❧
Certeyne
Preceptes
/
gathered
by
Hulrichus
Zuinglius
/
declaring
howe
the
Ingenious
youth
ought
to
be
instructed
and
brought
vnto
Christ
.
¶
Translated
oute
of
latin
into
Inglysh
by
Master
Richarde
Argentyne
Doctour
in
Physyck
.
IMPRINTED
at
Ippeswich
by
Anthony
Scoloker
.
Dwellyng
in
.
S.
Nycholas
Parryshe
.
Anno.
1548.
¶
Cum
Priuilegio
ad
imprimendum
solum
.
Vnto
the
ryght
worshypfull
Master
Edwarde
Grymeston
/
Richarde
Argentyne
/
wyssheth
peace
and
health
in
Iesu
Christe
.
FOr
as
moch
as
Iesu
christ
vnto
whome
the
children
were
offred
/
Math.
xix
.
to
th
intent
he
shulde
laye
hys
handes
vppon
them
and
praye
/
with
a
fauourable
countenaunce
receauing
the
same
/
declared
that
he
came
to
be
a
sauiour
also
of
soche
/
because
the
very
infauntes
(
as
well
as
other
of
greater
age
)
through
the
sinne
of
Adam
/
had
nede
of
the
grace
of
God
/
and
the
same
being
receaued
of
Christ
/
are
made
the
Cytezens
of
the
kingdome
of
heauen
.
these
of
iuste
cause
/
are
moost
worthye
prayse
/
that
shewe
the
very
nere
and
next
waye
/
howe
suche
maye
be
trayned
vnto
Christe
/
that
as
yet
haue
not
the
parfect
vse
of
reason
/
wherby
fayth
maye
the
more
surely
be
graffed
in
them
/
withoute
the
whych
it
is
impossyble
to
please
God
.
For
like
as
the
shipman
that
apointeth
his
iorney
into
forraine
countreis
/
though
his
shyp
be
neuer
so
well
tackled
/
or
neuer
so
good
of
sayle
/
being
without
his
compasse
/
wherby
(
in
tempestuous
and
darke
stormes
/
and
in
the
longe
and
obscure
nyghtes
/
he
maye
knowe
vppon
what
coaste
to
decline
)
thinketh
him self
naked
/
euen
so
the
yonge
and
tender
age
/
albeit
it
be
neuer
so
well
natured
and
indued
with
godly
graces
/
yet
of
it selfe
it
is
but
naked
/
being
without
a
guide
declaring
the
right
waie
/
and
of
nature
more
prone
to
vice
than
to
vertue
.
Where
therfore
God
hath
geuen
vnto
you
a
Childe
of
great
towardnes
/
furnisshed
also
with
the
giftes
of
nature
as
moche
as
maie
be
.
Vnto
whome
(
for
your
sake
)
I
am
bounde
to
owe
my
seruice
in
all
that
I
am
able
to
do
.
I
haue
translated
this
litle
boke
/
amongest
other
for
the
same
most
necessary
.
That
by
him
/
the
rest
of
the
youth
that
customably
is
very
grosly
brought
vp
/
maye
the
better
be
brought
to
the
knowledge
of
god
/
and
his
holy
worde
/
and
be
trayned
in
vertue
/
to
the
comforte
of
their
parentes
/
and
to
their
owne
great
commodite
.
Fare
you
well
.
From
Ippeswich
this
xxviij
of
Ianuary
.
An.
1548.
Vnto
Gerolde
Meier
a
very
good
youngman
/
Huldrichus
Zuinglius
wissheth
grace
and
peace
from
God
and
our
lord
Iesus
Chryste
.
WHEN
of
late
as
thou
diddest
returne
from
the
baynes
/
e●ery
man
receaued
the
with
glad
harte
/
(
my
moost
dere
yonge
frende
Gerolde
)
and
dyuers
willed
to
honoure
the
with
giftes
.
I
thought
I
shulde
be
vtterly
voide
of
al
ciuilite
if
I
shuld
not
present
the
wyth
some
manner
of
gifte
specially
seyng
this
custume
to
vse
to
honour
those
that
baine
themselues
is
comonely
vsed
amongest
frendes
/
amongest
whome
/
for
two
causes
I
accounte
the.
The
one
is
/
because
thou
doest
fortunately
employ
thy
dyligence
to
learning
/
and
the
other
/
because
thou
art
in
wages
vnd
the
standard
of
my
frende
Glareane
.
And
when
I
sought
longe
with
my selfe
/
what
thing
might
be
mooste
acceptable
vnto
the
/
at
length
/
I
found
that
it
must
be
/
eyther
holy
or
learned
/
or
both
/
that
shulde
serue
vnto
thy
pleasure
.
For
lyke
as
of
nature
thou
apperest
to
be
borne
vnto
godlines
and
vertue
/
so
euen
nowe
of
thyne
owne
accorde
thou
doest
shewe
forth
the
frutes
of
●rbanite
and
elegantie
the
which
truly
are
somewhat
ripe
before
tyme
/
and
therfore
are
they
the
more
plesaunt
.
Wherfore
albeit
that
searching
ouer
with
dylygence
all
my
learned
stuffe
/
when
by
no
waye
I
coulde
parforme
the
thinge
/
it
remayned
/
that
I
shuld
buy
your
fauoure
/
with
certeyne
Godly
thinges
/
apparteining
as
well
to
the
health
of
the
body
as
of
the
soule
/
and
conducing
vnto
vertue
.
Where
therfore
in
times
past
/
I
had
/
vppon
counsell
taken
with
my selfe
/
begonne
to
make
a
booke
howe
the
ingenious
youth
ought
to
be
instructed
/
and
diuers
disturbaūt
lettes
had
delaied
my
purpose
(
as
the
case
and
state
is
of
thinges
present
nowe
a
dayes
)
yet
as
I
thought
of
the
forenamed
gifte
/
laying
watche
carefully
to
chose
a
thinge
conuenient
/
the
memory
of
my
olde
taken
counsell
came
into
my
minde
.
Ande
albeit
that
I
see
the
moost
parte
of
men
to
be
carefull
/
howe
they
maye
dedicate
their
labour
being
finisshed
/
vnto
some
worthie
patrone
/
to
me
it
fortuned
contrarie
/
for
he
is
present
and
redie
/
vnto
whome
the
thing
ought
to
be
dedicate
.
But
I
lacke
leasure
and
those
ix
yeres
vntill
the
which
time
this
worke
ought
to
be
suppressed
.
Wherfore
betwixt
these
two
incomodities
/
that
vtterly
some
thinge
must
be
sent
vnto
the
/
and
that
my
busynes
doth
not
permitte
the
same
to
be
done
worthelie
/
I
haue
founde
howe
presently
/
it
maie
be
satisfied
vnto
vs
both
/
I
my selfe
haue
stolen
so
moch
tyme
/
that
without
great
aduysement
I
haue
gathered
to gether
a
fewe
preceptes
.
And
truly
/
generally
they
ought
to
be
fewe
/
but
well
bestowed
/
least
●o
moch
copie
shuld
make
lothsomenes
.
For
so
almoost
it
commeth
to
passe
/
that
thinges
that
are
with
a
sparing
hand
drawen
forth
are
taken
in
with
the
more
gredy
stomake
.
The
which
thynges
thou
shalt
not
esteme
after
the
place
from
whence
they
haue
their
fyrst
originall
/
but
according
vnto
the
meaning
and
intent
of
him
from
whence
they
procede
.
For
Godly
thinges
/
we
maye
without
dissimulation
promis
/
if
in
oure selues
we
are
not
voide
of
grace
/
But
to
promise
learned
thinges
/
it
is
a
shame
/
although
thou
thy selfe
be
neuer
so
well
learned
.
The
fyrst
preceptes
conteyne
in
them
/
howe
the
tender
and
yonge
minde
of
an
Ingenious
strippling
is
to
be
adorned
/
in
those
thinges
that
apparteyne
vnto
God
.
The
seconde
/
howe
in
those
thynges
that
apparteine
vnto
hym selfe
.
The
thirde
/
howe
in
those
thinges
that
apparteine
vnto
other
.
And
here
/
it
is
not
oure
purpose
to
beginne
from
the
swadlingbanddes
/
nor
yet
from
the
first
rudimentes
/
but
from
that
age
the
whiche
beginneth
to
haue
the
vse
of
discretion
and
witte
/
and
beginneth
to
swimme
(
as
the
prouerbe
saith
)
without
a
barke
/
in
the
which
age
euen
nowe
thou
thy selfe
arte
.
These
(
as
I
trust
)
thou
wilt
reade
diligently
/
and
wilt
transforme
thy selfe
into
them
/
that
vnto
other
also
/
thou
maiest
exhibyt
a
liuely
example
and
token
of
the
same
.
The
which
Christ
the
mightie
lorde
graunt
vnto
the.
So
be
it
.
At
Straesburch
the
Calendes
of
Auguste
15.
32.
The
Aphorismes
(
the
whyche
are
called
brefe
sentences
partetly
declaring
the
absolute
meaning
of
the
thing
)
of
the
fyrst
Preceptes
.
BEfore
all
thinges
/
seing
it
lyeth
not
in
the
power
of
man
to
drawe
the
harte
of
any
one
vnto
the
faith
of
one
god
although
any
man
shulde
passe
in
persuading
Pericies
/
but
it
lyeth
only
in
god
the
heauenly
father
/
who
doth
drawe
vs
vnto
him
.
And
yet
nothwythstandyng
/
according
vnto
the
saying
of
the
Apostle
/
faith
is
by
hearing
(
so
that
the
hearing
be
the
worde
of
God
)
not
truly
that
the
preaching
of
the
worde
is
of
so
great
force
/
except
the
spirite
working
in
vs
/
giue
vs
aduertisement
vnto
the
same
.
And
therfore
faith
must
be
instilled
with
moost
pure
wordes
/
and
moost
vsed
to
procede
from
the
mouth
of
God
/
And
prayers
ioyned
vnto
the
same
must
be
made
vnto
hym
/
who
onely
doth
make
the
faithfull
/
that
whome
we
teache
with
worde
/
he
maie
illuminate
the
same
with
his
spirit
.
And
perchaunce
it
shall
not
be
alienate
from
the
purpose
of
Christe
/
if
we
bring
the
same
into
the
knowledge
of
God
/
yea
/
by
thinges
that
are
visible
.
As
if
we
call
before
oure
eyes
/
the
ingent
of
the
vniuersall
worlde
/
declaring
or
shewing
with
our
finger
/
that
all
thinges
are
subiect
vnto
alteration
/
but
it
is
necessary
that
he
be
immutable
/
and
not
moued
/
the
which
hath
conciled
all
things
/
(
seing
they
be
so
diuerse
)
in
so
firme
ande
marvailous
a
concorde
.
Ande
againe
it
ought
not
to
be
suspected
that
he
that
hath
disposed
al
thinges
with
so
great
a
prouidence
/
will
he
after
neglect
his
owne
handy
worke
/
for
as
moch
as
amongest
mortall
men
/
it
is
imputed
as
a
vice
or
blame
/
if
any
man
be
not
diligent
or
carefull
in
the
thing
that
apparteineth
vnto
his
house
.
Of
this
/
the
same
our
dearling
shall
learne
the
pouidence
of
God
/
who
careth
for
all
thinges
/
disposeth
all
thinges
and
preserueth
all
thinges
.
For
of
the
two
sparrowes
that
are
bought
for
a
farthinge
/
the
one
falleth
not
vppon
the
grounde
vnto
vs
/
without
his
counsell
.
Who
also
hath
nombred
the
heares
of
oure
heades
/
nothinge
vtterly
is
left
out
of
this
care
.
Wherby
it
is
manifest
that
the
same
doth
determine●
not
onely
of
thinges
wherof
the
soule
hath
nede
/
but
also
the
body
/
seing
we
see
the
Rookes
so
liberally
to
be
entre●eined
by
the
same
/
ande
the
lilies
also
so
gally
to
be
●ladde
.
Hitherto
/
the
minde
being
rightly
furnisshed
or
instructed
of
the
prouidence
of
god
/
it
can
not
be
that
it
may
be
at
any
time
carefull
/
or
oute
of
ordre
stryken
with
couetuousnes
.
The
whiche
affect
if
in
our
tendre
age
we
cut
from
vs
than
●a●e
we
delyuered
the
minde
from
a
great
daungerous
and
hurtefull
plage
.
He
shall
knowe
truly
that
God
is
not
onely
a
lorde
/
but
also
a
father
of
all
those
that
beleue
in
him
/
that
is
/
of
those
that
trust
in
him
and
that
he
desyreth
that
we
shall
come
with
as
moch
haste
vnto
hym
/
to
craue
for
helpe
/
as
vnto
the
parent
or
father
that
hath
begotten
vs
/
ande
with
his
propre
wordes
hath
promised
helpe
/
because
certeynly
he
loueth
to
be
prayed
.
Wherfore
if
the
sycknes
eyther
of
minde
or
of
body
do
vexe
or
greue
the
/
the
remedye
must
be
obteyned
from
him
/
if
thy
ennemy
do
trouble
the
/
if
envie
do
oppresse
the
/
thou
must
runne
vnto
hym
.
If
we
covet
wisdome
or
learning
we
must
wowe
him
for
them
/
yea
bothe
wife
and
children
are
also
to
be
desired
at
his
hand
.
If
the
increase
of
goodes
and
honoures
come
a
litle
to
plentyfully
vnto
vs
/
we
must
desyre
of
hym
/
that
he
wyll
not
suffer
our
mynd
to
be
made
to
tendre
wyth
them
or
effemyna●e
/
ande
so
to
be
brought
oute
of
the
right
waye
.
What
nede
many
wordes
?
generally
/
he
shall
knowe
that
all
thinges
are
to
be
asked
of
him
and
he
shall
thinke
it
a
wrong
/
to
aske
any
thinge
of
him
/
that
shall
not
be
condecent
for
him
to
parforme
/
and
fynally
he
shal
be
a
shamed
eyther
to
couet
or
to
haue
any
thyng
the
which
by
hym
is
not
laufull
/
and
he
shall
onely
get
and
laye
vp
in
treasure
those
thinges
that
maketh
men
truly
happie
.
He
shall
vnderstand
the
mistery
of
the
Gospell
this
waies
/
he
shall
knowe
before
all
other
thinges
the
state
of
the
fyrst
manne
/
that
is
to
saye
/
howe
he
through
death
is
deade
againe
/
howe
after
that
he
had
transgressed
the
precept
of
God
/
he
infected
by
his
transgresse
all
his
posterite
.
For
the
dead
can
not
beget
the
lyuysh
/
neither
haue
we
euer
sene
a
blacke
morian
borne
amongest
Inglishmen
.
Wherby
/
this
our
frende
shall
know
also
his
disease
.
Also
by
this
he
doth
knowe
/
if
he
do
vnderstand
howe
we
do
all
thinges
by
the
motions
of
our
affectes
/
howe
God
truly
is
farre
of
from
them
.
Wherby
it
followeth
vndoubtedly
/
that
we
also
shulde
be
moost
clere
without
all
affectes
if
we
shal
desire
to
dwell
with
God
.
For
like
as
euery
innocent
/
hath
nothing
to
do
with
those
that
are
moost
geuen
vnto
myschefe
/
and
contrary
the
wicked
can
not
abide
the
iust
.
For
as
those
that
are
of
the
nature
of
Nero
do
bidde
and
commaund
other
like
vnto
Seneca
to
be
handeled
/
euen
so
of
the
contrarie
/
the
same
tumbe
doth
hyde
or
couer
the
Emyans
with
the
S●●pians
/
so
none
other
shall
inhabit
with
God
/
than
he
that
is
wythout
spot
ande
holy
/
as
God
hym self
is
holy
/
ande
indued
with
the
purenes
of
harte
.
For
blessed
are
the
pure
in
harte
because
they
shall
see
God
.
But
howe
shall
we
get
so
great
an
Innocency
/
the
which
are
nedged
round●
aboute
with
moost
impure
affectes
?
we
being
here●●
betwixt
the
hammer
and
the
stithe
for
so
moch
as
God
doth
require
so
great
an
innocencie
/
we
beyng
corrupted
/
can
of
our selues
do
nothing
but
vice
/
whether
we
will
or
not
we
are
compelled
to
yelde
vnto
God
and
to
permit
all
thinges
vnto
his
grace
.
Here
springeth
the
light
of
the
Gospell
.
When
we
are
inclosed
wyth
these
strayghtes
/
Christ
doth
take
vs
oute
/
the
whiche
hath
deliuered
vs
farre
better
/
than
any
great
God
of
the
Gentyles
that
was
thought
to
preserue
them
/
aboue
all
thinges
/
erecting
the
conscience
nere
vnto
desperation
/
ande
sone
after
when
by
moost
assured
hope
he
hath
ioyned
the
same
vnto
hym
/
makyng
it
fortunate
.
For
seyng
he
is
most
clere
without
all
blotte
of
all
corrupted
affectes
conceiued
truly
of
the
holighoost
/
and
borne
of
a
pure
virgin
.
First
to
deliuer
vs
he
did
sett
forth
this
his
innocency
for
vs
.
For
truly
he
suffered
oure
labours
and
paynes
/
ande
afterwarde
he
maketh
those
which
vndoubtedly
beleue
thys
/
blessed
.
For
he
that
shall
beleue
this
lyberall
pardon
/
graunted
of
God
by
Christ
/
vnto
the
miserable
kinde
of
mortall
man
/
he
shal
be
saued
/
ande
beyng
made
the
coheyre
of
Christ
/
he
shal
be
in
ioye
with
the
father
euerlastinge
.
For
he
wyll
that
where
hym selfe
is
/
there
also
his
minister
shal
be
The
innocency
of
Christ
that
was
put
in
daunger
for
those
that
were
gylte
/
yea
for
the
dampned
/
hath
absolued
vs
/
and
hath
made
vs
worthy
vnto
God
for
this
cause
specially
/
because
he
was
able
to
fulfyll
the
maner
and
measure
of
the
dyuine
iustice
.
For
he
was
moost
clere
without
all
corrupted
affection
.
And
where
as
he
is
soche
and
so
great
of
him self
/
that
is
to
saye
God
/
yet
was
he
made
oures
.
Wherof
it
followeth
/
that
his
iustice
(
the
whych
onely
thinge
we
●acke
)
was
also
made
oures
.
For
he
was
made
vnto
vs
from
god●
wisdome
/
iustice
/
holines
and
redemption
.
Nowe
/
by
him
we
haue
an
entraunce
vnto
God
.
For
he
is
oures
the
pledge
of
the
grace
of
God
/
our
Aduocate
/
oure
sufere
oure
head
/
intercessour
ande
mediatour
.
He
is
our
whole
trust
and
affiaunce
both
fyrst
and
last
.
Those
that
hetherto
vnderstand
the
mistery
of
the
Gospell
and
trust
vppon
the
same
/
are
borne
of
God
for
the
capacite
of
mannes
weakenes
can
not
attaine
vnto
so
profounde
a
counsell
of
the
grace
of
god
.
Out
of
this
it
commeth
/
that
those
that
are
borne
a
newe
of
the
Gospell
/
can
not
synne
.
For
euery
soch
one
as
is
borne
of
God
doth
not
synne
.
But
he
that
beleueth
the
Gospell
/
is
borne
of
God
/
wherfore
they
do
not
synne
that
are
borne
newe
of
the
Gospell
.
That
is
to
saie
/
the
sinnes
are
not
impu●ed
vnto
them
vnto
dampna●ion
and
death
because
Chryst
hath
redemed
them
with
the
price
of
his
death
.
For
albeyt
that
we
(
as
longe
as
we
are
in
this
body
trauaylyng
as
it
were
in
pilgrimage
from
God
)
cannot
be
wythout
affectes
/
and
so
by
that
means
also
/
not
wythout
synne
.
Ye●
Chryst
notwythstanding
because
he
is
ours
/
doth
supply
or
amend
all
this
our
impotencye
or
weakenes
.
For
seing
he
is
god
aeternal
and
a
spirite
/
he
is
more
precyous
to
redeme
the
sines
of
all
men
/
than
they
them selues
are
able
to
deserue
.
For
Ood
trulye
as
he
is
a
substanciall
forme
or
power
that
turneth
and
moueth
all
thynges
in
it selfe
/
not
beynge
moued
/
wyll
not
suffer
him
also
/
whose
hart
he
hath
drawen
vnto
him
/
to
be
slouthful
or
ydle
.
The
which
sentence
truly
is
not
knowen
by
probacions
but
by
vse
.
For
onelye
those
that
are
faythfull
haue
in
experience
how
Chryste
geueth
no
ydlenes
at
all
vnto
hys
servauntes
/
and
wyth
howe
glad
a
spirite
and
wyth
howe
moche
ioye
they
travayle
and
are
exercised
in
thys
busynes
.
Wherfore
/
who
so
ever
vnderstandeth
the
misterie
of
the
Gospel
/
he
goeth
about
to
liue
wel
.
Wherfore
that
must
be
taught
as
moche
as
maye
be
very
purely
and
dilygently
.
And
thys
also
must
as
the
tyme
requireth
he
taught
/
by
what
kynde
of
meanes
speciallye
we
maye
deserue
the
fauoure
of
God
/
by
those
things
certeynly
/
whych
he
him selfe
vseth
alwayes
towardes
vs
/
by
iustice
/
fayth
and
mercy
.
For
seing
God
is
a
spirite
/
he
can
no
otherwyse
be
worshipped
rightly
with
any
other
sacrifice
/
than
wyth
the
spirituall
sacrifice
of
an
humble
mynd
.
Wherfore
let
our
derling
or
youngman
bende
his
intente
to
this
ende
/
howe
with
all
maturite
he
maye
be
a
good
man
;
howe
he
maye
be
innocent
/
and
as
nere
lyke
vnto
God
as
maye
be
.
He
doth
good
vnto
all
menne
/
he
doth
hurte
no
man
/
except
a
man
fyrst
hurte
him
selfe
.
So
he
that
doth
studie
to
do
good
vnto
all
men
/
and
to
be
euery
thinge
vnto
all
men
/
and
doth
abstaine
vtterly
his
hande
from
all
iniurie
/
he
is
moost
like
vnto
God
.
These
thinges
are
harde
/
if
thou
haue
an
eye
vnto
oure
owne
strength
/
but
vnto
him
that
beleueth
/
all
thinges
are
possyble
.
The
Aphorismes
of
the
seconde
preceptes
.
After
that
the
minde
/
whyche
must
be
appointed
vnto
substanciall
vertue
/
shal
be
rightly
instructed
by
faith
/
the
next
thing
is
/
that
he
decke
ande
furnish
him selfe
all
wholy
within
purely
.
For
if
with
hym selfe
all
thinges
be
in
a
right
ordre
/
than
shall
he
very
sone
gyue
good
counsell
vnto
other
.
And
he
can
not
more
lightly
sett
his
minde
in
due
order
/
than
if
he
haue
in
hand
/
and
labour
both
night
ande
daye
in
the
worde
of
God
.
The
whiche
thinge
he
shall
do
very
well
/
if
he
vnderstande
the
hebrue
and
greke
toungues
rightly
/
because
without
the
one
of
them
/
the
olde
Testament
/
and
without
the
other
/
the
newe
can
not
without
difficulte
purely
be
knowen
.
And
for
as
moch
as
we
haue
taken
vppon
vs
to
teache
those
/
that
haue
nowe
passed
ouer
the
trauaile
of
their
first
rudimentes
.
And
the
Latin
tongue
being
had
in
vse
amongest
all
men
/
yet
do
we
not
think
it
mete
vtterly
to
leaue
it
.
For
albeit
that
it
do
conduce
lesse
vnto
the
vnderstanding
of
holy
scriptures
/
then
eyther
the
Greke
or
Hebrue
tongue
/
yet
for
the
rest
vse
of
our
life
it
proficeth
very
mothe●
and
sometimes
it
cometh
to
passe
/
that
we
haue
to
do
in
the
busynes
of
Christ
amongest
those
that
are
onely
latyn
men
.
But
to
abuse
the
tongues
for
againe
/
that
truly
ought
to
be
farre
of
from
a
Christen
man
.
For
truly
the
tongues
are
the
gifte
of
the
spyryte
of
God
.
The
next
vnto
this
/
vnto
whome
we
shall
giue
our
diligence
/
shal
be
the
Greke
tongue
/
because
of
the
newe
Testaments
as
it
is
saide
(
for
speaking
the
thinge
/
that
I
thinke
offending
no
man
wyllingly
)
The
doctryne
of
Christe
euen
from
the
beginning
(
not
as
the
thinge
required
)
so
rightly
to
haue
bene
handled
of
the
latin
men
/
as
of
the
grekes
.
Wherfore
this
our
dearling
must
be
sent
vnto
the
fyrst
fountaynes
.
Albeit
this
in
them
both
is
to
be
obserued
/
that
the
same
haue
his
harte
strongly
walled
aboute
with
faith
ande
innocency
.
For
there
are
many
thinges
that
wolde
be
learned
not
withoute
daunger
/
wa●t●nes
/
the
desyre
of
Empire
and
to
liue
in
contention
of
battaill
/
intertaine
frowardnes
/
vaine
Philosophy
and
suche
like
thinges
.
All
the
which
thinges
/
a
minde
being
monisshed
of
them
before
/
may
passe
ouer
not
touching
them
/
like
vnto
Vlisses
.
When
at
the
fyrst
voice
or
hearing
of
them
/
he
hath
thus
monisshed
him selfe
/
These
thinges
thou
hearest
to
beware
and
not
to
be
entangled
with
them
/
or
to
take
them
.
We
giue
the
last
place
to
the
hebrue
tongue
for
this
cause
specially
/
because
as
we
haue
said
a
litle
before
/
the
latin
tongue
is
growen
in
knowledge
amongest
all
men
.
And
the
Greke
tonge
shall
moost
conueniently
followe
the
same
or
elles
wolde
we
of
iust
right
haue
geuen
the
first
place
vnto
the
hebrue
tongue
/
because
without
the
phrase
of
that
tongue
/
yea
in
the
greke
tongue
he
shall
sweate
who
soeuer
will
vnderstand
or
searche
out
the
right
sence
of
the
scripture
.
But
to
speake
of
the
vtilité
of
the
tongues
to
the
full
/
it
aparteyneth
not
to
this
purpose
.
Who
soeuer
commeth
with
an
humble
and
thursty
minde
/
with
these
armours
/
he
maye
breake
into
this
heauenly
wisdome
vnto
whome
no
wisdome
of
man
maye
be
compared
/
nor
yet
of
right
matched
.
Vnto
the
which
/
when
he
hath
broken
in
/
he
shall
finde
all
kindes
of
formes
to
liue
well
/
that
is
to
witte
Christ
him selfe
the
moost
absolute
exemple
of
all
vertue
/
whome
/
when
by
worde
and
dede
he
shall
assuredly
or
plainly
knowe
/
he
shal
so
embrace
/
that
in
euery
acte
or
counsell
/
he
shal
endeuour
to
expresse
some
parte
of
his
vertues
/
as
moch
as
by
right
the
tenuyté
or
weakenes
of
man
wyll
suffre
to
be
done
.
He
shal
learne
of
him
as
the
oportunité
of
time
shall
require
both
to
speake
and
to
holde
his
peace
.
It
shal
be
a
shame
for
him
to
tymely
to
speake
of
those
thinges
whyche
require
none
but
soche
as
are
come
to
a
parfectripenes
/
because
he
may
see
Christe
to
haue
layde
vp
this
scantly
at
the
length
in
the
thurtieth
yere
of
his
age
.
Albeit
that
he
did
giue
some
experiment
of
him selfe
vnto
the
doctours
of
the
lawe
also
when
he
was
twelue
yeares
olde
.
By
the
whych
exemple
we
are
not
so
moch
taught
to
come
forth
in
tyme
/
as
we
are
to
endeuoure
euen
from
our
tender
age
thynges
that
are
great
/
but
worthy
vnto
God
.
For
like
as
the
greatest
ornament
or
commendacion
vnto
a
woman
through
oute
all
her
life
is
scylence
.
So
nothing
doth
make
a
yongman
more
commendable
than
the
study
of
scilence
for
a
c●r●eine
time
/
vntyll
the
mynde
and
the
tonge
as
well
a
parte
/
as
amongest
them selues
can
agre
well
.
And
we
require
not
here
the
Pythagoricall
scylence
/
but
we
do
onely
suppresse
the
desyre
to
speake
.
Ande
except
the
yongman
shall
speake
tymely
/
we
do
forbyd
him
to
speake
at
all
.
Whyles
he
studieth
the
preceptes
of
eloquence
/
beyng
vnder
hys
masters
/
he
shall
not
deforme
or
bring
it
oute
of
fasshyon
/
because
he
wyll
followe
theyr
exemple
if
it
haue
any
faute
.
Ande
let
no
man
thinke
this
precept
to
be
of
a
lyght
force
.
For
it
is
to
be
learned
by
the
olde
auncient
histories
/
that
certayne
Auditours
or
learners
haue
not
onely
followed
by
imitations
the
vices
or
fautes
of
theyr
teachers
tongue
/
but
also
of
theyr
bodyes
.
The
fautes
of
the
tonge
/
maye
be
sone
knowe
vnto
euery
body
.
For
truly
the
forme
of
an
Oration
besydes
the
worckmanship
or
ha●oe●ing
of
it
/
is
corrupted
/
if
the
same
be
spoken
to
fast
or
to
slowly
.
If
the
accent
or
pronouncing
of
it
/
be
to
base
or
faire
/
or
to
vehement
/
as
if
in
euery
cause
/
and
in
euery
kinde
of
thinge
there
be
but
one
forme
of
countenannce
/
ande
one
maner
of
gesture
/
or
faming
as
men
do
call
it
/
that
is
done
with
insolencie
.
It
is
obserued
/
that
Elephantes
/
when
they
are
alone
/
are
carefull
ande
studious
to
call
to
minde
those
thinges
/
for
the
whiche
they
haue
bene
beaten
.
So
a
yongman
shall
often
study
with
him selfe
/
howe
to
compose
his
tonge
or
countenaunce
/
howe
to
vse
his
handes
/
like
vnto
one
that
may
where
nede
shall
require
/
with
conuenient
shame
fastnes
be
as
a
loadesman
/
shewing
thinges
vnto
other
/
ande
to
procede
ande
not
to
rowe
backe
againe
.
And
all
these
thinges
he
shal
so
moderate
/
that
they
maye
serue
the
truth
/
and
not
to
serue
in
flatterie
vnto
other
.
For
the
condicions
or
maners
of
some
that
are
like
vnto
the
condicions
of
an
harlot
howe
can
they
be
indured
or
suffred
of
a
Christian
harte
?
Wherfore
by
this
exercise
that
we
do
here
require
/
we
do
intend
none
other
thing
/
than
that
euery
man
maye
learne
with
him selfe
/
to
rule
the
exteriour
vices
/
the
which
are
the
moost
certeine
tokens
of
a
corrupte
minde
.
Wherfore
it
is
fyrst
necessarie
that
the
minde
of
it selfe
be
parfect
/
the
which
/
if
it
so
be
/
shall
sone
moderate
the
raging
tempest
of
the
exteriour
membres
/
that
we
do
not
frowne
to
moche
/
or
alter
our
mouth
or
contenaunce
/
or
shake
our
heade
/
or
cast
abroade
our
handes
/
but
that
we
tempre
all
these
thinges
/
with
a
certeine
modesté
/
not
affected
/
but
plaine
and
ful
of
symplycité
.
These
thinges
are
of
the
Oration
or
speakyng
/
and
of
scilence
.
He
shall
flye
the
saturité
or
fulnes
of
wine
/
as
moch
as
he
wolde
homlocke
.
Forlike
as
it
doth
driue
this
tender
bodie
or
yonge
Carcas
(
the
which
of
his
owne
nature
is
prone
vnto
vehemency
)
vnto
madnes
/
euen
so
doth
it
(
without
doubte
)
corrupt
our
olde
age
/
that
as
yet
tarieth
for
vs
/
euen
in
the
first
springing
of
vs
.
Wherby
it
commeth
to
passe
/
that
when
by
chaunce
we
come
vnto
it
/
we
finde
infirmité
and
sicknes
/
and
no
rest
.
For
it
can
no
otherwise
be
/
but
those
that
haue
to
busily
vsed
to
wasshe
them selues
with
wine
/
but
that
they
must
fall
into
some
greuous
and
daungerous
sickenes
/
as
the
fallinge
sickenes
/
a
palsie
/
a
dropsie
/
the
leprie
/
ande
soch
other
.
Wherfore
couet
not
to
sone
to
be
an
olde
man
/
if
thou
wilt
be
an
olde
man
longe
.
Let
the
rest
of
his
diet
be
soch
thinges
as
may
be
sone
gotten
.
For
what
doth
it
conduce
to
a
yong
man
(
whose
stomake
by
nature
is
prompte
and
redy
to
parfect
disgestion
)
to
desire
to
fede
vppon
partrig●s
thrusshes
deintie
byrdes
/
Capons
/
of
Roobuckes
and
soch
other
deintie
disshes
?
Let
him
laie
vp
those
in
store
/
tyll
age
come
vppon
hym
/
when
his
tethe
shal
be
dull
or
blunte
/
ande
the
palate
of
his
mouth
tendre
or
worne
/
and
his
throte
/
with
longe
continuaunce
of
time
/
growen
to
a
certeine
hardnes
/
ande
his
Stomake
not
beinge
q●ycke
or
able
to
digeste
/
ande
his
bodye
half
dead
.
For
what
hope
shal
be
to
nourish
the
olde
age
yf
the
wanton
youth
/
by
intemperate
dyet
/
hath
made
soch
thynges
lothsome
/
whiche
the
olde
age
shuld
moost
desyre
?
Hunger
in
the
meane
tyme
/
is
onely
to
be
conuinced
or
ouercome
/
ande
not
to
be
put
awaye
.
For
men
saye
that
Galen
lyued
hundreth
and
twenty
yeres
/
because
he
neuer
departed
full
from
the
table
.
And
I
do
not
here
require
/
that
thou
shuldest
punish
thy self
with
famyn
/
but
that
thou
shuldest
not
serue
the
insatiable
voracité
or
rauening
/
more
than
the
vse
of
the
lyfe
doth
requyre
.
For
I
am
not
so
ignoraunt
but
that
I
knowe
/
that
a
man
maye
offend
in
both
partes
.
If
that
in
rauenyng
we
make
our selues
lyke
vnto
wolues
/
or
by
famine
/
make
our selues
vnproffytable
or
not
able
to
do
any
good
.
I
suppose
nothing
to
be
more
folysh
/
than
to
covet
to
be
taken
as
a
gentelman
/
because
of
ryche
and
gaye
apparell
.
For
by
that
meanes
/
the
Bysshoppes
Mules
maye
chalenge
nobilitié
/
and
be
moch
bruted
.
For
they
/
for
as
moch
as
they
be
stronges
are
able
to
cary
more
gold
and
syluer
/
and
more
pretious
stones
/
than
euer
any
Milo
coulde
.
And
who
can
not
be
ashamed
of
his
proude
apparell
/
that
heareth
the
sonne
of
God
/
borne
of
a
vyrgyne
/
to
ligh
crying
in
an
oxe
stalle
?
being
wrapped
aboute
onely
with
so
many
bandes
/
as
the
virgin
/
not
being
prepared
to
her
deliuerie
/
bare
wyth
her
?
Those
that
daily
do
fynde
oute
straunge
ande
newe
shapes
of
garmentes
/
do
declare
/
a
moost
certaine
token
of
an
inconstaunt
(
or
if
that
be
to
moche
)
of
an
effeminate
or
tender
minde
.
Those
are
not
of
Christe
/
for
they
suffer
the
poore
in
the
meane
whyle
to
perish
wyth
colde
ande
hunger
.
Wherfore
a
man
must
as
moche
abstaine
from
the
superfluité
of
garmentes
or
apparell
/
as
of
any
other
kynde
of
evell
.
While
the
yongman
beginneth
to
be
in
loue
/
he
must
exhibit
some
beginninge
of
exercise
of
his
minde
.
And
while
other
do
trie
their
armes
/
where
a
tumulte
is
/
with
strength
and
armours
/
this
our
dearling
shall
conuert
all
his
strength
to
this
purpose
/
that
he
maye
defend
him selfe
from
the
madnes
of
loue
.
And
when
he
shall
parceaue
vtterly
that
he
must
loue
in
dede
/
to
beware
that
he
doate
not
/
and
to
chose
soche
a
one
to
his
loue
/
whose
condicions
he
trusteth
to
be
able
to
endure
in
perpetuall
matrymonie
/
and
so
vndefyledly
or
chastly
to
kepe
their
congresse
or
meting
to gether
/
vntill
the
time
of
Mariage
/
that
besydes
her
/
amongest
all
the
numbre
or
multitude
of
women
and
virgines
he
knowe
none
.
For
what
purpose
or
nede
/
doth
it
serue
in
this
case
to
forbidde
the
desire
of
money
and
glory
/
when
euen
amongest
the
Gentiles
/
this
kynde
of
mischefe
/
is
euell
spoken
of
?
And
this
our
dearling
ought
not
to
be
taken
hereafter
as
a
Christian
/
yf
he
shall
become
seruaunt
vnto
that
/
the
whiche
hath
troden
vnder
foote
/
not
one
or
two
/
but
hath
subuerted
the
moost
florysshyng
kyngdomes
/
hath
destroyed
the
myghtye
stronge
Cities
/
and
what
soeuer
publyke
weale
it
hath
inuaded
/
it
hath
vtterly
vndone
the
same
.
This
when
it
hath
in
possessyon
the
pryncypall
towre
of
mannes
mynde
or
soule
/
it
permytteth
nothyng
to
be
well
done
/
ande
is
the
moost
hurtefull
plage
of
all
the
woorlde
/
but
/
alas
/
it
is
of
a
great
power
/
which
we
shall
kyll
or
destroye
by
Chryst
alone
/
if
we
shal
be
the
dylygent
or
busy
followers
of
him
.
For
what
other
thynge
dyd
he
here
elles
/
than
to
remedy
thys
evell
?
We
thynke
the
Mathematicall
discyplines
/
vnto
the
which
also
/
men
do
numbre
Musike
/
not
lyghtly
to
be
touched
/
albeit
not
dwellyng
longe
in
them
.
For
lyke
as
they
beyng
knowen
are
very
moche
frutefull
or
necessarye
/
ande
beyng
not
regarded
/
are
no
small
impediment
/
euen
so
if
a
man
shall
spend
all
his
time
in
them
/
even
to
his
old
age
/
he
shall
haue
none
other
frute
by
it
/
then
those
haue
/
whiche
/
because
they
wyll
not
be
ydle
/
walkinge
vp
ande
downe
/
chaunge
nowe
ande
than
theyr
place
.
The
exercyse
of
contencyon
or
of
armours
/
we
do
not
so
moche
condempne
/
as
wyllyng
notwithstanding
to
pronounce
otherwise
in
this
matter
/
yf
we
did
not
see
certeyne
great
ryche
men
constauntly
to
abhorre
from
that
labour
/
which
doth
helpe
the
commone
lyfe
.
Yet
shall
it
be
the
parte
of
a
christian
man
vtterly
to
abstayne
from
weapons
as
moche
as
maye
be
laufull
by
the
state
and
tranquillyté
of
the
publike
weale
.
For
GOD
/
who
brought
home
Dauid
as
a
conqurour
/
being
rude
in
the
handelinge
of
weapons
/
goying
forthwith
his
slinge
agaynst
Coliath
/
and
preserued
the
Israelites
/
bryng
vnarmed
from
their
present
ennemy
/
will
preserue
vs
also
vndoubtedlye
/
ande
if
it
shall
otherwyse
please
him
.
He
shall
harnas
ande
make
stronge
oure
handes
/
He
trulie
doth
teach
our
handes
vnto
the
conflict
or
fight
.
But
if
it
be
Vtterly
determined
/
to
put
in
experience
/
this
exercise
of
weapons
/
let
this
onely
be
the
chefe
intent
of
it
/
that
we
will
defend
our
natiue
contrey
ande
those
whome
GOD
commaundeth
to
be
defended
.
I
wolde
therfore
every
man
(
ande
chefely
/
not
withstandinge
those
that
are
to
be
appointed
vnto
the
office
of
the
worde
of
GOD
)
to
thinke
no
otherwise
than
that
howe
they
may
attayne
vnto
the
only
Citie
/
ad
in
that
alone
/
of
the
olde
●assylyans
the
whiche
dyd
accompte
no●e
to
be
in
the
nombre
of
theyr
Cytezens
,
that
knewe
no
crafte
howe
to
gett
his
liuyng
.
For
by
that
meanes
/
it
shuld
come
to
passe
that
ydlenes
(
the
cause
or
mainteyner
of
al
dissolute
behaueour
)
or
wantonnes
/
shuld
be
bannished
/
and
our
bodies
shuld
moch
longer
be
preserued
in
health
shuld
lyve
longer
and
br
of
greater
strength
.
The
Aphorysmes
of
the
laste
Preceptes
.
Fyrst
of
all
this
shall
the
ingenious
minde
thinke
with
himselfe
/
Christ
hath
giuen
him selfe
for
vs
ande
is
made
oures
and
so
is
it
necessarye
that
thou
be
geuen
vnto
a●men
not
to
thynke
thy
felt
to
be
thyn●
owne
man
but
to
be
for
other
.
For
trulye
we
are
not
borne
vnto
our selues
/
but
that
we
shuld
be
all
thinges
vnto
all
men
.
Wherfore
from
hys
tender
age
he
shall
must
vppon
these
things
alone
vppon
iustyce
fayth
and
constauntye
by
the
which
he
maye
do
good
vnto
the
chrystyan
publyke
weale
and
vnto
his
natiue
coutrey
ande
particulerly
also
vnto
all
men
.
For
those
are
speke
and
feble
mindes
/
that
only
do
regard
this
thyng
/
howe
they
maye
haue
or
come
by
a
quiet
lyuing
/
ande
are
not
so
lyke
vnto
God
/
as
those
are
/
that
euen
with
their
owne
perill
do
studie
how
to
do
good
vnto
all
men
.
Ande
here
notwithstanding
this
must
he
warelye
taken
hede
of
least
the
purpose
that
is
taken
or
intended
to
the
glory
of
God
of
our
natiue
countrey
ande
the
proffit
of
all
men
/
be
not
defiled
or
corrupted
by
the
deuell
or
the
loue
of
our selues
/
and
finally
that
we
take
not
the
thing
vnto
our selues
the
whiche
we
will
appeare
to
haue
done
;
for
the
cause
of
other
men
.
For
why
?
we
maye
see
many
which
in
the
first
beginning
go
happely
in
the
ryght
trade
/
and
wythin
a
lytle
after
/
through
vayne
glory
(
whiche
is
the
pestilence
of
all
godly
intentes
)
they
are
driuen
out
of
the
ryght
path
.
In
the
prosperite
ande
aduersité
of
other
men
/
he
shall
euen
like
behaue
him self
as
though
they
had
for●ned
vnto
his
owne
parson
.
Yf
good
fortune
shall
come
vnto
an
other
/
he
shall
thinke
th●●
is
hath
fortuned
vnto
him self
as
well
a●
it
had
●o●e
aduersite
.
For
why
the
shall
●●●t
none
publike
weale
lyke
vnto
one
house
and
familye
Yea
one
bodye
in
the
wyth
the
membres
are
so
glad
together
and
do
sorrowe
ande
the
one
helpeth
the
other
that
what
soeuer
shal
fortune
to
one
shal
be
thought
to
happen
to
all
.
After
this
sort
/
he
shal
be
glad
with
the
ioyfull
and
shall
wipe
with
those
that
do
wepe
/
for
why●
?
he
shall
thinke
the
chu●●ches
of
euery
man
to
be
his
owne
.
Adde
vnto
this
that
accordyng
vnto
the
saying
of
Senica
/
the
thinge
maye
happen
vnto
every
man
that
doth
fortune
vnto
any
●ne
.
And
we
do
not
teache
that
these
afflictes
ioye
ande
sorrowe
muste
be
so
vsed
as
the
comone
custome
is
.
For
we
wyll
not
that
we
shall
make
myrth
and
ioie
in
prosperit●●
and
despayr
in
aduersite
.
But
for
as
moche
/
as
we
are
never
wythout
these
●●d
other
affectes
/
so
if
wi●●
wise
we
must
tempre
them
/
that
in
no
cas●●●
admitte
any
inconueniente
/
or
do
the
thing
that
is
not
comely
/
Wherfore
we
s●athe
as
moche
of
the
prosperitie
as
other
〈…〉
out
〈…〉
other
wil●
shall
we
be
sep●●/tha●
to
say
/
we
shal
take
al
things
●●th
●am●●ra●ion
.
From
these
conuenticles
or
companyes
where
as
men
mete
/
many
together
or
commely
soche
as
are
the
mariages
of
ki●ds
(
●āditates
that
are
yerely
kepte
and
holidates
.
I
make
no
great
restrainte
because
〈…〉
christ
in
times
past
hath
been
〈…〉
vnkindly
part
of
maryages
.
〈…〉
mooste
alowe
/
that
if
the
〈…〉
●●st
nedes
be
done
be
done
in
so
〈…〉
place
or
openly
rather
then
in
〈…〉
houses
/
because
the
multitude
of
witnesses
/
doth
more
vehement●●
〈…〉
than
their
owne
propre
mind
.
For
he
shal
want
all
grace
/
that
is
not
ashamed
〈◊〉
openly
o●
comunely
to
do
the
thynge
that
is
dishonest
or
vncomely
.
From
the
comune
conuenticles
or
●etynges
together
of
men
/
he
shall
alwayes
〈…〉
to
thing
away
som
goodnes
/
least
●●ke
as
Socrates
was
accustomed
to
complaine
returne
home
alwaes
worke
.
He
shal
marke
of
any
man
be
haue
himselfe
abrode
with
honest
shame
fastnes
/
and
shall
followe
it
.
And
of
the
contrarie
without
shame
he
shall
refuse
it
or
despise
it
.
But
for
as
moche
as
those
that
are
full
rype
of
one
conscātly
do
this
/
mine
advise
is
that
they
mete
together
in
publyke
conventicles
as
seldome
as
maye
be
.
But
if
of
necessite
sometimes
madnes
muste
be
had
in
companye
sone
after
let
vs
come
home
agayne
to
our selves
/
a
sone
reason
may
be
pretended
why
we
haue
forsaken
our
selues
/
vnto
the
which
/
those
must
be
agreable
that
do
knowe
that
we
are
geuen
alwayes
vnto
vertuous
or
good
studyes
.
In
things
that
are
paynefull
/
our
brydilles
must
be
lowsed
for
vs
to
runne
.
For
●n
this
case
it
is
accounted
a
noble
thinge
to
be
fyrst
and
last
.
In
this
shuld
we
streatch
our
sinnewes
forth
the
evell
to
be
consydered
/
to
be
handeled
to
be
amoued
or
put
awaye
/
and
counsell
to
be
geven
.
And
it
is
vsed
even
amongest
the
infidelles
/
that
our
parentes
next
vnto
the
immortal
God
are
moost
to
be
left
by
.
Wherfore
we
must
gyve
place
vnto
them
every
where
.
Ande
if
at
any
tyme
they
behave
not
them
shoes
after
the
minde
of
Chryst
/
the
which
is
also
dures
/
we
maye
not
due
of
season
stryue
against
them
/
but
what
soever
ought
to
be
sayde
or
done
/
that
must
be
proponed
or
purposed
with
al
medenes
the
which
thinge
if
they
wyll
not
receave
/
they
are
rather
to
be
forsaken
than
to
be
handeled
contumelyously
.
The
naturall
Philosophers
do
testifie●
/
that
Ire
dranger
commeth
of
a
hote
cause
/
wherfore
this
yong
age
is
moost
h●re●
we
must
dilygently
beware
of
it
that
we
do
not
saye
any
thinge
by
the
compulsyon
therof
/
what
soeuer
commeth
into
the
minde
.
When
this
after
it
is
hoate
in
the
/
it
ought
to
be
suspected
.
Sclaunder
/
if
we
cannot
vtterly
/
because
of
the
bitternes
of
it
/
digest
it
downe
/
it
must
be
referred
vnto
some
iudge
or
magistrate
.
For
why
?
to
render
agayne
one
the
eke
for
Turrian
other
or
to
fend
ouer
againe
the
sclaunder
or
contumely
vnto
him
that
gave
it
/
it
is
no
other
/
than
to
be
like
vnto
hym
or
such
one
as
he
is
whome
thou
doest
disalowe
.
Games
with
theyr
equalles
we
do
per●●i●●
to
ha●e
vp
did
〈…〉
●och
〈◊〉
of
/
learning
ande
profitable
〈◊〉
the
exerr●●
〈◊〉
them
bodye
.
The
games
of
learning
〈◊〉
contend
with
aua●●re●
a
〈◊〉
Ari●h
●h●●tike
doth
reach
/
or
vyse●tyng
of
places
the
which
thing
the
/
draught●s
and
pauses
of
the
chestes
and
theyr
stacions
als●
and
healinges
in
watch
do
declare
.
For
that
ga●●●
aboue
all
other
doth
teach
/
that
noth●●●e
ought
to
be
●one
rashlye
or
vnaduis●dlye●
And
yet
in
the
meane
tyme
the
〈◊〉
be●●
meane
kept
in
it
.
For
them
have
and
s●●
me
/
which
/
setting
their
serious
busines
a
parte
/
haue
geue
them selues
to
that
onely
.
We
permit
onely
these
thinges
to
be
done
in
/
by
times
/
or
in
the
tymes
of
leasure
from
other
thinges
.
And
the
games
of
dice
and
cardes
(
as
men
call
them
)
we
count
ande
send
them
backe
agayn
vnto
the
crowes
/
as
the
Prouerbe
saith
.
The
body
shal
be
exercised
with
run●●
leaping
/
coyting
with
the
exercyse
of
weapons
/
with
wrastling
(
the
which
is
〈◊〉
seldom
to
be
vsed
/
because
often
times
it
euen
●●h●ed
earnest
(
and
with
so●●
pastimes
●as
a●e
almoost
generally
in
all
●a●●ō
specially
〈◊〉
as
haue
bene
vsed
moost
amongest
●●r
forefathers
the
Zwytsers
beinge
verye
proffitable
for
dyuers
chaunces
.
I
see
that
swimming
is
proffitable
to
very
fewe
albeit
sometyme
it
is
a
pleasure
to
swimme
in
the
water
or
ryver
lyke
vnto
a
fish
/
Turrian
it
hath
serued
sontimes
for
chaunces
not
with
out
proffit
.
He
came
swimmyng
out
of
the
Capitolhouse
that
shuld
declare
vnto
Camillos
the
miserable
state
of
Auarous
Rome
.
Ch●●lia
●owing
with
her
owne
propre
●●●mbres
returned
agayne
vnto
hers
.
Let
all
the
conuersation
and
talke
also
/
be
soche
that
may
delight
those
with
whome
we
do
lyue
.
And
if
thou
must
nedes
chyde
an
other
man
/
do
it
with
so
good
a
harte
and
so
drily
/
and
let
it
be
done
so
pretily
and
so
aduysedly
/
that
we
maye
put
awaye
the
vice
ande
wynne
the
man
/
and
ioyne
him
wyth
more
hart●e
or
entyre
love
vnto
vs
.
The
studye
of
trouth
must
be
so
constaunt
ande
alone
that
alwayes
we
muste
p●rp●●d
and
consyder
so
/
both
our
owne
talke
and
the
tale
or
communication
of
other
/
that
no
craft
or
rayning
be
mixed
in
it
.
And
a
good
minde
ought
to
be
w●th
no●
thing
more
displeased
with
hym self
tha●
yf
he
perceaue
any
lye
come
from
him
〈◊〉
though
it
be
against
his
wyll
.
I
will
no●
saye
here
howe
moch
he
ought
to
be
a
shamed
if
he
make
them
him self
or
tell
them
when
they
are
made
of
others
.
For
euery
man
is
commaunded
to
speake
the
truth●●
which
his
neighbour
.
Christ
is
the
〈◊〉
the.
Wherfore
it
becommeth
a
Christian
man
to
●owe
and
kepe
most
diligently
the
〈…〉
that
〈…〉
in
mynde
or
in
〈…〉
in
all
his
wayes
.
Nothing
can
be
assuredly
〈…〉
to
hym
that
〈…〉
this
t●●ue
〈…〉
●o
is
the
〈◊〉
of
the
〈…〉
wherfor●
if
that
be
vai●●
lying
ande
inconstant
all
is
a
moost
certaine
token
that
the
harte
i●
worsse
a
great
deale
.
Adde
vnto
this
that
a
lye
maye
be
for●
tyme
hydden
/
but
〈◊〉
for
euer
.
Wherfore
it
shal
be
a
very
folysh
thinge
/
to
nourish
or
comforte
the
domes●●●all
noughty
●achte
in
hope
that
it
shal
be
hydden
/
or
not
knowen
.
Loke
what
I
haue
saide
of
the
studie
of
the
tru●h
the
same
must
be
obserued
in
all
doinges
/
that
we
do
nothing
fainedly
/
that
our
browe
or
eyes
dissemble
no
other
thing
/
than
the
harte
●ese●●
meaneth
/
the
whiche
is
the
fountaine
of
all
doinges
.
The
going
also
that
is
made
or
forged
/
doth
giue
a
sufficient
argument
/
what
the
man
is
the
which
doth
go
otherwise
than
his
nature
requireth
/
that
is
to
saye
/
full
of
vanité
/
and
an
harlot
in
minde
.
But
what
nedeth
many
wordes
?
To
this
purpose
all
studie
must
be
hasted
/
that
the
yongman
maye
with
all
purenes
sucke
into
him
Christe
/
who
)
when
he
hath
dronken
or
tasted
of
him
)
he
shal
be
a
rule
vnto
him
.
He
shal
neuer
fall
from
well
●●ing●lly●
shall
neuer
be
prowde
or
extolted
/
he
shall
encrease
dailie
/
but
he
shall
appeare
to
him self
alwaies
to
decrease
.
He
shall
go
forward
/
but
he
shall
accounte
hym selfe
to
be
lust
of
all
men
.
He
shall
do
good
towardes
all
men
/
but
he
shall
embroide
nothinge
.
For
so
truly
Christe
hath
done
.
Wherfore
he
shal
be
absolute
that
shal
pu●pose
onely
to
followe
Christ
.
These
●e
the
thynges
(
moost
●le●a●●t
Gerolde
)
whyche
we
haue
thought
to
be
proffytable
or
to
conduce
to
bring
vp
ingenious
y●ngmen
/
howe
be
it
they
be
so
confusely
taught
that
of
it
ther
sacketh
no
declaration
.
For
why
?
the
thinge
is
manyfestly
open
vnto
the
eyes
of
all
men
.
But
for
thy
parte
remembre
these
thinges
often
with
thy selfe
and
loke
what
thou
sees●
here
written
with
a
rude
style
/
expresse
it
in
thy
maners
.
And
so
it
shal
come
to
passe
tha●
the
thinges
that
are
poured
oute
here
all
moost
without
any
ordre
/
thou
thy selfe
by
thy
actes
/
shalte
bringe
them
into
a
very
goodly
ordre
.
Ande
shalt
be
of
this
forme
of
teachyng
a
brething
hore
●●de
lyuely
example
.
And
to
speake
more
〈◊〉
stauntly
/
it
can
not
other
wilt
be
〈…〉
after
thou
shalt
be
more
absolute
than
we
are
able
to
expresse
with
wordes
of
●nstaūtly
thou
emploie
/
all
thy
indeuoure
.
The
which
thinge
shal
be
aboue
measure
proffitable
for
the
expelling
of
Idelnes
.
Wherby
some
wythout
all
shame
/
of
a
mischeuous
receaued
custome
/
are
growen
to
suche
slouth
/
euen
in
the
very
fyrst
entraunce
of
theyr
life
/
that
they
appeare
to
couet
to
be
〈…〉
thinge
then
dr●nes
/
ande
the
puddles
of
all
vices
.
But
thou
truly
(
as
he
saith
)
must
vse
discretly
thy
ag●
.
For
tyme
o●
age
glideth
away
with
a
swifte
foote
.
And
not
so
good
followeth
as
the
fyrst
wa●●
.
It
is
the
parte
of
a
Christian
man
/
not
to
speake
lordly
of
opinions
/
but
alwayes
to
do
thynges
that
are
hard
ande
great
with
God
.
Procede
therfore
(
thou
Gentle
yongman
)
to
increase
wyth
the
●ru●
seruauntes
of
nobilite
/
thy
kynred
or
stocke
thy
goodly
forme
and
thy
patrimo●●e
or
in
heritaunce
/
the
which
all
hath
fortuned
honourably
vnto
the
(
I
haue
not
sayde
well
)
I
shulde
haue
sayde
to
thynke
onely
these
to
be
the
ornamentes
/
ande
to
●nowe
the
other
thinges
to
be
the
giftes
of
fortune
.
The
moost
greatest
and
mightie
lorde
being
thy
guyde
.
Who
preserue
the
in
prosperous
estate
.
So
be
it
.
Finis
.
Proue
the
spyrytes
whether
they
be
of
God
.
Ihon
the
iiij
.
i
.
Reg
xiij
.
●
.
Mat
vij
.