¶ A diuision of suche thyuges , as are perteinyng vnto men

MAN is constituted and made of body and mynde : the body we haue of the earth , and those elementes that we se and touche , like vnto the bodies of beastes .

The minde we haue giuen vs from heauen , lyke vnto angels , lyke to god hym selfe : by this parte man is estemed man , and as greate wyse men thinke , they alone are to be taken for men , that in this haue their iuste porcion .

There be in the body , as belonging vnto it , beautie , healthe , integrite of membres , strength , lightnes , delectation , and theyr contraries , as deformitie . sicknes , lacke of lymmes , weakenesse , slouthe , sorowe , and other , as well commodities of the body , as incommodities of the mynde , as learning and vertue , and their contraries , rudenesse and vice .

There be certayne thynges not giuen to all men , but chauncynge to a fewe , & these be called thynges , Extra hominem , besydes the nature of man , as riches , power , nobilitie , honor , dignitie , glory , fauor , & their contraries , pouertie , nedinesse , ignobility , vyle estimation , shame , obscurenes , hatred .

¶ A dyuisyon of thinges and theyr price .

THE queene and princesse of all thinges most highest , is Uertue , vnto whom all other serue , as hande maydes theyr maistresses , yf they do as by duetie , they are bounden . I call Vertue a reuerent loue towardes god and man , a right seruice and worshipping of god , a right loue towarde man , loue I say , not ending in wordes , but ioyned with an ernest wyll to doo good . Other thynges , if they be referred to this Vertue , that is , if they be sought , kepte , and spent for her sake , and at her commandement , they can not seme euyl . Neither they that call ryches , and other thynges lyke , goodis , thought so of them , as nowe the rude people dothe , whiche hathe so corrupted the trewe and natiue significations of thynges , that many of them haue loste theyr ryght estimation , and are changed vp sette downe . For we muste vnderstande , where , whan , and howe farre these thynges be good .

We may not esteme rychesse aboue theyr value , or iudge , that preciouse stones , metalles , royal places , or gorgiouse implementes of house , are rychesse , or they ryche , that haue these : but rather riches is not to wante suche thynges , as are necessarily required to mans lyfe .

Trewe glory , is to be well spoken of , for vertues sake .

Trewe honour is to be had in veneration for some greate vertue .

The grace that men obtein of princis or other people , shulde be fauour borne to them for theyr amiable vertues , and qualities , loue worthye .

Dignitie is either a ryght opinion , whiche one man hath of an other for vertues sake , orels a certeyne beautie of some inwarde vertue , outwardely expressed before mennes eyes .

Power and reygne is , to haue many , whom thou mayste succour and ayde in ryght and honestie .

He is to be reckened noble , that is knowen by some excellent acte , to be noble , orels commeth of an auncient stocke and sheweth hym selfe to be in vertue and worthy qualities , lyke vnto his parentes .

A ryght gentyll man is he , whom nature hathe fashyoned and set , as it were in a standyng for the recepte of vertue .

Healthe is a temperat habytude of the bodye , whereby the mynde bothe kepeth her strengthe , and exercyseth her power .

Beautie standeth in suche liniamentes , shape , and portrature of the body as doo shewe a beautifull mynde to dwell therin .

Strengthe and valiauntnesse is , to suffise and accomplyshe the exercises of vertue without werines .

Pleasure is a pure , sound , hole , and continuall delectation , whiche is taken onely of those thynges , that belonge vnto the mynde .

If a man doo discusse and reason these thynges afore rehersed , otherwise , that is , after the mynde and iugement of the ignorant people , he shal fynde them , to be thinges vnmete for men , thynges vayne , and also verye hurtefull .

Fyrste , al outwarde thynges be eyther referred vnto the body , or to the mynde , as richesse are to the mayntenance of our life , honour to bear witnesse of our vertue , and well doyng .

The body it selfe is nothyng els but a couerture , and a thynge bounde to serue the soule , wherunto bothe nature , reason , and comlynes commande the sayde bodye to be subiecte as a thing brute , to that that dyeth neuer , a thyng earthly , to that that hathe a porcion of diuine nature in it .

Furthermore , learnyng is sought for , and lodged in the mynde for this intente , that we maye thereby bothe knowe synne , and eschue the same , and knowe vertue , and atteyne to it .

If learnyng do not this in him that hathe it , she leaueth her hoole duetie vndone .

What other thyng is our lyfe , but a certayne peregrination , besette on euery side with so many daungerous chances , that th ende therof , is euery houre hangyng ouer it , whiche ofte tymes falleth vpon moste light occasions ? Wherfore it is a greate folye to do any thyng that is foule or fylthy , for the loue of vncertaine life , as who shuld say , thou were sure to liue longe , after thy naughty doyng .

As it is in a iourney , so is it in mannes lyfe , the lighter and lesse burdein a man carieth , the easier and pleasanter his iourney is .

Moreouer , the nature of man is suche , and so ordeyned , that it nedethe very fewe thinges . In so muche , that if a man woll more nerelyer beholde this thyng , doubteles he can not but vtterly condempne them , as madde folke , whiche so gredely and so carefully accumulate goodes vpon goodes where as so litle suffiseth . His saieng was prety & quicke , that thus expressed riches : Sunt breuis vitae longum viaticum , that is : They are greate & long purueiance for a lytle and shorte life .

Wherfore rychesse , possessions , and apparell ought to be prepared onely for our necessary vse , is not holpen by vnmeasurable richesse , but rather oppressed , as shyppes ouerladen with to greate a frayte .

Golde it selfe if thou vse it not , differeth very lytle from claye , sauinge that the custody therof dothe put the to more vnquietnesse , causyng the , by reason thy mynde is only set theron , to neglecte suche thynges as ought aboue all other , to be regarded .

Money bryngeth men into a kynde of idolatrie , as ofte as for it those other thinges , are set asyde ( I meane godly reuerence and cleannes ) whiche are the greate , chiefe , and fyrste in Nature . I let passe , howe many deceytes , gynnes , and traynes are leyed for ryches , how many and sondry wayes they come to nought , and into howe many vyces they , whan they tarye , dryue men , drawe men , drowne men .

What other thing is gay apparel , but instrumentes to strike vp a daunce for pryde .

Necessitie fyrste inuented the profitable garment , Riot and Ryches founde the preciouse , whiche Vanitie fasshioned vnto her trycke . Greate contention is in varietie of apparell , whiche hath taught men many superfluous and hurtefulle thinges , by reason that they seke to be honoured euen for that , whiche playnely declareth theyr infyrmytie , folye , and weakenes .

Hereby it commeth to passe , that this parte of rychesse , gorgyous buildynges , goodly householde stuffe , precious stones , and other ryche ornamentes , be set out rather for a bragge and to serue other mens eyes , than for the vse and profytte of those that professe them .

What other thyng is nobylity now but a chaunce , to be borne of this or the gentyll bloud , and an opinion grafte vppon the foolishnes of rude and vnlerned people , whiche oftentymes is gotten by robberie and like waies .

True and perfecte nobilitie , springeth of vertue , wherfore it is greate madnesse for any man , to crake of his parentes , being naught him selfe dishonouring theyr noble actes , with his lewed doinges .

Trewely we be all made of lyke elementes , and haue al one god , father to vs all , yet to contempne the byrth or stocke of any man , is vnder a colour to reproue god , whiche is the autour of euery mans natiuitie .

What other thinge is power , than a faire cumbraunce , wherin if man knewe , what troubles and cares lye hidden , howe great a sea of euyls euery day ouerrunneth the smal swetenesse of it , there is no man so ambitious , no man so gredy of honour , but he wold flye it , as a greuous mysery , he wold as that king sayd , not stoupe to take vp a dyademe , if it lay before him on the grounde .

Howe odiouse a thyng is it , to gouerne euyll men ? howe muche more , if thou be euyll thy selfe ?

Honour , if it it spryng not of vertue , is falsly gyuen and wrongfully taken , neither it can fully delyte the , where as thy conscience denyeth the to setue it . Agayne , if it do aryse of vertue , vertue teacheth the to refuse it . For that ought not to be called or taken for vertue , whiche is done for desyre of honoure . Honoure muste folowe wel doyng , and is not to be craued of the well doers .

Howe can dignities be called dignities , or worthines , whan they chance to most vnworthy persons , gotten by deceyte , by crauynge for money , and suche other naughty meanes , in especiall where they be gyuen by the arbitermente of the rude multitude , a beaste of many heades , whiche dothe nothyng as reason and ryght iudgement wolde . And what other thynge is glory , than as he sayd , a vayn blast , that fylleth fooles eares ? and as honour and dignitie , are rather in hym that gyueth them , than in him , that is the receyuour , soo glorye bryngeth lytle or nothyng to him , that it is gyuen vnto . Certes they bothe are vncertayne , wanderyng and sone gone , very lyke vnto the multitude theyr parent , whiche in the space of a day , highly prayseth , and depely disprayseth the same man . We se therfore , that honour commonly fastest flyeth from him , that most seketh it , and goeth to them , that leaste regarde it , agreyng in this poynt with the nature and condicion of the variable people , whiche ofte times flye from him , whom they ought sonest to folowe . I nede not to say , that this honour and dignitie aryse of causes somtyme folyshe , some tyme very noughty . Ofte tymes he commeth vp apase , that can play well at tennysse , ofte times he waxeth honourable , that leaueth honestie , spendyng his patrimony vpon ionckettes mynstrelles and scoffers .

But warre , that is to say , robberie without punishment , is a greate auauncer of men to honour , suche is the madnes of folyshe people .

Let euery man descende downe into himselfe , and there secretely thynke well vpon this matter , and than he shall fynde , howe lytle commeth to him , by fame , by rumoures , by worship , by suche honour , as the people gyueth him , wherin many nowe muche glory .

What difference is betwene the highest kyng that is , and the lowest slaue , whan they be bothe a slepe ?

What is beautie in the body , truly a wel coloured skynne ? if the inward parties coulde be sene , what fylthynesse shuld be espied , euen in the most beautifull body ?

The fairest body is nothing els but a dunghyl couered in white & purple .

What dothe beautie or pretie feature of bodye auayle , if the mynde be vncleane ? and if there be as the greke wryter sayeth , In hospicio pulchro , hospes deformis , that is to saye , a foule gueste in a fayre hostrie .

For what purpose serueth strength of body , whan thynges moste greatest , and merest for man , be not gotten by strengthe of body , but by the gyftes of wytte . Our strength , be it neuer so greate , can in no wyse be equall with the strength of a bull , or an elephant , it is reason , it is wytte , it is policie , whereby by we ouercome them .

I let passe , I nede tell no man , that beautie , strengthe , agilitie , and othee gyftes of the body , shortly vanyshe a way , euen as floures .

And axes , a small feuer alone bryngeth oftentymes a very strong champyon to deathes doore , and sone shaketh away his fresh colour , his beautie , and his strength .

And all thoughe , sickenes , or other myschaunce come not to them , yet all they of necessitie through age , which euer crepeth on , muste nedes decaye .

No man therfore of ryght can count such outward thynges , as so sodenly depart away from him , to othermen , to be his , no man can recken thynges of the bodye , to be his , whiche flee away so faste , and so sone departe .

What wol ye nowe say , whan those thynges , which so many men do highly desyre , be occasions of great vices , as of insolent arrogancy , of luskishenes , of fiersenes , of enuy , of priuie hatred , of strife , of debate , of battayle , murder , and manslaughter ?

The delectation of the body is vile and bestly , as the body it selfe is , and beastes be more oftener moued , and haue more pleasure , and longer also then men , the which plesure not only ouerwhelmeth the body with many diseases , bryngyng greate dammage and losse of goodes , but also woundeth the mynd with sorowful repentaunce , and dulleth the wyt , whiche is much extenuated , abated , and broken , through the delicate cherishyng of the body . Fynally there foloweth yrkesomnes of it selfe , and hatred of all vertue .

It is not lauful for any man , to vse suche pleasures openly . For as they muche mysebecome the noblenes of mans mynd : so is there none so farre past all grace , but he bassheth to vse them in presence of many wytnesses . No , bicause they ingender ignominie and shame , suche as vse them , are driuen to seke darkenes and secrete corners .

And furthermore , these flieng short and sone passyng pleasures , may neither , by any meanes be reteyned and kepte , neither yet come they pure , but are with some bytternes intermingled . Therfore iudge not , after the consente of the common people , the greatest euyll to be , pouertie , ignobilitie , imprisonment , nakednes , worldly shame , deformitie of body , sicknes , and imbecillitie , but rather thynke vices , and theyr affinities , as folyshnes ignorancy , amased dulnesse , and lacke of brayne , the greattest euyls : and theyr contraryes , knoweledge , quyckenes of wytte , and sobrietie of mynde , to be great vertues .

If thou haue eyther gyftes of fortune , or of body , they shall moche profytte the , if thou bestowe them vertuousely , but if they helpe to set out vice , they muste nedes do the moche hurte . If thou haue neyther the one nor the other , seke them not with the losse of honesty , for that were euen to bye a lytel claye with a great summe of gold , or to chaunge helth , for peynfull syckenes .

There can be no greatter vantage to the soule , then is the increase of godlynesse , no greatter gaines to the bodye , than to knowe how to vse the state present , and to be content with it , howe symple so euer it be .

And all be it we oughte to do nothynge , to the intent , that we wolde men shuld tickle vs with fonde praises , yet we must labour , to kepe our good name alwayes vnspotted , for the regarde therof kepeth vs oft tymes , from moche naughtynes , and also is a good example to sturre other to well doing .

And herof commeth that olde precept of great wyse men : Thou shalte none euyll do , nor any thynge that longeth thereto . If we can not attayne to this , well , we muste be content , that in our conscience , we fele our selues voyde of secrete gruge and vnquietnes . For whan mens iudgementes , be soo corrupte , that they counte vertue to be vice , than we must be content , that god alone aproue our inward and outward actes , thoughe men alowe ner nother .

It is easy , to tourne eyther the incommodities of the bodye , or mischaunces of fortune , to our profite , and of euyls , to make them good , if thou suffer them paciently , and the les that they serue the , the more ende uourest to folowe vertu . Uertues , oft times haue ben excedingly encreased by hurtes of body , & losse of goodes .

¶ Of the body .

ANd for as moche , as in this our pylgremage , we beare a soule , inclosed within our body , greate treasure in brickle vessels , we may not vtterly refuse , and caste awaye al regarde and respecte to the bodye . Yet we must so entreate , and ordre the same , that it may not take it selfe , to be a mayster or a felowe , but rather a seruannte , and that , Body is not fed for his owne sake , but for Soulles sake .

The more cherisshyng that the carcase hath , the lesse is the soule loked vpon , the more delicately the bodye is handled , the more stubbornelye it wrestleth ageynste the mynde , and dothe caste it of , as an horse to well cherished , vseth to caste his ryder . The heuye burden of the bodye soore oppresseth the mynde , fatnes , and ouer moche cherisshynge of the bealy , diminisheth and dulleth the quicknes of wytte .

Meate , slepe , al maner of exercise , and al the hole gouernance of the body , must be vsed for the helth therof , and muste not be set vppon pleasure , and delycacye . Thus it may the better serue the mynde , and not waxe wanton , throughe to moche pamparyng , nor yet fall in decaye , for lacke of strength , not noryshed .

There is nothynge , that dothe soo moche debilitate the lyuely power , the quycke vigor of the mynde , and also the strengthe of the bodye , as dothe voluptuousenes , for as all the strength of the body and mynde is establyshed , and made galliarde with exercise , and moderate labour , soo by idelenesse and wanton pleasures , their powers are weakened , theyr strengthes waxe faynte , and fall awaye .

Cleane kepynge of the bodye ( delicate nisenes of meates and drynkes leyed aparte ) doth greatly both mainteine the helth of the body , and muche comforte wytte .

Thou shalt washe thy handes , and thy face , ofte tymes with colde water , and dry them ageyn with a faire towell .

Thou shalte ofte clense those places of thy body , out of the whiche , filthines commeth from thy inward partyes , as thy hedde , thy eares , thy nosethrylles , thy eyes , thy arme holes , and thy other secrete places , that nature hideth , and honesty scase wolde haue named . Let thy feete be kepte cleane and warme .

Amonge all the partes of thy body , kepe the nape of thy necke from colde .

Eate not by and by , after thou risest , eate lyttell before dyner , breke faste is gyuen to swage the gnawing and complaintes of a yonge stomake or to comforte nature , and not to fyl the bealy , therfore .iii. or .iiii. morseles of bread , be sufficient , without and drynke , or with a lyttell and that very smalle . For suche is no lesse holsome vnto the wytte , than to the bodye .

Accustome thy selfe at dyner and supper , to fede but of one maner of meate , and if thy substaunce wyll suffer the , let it be suche , as is moste holsome , fyne , and of least grosnes . Eate but of one , though there be many dysshes , and if thou be at thyne owne table , suffre not many to come vpon it . Uarietie of meates is very hurtful , yet the diuersitie of sauces is moche worse .

Cleane and pure diet , agreable to temperate and chaste myndes , is a greate sauer in a household , and that alone sheweth vs , howe fewe thynges we haue nede of .

Let vs do no notable offence , either in hope of luker , or in truste therby to replenishe our bealyes with deynty delicates , and farre sought dishes .

We shall do well , if we not onely content our selues with suche thynges , as we haue , but also do departe with some of them , to suche as haue nede of relyefe .

Our lorde hym selfe gyueth vs an example of this , whiche after he had feasted a multitude of people , suffered not such bread and fishe as was lefte , to be loste .

Nature teacheth vs thinges necessary , whiche be but fewe , and sone prepared : foolishenes hath inuented thynges superfluouse , whyche are without number , and harde to come by . If thou gyue necessaryes vnto nature , she is delyted & made stronge as with thynges fytte for her , but if thou gyue her superfluouse , she is weakened and afflicted , as with gobbettes not agreynge vnto her diete .

As necessaries do not suffise , where foolyshenes craueth , so superfluous thynges ouerwhelme , rather than satysfie where appetites are to be serued .

Thy drynke shall be that naturall liquour , prepared of god indifferent to all lyuynge creatures , whiche is pure and clene water , or elles syngle biere , or wyne alayde with the said water .

There is nothynge that can more hurte the bodies of yong men , than hotte meates and hote drynkes , for they inflame theyr lyuers , and sette on fyer theyr intrayles : And hereby mens myndes are made hotte , angry , prowde , impudent , and are thens so caryed with rashenesse , that lyke as they were madde , they seeke to accomplishe al their lustes , be they neuer so fylthy .

Drynke not after supper , or yf thirste moue the , take some moyst or colde thyng , or a littell quantytie of drinke , and that of the smallest .

Betwene that and thy goynge to bed , lette it be at the least halfe an houre .

Whan you wolle refreshe youre minde with any pastaunce , looke you consyder , howe shorte tyme is gyuen to mans lyfe , thynke it vulaufull , to spende this tyme , in games , in feastyng , or in any other childishe toyes , folies , if ye right name them .

The course of our lyfe is but short , I saye although it were euery whyt bestowed in deckyng and adornynge the mynde .

Thinke not , that we be made of god , to gamynge , to trifelles , but rather sent to be occupied in sage matters , as to atteyne vnto moderation , modestie , temperance , religion , and al other kyndes of vertue .

Heale not the sickenesse of your body , with the diseases of mynde . Better it is , that that be sycke , then this not hole .

Exercises of body shall not be to greatte , but vsed with a certayne regarde of helthe , wherin we must folowe the counsels of expert and counnyng phisitions , so farre as they shal not transcend the limittes of honesty neyther byd vs do any fylthy thynge ageynst goodis lawe .

Also in pastymes and refresshynge of the minde , see there be some remembrance of vertue alway .

Banyshe al arrogancie , contention quarellinges , enuy , and couetousnes , for what reason , or rather folishenes is it , to inquiete thy mynde , whyles thou studiest , to delyte it ? You do as wisely as they that put gal into that hony , whiche they wolde haue moste swetest .

Slepe muste be taken as a certaine medicine , and so moche onely , as is sufficient to refreshe the body , for immoderate slepe bringeth the bodye to many hurtefull humours , and moche hyndreth the quyckenesse of the mynde .

The tyme that is spentte in slepe , is scase to be counted any part of life . Vita enim vigilia est , Lyfe is a watche or a wakyng .

¶ Of the mynde .

THERE be two partes in the soule , the one that vnderstandeth , remembreth , and sauereth thynges as they are , vsynge reason , iudgement , and wytte , and is called Mens , that is , the Mynde , the superiour parte , by whiche alone we are knowen to be menne , made lyke vnto god , farre passynge all other lyuynge creatures .

The other parte , whiche is called wyll , is voyde of reason , brute , fiers , cruell , more lyker a beaste , than a man , wherin dwelleth these motions whiche be named either affections , or perturbations , arrogancy , enuy , malyce , ire , feare , sorowe , desyre neuer satyfyed , and vayne ioye . This is called the inferiour and vyler parte , whereby we lyttell or nothynge , doo differ from beastes , at the leaste , we goo farre from god , which is without all sickenes and all affections .

This is the order of nature , that wysedome gouerne all thinges and that all creatures , whiche we see , obey vnto manne , and that in man , the body be obedient to the soule , & the soule vnto god .

At any thynge breake this ordre , it offendeth .

As it is therfore a poynt of treason that suche lewed perturbations , as are afore rehersed , shulde rage rebell and take vpon theym the rule of the hole man , contemtuously despisyng the auctoritie of the mynde , so it is extreme foly for the mynde , to be slaue vnto fonde affections , and to serue at a becke , the vyle carkeys , neyther the dygnitie of nature , neyther the expresse lawe of god , any thynge regarded .

Therfore , as strength of intellygence is gyuen to the mynde , to waye euery thynge , and to knowe what is good to be done , and what to be left vndone , so is wyll of soo great power that there is nothynge in the mynde , but it is forced to obey wyl , if she stand at strife , and wyl , yeld no part of her right to her aduersarie .

Wytis exercysed with many and dyuers feates , moche sharpened and instructed with longe experiences of sondry matters , wherby it may exactly know the natures and values of all thynges , and so teache mans wil , what is good to be folowed , & what contrarywyse , is to be eschewed , suche craftes must therfore be shonned that fyght agaynst vertue , all craftes , that worke by vayne coniectures , as palmestrie , pyromance , nicromancie , hydromancie , astrologie , wherin moche pestilent vanitie lieth hydde , inuented of the deuyll , our deceytfull ennemye : for they intreat and professe those thynges , whiche god hath reserued vnto hym selfe alone , that is to saye , the knowlege of thinges to come . We may not seke to knowe the maiestie and secreates of god , being farre from our knowlege , and suche as god wold not man to medle withall .

He that sercheth the greatnes of goddis maiestie , shall be oppressed and ouerwhelmed with his exuperant glory . Wherfore Paule biddeth vs , to be no wyser than it becommeth vs , but moderately to be wise , sayenge : that he sawe thinges not to be spoken , that no man can vtter . Also Salomon sayth : Thou shalte not inquire of thinges aboue thy capacity , neyther of thinges aboue thy strength but content thy self with the knoweledge of those , that god hath commaunded the : thynke alway vppon them , neuer being to curyouse in serchynge of his workes .

All artes inuented by the deuyll , muste be refused and forsaken of vs , with whome , as with the ennemyes of god , we may in no wise be conuersant , or haue any thyng to do . It is not expedient for vs , to know the opinions , either of phisophers , or heretikes , contrary to our profession , lesse that subtyll and crafty merchant , the deuil , cast some scrupulous doubt in to our hartes , whiche may moche tosse vs , and perchaunce bryng vs into distruction .

Authours that wryte wantonlye , wherby may spring occasion of hurt , muste not be touched , leste any filthines remaine in the mynde throughe the redyng of them .

Euyll communication ofte corrupteth good maners .

Other erudition is syncere and fruitefull , so that it be applied to his right marke , that is , to Uertue and well doinge .

There is a diuine knowlege giuen of god , wherin al treasures of science and wysedome at layde vp , and this is the very and trewe lyght of mans mynde .

All other lernynges , compared vnto this , be verye darkenes and chyldishe trifles .

Yet they be redde for this intente , that our lyght , by comparynge of the one with the other , may shyne and appere more bryghter . Further more , that we maye vse the said lerninges , as testimonies of men agaynst them , whiche can lyttell better abyde the dyuine scripture , than soore eyes can the bryghtnes of the son . And where as we shall see suche excellent Uertues in Gentyls , we may well be put in remembraunce , howe moche , becommeth a trewe disciple of our maister CHRIST , whiche is by reason he knoweth this Lyght , charged vppon no small bonde , to liue accordyngly vnto goddis commandment . Besyde those thynges , they gyue vs moch knowlege , how we shulde lyue here togither in this world , the experience wherof we lacke ofte tymes .

We be framed and fasshioned by these .iii. thynges , Knowlege , Wyt , and Memorie , and the diligence , whiche we vse to the atteyninge of them , is called Studye .

Wytte is quyckened by exercise and Memorye encreased , by diligent tyllyng and occupieng therof : delycate handelynge weakeneth them bothe : Good helth confyrmeth and maketh theym stronge : Idelues and dayly Ease , putteth them to flight : Use and Exercise setteth them at hande , and euer in a redynesse .

Whether thou rede or here any thing do it with attention and effectuousely , lette not thy mynde wander , but constrayne it , to be there , and to do that thynge , whiche is in hand , and none other .

If it go a stray , or swarue a side , cal it agayn , as it were with a lytle hist , differ al cogitations , that may bring the from that , that thou hast in hand differ them vntill some other tyme , remembring with thy self , that thou lesest both time and labour if thou be not attent vpon such thinges as thou doest rede and here .

Be not abashed to lerne and aske suche thynges , as thou knowest not , for as moche as noble clerkes , and greatte men , haue not ben ashamed therof , but rather blusshe , bycause thou arte ignorant , and not wylling to lerne .

Bost not thy selfe , to haue knoweledge of those thynges , wherin thou art ignorant , but rather inquere and lerne of suche persons , as thou doest suppose , do vnderstand them .

If thou wolte betaken for a lerned man , endeuoure thy selfe , that thou so be , for there is none other waye more compendiouse or nearer there vnto : As thou canste by none other meanes , more easily obteine , to be estemed an honest man , than if thou soo be in verye deede . Fynally , labour alwaye , to be euen suche a one in deede , as thou desirest to appere vnto men , elles thou desirest it all in vayne .

False thynges , faynte and fall awaye by processe of tyme , and tyme strengthneth the truthe .

Simulation lasteth not longe .

Folowe thy maister alwaies , runne not thou at any tyme before hym , beleue hym , resyst hym not .

Loue hym , and take hym as thy father , thynkynge euery thynge , what so euer he sayethe , to be verye trewe and sure .

Beware thou offende not in that , wherin thou beinge culpable , wast twyse or thrise reformed , fall not the fourth tyme , that thyne amendement and reformation maye seme to haue profyted the.

It becommeth the chiefly , to haue those thinges in remembraunce , that haue in tymes paste deceyued the , lest thou be in lyke maner by them seduced ageyne .

It is naturally gyuen to all men , to erre , but to no man to perseuer and continue therin , excepte he be vnwise and a very naughty person .

Lerne and vnderstande , that there is no sence , whereby we be better , or more spedyly instructe , and taughte than by herynge , and as there is nothynge more easy , than to here many thynges , so there is nothynge more profitable .

Here not lyght tryfles , thynges to be laught at , but rather ernest , wise , and weyghty .

They be bothe lerned with lyke payne and labour , all be it the commoditie , that ryseth of the one , is far vnlyke the other .

Seke not to speke many wordes , to make a longe aunswere , but rather see thou spende thy wordes in tyme , and set them in theyr place .

Adioyne suche companye to the at dyner and supper , as can both make the mery with theyr pleasaunt and learned communycation , and also make the ryse wiser than thou settest downe .

Suffer not suche as be skoffers , smell feastes , folysshe and fylthye talkers , triflers , bybbers , fylthye and shameles lurkers , bealy guttes , and suche other , apte either by their wordes or deedes , to cause lewede laughter , to sytte at thy table , neyther haue any delyte in them , but rather seke thy pastime of suche , as can with feate , wyttye , and lerned talke make the merye . Kepe not onely thy mouthe from foule and impudente communication , but also thine eares being as a man shuld say , windowes of the mynde , remembryng euer that olde sayinge of the Apostle , Naughty communication ofte tymes corrupteth good maners .

Gyue dyligent eare , what euery man saythe , whether it be at the table , or any other where , for soo doing , thou shalte lerne of the wyse , to make thy selfe better , and of the folyshe , to be more ware , and circumspecte , folowing alwayes that , that the wyse approue , eschewynge that the folyshe commende . And if thou perceyue any thing taken of the wise sort , to be spoken quyckely , grauely , lernedlye , wyttilye , comely , beare it in mynde , that thou mayst , whan thou shalte haue occasion , vse the same .

Thou shalt haue alwayes at hand a paper boke , wherin thou shalte write such not able thynges , as thou redest thy self , or herest of other men worthy to be noted , be it other feate sentence , or word , mete for familier speche , that thou maist haue in a redynes , whan tyme requireth .

Studye not soo moche to gather wordes , as to vnderstande the propre sygnifycations of them , rehersynge and teachynge suche thynges , as thou haste redde or hearde , partly to thy scholers in latyn , partely in vulgare tongue , to other vnlearned personnes . Pou●dynge alway , that thou do reherse and teach them with no lesse grace , than thou haste harde and redde the same before , for thus doinge , thou shalt exercise both thy wit and thy tongue .

Thy style must also be exercysed , whiche is the best maister of clene & eloquent speche .

Wryte , and write ageyne , makynge euery seconde daye , or at the leaste euery thyrde daye , an epistle vnto some man , that knoweth howe to aunswere therevnto agayne . How be it , thou shalte shewe it fyrste vnto thy maister , there to be reformed , before thou presume to send the same , notynge and bearyng wel in mynde such fautes , as he shall correct , that thou mayst not mysse in them , or any like in tyme to come .

After meate , as whan thou haste dyned or supte , brethe for a space , before thou go to thy study , and sytte downe in somme place , where thou mayste talke and here somme pleasaunte communication , or playe at somme suche game , whereby thou mayste not chafe or moche comber thy bodye .

After supper , walke with some mery company , that is learned , whiche may make the merier with his communication , and whose wordes and sentences thou mayste with honestie folowe ,

Betwene supper and bed , drynke not in any wyse , for there is nothing more pernitiouse , bothe to the body , the memory , and also the wyt . Wherfore , if thyrst shall at any tyme constraine the to drynke , goo not to reste vnder the space of halfe an houre after , at the least .

Thou shalte not neglecte thy Memory , nor suffer it to decaye through ydelnesse : for it reioyceth aboue all thynge , to be sette a worke , and increaseth not a lytel therby . Exercyse it therfore dayely with some worthy busynesse .

The more oft thou committest thinges to her custodye , the more better and faithfuller wolle she kepe them . And contrarylye , the more selde , the more vntrusty thou shalt fynde her .

Whan thou haste put any thynge to her kepinge , suffer it to reste in her handes for a season , and within a while after require it of her ageine as a thing lefte for a tyme in her custody .

If thou wylte lerne any thing perfectely , rede it with attention foure or fyue tymes ouer nyghte , and soo to bedde , and whan thou risyst the nerte mornynge , aske a reckenynge , of thy memorye , for that thyng thou diddest deliuer to her custody the euenyng before .

Thou must beware of surfettes of rawnes in the stomake , and specially of colde in thy necke .

As to moche wyne weakeneth the sinewes in a man , so it kylleth his memorye .

It shulde be very well done , and if thou woldest a lyttell before thou goeste to reste , calle to thy remembraunce , all suche thynges as thou haste sene , redde , hearde , or done all the day before .

And yf thou hast behaued thy selfe worthily to thy commendation , thou shuldest reioyce , and knowlege it to come of god , purposynge to continue in lyke goodnesse : on thother syde , if thou haste done any thynge filthily , outragiousely , chyldysshely , fondly , worthy rebuke , forgette not , to ascribe it to thyne owne lewdenes , and to be sory therfore , neuer willing to do any like trespas ageyne .

If thou haste herde or redde any feate , graue , or godly sentence , forgette it not .

And if thou hast sene any commendable thynge , folowe it : and shonne the contrary . Let no daye scape the , but thou rede , here , or wryte somewhat , that may increase , eyther thy knowledge , thy iudgement , or thy lyuynge .

Whan thou prepareste thy selfe to bedde , rede or here some thyng , worthy memory , and let it be suche that thou dreamyng of it , mayst take both pleasure and profitte , that euen by nyght visions , thou mayste lerne to amende thy lyfe .

There is no ende appoynted vnto the studye of wysedome in thys worlde , but it muste be ended togither with lyfe .

It behoueth man to reherse these three thynges with him selfe , all the tyme of his lyfe , that is to say , howe he may thynke well , saye well , and do well .

All arrogancie muste be secluded from studies . For all that , that he knoweth , whiche is euen the beste lerned man a lyue , is verye lyttell or nothynge , in comparyson of the infinite thynges , whiche he is ignorant in .

The knowledge of man is sclender a meruaylous smalle thynge , and that very obscure , and vncertayne : our myndes beynge tyed and bounde in the prison of this body , be oppressed with great darkenes , in so moche that harde it is , for our wyttes to enter euen in to a meane knowledge of thynges .

Furthermore , Arrogancy , moche encombereth the profyte of studyes , for many myght haue come to wisedome , if they had not thought them selfes there all redy .

Also , Contention , Emulation , Bacbirynge , vaine desyre of Glorye , muste be eschewed . For we folowe studies for this cause in special , that we may , by their helpe , be deliuered from the cruel dominion of the sayd vyces .

Nothynge can be imagined more pleasaunt , than the knowlege of manye thynges , fewe or none moore fruytefull , than the intelligence of Uertue .

Studies be of suche efficacie and strength , that they temper Prosperitie , they mytigate Aduersitie , they kepe vnder the hasty and rashe motions of youth , they delyte and comforte croked and peynefull age , being with vs at home : abrode , in publike and priuate busynesse , whan we are alone , whan we be accompanied in idelues , in labours , neuer absent , but alwaies redy to helpe and aide vs .

As Erudition , is the rightest and moste holsome foode of the mynde , so is it a thinge vumete , that the body shulde haue his nouryshment , the soule beynge kepte hungery , from whense springeth out plentuously all delectation and perfecte pleasures , and as among these , the one bringeth in an other , and those that be present , do renewe theym past , so they neuer depart , ne make any man wery , whan he hath most of them .