertue , with whom and younge mennes myndes , wee must engrafte an aliance , for thinges that be lerned in tender age , do abyde the better , because the tendernes of theyr myndes , receyueth the same to the verye botome .

What shoulde we thynke Hesiodus mente by those verses that euerye man hath in hys mouth , but to excite young men to vertue .

Ryght paynefull is the way , that leades to vertues gate . And fewe ther be that can abyde , tyl they arryue therat . But when they be once past , the hygh and werye hyll . All is so playne and fayre to see , as theyr wyll dwell there stil . Ryght plesaunt is the way that draweth the mynd to vyce , And most menne are contente to folowe that deuyce . But when they see the ende , so fowle and full of payne , They wayle theyr wofull state , and would retourne agayne .

I thynke he ment nothyng els , but to styrre young mennes myndes to vertue , and to encorrage all good men to the same , that they shoulde for no labour geue ouer til the end .

And whosoeuer he be that exhorfeth vs to honestye , we maye well folowe hys counsel in that behalfe . I hard a man of great learnyng in Poetrye saye , that all Homers doctrine , was nothyng but a prayse of vertue , and that he gathered all to this purpose , except in some by matter . As when he bringeth in Vlisses naked & al forlorne by shipwracke , as shamefastnes might haue folowed to be sene naked of a Quene and alone , but vertue whyche was to hym as a garment , made him euen than , naked as he was , to be honorable , in so much as the Quene did hym reuerence fyrste , and then all the Cuntrye , leuyng theyr banket , wher they feasted , to behold hym , and ther was not one for the tyme , that rather desired any thyng than to be Vlisses , although he was naked and in shippewrake . That learned man , that I speake of was wont to crye with hygh voyce at this place . Ofrendes lette vs embrace vertue , whiche in shypwracke swimmeth wyth vs , and maketh a man naked cast vpon the shore to be more worshipful , than the welthye Pheaceans .

And surely so it is in dede , for all other thynges , be no more one mannes then an other , euen as the chance of the dye is vncertayne : onely vertue , both to quicke and dead , is stable and sure possession , by the whiche reason I thynke Solon was moued , whan he spake to ryche men .

Our vertue , with your ryches , we wil in no wyse batter . For oure is sure possession , and youre vncertayne matter .

The lyke sayinge is of Theogius , whan he sayth , that GOD doth hang a balance dyuerselye amonge men , for somtyme it floweth with riches and sometyme it hath nothynge . The lyke is wrytten of Prodicus , the wyse man concernynge vertue and vyce , and it shall becom vs to mark what he sayth , for he is a worthye wryter . He affyrmeth in a place , the sentence wherof I remember , being writen in prose , that when Hercules was a yonge man , & much of th age that you be now , and was musing whiche waye he myght take , ether the harde waye to vertue , or the easye waye to vyce , that there appeared two wemen vnto hym , that is to saye , vertue and vyce , whose diuersitye of araye did declare their condicions . The one was set forth in all kynde of gorgyousenes and brauerye , with the whiche , and hirlasciuious talke , she deuised to allure him to pleasure , and to hyr purpose . The other , beynge sober , and of symple chere , tolde hym a contrary tale : she promysed hym neyther pleasure nor ease , but payne , peryl and trauayle both by sea and land , but the rewarde of this shuld be , to be made a GOD . Whiche Hercules dyd chose , & folow to his liues ende .

¶ Phylosophers be to be redde because they set forth vertue .

IN maner all that haue wrytten anye matter of grauytye , more or lesse , to theyr power haue set forth vertues prayse , whome we must credyte , and do our deuour to shewe it in our lyues . For whosoeuer expresseth by works , that other doo onelye by wordes , he is a wyse man in dede , the other as shadows vanysheth away . And as the workman that paynteth , or graueth the ymage of a worthye man , and one that in lyfe expressethe the vertues of the same . But they that praiseth vertue abroade , and sette hyr forth with paynted wordes , and yet preferre pleasure before temperaunce , and lucre before iustice , they be like the stage players , whiche many tymes appeare as Princes & Kynges , and be so farre frome the same , as perhaps they be vyllanes , & slaues borne . The musitian if it be possyble , neuer suffreth the instrumente to be out of tune . The scolemaster of daunsing , chafeth whan the fote faileth : and shal a man discord with hym selfe , and his lyfe be repugnant to his words ? But the tounge dyd swere , the harte made none othe ( quoth Euripidis ) it is inough to sem an honest man . But this is the rote of all iniquitie , yf ye wyll beleue Plato , to appere honest , whan thou arte not soo .

Reding of Poetes and Historyes , is profitable for examples .

OF wordes and wrightinges of vertue , we must take profight after the way that we haue shewed . Nowe of the deedes of worthy auncient men , left to vs in memory by monuments of Poetes , we ought to receyue good by them after this sort . A vile & leude felowe , rayled on the worthy Pericles , of Athenes , at the which he was neyther angry nor any thinge moued in his minde , the felowe lefte noo reproche vnspoken , Pericles , as things not appertainynge to hym , passed not of them . When it was night and darke , and yet the vyle iangler wold not departe , Pericles , caused his man to waight vpon him home with torche lyghte , that he might enioy his longe contemplation in philisophy . A certen man in his rage thretened to kyll Euclides , of Megara , and affirmed by oth that he woulde do it . Euclides , sware the contrarye that he would so appese him , as he should do him no hurt . It is very profitable to record some suche example to them that be in rage of anger , we may not beleue the Tragedie that saythe , ire doo arme the handes to fyght . For the best way is not to be angrye at al , but if that canne not be , to vse resonne as a bridle , and not suffer it to strai to furre . But let vs returne to the factes of worthy menne .

One dyd stryke Socrates on the face verye spyghtefullye , Socrates , Socrates made no resistaunce , but suffered hym so much as al hys face was swelled . And when the man had saciate hys rage , Socrates did nothyng els , but in his forehed wrote hys name that had beaten hym , as they be wont , that make pyctures .

Suche a man dyd thys feate , and soughte none other reuengemente , and because these agreith with our doctrine , I would we should folow the example . The facte of Socrates , agreith wyth our scrypture whych mouisheth vs that when we be strykenne on the one cheke , we should hold forth the other , none other reuengment is graunted vs , and the example of Pericles and Euclides , is lyke to oure precepte , that wylleth vs to suffer them that persecute vs , and paciently to beare their anger , and to praye for our enemyes , wisshyng them none euyll , and he that is practised in these , will not discredite the other as thinges impossible We may not here forget the feat of Alexander , who hauyng the daughters of Darius in captiuitye , and heryng marueylous reporte of theyre bewtye , woulde not suffer them to come in hys syghte , thynkyng it to be a shame , that a Conqueroure of men , should be Conquered of women . This agreith wyth our learnyng , that whosoeuer beholdeth a woman voluptuouslye , althoughe he haue no companye with her , yet is not without sinne , because of the concupyssence of the harte . The dede of Climas , Pythagoras frend , will hardly be beleued of vs , howsoeuer it be taken , who when he might by an othe , haue escaped the losse of .iij talentes , he rather payde it then he would sweare , and yet should haue sworne trulye . But I thynke he had hard of our precepte , that forbiddeth vs to sweare at all .

¶ A choise in learning must be had , and our studye directed to some ende .

I Will returne to that I spake in the beginning , we may not take euery thyng , but onely good and profitable . For seing we wyll dilygentelye refuse those meates , that myghte hurte the bodye , it were a shame to haue no regard of doctrin , which is the fode of the soule . But lyke a raging streme , to deuoure al that commeth without respecte .

The shypmaster suffereth not hys shyp to be borne wyth euery puffe , but standeth at the helme , and directeth it to the porte , the Archer hath his eye to the pricke , the Carpenter and the Masonne , hath an end and purpose of theyr arte , and shall we in the order of lyfe , be inferyour to artificers ? It can not be , that the craftes manne hath an ende of hys worke , and we haue none of oure lyfe , which they beholde , that seke the perfecte happie life , yf we with out all reason and staye , be tossed hither and thither in our life , what difference shall be betwene vs , and shippes that haue no sternes : in the playes of musike and manhod men do excercise themselfes to that purpose , when a tryall of strength shal be made , no man studieth to be cunnynge at the Harpe or the Pype .

Neyther Polidamus nor Milo dyd soo , but the one before the solemne day of Olimpe , practised renning Charettes , and the other , with armed shild stode to hys defence , as a thynge vnremoueable , wheras yf they hadde laboured the musyke of Marsias or Olimpe , and lefte the duste and the game place , theye hadde wonne no prayse nor glorye , nor auoyded the derision of the people . Contraryewyse Themistius did not leue his musike , and trye his strength , for than he had not gotten suche an excellencie in the same , as he passed al other musitians , who had so muche cunnyng that at hys pleasure he coulde styr any man to ire by vehemencye of hys arte , and bryng hym agayne to quiete , by the swete plesauntnes of the same . When Alexander was at a feast , and he appoynted to play before hym by one kynde of musike called Phrigian , he so stirred the king as he arose , to take his armure and fyght , and by the chaunging of his armonie , he made hym to returne agayne to the banquet , such effects haue the practyse aswell of musike as of corage , when they be exercised to the same ende .

All thinges is purchased by labour the happye lyfe and all .

BEcause we be entrid into this matter of Champions , and rewardes , Let vs procede a lytle further in it . Consyder how many thousand paines they take , how many stripes they bear in lernyng there sense , what a thin dieat they kepe ? Not as they wil but as there maysters commaunde , and to be brefe , in al other , their lyfe ledde before the day of profe , is a meditation to the same . In the ende , they come to the place of triall , where they fyghte with greate paine and perill , that they might be crowned with a garland of olyue , smallage perslee , or some suche lyke , and to be proclaimed victorius of the harold , and shall we , to whom so meruelus rewardes of vertue be propounded , as theyr worthynes cannot be expressed , slepe on both sides at oure pleasure , and thynke to catche it by holdynge vppe one of oure handes ? Than were slouthe much to be praysed in our life , And Sardanapalus , might be noted the most happye in the worlde , or Margites , who had no good condition in hym as Homer saith . And yf this be true of Homer , no lesse true is it that Pittacus , affirmethe . All good thing to be hard . For after much paine and trauell , a man shall haue muche a do to be partaker of those goodes , with which no thing in the worlde may be compared , therfore we may not be idle , we may not forsake so great hope , for so smale a pleasure , excepte we will susteine reproche and abide blame , not here amonge men , ( althoughe that is also to be regarded ) but vnder the earthe , or ells where , whan the laste iudgemente shal be made . And he that of ignoraunce offendeth , maye happe find some pardon of God . But he that doeth euyll of purpose , hath none excuse , but must nedes suffer gret and diuerse punishement .

¶ Howe we ought to vse the body .

WHat shall we doo than will some man saye , what elles , but haue regard of our soul al other things set apart . We may not serue the body furder than necessitie . But the soule we must noryshe with all good fode , and delyuer her oute of prison and the fetters of affections , by the helpe of Philosophy , the body muste be soo vsed , as it maye endure and subdue passions and the bellye must be serued not for pleasure , but for sustenaunce . For they that haue ther delyght onely in banquetes & festing , seking al the earth and sea , to satisfye there appetide , be burdened with a miserable bondage , payng a trybute to a sharpe Lorde , in noo lesse paine than they that be tormented in hell . Some to cut the fire , some to beare water in a siue , and soo to fyll a botomeles tubbe with oute anye ende of their laboure . To be curious in oure heare , or to make much a do aboute oure garmentes is the parte of them , that be misers or mischeuous , as Diogenes saythe . Wherfore to be trym in apparel is as euill as to be dissolute or adulterus . What difference is there to a wyse man , to were a fyne gowne , or a course cloke , so the body be defended from hete and colde , and so in other thinges not to be more precise than nedeth , not to puffe vp the body , but for the commoditie of the soule . And it is nos lesse shame to him that worthelye hath the name of a man , to be to carefull aboute his body , than to be subiect to anye vice out of kynde . Therefore to bestowe all our study vpon the garnishing of oure bodye , is the parte of him that knoweth not him self nor do not vnderstand th aduertisment of the wise man that saieth . The thinge that is sene is not the man . But a greater wisedome is nedful to vs to knowe what we be .

Pleasure must be eschewed .

BVt it is more impossible to do this without a clere mind , than to behold the sonne with blere eyes , the clensynge of the soule , to speake it breifely , is nothyng elles but to despyse the pleasures of oure senses , as the eies may not be fedde with vayne syghts , or such shewes as leaueth a prouocation of pleasur neyther maye the eares be entysed with such melody , as corrupte our myndes : for of such musyck , wantonnes procedeth . We ought to receaue the musick that Dauid the poete of holye verses vsed , to deliuer kyng Saul from his madnes . Pithagoras chaunsed to se a company of yong men , renning about the town lyke dronkardes , he badde the minstrell to chaunge his musik , and play the sad measure called Dorical , whiche dyd so restore them to their vnderstanding , as they were ashamed of theyr folly , and threwe away theyr garlandes , and their dronken garmentes . This is sufficient to teach vs , that great respect is to be had in the musik that we here . Wherfore I exhort you to beware of the musick that is now in vse , as of a thing of great fylthines . As for sauoures or smelles , or anoyntmentes , what shulde I nede to speake ? And as for pleasures by touching and gesture , no man nede to doute , but if we be wel ware of them , they wil compel vs to be slaues to the body , as brute beastes .

¶ The body must be subdued to reason .

FYnally , the body must be vtterly subdued , excepte we will be drowned in the gore of plesure and so much onely we may make of it , as it may serue for the ministery of Philosophy , as Plato sayth . And S. Paul in effect hath the same wordes , when he biddeth , that no care shuld be had of the body for to prouoke pleasure . For they the set theyr hole care vpon the body , and do neglect the soule , whome it oughte to serue , differeth nothyng from them that with great diligence seketh for goodly toles , and care not for the art wherfore they be made . We muste do the contrary , and kepe downe the body , as the fury of a wylde beaste , and pul in the sturdy head with the brydle of reason , which we may not let go at large , lest the mynd be drawen headlong hyther and thyther , as the cart dryuer is pulled awaye with the violence of his wylde horses . We must remember Pythagoras who , when he sawe one of his acquayntaunce , pampryng his bodye with wanton fare , he sayde : Thys man goeth aboute to make his pryson more heauy . Which inconuenience Plato forseynge , chaunged the place of study , that the high complection of his bodye myght be cut of , as a vyne to lusty . And I haue hard phisitions say , that to much health is daungerous . Seynge therefore that to much feadinge is peryllous for the body , and hyndraunce to the soule , it were verye madnes , to bestowe inordinate laboure about it .

¶ Ryches may not be desyred .

IF the bodye be contemned , and pleasures despysed , what nede haue we of ryches ? Truely I see none , except some man hath delyte to watche , and kepe his mony hyd , as the fable maketh mention of serpentes . He that knoweth well to dispyse these , shall vtterly abhorre from all dyshonesty , both in worde and dede . And all that is more than sufficient , he wyll hate it , whatsoeuer pretence it hath . For sufficiencye is not to be measured by pleasure , but by necessite . For they that go beyonde the boundes of necessite be lyke to them that falleth headelonge , and can fynde no fotynge to staye , but the more they haue , the more they desyre , to satisfye theyr lust and pleasure , according to that Solon sayth . Affection mens mindes do so blynde . That of ryches no staye they can fynde . And the lesson of Theogius we ought to folowe . I do not regarde , nor requyre ryches . Content with a litle , to auoyd distresse . I can not but with good wyl remember the sayeng of Diogenes , that despised all worldly thynges , and yet thought hym selfe to be more riche , than the most myghty kyng , because a lytle serued hym . And we , excepte we haue so many talentes as Pythias , and so many acres of land , as we can not wel nomber , and so muche cattell , as can not be tolde , we are not content . My opinion is , that we neyther ought to desyre riches when we haue them not , nor to glorye in them , when we haue them , excepte we knowe howe to vse them . Socrates spake well of a ryche man , that auaunced hym selfe for hys ryches : I wyl not ( quoth he ) esteme the , except I knowe howe thou canste vse thy wealth . If Phidias , or Policletus , had gloryed in the golde , whereof the one made a statue and image to the Ilianes of Iupiter , and the other to the Argiues of Iuno , forsakynge theyr arte and knowledge , whereby that golde was made moore precious , they had ben laughed to scorne , for chalenging a gloue that was none of theyrs . And shal we thynke vs to be worthy lesse reprehention , beleuynge that vertue is not hable of hyr selfe to beutyfy vs sufficiently .

¶ Flattery and boastyng to be eschewed .

SHall we forsake pleasures , shal we despise ryches , and neuerthelesse embrase flatterye ? and delyght in fayer wordes , and in the party for of Arclilocus ? Truly there is nothynge more to be auoyded of a wyse man , than to lyue after the common opinion , and by vayne wordes to fall into offentation .

We oughte so earnestelye to embrase reason , the right guyde of life that if al men wuld cry out against vs , we woulde not forsake our iust quarel , for no infamie or daunger . For he that frameth his life otherwyse , differith nothynge from the iugler of Egipt , who at his pleasure could make him selfe a tree , a beste fire or water , or any thing that he would . For if the company serueth he wil prayse vertue , and yf the company be for the contrarie , he wyll praise vice . Euen as Polipus , that turnith his shape to the color of euery thing he commeth to , so he wil chaunge his sentence , at the pleasure of euery audience .

¶ Al thinges are to be sought that may bring vs to the happy lyfe .

THese matters may be more exactlye learned in mine other workes , at this presente it is inough to describe vertu , as in the shadowe of externe doctryne . For he that taketh profighte by euery thing although he do it by litle and litle , yet is it true , that many a litle maketh a gret , as a mighty flod , of a smale fountayne . For where the Poet saith , put a litle to a litle & do it oft , it is not to be vnderstand only of th increase of mony , but of euery science . Bias one of the vii . sages , sent his sonne to Egipte , who axinge hys father , what he myght do to please him . He answerd , if thou canst purchase such spending mony , as may accompany the to thy age . He ment vertue , by the name of conduct monye , and yet his limitation of vertue , was to streyghte , to confine it , within the compasse of mans lyfe , for I saye if a man myghte liue the yeares of Tithon , or of Arganthonius , or had the long liue of our Methusalem , who liued .ix. hundred saue xxx . yere , or culd number all the ages of men , since the creation of the worlde I would smyle at it , as at a thinge of smale vnderstanding , in the respect of the infinite time of vertue , the terme wherof no hart can comprehende , no more than the soule immortall . For the which , al dilygence is to be vsed , that we maye be so furnished , as shall redound to our commoditie .