What
an
honest
life
is
,
whereof
it
consisteth
,
and
what
it
profiteth
.
CHAP.
1.
WHereas
,
after
al
things
were
created
,
Man
was
borne
into
the
world
,
as
it
were
the
Gouernoure
and
Moderatour
of
al
things
,
and
a
Bailiffe
also
ordained
of
God
:
he
must
then
of
righte
so
liue
,
that
he
may
please
hys
founder
Almightie
God
:
that
being
once
called
backe
by
death
of
his
Patrō
,
like
as
Princes
are
called
of
their
Caesars
,
into
his
heauenly
Palaice
,
may
giue
an
accompte
of
hys
Stewardship
,
and
of
his
rule
and
Gouernement
.
And
that
hée
may
thus
do
indéede
,
he
hath
great
néede
of
an
accepted
,
very
noble
,
princely
,
and
honest
life
.
●…
Vhat
a●
ho●…
lib
.
●●
.
And
to
knowe
what
is
an
honest
life
,
you
shall
vnderstande
,
it
is
nothing
else
,
than
for
a
man
,
by
his
life
and
conuersation
,
far
to
passe
and
surmount
the
life
of
very
brutishe
&
senselesse
beastes
:
And
as
muche
as
by
nature
maye
be
performed
,
he
ought
to
haue
in
hymselfe
such
a
life
of
true
holinesse
,
as
is
very
lyke
vnto
God
himselfe
:
whiche
consisteth
in
no
other
thing
,
than
in
the
only
gift
of
Vertue
.
●…
Vhat
Ver●…
e
is
.
And
Vertue
truely
is
nothing
else
,
but
to
flye
from
vices
,
and
to
folowe
Godlinesse
and
Honestie
:
For
it
is
the
office
and
end
of
vertue
.
Sainct
Augustine
witnesseth
,
that
an
honest
&
pleasante
life
to
God
,
consisteth
in
Vertue
,
saying
,
that
the
Art
to
liue
wel
,
was
nothing
else
but
Vertue
.
And
Baptista
Mantuanus
expresseth
what
Vertue
is
in
these
words
(
Vertue
speaking
of
hirselfe
after
this
maner
:
)
I
am
(
saith
Vertue
)
the
gouernor
of
Fortune
,
and
the
whip
of
Wickednesse
:
and
that
I
may
defende
men
,
I
cast
downe
the
Towers
of
Hell
,
that
I
may
bring
them
safe
into
the
habitation
of
Saints
.
My
knowlege
exhorteth
men
to
the
kingdome
of
Heauen
,
and
to
God
also
himselfe
:
yea
,
and
sheweth
the
way
,
by
the
which
men
goe
vp
to
the
Sky
:
I
make
the
iourny
plain
:
I
am
the
steppe
and
right
trace
,
wherein
the
Fathers
went
to
Heauen
:
whereby
the
auntient
Fathers
soughte
for
the
Dore
of
the
greate
God
,
whereas
are
Ryuers
of
Milke
running
wyth
moste
flourishing
pastures
.
I
know
no
delight
:
and
I
and
deceitful
Pleasure
be
always
at
variaunce
:
and
from
the
one
side
of
the
Realme
to
the
other
I
stande
at
controuersie
against
al
Vices
.
I
haue
much
strife
amongst
contrarie
things
:
for
I
haue
many
enemies
,
euen
within
mine
owne
Kingdome
.
Continuall
laboure
maketh
me
strong
:
and
ydlenesse
much
enféebleth
me
.
And
as
ofte
as
persecution
commeth
,
I
am
not
thereof
afraide
,
but
stande
vnto
it
,
and
that
manfullye
:
for
I
knowe
not
howe
to
be
ouercome
,
nor
in
what
maner
to
yéelde
.
And
if
at
any
time
Aduersitie
assaileth
me
,
I
still
take
it
patiently
:
I
instructe
Man
also
&
teache
him
within
fewe
yeares
by
sundry
cares
,
to
be
made
like
vnto
God
:
and
at
length
I
carry
him
aboue
the
Stars
:
I
haue
tamed
the
sauage
and
wilde
maners
of
men
:
●…
talius
,
is
a
ve●…
sweete
●…
Vell
,
running
●…
t
of
the
hill
●…
nassus
.
I
am
the
Well
of
Castalius
:
and
I
am
the
Lady
of
Knowledge
and
Manhoode
.
Manye
more
names
I
haue
,
but
yet
the
same
thing
.
I
am
not
consumed
with
sicknesse
,
nor
worne
awaye
with
yeares
:
I
remaine
sincere
,
still
flourishing
&
immortall
.
The
heauenly
Globes
with
their
motions
,
can
doe
nothing
agaynste
mée
:
the
Starres
with
their
glistering
Beames
,
neither
yet
the
Sunne
with
his
lighte
can
haue
any
force
againste
me
.
Therefore
after
the
proofe
and
truste
of
so
greate
works
,
I
am
yet
forsaken
:
I
wander
abroad
in
vnknown
coasts
,
and
am
altogither
contemptible
and
caste
off
for
naught
.
My
cause
wanteth
a
Defendor
,
bycause
mens
hearts
be
full
of
deceit
,
pride
puffing
vp
their
mindes
:
and
Wickednesse
draweth
loftie
and
highe
officers
with
it
:
Watchmen
are
but
slenderly
estéemed
,
and
inquisition
and
search
defendeth
the
bordures
and
entrances
of
the
Realme
:
Religion
lyeth
despised
,
and
the
worship
of
God
goeth
away
with
contempt
.
And
nowe
doth
wanne
and
very
pale
Faith
,
go
in
a
torne
and
ragged
coate
,
and
very
much
stumbleth
,
by
reason
of
his
weake
and
féeble
féete
.
The
Maiestie
of
good
Lawes
is
vtterly
destroyed
:
godly
maners
be
assalted
with
many
cruel
Monsters
:
Honestie
is
ouersilent
and
holdeth
his
peace
:
and
al
shamefastnesse
is
quite
banished
awaye
.
But
God
truely
séeth
it
,
and
will
weygh
all
thinges
in
a
iuste
Ballaunce
:
and
when
time
shal
require
,
he
wil
bring
mée
againe
into
mine
own
Kingdome
.
Oh
,
would
God
it
were
his
pleasure
euen
so
to
do
,
now
in
this
oure
moste
sinful
and
gracelesse
age
.
Plutarchus
also
more
plainly
expoundeth
what
Vertue
teacheth
,
describing
it
vnder
the
name
of
Philosophie
,
in
hys
booke
Of
the
Education
of
Children
,
saying
,
that
by
it
wée
knowe
what
is
honest
,
and
what
is
dishonest
:
what
is
iust
,
and
vniuste
:
what
is
to
be
chosen
,
and
what
is
to
be
auoyded
:
in
what
sorte
we
must
vse
our
Parentes
,
how
our
elders
,
how
Straungers
,
howe
Officers
,
howe
Friendes
,
howe
Wiues
,
and
how
Seruauntes
:
and
how
and
in
what
manner
it
behooueth
vs
to
worshippe
God
,
to
honour
our
Parentes
,
to
reuerence
our
elders
,
to
obey
the
Lawes
,
to
giue
place
to
Magistrates
,
and
to
loue
our
friends
.
Amongest
Women
,
we
must
kéepe
modestie
,
we
muste
tender
our
children
,
and
not
be
seruile
with
seruauntes
:
and
that
whiche
is
moste
of
al
,
not
to
be
puffed
vp
in
wealth
,
or
ouermuche
reioise
in
prosperitie
,
neyther
yet
to
be
deiected
or
sorrowfull
in
trouble
and
aduersitie
,
nor
any
thing
to
be
giuen
to
bodily
pleasures
,
ne
yet
to
put
vpon
vs
the
mindes
of
beastes
when
we
be
moued
to
anger
(
whose
nature
is
to
be
fierce
and
cruel
:
)
but
it
is
mans
part
to
make
much
of
Mildnesse
,
of
Courtesie
,
and
Godlinesse
.
The
Poet
also
Lucillius
thus
describeth
Vertue
.
It
is
a
Vertue
(
saith
he
)
Albinus
,
to
pay
euery
man
that
which
is
due
vnto
him
:
to
doe
good
vnto
those
amongest
whome
we
here
liue
and
are
conuersante
.
It
is
a
Vertue
to
know
that
whiche
euery
thing
importeth
.
It
is
a
Vertue
for
a
man
to
know
that
whiche
is
iuste
,
profitable
,
and
honest
:
what
things
are
good
,
what
things
are
euill
:
and
what
is
also
vnprofitable
,
filthie
and
vnhonest
.
It
is
a
Vertue
also
,
to
pay
for
that
wée
take
.
It
is
a
Vertue
to
knowe
the
ende
and
measure
in
séeking
of
substance
.
Yea
,
and
it
is
also
a
Vertue
to
giue
vnto
honor
that
whiche
in
very
déede
is
due
vnto
honor
.
Vertue
is
an
enimie
and
an
aduersarie
vnto
men
of
euill
disposition
and
maners
:
and
on
the
other
side
,
it
is
the
defendor
of
all
men
in
their
good
béehauiour
and
maners
.
It
maketh
muche
of
all
these
,
and
wisheth
well
to
all
,
and
liueth
friendly
with
all
men
.
Furthermore
,
it
mindeth
his
Countries
commoditie
and
profite
,
and
thinketh
it
more
deare
vnto
him
than
his
Parentes
:
and
laste
of
all
,
his
owne
state
of
welfare
.
The
diuision
of
Vertue
.
ACcording
to
Cicero
in
his
first
booke
of
Offices
,
there
are
foure
Vertues
,
out
of
whiche
,
all
others
doe
issue
,
and
from
whence
all
honestie
commeth
:
that
is
to
wit
,
●…
ence
.
Prudence
,
Iustice
,
Temperance
,
and
Fortitude
.
Of
whiche
there
are
foure
diuers
Duties
,
as
Macrobius
witnesseth
in
his
booke
of
Caius
Scipio
his
Dreame
:
who
ascribeth
these
duties
or
offices
vnto
thē
,
saying
on
this
wise
:
It
is
the
part
of
Prudence
,
both
to
know
and
learn
,
how
al
things
are
to
be
done
:
to
desire
nothing
saue
onely
that
whiche
is
iuste
,
neither
to
do
any
thing
by
anye
action
of
man
:
but
to
foresée
things
with
an
heauenly
witte
:
to
prouide
for
daungers
to
come
,
and
to
beware
timely
of
them
.
●…
tude
.
And
it
is
the
office
of
Fortitude
,
not
to
feare
any
daungers
,
or
to
be
afraid
of
any
thing
,
saue
onelye
all
those
thinges
whiche
be
dishonest
:
and
with
a
valiant
courage
to
suffer
both
in
aduersitie
and
in
prosperitie
.
The
office
of
Temperance
is
,
Temperan●…
to
desire
nothing
whereof
wée
maye
afterwardes
repent
,
and
in
nothing
to
passe
the
law
of
meane
and
measure
:
and
vnder
the
yoke
of
Reason
to
tame
the
vice
of
Couetousnes
,
Modestie
,
Bashfulnes
,
Abstinence
,
Chastitie
,
Honestie
,
moderate
spending
,
Sobernesse
,
and
Shamefastnesse
do
al
waite
vppon
Temperance
.
The
parte
of
Iustice
is
,
to
kéepe
,
and
giue
vnto
euery
man
,
Iustice
.
that
whiche
is
his
owne
.
Of
Iustice
commeth
these
Vertues
,
that
is
to
say
,
Innocencie
,
Friendshippe
,
Vnitie
,
Godlinesse
,
Religion
,
Affection
and
Gentlenesse
.
Cicero
in
the
firste
booke
of
his
Offices
,
sayeth
:
The
firste
of
Iustice
is
,
that
no
man
doe
hurt
one
another
:
Secondely
,
that
wée
vse
thinges
whiche
are
common
,
as
thinges
common
:
and
things
that
are
proper
,
as
our
owne
.
The
foundation
of
al
Iustice
,
is
Faith
:
that
is
,
the
accomplishement
truly
of
all
sayings
and
couenauntes
.
Lactantius
in
his
sixte
Booke
,
sayeth
,
Lactantius
.
that
the
office
of
Iustice
is
of
two
sorts
.
The
firste
is
ioyned
togither
with
God
by
Religion
.
The
seconde
,
with
man
by
mercie
and
courtesie
.
By
these
two
vertues
(
saieth
Macrobius
)
a
good
manne
is
made
,
first
of
all
,
a
gouernor
of
himselfe
,
then
of
his
friends
,
and
then
of
the
common
welth
,
iustly
and
prudently
gouerning
things
belonging
vnto
menne
,
not
forsaking
the
thinges
belonging
vnto
God
.
Of
the
reward
of
Vertue
and
honest
life
.
IF
any
man
be
desirous
to
séek
out
the
office
&
reward
of
Vertue
and
of
an
honest
life
,
let
hym
know
,
that
the
office
therof
is
double
:
that
is
,
first
,
to
blesse
,
or
to
make
a
man
blessed
after
death
:
&
in
this
life
to
be
made
like
to
God
.
Therfore
,
●…
ilius
.
Virgilius
right
well
did
sing
:
Few
are
there
,
whom
iust
Iupiter
loueth
:
or
else
,
whom
feruent
Vertue
hathe
broughte
vp
vnto
Heauen
.
Or
according
to
Lactantius
in
his
sixte
Booke
:
●…
antius
.
The
office
(
saith
he
)
of
Vertue
is
,
to
refraine
from
Anger
,
to
auoide
Couetousnesse
,
and
to
bridle
Luste
.
Secondly
,
she
maketh
hir
foster
childe
to
bée
indéede
moste
plentifull
of
all
good
things
,
whereby
he
shall
not
haue
néede
of
any
thing
,
but
to
haue
store
of
al
things
:
as
Plautus
witnesseth
,
Plautus
.
saying
:
Thus
Vertue
truely
passeth
all
other
thinges
:
for
libertie
,
health
,
life
,
substance
,
parentes
,
and
children
,
are
all
by
hir
defended
and
kepte
safe
.
Vertue
is
suche
a
thing
,
that
it
contayneth
all
things
in
it selfe
.
Al
good
things
are
sent
vnto
him
,
in
whome
Vertue
beareth
the
sway
.
Vertue
is
desirous
of
no
common
rewarde
,
or
to
haue
that
which
is
giuen
of
all
men
:
neyther
yet
of
honoure
,
or
of
glorie
,
as
Sillius
Sillius
.
the
Poet
recordeth
:
Vertue
indéede
it selfe
is
a
moste
beautifull
and
faire
reward
,
euen
vnto
it selfe
.
To
whome
,
Claudianus
the
Poet
alludeth
in
these
verses
:
Vertue
indéede
it selfe
farre
shining
aboue
Fortune
,
is
a
treasure
sufficient
and
good
ynoughe
for
itselfe
.
Vertue
is
not
aduanced
with
the
roddes
of
Triumphe
and
Victorie
:
it
séeketh
not
to
bée
made
famous
by
the
well
liking
of
people
:
it
coueteth
no
outwarde
helpe
or
ayde
,
and
it
hath
no
néed
of
praise
.
When
fortune
most
fauoureth
hir
,
then
is
she
moste
constant
:
she
standeth
fixed
and
immoueable
at
chaunces
:
and
from
the
heigth
of
hir
princelye
and
famous
Tower
,
shée
despiseth
all
vaine
and
worldly
thyngs
.
Horatius
.
VErtue
knoweth
no
vncleane
or
filthie
repulse
:
she
alwayes
clearelye
glistereth
and
brightly
shineth
,
when
she
is
in
moste
base
estate
and
honour
.
Shee
neyther
desireth
goodes
nor
riches
for
a
rewarde
,
bicause
she
is
farre
more
noble
and
excellent
than
they
:
as
Horace
witnesseth
:
●…
ce
.
Siluer
(
sayeth
he
)
is
worse
than
Golde
:
and
Golde
is
worse
than
Vertue
.
●…
robius
.
Therefore
Macrobius
sayeth
in
hys
Booke
of
Scipio
his
Dreame
:
the
wise
man
setleth
both
the
fruite
and
reward
of
Vertue
in
his
conscience
:
but
a
foole
setleth
it
in
glorie
.
And
Macrobius
willeth
in
the
same
place
,
that
if
any
manne
desire
to
bée
made
perfecte
or
sounde
in
Vertue
:
Let
him
content
hymselfe
with
the
rewarde
of
his
own
conscience
:
that
is
to
saye
,
that
it
bée
well
instructed
in
vertues
,
and
to
séeke
for
no
further
praise
.
How
an
honest
life
and
Vertue
are
to
be
gotten
.
CHAP.
2.
HE
that
desi●eth
to
get
an
honest
life
and
Vertue
,
hath
need
of
.ij.
things
.
Firste
,
that
hee
do
so
prep●rel●●s
m●nde
,
that
it
may
alwayes
be
worthy
of
Vertue
and
H●nestie
.
Secondly
,
that
he
also
learne
(
wh●n
h●s
mind
is
prepared
)
how
to
gette
V●rtue
.
The
readinesse
of
the
minde
oughte
to
be
done
by
three
things
:
that
is
to
wit
,
by
a
prompt
and
readye
will
:
bycause
indéede
his
will
is
to
desire
to
profite
in
in
the
waye
of
Vertue
.
For
,
it
is
a
greate
instigation
or
quickning
forewardes
to
Honestie
,
to
haue
a
readye
will
to
become
honest
.
There
is
nothing
harde
vnto
hym
that
hathe
a
willing
minde
:
as
also
there
is
nothing
more
vneasie
and
harde
,
than
one
to
be
constrayned
against
his
wil
,
or
to
drawe
hym
to
a
yéeldyng
wyll
.
Therefore
is
the
olde
Prouerbe
true
:
It
is
a
foolishe
thing
,
to
leade
Dogges
to
hunting
againste
their
willes
:
that
is
to
say
,
to
enforce
hym
that
is
vnwilling
and
refuseth
any
kinde
of
study
.
Wherfore
,
the
Comicall
Poet
Terence
●…
nce
.
sayde
wel
:
There
is
nothing
so
easie
,
but
may
be
hard
,
if
it
be
done
with
an
euill
will
.
Lactantius
●…
antius
.
in
his
first
booke
of
Christian
Institutions
doth
say
,
that
Vertue
,
&
not
the
Image
of
Vertue
,
is
to
be
worshipped
:
and
it
is
to
be
reuerenced
,
not
with
any
Sacrifice
or
solempne
prayer
:
but
by
onely
fréewil
,
earnest
purpose
and
intent
.
After
we
once
haue
a
will
and
loue
to
attaine
Vertue
,
with
two
other
precepts
is
that
willing
minde
to
be
vnderpropped
and
safely
fenced
:
that
is
to
say
wyth
Patience
and
Abstinence
:
that
it
shoulde
suffer
the
rather
many
thinges
,
and
chiefly
abstaine
from
fleshlye
pleasures
.
Hée
that
desireth
Vertue
,
hath
néede
of
much
patience
,
that
hée
may
the
more
quietly
beare
Aduersitie
,
Laboure
and
Trauaile
:
he
shoulde
suffer
the
better
calamitie
and
miserie
:
and
as
Virgil
Virgil
.
sayth
in
his
sixt
booke
of
Aeneidos
:
Let
hym
not
giue
place
to
euill
:
but
on
the
other
side
,
let
him
goe
on
his
waye
with
more
lustie
courage
.
For
,
according
to
Valerian
Valerian
.
in
his
sixte
booke
:
Vertue
is
wont
to
hate
thē
that
be
féeble
minded
:
that
is
,
Vertue
hateth
those
that
be
of
fearfull
heartes
,
hauing
in
them
no
hold
of
stedfastnesse
nor
boldnesse
at
al.
That
both
Patience
and
Abstinence
,
are
néedfull
to
obtayne
Vertue
,
Horace
Horace
.
sheweth
in
these
Verses
.
The
childe
that
endeuoureth
to
attaine
vnto
the
marke
that
he
wisheth
for
,
shall
suffer
many
things
in
his
race
,
shall
wearily
passe
on
the
brunte
of
laboure
and
sweate
,
and
oftentimes
shall
be
subiect
to
cold
:
yea
,
and
hée
must
abstaine
from
Wine
and
Womē
.
More
wisely
also
doeth
that
Christian
Poet
declare
,
that
Patience
is
necessary
to
be
ioyned
to
Vertue
,
saying
:
Strong
Patience
is
a
companion
of
al
Vertues
,
and
intermingleth
hir
helpe
amongest
them
all
.
There
is
no
doubtfull
battaile
taken
in
hande
withoute
this
Vertue
:
For
,
Vertue
is
a
Widow
,
whiche
Patience
cannot
strengthen
.
Ce●sse
to
brag
:
For
,
God
bringeth
downe
euery
proude
thing
:
greate
thinges
perishe
:
thinges
puffed
vp
with
Pride
,
cracke
in
sunder
:
and
they
that
swell
through
Loftinesse
,
are
soone
oppressed
.
Learne
therefore
to
put
awaye
haughtie
and
proude
lookes
and
loftie
stomackes
:
Learne
to
take
héede
of
the
pitte
before
thy
féete
,
howe
loftie
a
fellowe
soeuer
thou
be
,
and
sparest
no
cruell
threates
.
The
common
saying
is
of
oure
Mayster
Christe
,
touching
flourishing
Force
.
The
humble
heartes
doe
clime
to
the
Skie
,
and
the
proude
Gluttons
minde
on
the
Duste
doeth
lye
.
Of
Abstinence
.
MAnye
learned
men
haue
witnessed
,
that
Abstinence
from
bodilye
pleasures
is
necessarye
to
obtayne
Vertue
.
Cicero
Cicero
.
in
his
newe
booke
of
Rhetorike
,
sayeth
:
He
that
iudgeth
a
pleasaunte
life
to
be
best
,
suche
a
one
can
not
leade
hys
life
with
Vertue
.
Valerius
Maximus
Valerius
Maximus
.
in
his
fourth
booke
sayeth
,
that
the
City
whiche
hathe
ouermuche
yéelded
vnto
pleasure
,
hath
lost
his
greatest
rule
,
and
cannot
defende
libertie
.
But
,
the
Citie
that
is
delighted
in
Laboure
and
Exercise
,
kéepeth
his
gouernment
,
and
is
able
to
giue
fréedome
vnto
others
.
Lactantius
Lactantius
.
in
his
sixte
Booke
,
lefte
a
Writing
,
that
there
is
a
thréefolde
degrée
of
Vertue
:
The
first
degrée
is
,
to
abstaine
from
euill
works
:
the
second
is
,
to
refraine
from
euill
wordes
:
and
the
thirde
is
,
to
kéepe
thy selfe
from
euill
thoughts
.
That
man
whiche
clymeth
vp
to
the
firste
steppe
or
degrée
,
is
noted
iuste
ynoughe
:
hée
that
mounteth
vp
to
the
second
degrée
,
Vertue
is
nowe
perfect
in
him
,
so
that
he
neither
offend
in
déede
nor
in
word
:
and
hée
that
hath
ascended
vp
to
the
third
steppe
or
degrée
,
séemeth
truly
to
haue
gotten
,
euen
the
very
Image
of
God
:
For
,
it
is
(
in
a
maner
)
aboue
the
nature
of
man
,
not
so
much
as
to
admit
in
thought
,
that
whiche
is
euill
to
be
done
,
or
wicked
to
be
spoken
.
Euery
one
therefore
,
that
is
willing
to
get
Vertue
,
hath
néed
of
Patience
and
Abstinence
.
He
hath
néede
of
Patience
,
to
the
ende
he
may
patientlye
suffer
Aduersitie
and
Trauaile
,
that
hée
maye
abhorre
Idlenesse
,
and
embrace
Labour
and
paines
takyng
.
For
,
Hesiodus
Hesiodus
.
the
Poet
sayde
,
that
GOD
placed
Vertue
on
highe
vpon
a
Rocke
,
that
we
shoulde
séeke
for
hir
by
manye
doubtfull
and
hard
sweates
.
Here
vppon
,
the
Philosophers
spent
more
Oile
than
Wine
:
they
suffered
very
muche
Trauell
:
they
were
very
little
or
neuer
Idle
at
all
:
for
Idlenesse
Idlenesse
.
weakeneth
Vertue
,
and
Labour
strengthneth
hir
.
Abstinence
is
also
néedefull
,
that
we
may
abstaine
from
Vices
.
For
Vertue
is
nothing
else
,
than
the
flying
from
Vice
,
as
Horace
Horace
.
truelye
witnesseth
.
The
Minde
béeing
thus
instructed
,
and
prepared
wyth
Patience
and
Abstinence
:
that
is
to
say
,
willingly
and
with
glad
desire
,
wée
muste
searcho
the
Bookes
and
Writinges
of
learned
men
,
what
the
meane
and
way
is
to
get
Vertue
and
Honestie
.
The
Authoures
of
good
Learning
do
affirme
,
and
chiefely
Laertius
,
Laertius
.
in
his
booke
of
the
liues
of
Philosophers
,
that
all
kinde
of
Learning
hath
néede
of
thrée
things
,
Three
thinges
necessarye
to
Vertue
.
that
is
to
say
,
Nature
,
Instruction
,
and
Custom
:
whiche
is
,
Wit
,
Knowledge
and
Exercise
.
These
things
there
are
,
which
bée
requisite
vnto
Vertue
:
that
is
,
a
quicke
&
a
sharpe
Wit
:
and
not
a
clownish
and
dul
Wit
.
Plato
sayth
,
that
a
Wise
man
,
whiche
is
once
endued
with
Vertue
,
can
not
at
all
be
perfect
,
vnlesse
he
doe
excell
others
both
in
Wit
and
in
Knowledge
,
and
is
also
adorned
with
the
partes
of
Prudence
.
All
the
Philosophers
(
euen
as
many
as
are
read
to
haue
bin
in
olde
time
)
flourished
in
excellent
and
noble
Wittes
.
Herevpon
Lactantius
Lactantiu●…
in
his
seconde
booke
saide
,
that
there
were
twoo
degrées
of
Wisedome
:
the
firste
was
,
to
vnderstande
Falsehoode
:
and
the
second
was
,
to
knowe
the
Truth
:
and
that
all
Vnderstanding
and
Knowledge
,
consisteth
and
commeth
from
a
poolished
and
fine
Witte
.
Witte
.
The
same
Lactantius
in
his
seconde
booke
sayth
,
that
those
whiche
do
allowe
the
deuises
of
Auncestors
without
any
iudgement
,
take
away
Wisdom
from
themselues
,
and
are
led
awaye
of
others
,
like
vnto
brute
beastes
.
Wherefore
,
Witte
is
necessary
,
bothe
to
the
attayning
of
Vertue
,
and
to
iudge
also
the
instructions
of
other
menne
.
In
oure
Wittes
(
saith
Cicero
Cicero
.
in
hys
Tusculane
questions
)
are
ingendred
certain
Séeds
of
Vertues
:
which
,
if
they
mighte
haue
libertie
to
growe
vp
:
they
(
of
their
own
nature
)
would
bring
vs
to
a
blessed
life
.
If
certaine
Séedes
of
Vertues
bée
engraffed
in
oure
Wittes
:
sure
it
is
,
that
out
of
the
same
Wit
(
as
out
of
a
Treasurie
)
Vertues
do
growe
and
spring
.
Euery
man
by
his
owne
Witte
,
doeth
eyther
séeke
for
Vertues
:
or
else
do
muche
better
,
sucke
them
vp
,
&
learne
thē
,
from
an
Instructor
or
teacher
:
Therfore
,
the
auncient
Philosophers
tooke
none
vnto
them
to
bée
instructed
of
them
and
learned
,
vnlesse
they
had
first
tryed
and
searched
out
their
Wittes
.
Whiche
,
if
they
were
founde
dull
or
harde
,
then
woulde
they
not
take
them
to
bée
instructed
of
them
.
For
Quintilian
Quintiliā
.
doth
affirme
,
that
Preceptes
and
Instructions
,
doe
to
him
that
hath
no
Witte
,
no
more
good
,
than
tilling
doeth
the
barraine
fieldes
,
howe
muche
soeuer
they
bée
still
laboured
and
ploughed
:
which
notwithstanding
bringeth
forth
neuer
the
more
fruite
.
Yet
all
suche
as
haue
but
dull
and
fruitelesse
Wittes
,
oughte
not
to
dispaire
,
but
to
take
vpon
them
for
such
a
good
purpose
)
the
greater
Laboure
and
Diligence
:
whereby
,
at
length
,
the
har●nes
of
their
Wittes
maye
be
preuailed
against
and
ouercome
,
as
Quintilian
witnesseth
in
his
firste
Booke
,
and
the
firste
chapiter
.
One
manne
(
indeede
)
doeth
e●cell
an
other
in
Witte
:
but
yet
so
,
that
h●
may
be
able
to
doe
more
or
lesse
:
For
,
there
is
no
man
,
whiche
still
getteth
no●
somewhat
by
hys
Trauell
and
Diligence
.
For
,
althoughe
it
be
not
in
euerye
mans
power
to
goe
vnto
Corinth
,
wée
oughte
not
therefore
to
omitte
to
put
in
tryall
what
therein
may
be
done
:
For
,
Horace
Horace
.
sayeth
:
It
is
our
partes
to
goe
forthe
a
little
although
not
far
:
that
is
,
to
make
a
meane
or
small
Progresse
.
And
Profit
is
to
be
commended
,
although
by
reason
of
the
rudenesse
of
thy
Wit
,
thou
maist
go
no
further
.
Betwixte
him
that
hath
Witte
,
and
him
that
hathe
none
,
there
is
a
double
difference
.
First
,
he
that
hath
Wit
,
doth
of
his
own
accorde
(
and
that
spéedily
)
folow
after
Vertue
:
euen
like
as
an
Horse
that
is
swifte
in
his
course
,
which
is
at
pleasure
to
be
kept
backe
with
the
bitte
or
bridle
.
But
,
as
he
that
is
rude
witted
,
is
like
to
an
Horse
that
must
be
driuen
forwardes
to
his
race
with
the
sharpnes
of
the
Spurre
:
so
the
grosse
and
dul
Wit
is
to
be
stirred
vp
and
made
sharpe
with
earnest
Labour
and
Diligence
.
Herevpon
,
Quintillian
Quintilian
.
reporteth
of
Isocrates
,
who
had
two
scholers
,
namely
Ephorus
and
Theopompus
:
the
one
wittie
,
whiche
(
he
saide
)
had
néede
of
Bridles
:
and
the
other
a
dullarde
,
which
he
sayd
,
had
néede
of
Spurres
.
The
second
difference
is
,
a
noble
Witte
doth
not
long
endure
:
or
els
,
such
things
as
before
it
did
learn
,
it
doth
not
kéepe
in
memorie
:
euen
as
those
too
timely
Apples
doe
soone
rotte
.
But
,
harde
and
rude
Wits
,
more
slowly
do
waxe
tender
,
and
yet
continue
far
longer
.
By
Laboure
therefore
,
meane
Wittes
are
made
fitte
for
Vertue
:
For
,
Erasmus
Erasmu●
.
sayth
:
By
Learning
,
the
Wits
of
men
do
waxe
softe
and
tender
.
Of
Learning
,
of
Knowledge
,
and
of
Instruction
.
NOw
we
haue
some
thing
talked
of
the
Wit
,
we
haue
néede
also
to
saye
somewhat
of
Art
Arte
,
and
of
Instruction
:
For
Nature
and
Witte
alone
,
are
to
be
vnderstanded
not
sufficient
,
vnlesse
that
Instruction
also
come
therevnto
by
Nature
:
which
maketh
that
perfect
,
that
before
was
vnperfecte
.
Therefore
sayeth
Cicero
,
●…
o
.
in
his
third
Booke
of
newe
Rhetorike
,
that
Art
doth
ratifie
and
encrease
the
giftes
of
Nature
.
Again
,
in
the
same
Rhethorike
(
the
fourth
Booke
)
Cicero
affirmeth
:
That
like
as
an
vntamed
Horse
,
althoughe
he
be
well
made
,
by
nature
cannot
be
fitte
for
those
vses
and
commodities
whiche
are
requyred
of
an
Horse
:
so
an
vnlearned
man
,
althoughe
he
be
Wittie
,
yet
he
cannot
attaine
vnto
Vertue
:
bycause
withoute
Learning
,
Vertue
cannot
be
(
of
any
)
attained
.
Herevpon
(
in
times
passed
)
were
those
heathen
men
moued
to
erect
and
buylde
Schooles
:
firste
,
at
Athens
the
moste
florishing
Citie
then
at
that
time
in
all
the
Country
of
Greece
,
and
also
in
other
places
,
that
Youth
in
them
might
bée
instructed
,
both
touching
Knowledge
and
good
Maners
.
●…
ledge
●…
od
Ma●…
Which
twoo
,
withoute
Instruction
are
verye
hardely
procured
and
gotten
.
Therefore
the
Philosopher
Aristippus
,
●…
pus
.
did
compare
an
ignoraunte
and
vnlearned
man
vnto
a
Stone
.
For
,
being
in
times
paste
asked
of
a
certaine
auntient
Father
,
what
it
shoulde
profite
his
sonne
to
be
instructed
in
Learning
:
made
vnto
him
this
answere
:
If
nothing
else
(
sayeth
he
)
yet
at
the
leaste
he
shall
not
sitte
as
one
Stone
vpon
an
other
on
the
Scaffolde
:
hée
shall
not
then
be
(
as
it
were
)
a
Stone
amongst
learned
men
.
The
verye
Ethnickes
did
knowe
,
that
Vertue
was
gotten
by
Instruction
in
Learning
:
who
had
Schoolemaisters
at
home
with
them
,
whiche
shoulde
learne
their
Chyldren
in
Artes
and
in
Vertue
:
and
which
was
a
thing
so
greatlye
religious
among
the
Athenians
,
that
they
made
a
lawe
,
that
the
children
shoulde
not
be
constrayned
to
nourishe
or
helpe
their
Parentes
,
when
they
be
far
stricken
in
yeres
:
vnlesse
,
in
their
youth
they
had
of
them
bin
committ●d
vnto
Maisters
and
Teachers
to
instructe
them
,
&
therewith
to
be
furnished
with
Vertue
.
To
gette
Vertue
,
wée
haue
néede
of
a
double
Instruction
:
one
(
as
it
were
)
a
double
Instruction
,
and
the
other
a
liuely
manner
of
Instructing
.
The
Bookes
that
are
read
,
do
giue
vnto
the
Dombe
,
Instruction
:
which
(
in
their
maner
and
kinde
)
doe
teache
without
the
sounde
of
any
voyce
.
The
other
Instruction
is
,
of
liuing
Maisters
:
who
with
the
liuely
sounde
of
the
mouth
,
bringeth
foorthe
,
and
powreth
into
the
eares
of
yong
men
,
the
Rules
and
precepts
of
Vertue
.
The
liuely
Learning
of
the
Mayster
,
is
farre
much
better
,
than
the
senselesse
or
dumb
knowledge
of
the
Booke
.
Therefore
certaine
auntient
Philosophers
,
are
read
,
to
haue
measured
or
passed
throughe
diuers
lands
and
countries
,
neither
lefte
they
anye
that
were
not
gone
vnto
.
Pythagoras
,
Empedocles
,
Democritus
,
and
Plato
,
did
sayle
into
strange
Countries
,
to
the
obtayning
and
winning
of
Vertue
:
and
after
they
had
ended
the
course
of
their
peregrination
,
they
surely
found
it
.
They
were
not
contented
with
a
shadowishe
and
lighte
studie
,
whiche
they
might
haue
hadde
at
home
within
their
owne
walles
:
but
they
applyed
themselues
vnto
other
places
,
where
they
mighte
knowe
what
shoulde
beste
become
them
to
learne
:
where
they
knew
learned
men
:
and
not
Bookes
,
but
skilfull
Instructors
and
Teachers
.
Nowe
,
Foure
Book●…
are
chiefely
〈…〉
be
envred
,
t●…
the
obtaynin●…
of
a
good
an●…
godly
life
.
to
saye
something
concerning
Bookes
:
wée
haue
to
vnderstande
,
that
the
Bookes
of
foure
Authoures
(
among
others
)
are
chiefly
to
be
red
and
envred
:
that
is
to
say
,
of
suche
Poets
as
be
writers
of
honest
thinges
,
of
Hystoriographers
,
of
Philosophers
,
and
aboue
all
,
of
the
holye
Scriptures
.
Good
and
honest
Poets
,
do
very
much
make
and
conduce
a
good
and
honest
life
:
so
that
in
old
time
,
the
most
learned
cities
of
the
Grecians
,
woulde
firste
of
all
instructe
their
children
in
Poetrie
:
thereby
affirming
,
that
Poets
were
onely
Wise
.
In
Poets
,
children
are
broughte
vppe
in
Vertue
:
as
Horace
moste
truelye
sayde
in
hys
Epistle
.
A
Poet
doeth
fashion
the
tender
and
yong
stutting
mouth
of
a
Child
.
Immediately
also
after
,
he
then
frameth
hys
minde
with
right
louely
and
friendelye
preceptes
:
yea
,
he
instructeth
him
wyth
examples
,
and
comforteth
him
also
in
al
his
pouertie
and
sicknesse
.
Secondly
.
the
Bookes
of
Hystoriographers
,
whiche
do
also
propose
and
sette
forth
vnto
vs
,
the
actes
of
Noble
menne
,
and
their
maners
also
and
fortune
.
Out
of
whose
commendable
and
worthy
life
of
Praise
,
bothe
the
meane
to
liue
well
,
is
thereby
gotten
:
as
also
by
the
rashe
temerositie
and
vnlucky
chaunces
of
them
,
wée
maye
be
made
the
more
warie
and
circumspecte
,
and
so
take
their
Rashenesse
for
our
Instruction
,
whiche
is
very
apt
and
profitable
vnto
vs.
Therefore
saith
Diodorus
:
●…
orus
.
It
is
good
for
vs
to
amend
our
liues
,
by
the
offences
of
others
:
and
to
be
able
also
to
know
,
what
is
to
be
desired
,
and
what
to
be
auoyded
by
the
examples
of
other
men
.
An
Hystorie
(
sayth
Beroaldus
●…
aldus
.
)
doeth
muche
inflame
vs
vnto
that
thing
,
which
is
good
and
honest
:
It
abhorreth
Vices
:
yea
,
it
lifteth
vp
the
good
,
and
subiecteth
much
the
wicked
.
Thirdlye
,
The
Philosophers
Bookes
,
whiche
hath
giuen
forth
Preceptes
of
Vertue
,
are
Aristotles
ten
Bookes
of
Ethickes
:
Cicero
●…
ro
.
his
tenth
Booke
also
of
Dueties
:
Lactantius
●…
ntius
.
of
his
Diuine
Institution
:
as
also
Erasmus
●…
mus
.
of
Ordayning
a
Christian
Prince
:
and
manye
other
Bookes
,
whiche
haue
described
plainely
the
way
to
liue
vprightly
,
and
honestly
.
Fourthly
(
and
aboue
all
)
the
Bookes
of
the
Holy
Scriptures
:
To
confesse
God
,
is
our
only
wised
by
whome
we
are
taughte
to
knowe
GOD
,
and
whome
wee
must
also
acknowledge
to
be
the
Maker
of
all
things
,
and
that
he
alone
is
the
only
true
Wisedom
of
men
,
as
Lactantius
affyrmeth
in
his
seconde
Booke
.
That
Pouertie
is
no
let
,
vnto
the
attainment
of
Vertue
.
THere
is
no
cause
why
any
estate
or
sorte
of
menne
,
shoulde
accuse
or
finde
faulte
with
Pouertie
,
Pouertie
.
as
thought
it
were
a
plucker
backe
from
Vertue
:
for
Pouertie
(
as
Apuleius
witnesseth
)
was
in
times
paste
naturall
among
the
Philosophers
:
Yea
,
and
it
is
manifeste
,
that
whosoeuer
hath
attained
vnto
any
kind
of
Commendation
or
Praise
,
hath
bin
firste
nourished
vp
from
his
Infancie
,
in
the
state
of
Pouertie
.
In
time
of
the
olde
World
,
Pouertie
was
the
builder
vp
of
all
Cities
:
●…
se
of
Po●…
e
.
the
finder
out
of
all
Artes
,
without
sinne
and
wickednesse
:
plentifull
also
in
all
kinds
of
Glorie
:
and
among
al
Nations
,
it
enioyed
the
commendation
and
praise
.
These
are
the
words
of
Apuleius
.
If
any
man
therefore
be
oppressed
with
Pouertie
,
let
him
followe
the
Philosopher
,
●…
ntes
.
who
béeyng
constrayned
through
Pouertie
,
didde
in
the
night
season
draw
water
for
mony
,
that
he
in
the
day
time
might
haue
foode
and
norishment
,
and
whereby
he
might
the
better
giue
himselfe
to
Learning
&
Study
.
●…
nsaile
.
Whilest
we
haue
therfore
time
,
let
vs
here
take
paines
,
that
wée
(
by
it
)
may
deserue
that
which
we
must
of
necessitie
liue
vpon
:
and
that
we
maye
get
Vertue
,
whiche
commeth
and
offereth
hirselfe
vnto
all
that
diligently
laboure
in
their
vocation
and
calling
.
Herevpon
Seneca
●…
ca.
saide
:
Thou
shalt
finde
Vertue
in
the
Temple
,
in
the
Market
place
,
in
the
Court
,
yea
,
and
standing
also
by
the
walles
of
thine
house
,
althoughe
but
of
darke
and
duskie
coloure
,
hauing
to
thy selfe
knottie
and
harde
handes
.
Whereby
,
no
other
thing
is
signified
,
than
that
Vertue
also
loueth
and
embraceth
suche
menne
,
as
are
giuen
to
Laboure
and
to
take
paines
.
Whether
Vertue
may
be
attained
without
Learning
.
BVt
,
some
man
peraduenture
will
saye
:
There
are
manye
vnlearned
men
,
which
neuer
did
learne
letter
,
that
be
yet
notwithstanding
,
truly
counted
&
iudged
to
be
right
honest
men
.
We
must
answere
indéede
,
that
many
men
of
a
very
good
Witte
,
are
ofte
led
to
Vertue
without
Learning
:
as
Cicero
Cicero
.
witnesseth
in
his
Booke
of
Orations
,
saying
:
I
haue
knowne
many
men
of
an
excellent
minde
and
Vertue
(
althoughe
indéede
withoute
Learning
)
hauing
in
a
maner
the
Diuine
habite
of
Nature
itselfe
,
as
of
their
own
selues
:
and
I
haue
also
séene
them
to
be
very
temperate
,
sober
,
and
graue
.
This
also
I
muste
adioine
to
the
praise
and
Vertue
of
the
vnlearned
:
that
is
,
that
Nature
is
able
to
do
muche
more
without
Learning
,
than
Learning
withoute
Nature
.
And
this
same
therefore
I
vnite
or
knit
togither
,
when
a
certaine
fine
speache
,
and
stablishing
of
Learning
,
shall
come
to
an
excellent
and
notable
Nature
:
than
the
whiche
,
I
know
not
what
a
more
noble
&
rare
thing
is
wonte
to
remaine
.
These
are
the
wordes
of
Cicero
.
Of
Exercise
.
BEside
Witte
and
Knowlege
in
the
thirde
place
:
wée
muste
vse
Diligent
Exercise
.
Otherwise
let
no
manne
bestow
his
labour
and
study
to
get
Vertue
.
For
,
as
Cicero
Cicero
.
recordeth
in
his
third
Booke
of
newe
Rhetorike
:
In
euerye
kinde
of
Discipline
,
the
Rules
and
Precepts
of
Arts
are
but
weake
and
of
smal
force
:
vnlesse
they
be
exercised
wyth
continuall
diligence
,
and
with
very
long
vse
and
custome
.
And
also
in
good
memories
,
Learning
but
smally
auaileth
,
vnlesse
it
be
perfected
,
and
so
allowed
by
Painfulnesse
,
by
Labor
and
Diligence
.
And
Lactantius
Lactantius
.
in
hys
thirde
Booke
,
saith
:
That
Artes
are
learned
,
not
that
they
maye
be
onely
knowne
,
but
that
they
maye
also
bée
putte
in
exercise
.
And
they
are
practised
,
eyther
in
the
behalfe
of
mannes
life
,
eyther
else
for
pleasure
,
or
for
praise
and
glorie
.
Cicero
Cicero
.
left
a
writing
in
his
Offices
,
that
all
Praise
and
Vertue
did
consiste
,
not
in
Knowledge
,
but
in
Practise
:
that
is
to
saye
,
It
is
but
a
small
thing
to
know
what
Verlue
is
,
what
Honestie
is
,
and
what
Vice
is
,
vnlesse
we
also
exercise
,
and
put
Vertue
in
practise
.
The
exercising
of
our
Knowlege
,
for
the
obtayning
of
Vertue
.
OVt
of
these
saide
foure
Bookes
:
that
is
to
wit
,
out
of
Poets
,
oute
of
Hystoriographers
,
Philosophers
,
and
the
holy
Scriptures
,
if
wée
desire
the
fruite
and
profit
of
true
Vertue
and
Honestie
,
it
behoueth
vs
to
folowe
the
custome
of
Bées
in
gathering
of
Hony
.
For
,
Bées
Bees
,
that
doe
gather
Hony
,
do
flye
about
here
and
there
among
dyuers
flowers
,
taste
also
of
many
floures
,
and
sucke
vp
also
the
iuyce
of
many
flowers
.
Then
they
also
carry
with
them
into
their
Hyues
some
swéete
moysture
of
their
diligente
and
painefull
Trauell
:
whiche
they
also
lay
downe
and
presse
it
togither
,
and
therof
commeth
the
Hony
.
And
by
thus
often
doing
,
they
heape
togither
at
length
good
quantitie
of
Hony
,
which
is
a
swéet
rewarde
of
their
laboures
.
No
otherwise
oughte
he
to
doe
(
whosoeuer
he
be
)
that
is
desirous
and
studious
of
Learning
&
Vertue
,
and
that
otherwhyles
do
séeke
to
become
a
man
:
wherevnto
,
he
muste
haue
foure
manner
of
Exercises
.
The
first
Exercise
is
,
Foure
Exercises
.
The
firste
Exercise
.
that
out
of
those
things
whiche
he
either
heareth
or
readeth
,
hée
doe
gather
oute
into
a
noting
Table
,
those
things
,
whiche
shall
be
profitable
to
Eloquence
and
Vertue
,
as
it
were
into
the
Storehouse
of
Memorie
,
whatsoeuer
he
shal
at
any
time
reade
,
that
may
further
Eloquence
or
Vertue
.
For
,
eche
of
them
requireth
a
notable
manner
,
as
Cicero
Cicero
.
witnesseth
in
his
fourth
Booke
of
his
olde
Rhetorike
,
saying
thus
:
Wisedome
withoute
Eloquence
is
but
a
smal
profite
vnto
a
Citie
or
Cities
:
and
Eloquence
withoute
Wisedome
,
did
for
the
moste
parte
hurte
,
and
neuer
profited
at
all
.
Therefore
shal
euery
Student
haue
two
Noting
Bookes
,
into
the
which
,
he
may
gather
such
things
,
as
he
both
heareth
&
readeth
.
Into
the
one
,
that
which
teacheth
Eloquence
:
and
into
the
other
,
that
,
which
teacheth
Vertue
:
euen
lyke
vnto
a
Couetous
man
gathering
treasure
,
who
hathe
diuers
Chestes
,
into
the
whiche
he
putteth
his
Siluer
by
it selfe
,
and
the
Golde
by
it selfe
.
This
Exercise
didde
Plinie
the
Writer
of
the
naturall
Historie
,
vse
:
of
whom
,
Plinie
Plinie
.
the
second
(
his
Vncle
)
writeth
in
his
Epistles
,
that
he
read
nothyng
,
whyche
hée
didde
not
also
picke
out
after
he
read
it
.
The
second
Exercise
The
secō
Exercised
is
,
that
he
must
shut
vp
in
his
memorie
,
those
thinges
whiche
he
gathered
oute
:
and
thinke
,
that
sometime
he
may
haue
néede
to
vse
them
:
as
Macrobius
Macrobius
witnesseth
in
hys
sixte
booke
Saturnall
,
saying
:
That
this
is
the
beste
waye
into
reading
and
hearing
,
to
followe
those
things
which
thou
allowest
in
others
:
and
suche
things
as
thou
doest
most
of
all
wonder
at
in
other
mens
sayings
,
to
tourne
them
to
thine
own
behoofe
and
purpose
.
Which
thing
,
the
Latines
did
among
themselues
:
and
also
notable
men
among
the
Gréekes
,
were
wont
so
to
doe
.
These
out
of
Macrobius
.
This
is
not
now
simply
to
hear
an
Authour
,
to
learne
onely
his
words
,
or
to
vnderstande
his
Orations
:
but
out
of
his
writings
to
gather
vnto
hymselfe
Eloquence
,
and
the
way
also
to
liue
wel
,
like
as
meate
,
onely
put
into
the
mouth
and
chawes
,
doth
not
profite
the
bodye
,
except
it
go
downe
into
the
Stomacke
,
and
there
be
concocted
,
and
so
at
length
is
turned
into
bloude
and
flesh
:
So
neither
reading
nor
hearing
anye
thing
auaileth
,
vnlesse
it
be
tourned
to
the
vse
of
Speaking
,
and
that
rather
speaking
discréetely
and
wisely
.
The
thirde
Exercise
The
thirde
Exercise
.
is
this
,
that
no
day
doe
passe
away
withoute
some
profite
,
after
the
example
of
the
cunning
Paynter
Apelles
:
who
daylye
was
so
well
occupyed
,
that
at
the
least
,
he
painted
or
drewe
out
some
little
line
.
After
this
custome
and
order
,
the
gréedie
guts
also
of
the
worlde
,
doe
vse
to
lay
aside
euery
day
,
some
péece
of
Coyne
into
their
treasurie
,
for
the
encrease
of
their
after
store
.
For
,
smal
things
oftetimes
,
put
to
small
things
,
at
length
are
made
many
things
:
as
Hesiodus
Hesiodus
.
the
Poet
witnesseth
:
If
thou
assayest
to
adde
trifles
to
trifles
,
and
doest
it
often
:
in
the
ende
,
a
greate
heape
is
gathered
togither
.
In
this
Exercise
,
we
must
not
labour
to
learne
muche
,
as
it
were
but
for
one
day
,
but
we
must
with
Diligence
learn
it
perfectly
and
well
.
Th●refore
answered
Apelles
a
certaine
vnskilfull
Painter
,
that
bragged
of
his
spéedie
dispatch
in
Painting
of
an
Image
:
I
wonder
not
(
sayth
hée
)
at
that
:
for
manye
more
such
fonde
pictures
,
mayste
thou
soone
painte
and
dispatche
.
Wherefore
,
this
saying
of
Cato
Cato
.
is
to
be
folowed
:
Soone
ynough
,
if
it
be
well
done
.
Augustus
Caesar
Augustus
Caesar
had
thereof
this
prouerbe
:
Make
haste
slowly
:
that
is
to
say
,
Make
slowe
hast
on
thy
worke
,
therby
meaning
,
to
do
it
warily
and
wittily
,
and
not
too
too
hastily
:
For
,
somewhat
flowe
and
prouident
going
forewardes
,
doth
muche
more
profite
,
than
post
hast
without
Arte
or
Reason
.
The
fourth
and
laste
Exercise
.
Now
,
the
last
and
fourth
Exercise
is
,
that
thou
repeate
in
the
Euening
,
such
thinges
,
as
thou
haste
bothe
hearde
and
read
on
the
day
time
.
Which
vse
and
custom
,
Cato
did
kéep
,
as
Philelphus
saith
in
his
seconde
Booke
Of
the
Education
of
Children
.
And
Apuleius
Apuleius
.
writeth
of
certaine
in
India
,
which
are
called
Baresophisters
:
who
neyther
knewe
howe
to
tylle
the
grounde
,
howe
to
plowe
the
fieldes
,
neither
howe
to
tame
Horses
,
nor
howe
to
yoke
Oxen
,
ne
yet
howe
to
sheare
Shéepe
.
Yet
,
both
the
aged
Maisters
&
the
yonger
Schollers
,
had
Wisedom
then
wonderfully
in
reuerence
:
detesting
nothing
so
muche
,
as
Drowsinesse
and
Idlenesse
of
the
mind
.
After
that
the
Table
was
once
couered
,
before
Meate
was
set
thereon
,
all
the
yongmen
out
of
diuers
places
(
as
the
manner
there
was
)
came
togyther
to
eate
.
Then
the
Maisters
asked
thē
what
good
they
had
done
from
the
dawning
of
the
Day
,
vntill
that
present
time
.
Then
one
called
to
minde
,
and
answered
,
that
he
(
among
certaine
which
were
at
Discorde
)
had
made
Peace
and
Concorde
.
An
other
sayde
,
that
he
did
obey
his
Parentes
,
whiche
commaunded
hym
to
doe
a
certayne
thing
:
An
other
saide
,
that
throughe
musing
by
himselfe
,
he
had
deuised
somewhat
:
And
an
other
said
,
that
he
had
learned
somewhat
.
But
he
that
coulde
not
bring
or
say
something
,
was
thrust
forth
out
of
the
Doores
to
his
labour
and
businesse
,
and
so
went
without
his
supper
.
These
are
the
wordes
of
Apuleius
.
So
also
shoulde
euerye
manne
that
is
studious
of
Vertue
,
folowe
(
being
by
hymselfe
in
the
Euening
)
the
nature
of
Shéepe
,
whiche
being
in
the
euening
broughte
from
their
Pastures
,
doe
then
chew
their
Cudde
in
their
Coates
:
that
is
,
do
eate
againe
and
teare
with
their
téeth
the
same
Fodder
,
which
they
before
had
cropped
vpon
the
day
time
:
and
do
also
giue
Milke
to
their
Shéepehearde
through
the
same
Fodder
,
which
in
the
day
tyme
they
had
plucked
vp
.
So
in
like
maner
,
he
that
loueth
and
studieth
Vertue
,
oughte
in
the
Euening
to
repeate
those
thinges
,
whiche
hée
before
read
or
hearde
:
as
well
those
that
conduce
vnto
Eloquence
,
as
vnto
Vertue
.
Secondly
,
let
hym
tourne
them
vnto
Milke
:
that
is
,
let
him
vse
them
to
a
profitable
and
honest
behoofe
of
his
life
:
and
let
him
shewe
forth
that
thing
,
wherein
he
hathe
bin
also
profitable
vnto
others
:
like
as
the
Shéepe
being
yet
filled
with
Milke
,
doe
shewe
forthe
themselues
vnto
their
Shéepehearde
,
that
they
in
the
day
time
haue
eaten
and
chewed
grasse
:
and
that
they
haue
not
spent
the
daye
in
Idlenesse
.
This
also
will
profite
,
yea
,
&
that
not
a
little
,
to
stande
in
contention
with
another
whether
he
hath
more
profited
in
Eloquence
or
Vertue
.
For
,
then
doeth
euerye
manne
proue
howe
muche
he
doth
eyther
know
or
not
know
,
when
as
he
hath
entred
into
comparison
with
an
other
.
Therefore
writeth
Suetonius
,
Suetonius
.
in
his
Booke
of
noble
Grammarians
,
that
in
times
passed
(
in
the
schooles
)
this
was
the
vse
and
custome
,
that
the
Scholers
before
dinner
shoulde
dispute
togyther
:
But
after
dinner
(
their
Bookes
layde
aside
)
they
shoulde
then
declame
,
or
fall
into
reasoning
and
arguing
.
What
comelinesse
,
and
what
Vertue
and
Honesty
is
by
Man
to
bee
kepte
in
euery
time
and
age
.
CHAP.
3.
THe
life
truely
in
the
trade
of
Vertue
and
Honesty
,
consisteth
in
twoo
thinges
,
that
is
to
saye
,
in
the
séemely
adorning
of
Man
hymselfe
,
and
in
honest
dealing
also
towardes
others
:
as
Macrobius
Macrobius
witnesseth
in
his
first
Booke
and
first
chapter
of
Scipio
his
Dreame
,
saying
,
that
by
Vertue
a
good
man
was
firste
made
Gouernor
of
hymselfe
:
then
,
●fter
that
,
of
the
common
wealth
.
And
it
is
méete
indéede
,
that
a
good
man
do
first
gouerne
and
instructe
himselfe
,
before
he
be
a
Gouernor
or
Instructor
of
others
,
Herevpon
was
Thales
Thales
.
the
Philosopher
demaunded
,
who
was
a
King
indéede
,
who
answered
:
He
that
is
taughte
to
rule
hymselfe
.
Dwell
at
home
with
thy selfe
,
that
thou
mayest
knowe
of
what
abilitie
thou
arte
.
But
howe
he
oughte
to
gouerne
and
instruct
himselfe
by
Vertue
,
he
must
most
diligently
learne
:
whiche
he
may
here
know
by
these
Precepts
following
.
He
that
wil
teach
and
rule
himselfe
honestly
,
muste
keepe
these
sixe
precepts
folowing
.
Silence
.
THe
firste
Precept
is
,
that
he
learne
to
be
silent
,
and
to
holde
his
peace
:
&
that
he
loue
Silente
more
than
muche
babbling
:
For
Silence
sheweth
foorthe
a
Wise
man
:
but
vaine
and
much
babling
,
argueth
a
foolishe
man
,
who
cannot
refraine
to
holde
his
peace
.
By
Silence
doeth
a
Philosopher
no
lesse
vtter
his
Wisedome
,
than
he
doth
by
open
speaking
:
as
Macrobius
witnesseth
in
hys
seauenth
Booke
and
first
chapter
:
that
is
to
say
,
It
is
no
lesse
token
or
signe
of
Wisedom
,
a
man
to
hold
his
peace
,
than
otherwise
to
speake
.
Herevppon
,
as
saith
Apuleius
,
was
Pythagoras
firste
called
a
Philosopher
,
bycause
he
taughte
his
Disciples
firste
of
all
to
be
Silent
and
holde
their
peace
.
And
the
first
Instruction
of
that
Scholler
whiche
should
become
Wise
,
was
,
to
refraine
his
tong
,
and
to
kéep
his
words
within
the
walles
and
compasse
of
his
téeth
.
Socrates
Socrates
.
also
being
asked
of
a
certaine
man
,
howe
a
man
mighte
be
made
Wise
:
did
gyue
vnto
hym
two
preceptes
:
Firste
,
that
he
shoulde
more
often
holde
his
peace
,
than
vtter
speache
:
The
other
precepte
was
,
that
he
shoulde
learne
to
speake
.
It
is
euident
by
thrée
signes
,
It
is
bette●…
to
holde
our
peace
than
to
speake
.
that
it
is
better
for
a
man
to
holde
his
peace
,
than
to
speake
.
First
,
by
Nature
,
which
hath
bestowed
vppon
Man
,
but
one
Mouth
and
two
Eares
:
to
the
ende
we
shoulde
speake
lesse
than
we
heare
.
Secondely
,
by
the
custome
of
the
antient
Romanes
,
who
were
wont
to
Painte
Angerona
,
their
Goddesse
of
Silence
,
with
hir
mouth
sealed
vp
with
Waxe
.
And
the
Egiptians
Painted
their
God
of
Silence
,
called
Hyppocrates
,
stopping
his
mouth
wyth
hys
twoo
fyngers
.
Thirdelye
,
by
the
doctrine
of
ancient
Philosophers
who
neuer
condemned
any
thing
more
in
Man
,
than
much
Talke
,
saying
,
that
therefore
Nature
had
giuen
vnto
Man
Téeth
and
Lippes
before
his
Tongue
,
bycause
they
mighte
kéepe
it
vnder
,
and
that
it
shoulde
not
be
ouer-much
a
babler
,
or
busie
speaker
.
Therefore
Xenocrates
Xenocrates
.
being
demaunded
of
his
Silence
,
aunswered
:
that
it
neuer
repented
hym
in
kéepyng
of
Silence
:
but
that
he
ofte
repented
him
for
his
much
speaking
.
Againe
,
lette
hym
before
learne
to
speake
those
thinges
,
whiche
beste
becommeth
him
to
speake
:
but
no
lies
or
forged
thinges
:
for
he
that
is
bolde
to
speake
fained
and
hidden
thinges
,
is
to
be
noted
but
blacke
coloured
,
as
Horace
recordeth
:
neyther
yet
those
wordes
,
whiche
(
as
Plinie
Plinie
.
sayth
)
shall
returne
by
the
throat
:
that
is
to
saye
,
hurtefull
to
the
speaker
:
neyther
backbiting
words
,
whereby
an
other
mans
estimation
and
honor
is
depraued
or
euill
spoken
of
:
no
,
neyther
yet
secreate
words
,
eyther
words
spoken
in
Drinke
:
but
only
those
things
,
whyche
are
good
and
honest
,
chaste
also
,
profitable
and
true
.
And
it
followeth
:
He
that
truely
worshippeth
Vertue
,
muste
also
kéepe
all
other
things
in
secreate
.
Therfore
sayd
Ouid
:
Ouid
.
It
is
a
notable
Vertue
to
kéepe
Silence
:
and
on
the
other
side
,
it
is
a
grieuous
faulte
to
speake
suche
things
as
are
to
be
kepte
close
.
In
Speaking
therefore
,
this
Lawe
is
to
kepte
:
that
is
,
when
we
are
aboute
to
speake
,
thē
to
note
,
whether
the
thing
whiche
we
woulde
speake
,
be
comely
for
the
place
,
as
also
for
the
time
:
and
likewise
,
whether
it
be
apte
vnto
others
purposes
,
then
being
there
present
.
Secondly
,
we
oughte
also
to
speake
,
when
Silence
shall
be
eyther
hurtefull
vnto
our selues
,
or
vnto
others
.
Thirdly
,
hée
ought
to
take
good
héede
that
he
do
not
ouermuch
busie
himself
in
any
matter
at
al
:
that
is
,
that
he
kéepe
measure
in
all
such
things
as
he
mindeth
to
take
in
hand
:
neither
that
he
doe
ouerfarre
deale
in
such
things
as
be
euil
:
nor
yet
ouersparingly
to
with
holde
from
speaking
or
dooyng
that
,
which
is
conuenient
,
good
and
lawfull
.
Terence
Terence
.
in
Andria
,
(
the
first
sceane
)
sayth
in
this
maner
:
I
thinke
that
to
be
profitable
in
the
life
of
Man
,
where
nothing
ouermuche
is
done
:
that
is
,
that
Measure
(
by
all
meanes
)
be
alwayes
obserued
and
kepte
.
And
herevppon
the
Learned
haue
said
:
that
Vertue
stil
consisted
in
the
mean
.
And
as
Horace
Horace
.
saith
:
There
is
a
Measure
in
things
:
and
there
are
also
certaine
limites
thereof
:
without
the
compasse
whereof
,
nothing
that
is
Iuste
can
stande
.
Vertue
consisteth
in
the
Meane
:
and
Vice
in
excesse
.
Wherefore
,
in
all
thinges
,
Meane
and
Measure
is
to
be
commended
:
and
Excesse
to
the
contrary
,
to
be
discommended
.
Therevpon
,
the
Poet
Hesiodus
sayde
:
The
Halfe
is
more
than
the
Whole
:
that
is
,
that
Mediocritie
is
more
to
be
commended
in
things
,
than
Ouer-muche
or
no
meane
:
for
the
common
Prouerbe
is
:
Euery
thing
that
is
too
muche
,
is
tourned
into
Vice
,
or
to
be
noted
in
the
worste
parte
.
Cleobulus
Cleobulus
.
Lindius
,
one
of
the
.7
.
Sages
of
Greece
,
vsed
to
say
:
In
euery
thing
,
Measure
is
best
.
Fourthly
,
let
him
shun
and
auoide
that
thing
,
whiche
he
reproueth
in
an
other
.
By
the
testimony
of
Diogenes
Diogenes
.
the
Philosopher
it
is
thus
sayd
:
If
thou
wilt
be
a
good
man
(
as
one
endued
with
Vertue
)
putte
that
away
from
thée
,
whyche
thou
despisest
in
another
.
And
Cicero
also
saith
:
He
that
is
ready
to
finde
faulte
with
an
other
,
oughte
firste
to
be
blamelesse
himself
:
for
we
can
easily
and
clearly
sée
other
mens
faults
:
but
as
for
our
owne
,
wée
hyde
them
and
knowe
them
not
.
If
euery
man
shoulde
descende
into
his
own
selfe
,
&
so
weygh
wyth
himselfe
what
maner
a
man
indéede
he
is
,
and
also
of
what
corrupted
mind
:
truly
he
would
then
ceasse
to
taunt
or
nippe
others
:
and
so
would
first
of
all
purge
himselfe
from
Vices
,
and
garnishe
himselfe
with
Vertue
.
Therefore
,
oure
Sauiour
Iesus
Christ
in
his
holy
Gospell
,
beyng
about
to
exhorte
vs
vnto
Vertue
,
commaunded
,
that
firste
we
shoulde
caste
oute
the
Beame
from
our
own
eies
,
and
then
the
Moate
from
an
other
mannes
eyes
.
We
shoulde
firste
cure
and
heale
oure selues
,
and
after
that
,
others
.
Fiftelye
,
let
him
learne
to
sustaine
and
suffer
,
as
well
Aduersitie
as
Prosperitie
.
Let
him
not
ouermuche
reioice
,
when
Fortune
fauoureth
him
:
leaste
the
same
Fortune
being
sodainly
againe
altered
,
he
should
then
be
ouermuche
disquieted
and
sorrowfull
.
Neither
in
Aduersitie
shoulde
he
ouermuche
lament
,
after
the
example
of
Socrates
:
●…
ocrates
.
who
in
eyther
sorts
of
Fortune
(
which
soeuer
)
is
read
to
be
alwais
of
like
countenaunce
and
minde
.
Therefore
,
Plato
●…
lato
.
also
being
demaunded
by
what
meanes
a
man
shoulde
be
knowne
to
be
wise
,
answeared
:
A
Wise
manne
,
when
he
is
reprooued
,
is
not
therfore
angrie
or
teastie
,
neither
is
he
puffed
vppe
,
when
he
is
commended
and
praised
.
For
Vertue
hath
no
acquaintance
with
Pride
,
bycause
it
is
a
very
hatefull
and
euill
Vice
:
neyther
doeth
it
euer
admit
anye
Desperation
or
Wrath
:
bicause
they
be
also
very
hurtefull
and
daungerous
Vices
.
Wherefore
,
the
common
Prouerb
is
,
that
the
man
which
is
féeble
and
weake
harted
in
Aduersitie
,
is
not
vnaptly
compared
to
a
Rushe
.
In
eche
fortune
therefore
,
(
both
Aduersitie
and
Prosperitie
)
the
custome
of
a
certaine
Philosopher
is
to
be
followed
:
who
in
Prosperitie
was
pensiue
and
sad
(
foreséeing
,
that
after
mirth
,
commonlye
followeth
sorrowe
)
and
in
Aduersitie
was
glad
and
mery
,
knowing
by
good
experience
,
that
after
the
fall
of
euill
,
soone
riseth
vp
goodnesse
againe
:
for
Fortune
is
very
slipprie
&
changeable
.
Therfore
,
in
Prosperitie
,
let
vs
thinke
that
Aduersitie
will
also
followe
:
For
,
Plautus
Plautus
.
witnesseth
in
Amphitrio
,
that
GOD
doth
so
think
it
good
and
conuenient
,
that
Sorrowe
(
as
a
companion
)
shoulde
still
followe
after
Delight
and
Pleasure
.
In
Aduersitie
therfore
,
let
vs
so
thinke
,
that
God
will
make
an
ende
of
suche
things
,
according
to
that
saying
of
Virgil
:
Virgil
.
And
it
will
do
a
man
good
to
remember
these
euilles
,
as
felte
in
times
paste
.
Sixtely
,
and
lastly
,
let
hym
séeke
means
,
to
please
bothe
God
and
Wisemen
:
whiche
,
them
to
please
,
is
doubtlesse
the
gretest
praise
and
Vertue
.
For
,
he
that
seketh
to
please
them
,
muste
be
of
necessitie
either
presently
good
,
or
else
at
the
leaste
(
in
time
)
be
of
them
made
good
.
For
,
those
whych
be
good
,
do
onely
loue
suche
as
are
good
:
and
to
the
contrarie
,
the
euill
are
louers
of
the
euill
.
It
is
euident
out
of
Seneca
,
Seneca
.
that
he
,
whyche
wisheth
for
Vertue
,
oughte
to
take
paines
to
please
good
men
:
saying
,
Some
good
man
is
to
be
chosen
vnto
vs
,
and
alwaies
to
be
set
before
our
eies
:
and
that
we
may
so
liue
,
as
though
he
euer
looked
vpon
vs
,
and
didde
sée
our
doings
in
all
things
.
For
,
he
shall
easily
loue
both
vertuously
and
well
,
whiche
is
conuersant
among
good
men
,
and
which
also
liueth
according
to
their
good
wils
&
discriptions
:
and
that
none
otherwise
truly
,
than
is
the
maner
of
women
:
who
attyring
themselues
before
the
Glasse
,
at
length
(
when
they
are
moste
finelye
adorned
and
decked
)
doe
then
come
forth
to
shewe
themselues
.
Of
the
maners
and
Vertues
,
of
sundry
times
and
Ages
.
ALthoughe
Honestie
and
Vertue
doe
very
well
beséeme
and
sette
forthe
a
man
:
yet
in
dyuers
times
and
ages
,
dyuers
and
sundrye
manners
are
requyred
concerning
Honestie
.
For
,
the
Prouerb
is
:
An
other
life
,
requyreth
an
other
order
of
dyet
,
as
also
of
other
maners
.
For
,
the
same
thing
doeth
not
conduce
or
so
aptely
profite
in
euery
age
:
but
as
some
things
do
become
Childehoode
,
so
other
thinges
doe
belong
vnto
Youth
,
other
things
vnto
the
state
of
yong
men
,
and
other
things
also
vnto
mans
state
,
and
vnto
olde
men
.
For
,
in
time
of
age
,
mens
manners
are
ofte
altered
,
and
Nature
likewise
is
soone
chaunged
.
The
age
of
Māki●…
And
vnto
Mankinde
,
there
is
belonging
sixe
ages
:
that
is
to
wit
,
the
time
of
Infancie
,
the
time
of
Childhood
,
the
time
of
Youth
,
the
state
of
Yongmen
,
Mans
state
,
and
Old
age
:
Whereof
euery
one
hathe
his
proper
office
,
Manners
,
and
Qualities
,
as
immediately
followeth
.
Of
Infancie
.
THe
first
age
of
Mankinde
after
hys
birth
,
is
called
Infancie
:
And
it
is
so
called
,
bycause
it
hathe
not
the
vse
of
Speache
.
And
no
Maners
or
Vertues
are
to
be
prescribed
vnto
it
,
bycause
it
is
not
as
yet
capable
of
Reason
:
for
it
hath
in
it
,
neyther
the
vse
of
the
Tongue
,
nor
yet
of
Vnderstanding
.
Therefore
,
it
oughte
,
by
the
onely
Instruction
of
the
Mothers
or
Nursses
,
to
be
here
trained
vp
to
suche
purpose
,
and
that
it
may
liue
in
thys
Worlde
.
Of
Childhoode
.
CHildhoode
is
the
second
age
of
mankinde
:
namely
,
when
Children
beginne
to
speake
:
and
not
hauing
as
yet
the
full
vse
of
Reason
.
They
beare
the
name
of
Children
,
of
this
worde
,
Bua
:
that
is
,
Childes
Drinke
,
whyche
they
call
Bua
:
béeing
as
yet
vnable
(
and
without
Prudence
,
Reason
,
or
Vnderstanding
)
to
vtter
forth
their
firste
wordes
.
These
(
of
this
age
)
are
timely
to
be
instructed
of
their
Parentes
and
Nursses
:
whereby
,
they
maye
begin
the
more
honestly
to
liue
,
in
these
sortes
of
manners
following
:
that
is
to
wit
,
that
they
truly
know
God
:
that
they
also
do
worship
him
in
harte
,
and
likewise
in
feruent
prayers
:
as
Hermannus
Buschius
Hermannus
Buschius
.
counselleth
in
his
Verse
,
where
he
exhorteth
Children
vnto
Vertue
.
Let
them
(
sayth
he
)
obey
theyr
Parentes
,
and
reuerence
their
Elders
:
let
them
be
barred
from
too
muche
play
,
and
also
from
euill
company
,
least
they
be
stained
with
noisome
vices
,
before
they
firste
begunne
the
vse
of
Reason
:
than
the
which
,
nothing
may
be
more
detestable
,
as
Apuleius
Apuleius
.
doeth
witnesse
,
saying
:
Who
will
not
hate
that
Childe
,
which
like
a
Monster
sooner
groweth
vp
strong
in
Wickednes
,
than
in
age
,
and
is
readye
to
hurte
wyth
myschiefe
,
or
before
he
be
of
any
bodilye
stature
,
eyther
to
be
but
yong
in
yeres
,
and
yet
olde
in
Vice
and
Naughtinesse
.
Perfecte
Prudence
cannot
as
yet
be
required
or
had
in
a
Childe
:
whereas
childishnesse
it selfe
doth
still
beare
sway
in
hym
:
and
in
whom
also
the
weakenesse
of
a
very
gréene
or
newe
minde
doe
yet
beare
rule
.
Therefore
,
the
Shippe
playeth
,
and
he
rideth
vpon
a
long
Réede
.
For
that
cause
,
he
ought
not
ouermuch
to
bée
borne
with
all
:
leaste
he
be
inclined
and
beate
vnto
Vices
,
and
so
alwayes
after
remaine
wounded
therewith
:
for
that
whiche
in
Youth
hathe
once
sticked
to
the
fleshe
,
will
verye
hardely
in
Age
departe
from
the
bone
.
Wherefore
,
they
are
to
be
diligently
instructed
in
these
Preceptes
,
as
Philelphus
prescribeth
in
his
eighte
Booke
Of
the
Education
of
Children
:
that
is
to
say
,
that
they
worshippe
GOD
(
as
is
before
noted
)
and
be
obedient
both
in
words
,
in
maners
,
and
in
the
order
of
their
body
:
and
to
goe
also
cleanly
apparelled
.
What
is
to
be
auoided
of
children
.
They
maye
not
bée
giuen
vnto
many
wordes
,
neyther
béecome
lyars
,
nor
be
like
vnto
Beastes
,
or
euill
conditioned
,
neyther
yet
slowe
in
bodye
,
as
are
Asses
:
nor
vncleane
as
Swine
in
the
myre
:
eyther
their
Garmentes
vnbrushed
,
as
Beggars
:
or
filthie
as
stinking
Goats
:
neyther
vnlearned
as
a
Stone
,
or
as
an
Archadiā
Asse
.
And
after
they
be
seauen
yeares
olde
,
let
them
be
put
vnto
Schoolemaisters
:
for
such
was
the
maner
of
the
Gentiles
,
as
witnesseth
Philelphus
in
hys
seconde
Booke
.
Of
Youth
.
YOuth
is
,
that
Age
,
whiche
is
nexte
vnto
Childehoode
,
althoughe
(
according
to
Perotus
Perotus
.
)
the
Lawyers
do
putte
and
accounte
Youth
after
young
mans
state
:
but
by
vse
it
is
set
before
.
Whereas
now
,
if
they
can
perfectly
speake
,
they
are
(
as
therevnto
fitte
)
to
be
commended
vnto
Schoolemaisters
.
And
it
is
called
Youth
(
as
sayth
Perotus
Perotus
.
)
of
Helping
:
bycause
it
is
then
of
strength
,
and
apte
to
helpe
his
Parentes
.
For
,
it
is
then
of
abilitie
to
dispatche
businesse
committed
vnto
it
:
and
is
also
able
to
endure
and
abide
Labour
and
Trauell
.
In
this
age
,
tender
bringing
vp
is
to
be
auoyded
,
as
Quintilian
Quintilian
.
sayth
in
his
firste
Booke
and
thirde
Chapiter
:
Delicate
bringing
vppe
of
Youth
,
the
inconuenience
thereof
.
forasmuch
,
as
Delicate
bringing
vp
(
sayeth
he
)
corrupteth
and
weakeneth
both
the
strength
of
the
Bodye
,
and
also
of
the
Witte
.
What
then
will
the
elder
Youth
doe
whiche
hathe
crepte
vp
in
Purple
?
And
they
whiche
are
nowe
daintily
fedde
in
this
Age
,
are
also
desirous
of
Dainties
all
their
liues
after
.
Whyche
if
they
cannot
obtayne
:
they
yet
labour
wyth
desire
(
as
muche
as
they
maye
)
bothe
by
righte
and
by
wrong
,
to
satisfie
their
daintie
mouths
.
And
so
at
length
fal
to
Loytring
and
Idlenesse
,
to
play
,
to
Theft
&
Robberie
,
&
to
all
kinds
of
Mischiefe
.
In
this
Age
,
The
maner
of
children
in
old
time
among
the
Romanes
.
the
Children
of
Rome
did
brag
of
the
Gates
of
the
Temple
,
of
the
Chaines
whyche
they
had
worne
about
their
necke
from
the
time
of
their
Infancie
(
as
it
wer
in
token
of
renouncing
Childhood
:
)
&
afterwards
,
being
desirous
to
putte
from
them
their
Childishe
manners
,
were
clothed
in
a
white
Gown
,
Embrodered
&
wroughte
before
with
Purple
,
in
token
of
a
more
pure
,
of
a
better
,
and
more
Honest
lyfe
:
that
beholding
the
whitenesse
of
the
Gowne
,
they
mighte
flye
from
Vices
,
which
make
men
blacke
,
foule
,
and
hatefull
vnto
others
:
séeyng
vppon
them
the
brightnesse
of
the
Purple
,
they
mighte
the
rather
thinke
and
endeuour
therein
themselues
,
that
their
liues
shoulde
so
clearely
shine
,
as
might
of
all
menne
be
commended
and
praised
.
The
Dueties
of
Yong
men
.
FIrste
of
all
,
God
is
to
worshipped
,
both
with
Prayer
,
and
also
with
a
cleane
hearte
:
then
their
Parentes
,
and
next
their
Maisters
.
To
obey
those
thrée
,
and
also
to
shunne
those
thinges
whiche
letteth
the
accomplishemente
of
that
whiche
they
doe
commaunde
:
Lette
them
here
learn
,
séeke
,
and
daily
execute
the
holy
commaundementes
of
God
.
It
is
most
plaine
and
manifest
,
that
a
yong
man
shoulde
obey
these
thrée
:
for
vpon
them
doth
depend
our
whole
life
.
What
Man
hath
of
God
,
of
his
Parents
,
&
of
hys
Maister
.
Of
God
we
haue
our
Soules
:
of
oure
Parentes
we
haue
our
Bodies
:
and
of
oure
Maysters
,
we
haue
the
Instruction
of
oure
Soules
.
By
the
whiche
oure
life
differeth
from
brutishe
or
sauage
Beastes
.
Therefore
,
that
wée
maye
be
thankefull
vnto
them
:
wée
muste
of
righte
loue
and
obey
them
.
Of
Yong
mans
estate
.
THe
state
of
a
Young
manne
,
is
the
fourth
age
:
whiche
beginneth
wyth
him
at
the
yeares
of
.14
.
It
is
called
the
State
of
a
Young
manne
,
or
Young
mans
State
,
of
thys
Verbe
Adolesco
:
whyche
signifieth
,
to
growe
vp
.
For
,
at
that
time
,
menne
do
growe
vppe
in
body
,
in
Strength
,
and
in
Reason
,
yea
,
in
Vice
also
and
in
Vertue
:
although
more
inclined
vnto
Vice
than
vnto
Vertue
.
And
at
that
time
,
is
euery
mans
nature
and
disposition
first
known
,
and
whervnto
it
is
moste
bente
and
affected
.
For
before
,
thoroughe
the
small
discretion
of
their
age
,
it
coulde
not
so
well
be
known
and
discerned
.
For
,
Terence
in
Andria
.
(
saieth
Terence
)
so
soone
as
they
be
Yong
menne
,
they
gyue
themselues
to
some
solace
and
pastime
,
as
also
vnto
Study
:
eyther
else
to
bring
vp
Horses
,
or
Dogges
to
hunt
withall
:
eyther
to
make
much
of
Philosophie
and
of
Learning
.
Vnto
whome
also
Horace
doeth
agrée
,
in
his
Arte
of
Poetrie
:
A
Yong
man
hauing
no
bearde
,
The
affections
commonly
in
Youth
.
after
hee
hathe
once
gotten
hys
necke
from
vnder
the
Yoke
of
hys
Gouernour
,
gyueth
hymselfe
immediatelye
vnto
Ryding
,
to
Hunting
,
and
to
solacing
of
hymselfe
abroade
,
counting
then
Simplicitie
to
be
but
Wickednesse
:
contemptuous
also
of
all
suche
as
gyue
vnto
hym
good
councell
:
nothing
regarding
his
owne
profite
:
very
wastefull
of
his
money
:
ouerloftie
,
greedy
,
swifte
also
and
readye
to
forsake
suche
thinges
as
oughte
of
hym
to
be
beloued
.
This
Age
,
that
is
to
wit
,
Young
mans
State
,
is
of
twoo
sortes
:
The
one
,
from
fouretéene
to
eyghtéene
yeares
doe
continue
,
and
is
called
,
Yong
mans
State
(
béeyng
without
Bearde
)
bycause
in
those
yeares
Yongmen
are
wythout
any
Bearde
:
like
as
in
times
paste
,
Phoebus
,
that
is
,
Apollo
,
stoode
in
the
Temple
of
the
Ethnickes
withoute
a
Bearde
,
as
sayeth
Valerius
Maximus
in
his
firste
Booke
Of
Despised
Religion
,
touching
Dionisius
the
Syracusian
Tyrante
:
And
at
eightéene
yeares
,
is
the
firste
beginning
that
a
Bearde
doth
growe
:
and
men
are
then
sayde
to
goe
oute
of
the
Beardelesse
time
,
and
so
to
stretche
forwards
vnto
Mannes
State
.
Into
euery
kinde
of
Wickednesse
,
doeth
this
Age
caste
a
Yongman
down
headlong
:
as
into
Slouth
and
Idlenesse
,
into
Pastimes
and
Playes
,
into
Disobedience
,
Surffetting
,
Ryot
,
haunting
of
Whoores
,
Pryde
,
and
wastefull
Dispending
:
they
vainelye
consume
theyr
Substaunce
:
béeyng
nothyng
at
all
carefull
for
the
life
that
shall
followe
:
as
all
Comedies
doe
witnesse
:
whyche
speake
nothing
else
of
Yong
men
,
than
,
that
they
doe
consume
theyr
riches
vpon
Whoores
,
vpon
Ryot
,
and
Banquetting
.
How
Yong
men
are
to
be
trained
vp
of
their
Parents
and
Maisters
,
to
Vertue
&
Honestie
.
WHereas
(
therefore
)
this
Age
aboue
all
others
,
is
moste
readye
to
offend
,
and
doth
daily
more
and
more
giue
it selfe
therevnto
:
and
by
reason
of
the
lust
of
Youth
,
euen
like
vnto
the
yonger
Colts
,
whom
Youth
doeth
much
pricke
and
moue
forwardes
.
Therefore
are
Young
menne
to
bée
timely
brideled
:
eyther
of
their
Parentes
,
or
else
of
theyr
Maysters
:
and
that
none
otherwise
than
are
vntamed
Horses
to
be
tamed
and
broken
of
the
Ryder
wyth
the
touche
of
sharpe
Spurres
.
By
foure
rules
,
the
Parents
or
Maisters
ought
to
bring
vp
their
Youth
to
fruitfulnesse
:
That
is
to
saye
,
by
Instruction
,
by
Warning
,
by
Promise
,
&
lastly
,
by
Praise
and
Threatnings
.
How
Instruction
consisteth
in
sixe
Preceptes
.
FIrst
Yong
men
ought
to
know
,
that
God
is
chiefly
and
aboue
all
things
to
be
worshippped
&
reuerenced
:
who
hathe
created
,
who
also
féedeth
&
preserueth
al
things
:
&
who
leaueth
no
sinne
or
any
euill
vnpunished
,
nor
no
good
thing
vnrewarded
,
giuing
vnto
the
good
an
eternall
reward
,
and
vnto
the
wicked
euerlasting
punishement
.
And
withoute
whose
grace
and
fauoure
wée
menne
cannot
do
any
thing
,
no
,
not
liue
one
moment
of
time
.
We
ought
therfore
to
take
good
héede
,
that
we
offend
him
not
wyth
an
euil
life
.
Secondly
,
that
we
maye
not
trust
in
any
earthly
riches
:
and
chiefely
,
not
to
the
beautie
of
the
bodie
.
For
the
shape
of
the
body
,
or
the
beautie
therof
,
(
whiche
we
counte
good
)
is
but
a
fading
or
brickle
thing
:
&
therfore
Virgil
Virgil
.
said
,
Eglog
.
2.
O
faire
childe
,
trust
not
to
much
vnto
thy
beautie
:
for
white
flourishing
blossomes
do
soone
fade
awaye
,
and
are
by
and
by
of
none
accompte
.
Neyther
let
them
ouermuch
lament
,
if
they
be
deformed
in
bodye
:
but
let
them
rather
labour
,
that
they
maye
in
their
mindes
be
louely
and
faire
:
for
,
as
Franciscus
Petrarcha
Franciscus
Petrarcha
.
sayth
in
his
booke
of
Aduersitie
:
It
is
better
to
bée
made
faire
in
knowledge
and
in
vertue
,
than
to
be
borne
fair
in
bodie
.
In
this
precepte
,
did
Socrates
oft
instruct
his
scholers
,
commaundyng
them
to
loke
vpon
the
glasse
:
that
,
if
they
sawe
themselues
deformed
in
body
:
they
should
therefore
labour
to
be
made
faire
in
minde
:
for
the
bodie
is
defiled
,
whyche
kéepeth
a
foule
soule
in
it
:
euen
like
as
a
beautifull
Tombe
,
the
kepeth
therein
a
rotten
and
stincking
carkasse
.
Therfore
doth
Christ
in
his
Gospell
call
the
Phariscis
,
Math
.
23.
painted
Sepuchres
:
bycause
they
appeared
to
be
religious
and
good
:
but
yet
were
inwardly
rauening
Woolues
.
Socrates
gaue
commaundement
,
that
if
any
were
blemished
in
body
,
they
should
then
séeke
for
the
beautie
of
the
minde
,
by
Knowledge
and
Vertue
:
which
shold
be
more
noble
and
longer
to
endure
,
thē
any
corporal
beautie
in
the
world
.
Thirdly
,
that
they
put
not
their
trust
in
riches
,
in
worldly
goods
,
nor
in
money
:
but
in
only
Knowledge
and
Vertue
:
trusting
,
that
they
shal
then
become
rich
and
happie
.
For
,
to
be
learned
and
wise
,
is
truely
in
déede
to
be
riche
.
As
for
common
&
worldly
riches
,
they
perish
most
wickedly
&
come
to
nought
.
For
,
in
times
past
,
many
there
were
,
which
were
most
rich
&
wealthy
:
but
sooner
than
a
word
could
be
spoken
,
they
were
made
most
poore
&
beggerly
:
as
it
is
read
of
Croesus
●…
roesus
.
the
most
wealthy
King
of
Lydia
.
Riches
are
not
woorthy
so
to
be
beloued
,
as
though
they
were
in
déede
precious
goods
:
for
Cicero
Cicero
.
in
his
fourth
booke
of
newe
Rethoricke
alledgeth
,
saying
:
If
thou
wilt
compare
Riches
with
Vertue
,
they
shal
scarselye
be
worthye
to
be
the
handmaidens
and
seruants
of
Vertue
.
Therfore
,
yong
men
(
whilest
their
wits
and
age
do
flourish
)
let
them
get
vnto
them
some
wayfaring
man
vntil
old
age
:
that
is
to
say
,
Vertue
&
Knowledge
:
for
,
they
by
it
,
in
old
age
haue
gotten
both
honor
,
safetie
,
prayse
,
&
true
Vertue
.
Wherfore
Thales
Thales
.
the
philosopher
being
on
a
time
demaunded
what
yong
men
ought
to
lerne
:
answered
saying
:
Those
things
which
they
shold
vse
in
their
old
age
:
&
that
was
,
that
shewing
forth
of
Vertue
&
Knowledge
.
Fourthly
,
whatsoeuer
they
sée
to
be
hurtful
vnto
others
,
or
that
of
others
are
to
be
auoyded
:
the
same
thing
let
thē
also
shun
:
let
thē
begin
to
be
wise
by
other
mens
harmes
:
&
so
let
thē
instruct
themselues
,
&
reform
better
their
liues
.
The
vices
which
do
corrupt
&
disprofit
others
,
be
these
:
namely
,
Disobedience
,
lying
,
much
babling
,
infidelitie
,
wickednesse
,
Vices
,
to
be
auoyded
of
children
.
playing
for
mony
,
whorehunting
,
drunkennesse
,
wastful
&
vain
spending
of
goods
loytring
and
idlenesse
,
and
haunting
of
naughtie
companye
.
Fiftly
,
let
the
examples
both
of
good
&
naughtie
men
be
set
before
them
:
and
let
the
liues
and
ends
of
them
,
be
truely
told
vnto
them
:
and
how
that
the
euill
wyth
euil
were
rewarded
:
as
also
to
the
contrarie
,
the
good
with
good
.
Herevppon
,
the
auntient
yong
men
of
Rome
,
in
the
beginning
or
prime
time
of
their
yong
age
,
did
clothe
themselues
with
a
mans
gowne
,
that
they
might
by
little
&
little
beginne
and
stretch
forwardes
towards
such
a
life
,
as
is
worthy
the
praise
of
an
honest
man
.
Then
were
they
broughte
forth
to
the
common
market
place
,
that
they
might
there
know
and
sée
the
common
life
of
man
to
be
of
two
sorts
:
that
is
,
The
Ver●…
uous
and
●…
he
vicious
●…
fe
,
howe
●…
iuerselie
●…
hey
are
re●…
varded
.
a
life
vitious
and
vertuous
.
The
vicious
life
,
hath
alwayes
an
euil
end
:
but
the
good
and
vertuous
life
,
being
(
at
the
first
)
but
hard
and
thorny
,
is
afterwards
rewarded
with
goodnesse
,
and
that
for
euer
&
euer
.
Therfore
,
Hercules
,
in
times
past
(
being
a
yong
man
)
did
rather
choose
to
serue
vertue
with
paines
taking
(
knowing
that
after
such
labour
there
shuld
folowe
a
reward
)
than
to
Seruice
wyth
loytring
and
idlenesse
:
as
Cicero
wryteth
of
him
in
his
first
booke
of
Offices
.
Sixtely
,
let
them
be
exercised
in
laboursome
and
ernest
businesse
:
let
them
in
no
wise
be
suffered
to
giue
themselues
vnto
idlenesse
,
lest
they
fall
into
filthy
luste
and
desire
.
For
,
Ouid
Ouid
.
sayth
,
If
you
once
take
away
idlenesse
,
the
bowe
of
luste
is
soone
broken
.
And
therefore
did
the
antient
Romaines
exercise
their
children
in
martial
affairs
,
in
warring
,
in
fighting
,
&
in
swimming
.
Yong
men
therfore
are
to
be
exercised
with
continuall
labour
&
trauel
,
after
the
manner
of
horsekepers
,
who
dayly
do
bring
forth
out
of
the
stables
from
stréete
to
stréete
,
into
the
field
,
rough
and
vntamed
horses
,
that
by
running
and
coursing
of
them
,
they
might
the
rather
accustome
them
to
the
vse
of
spurres
and
bridles
:
and
not
suffer
them
to
rotte
or
vainly
weare
away
through
Idlenesse
or
want
of
exercise
.
Of
Warning
.
NOw
,
secondly
,
(
besides
the
order
of
instruction
giuen
vnto
yong
men
,
)
parents
and
masters
ought
to
admonish
them
of
their
errours
.
For
,
if
they
haue
erred
in
any
thing
:
they
ought
then
to
be
taught
what
should
be
better
and
more
honest
for
them
to
do
.
Let
your
accustomed
talke
in
theyr
presence
be
good
and
honest
:
that
by
such
continuall
warning
,
they
may
be
made
the
more
vertuous
&
honest
.
For
,
words
be
of
force
to
moue
the
minde
:
and
that
which
of
man
is
moste
commenlye
hearde
,
that
is
most
surely
fixed
and
kept
in
his
heart
.
Let
them
also
herein
be
admonished
:
that
is
,
that
they
orderly
followe
the
steps
of
their
honest
parents
and
kinsefolke
:
for
,
so
Aeneas
Aeneas
.
in
the
.12
.
Aeneid
,
exhorteth
&
warneth
his
son
Ascanius
to
learn
Vertue
of
him
his
Father
,
saying
vnto
him
:
My
son
,
learn
of
me
,
the
waye
of
Vertue
and
true
Labour
:
but
touching
Fortune
,
learne
that
of
others
.
My
right
hand
shal
be
thy
defence
from
al
assaults
,
and
that
shall
sette
thee
among
many
great
rewards
.
Se
that
thou
in
such
wise
do
remember
me
,
when
thou
shalt
once
attaine
vnto
the
yeers
&
state
of
a
man
.
Of
Promise
.
THirdly
,
let
it
be
also
promised
vnto
them
,
that
they
shal
receiue
(
doubtlesse
)
great
rewards
,
both
here
of
vs
and
else
where
,
if
they
shal
once
embrace
and
follow
Vertue
:
as
Horace
Horace
.
sayeth
in
his
Epistles
:
Thou
good
felow
,
whether
soeuer
Vertue
shal
leade
or
guyde
thee
,
thyther
most
happilye
goe
on
thy
way
,
and
doubtlesse
,
for
thy
desarts
,
thou
shalt
attaine
vnto
great
rewards
.
I
saye
vnto
you
(
O
you
yong
men
)
goe
on
forwards
,
whether
soeuer
Vertue
shall
direct
you
,
and
you
shal
receyue
greate
rewardes
,
for
he
that
hath
atteyned
vnto
Vertue
,
lacketh
not
anye
thing
,
but
hath
obtayned
all
things
:
as
Plautus
witnesseth
,
in
Amphit
.
Comedia
.
Of
prayse
and
threatning
.
HEre
in
this
laste
and
fourthe
place
,
yong
men
haue
their
commendation
and
prayse
,
if
they
be
once
founde
to
profite
,
and
to
go
stil
forwardes
in
the
waye
of
vertue
and
honestie
.
For
,
praise
is
a
gret
spurring
and
quickning
forwards
,
to
dispatch
with
spéed
any
businesse
that
is
taken
in
hand
:
as
Ouide
Ouide
.
recordeth
in
these
verses
folowing
,
in
his
.5
.
booke
of
sorrow
.
To
be
short
(
sayth
he
)
Praise
giueth
great
strength
vnto
the
minde
:
and
of
prayse
,
loue
maketh
right
fruitful
and
flowing
breastes
.
For
,
we
all
(
as
sayeth
Cicero
)
are
inflamed
with
the
desire
and
loue
of
praise
:
Quintilian
Quintilian
.
biddeth
vs
to
commende
yong
men
,
but
speciallye
all
such
as
go
forwards
in
wel
doing
.
But
,
if
they
shall
be
founde
slowe
to
embrace
Vertue
and
Honestie
:
neyther
yet
haue
will
to
heare
godly
admonitions
&
warnings
:
then
must
they
sharpelye
be
dealt
withal
,
and
that
with
threatnings
,
and
then
with
whippings
,
as
Cicero
Cicero
.
witnesseth
in
his
fourth
booke
of
his
newe
Rethoricke
,
saying
in
this
maner
:
They
whiche
thinke
that
yong
men
oughte
to
be
forgiuen
of
their
crimes
and
offences
,
are
much
deceyued
:
bycause
that
theyr
age
is
no
let
or
impediment
to
the
doyng
of
any
goodnesse
:
for
they
are
then
as
apt
to
learne
good
things
,
as
they
are
to
the
contrarie
,
euil
things
.
But
those
in
déede
do
very
wisely
,
which
minister
vnto
yong
men
sharpe
correction
:
that
they
in
theyr
ripe
and
flourishing
age
,
maye
atteyne
vnto
such
vertues
,
as
may
afterwardes
defende
them
during
the
time
of
theyr
whole
life
.
Of
the
dueties
of
yong
men
.
THe
dueties
of
yong
men
,
are
diuers
to
be
vnderstanded
.
And
the
first
is
,
how
that
they
ought
to
choose
vnto
them selues
,
suche
a
kinde
of
life
,
as
they
wil
endeauour
still
to
vse
euen
vnto
theyr
graue
,
after
the
example
of
Hercules
:
of
whom
it
is
read
,
how
he
in
the
time
of
his
youth
,
dyd
the
very
same
thing
:
and
after
the
custome
of
the
Romaines
,
who
also
brought
their
yong
men
into
the
common
market
place
(
when
they
were
something
growen
vnto
yeares
)
&
there
they
clothed
them
(
as
before
is
noted
)
in
a
mannes
gowne
:
that
they
might
then
begin
to
throwe
their
Nuttes
abroade
,
wherewith
long
before
they
had
played
and
passed
forth
their
time
:
and
shoulde
also
put
from
them
the
follie
of
their
former
age
,
and
shoulde
hunte
after
that
life
,
which
is
of
all
men
most
worthilye
commended
.
For
,
it
behoueth
a
man
,
not
to
passe
the
way
of
Honestie
and
of
good
life
,
whiche
of
necessitie
must
here
lyue
amongst
men
.
Secondly
,
as
Tullie
witnesseth
in
his
first
booke
of
Offices
:
Cicero
.
It
is
the
parte
of
a
yong
man
to
reuerence
his
elders
:
and
to
choose
out
from
amongst
them
,
the
beste
and
most
approued
:
by
whose
counsell
and
honestie
,
he
may
best
order
and
gouerne
his
life
:
Let
him
well
temper
himselfe
from
lewde
luste
,
and
from
foolish
couetous
desires
.
Let
him
exercise
himself
in
labour
,
and
in
patience
also
both
of
the
mynde
and
bodie
:
that
he
may
be
apte
to
be
a
man
of
warre
,
yea
,
and
a
Senator
also
.
And
when
he
will
refresh
himself
,
and
giue
him selfe
vnto
pastime
and
plesure
:
let
him
then
take
héede
of
intemperauncie
:
let
him
remember
the
Vertue
of
bashfulnesse
:
neyther
let
him
be
ouermuch
Prodigall
or
giuen
vnto
wantonnesse
,
but
rather
vnto
shamefastnesse
:
and
chieflye
in
those
things
,
where
hys
elders
shal
be
presente
.
These
are
the
words
of
Tullie
.
Furthermore
,
let
yong
men
thinke
themselues
(
in
time
and
in
place
)
to
be
men
,
and
not
beastes
:
and
therefore
shoulde
they
also
haue
better
manners
than
beastes
.
Let
them
call
to
minde
that
they
are
yong
men
,
and
not
boyes
and
children
to
do
things
childishly
:
neyther
that
they
be
men
and
auntientes
,
and
so
to
thinke
themselues
wyse
ynough
in
their
owne
conceiptes
:
but
that
they
also
stande
in
néede
to
haue
instruction
and
counsayle
.
Of
Mannes
age
.
THe
fifte
age
,
is
called
,
the
valiaunt
or
manlike
state
of
mankinde
:
considering
,
that
at
this
time
,
both
the
person
,
age
,
and
body
of
man
is
now
fullye
ripe
and
growen
vp
:
so
that
it
hath
ceassed
to
grow
any
further
in
youthfulnes
:
and
that
also
the
beard
hath
now
appeared
on
his
Chinne
.
This
(
truely
)
is
the
only
age
,
whiche
is
moste
to
be
applyed
vnto
Vertue
and
Honesty
:
for
the
it
nowe
flourisheth
in
the
vnderstanding
of
reason
,
&
is
also
strong
in
bodie
,
that
it
may
the
rather
embrace
the
way
of
Vertue
:
bycause
by
the
name
of
this
age
(
that
is
to
witte
)
of
a
man
,
Vertue
hadde
first
hys
name
.
For
,
when
to
this
word
,
Vir
,
ther
is
also
added
this
sillable
,
Tus
,
thys
worde
Virtus
is
sayde
to
be
made
.
So
that
Vertue
hath
borowed
hir
name
of
a
man
,
that
is
to
say
,
of
Vir
,
bicause
that
only
man
is
a
most
apte
or
fit
minister
,
and
a
worshipper
of
Vertue
.
Of
the
Honest
life
of
Man
.
THe
life
(
truely
)
of
a
man
,
ought
to
be
verye
honest
,
and
to
be
fully
replenished
with
Vertue
.
For
,
he
leadeth
not
(
as
he
ought
)
the
life
of
an
Honest
man
,
which
kéepeth
not
all
good
Vertues
togither
,
but
offendeth
yet
stil
in
some
.
Let
a
man
therfore
be
prudent
,
Iust
,
temperate
,
strong
,
and
of
valiaunt
courage
:
And
let
him
be
prudent
,
that
he
maye
wisely
dispose
his
wordes
:
call
also
to
minde
former
déedes
committed
,
wel
to
order
things
present
:
and
before
hande
wisely
to
loke
about
him
,
to
prouide
for
things
that
are
to
come
.
And
let
him
be
wel
ware
,
that
what
so
euer
he
taketh
in
hand
to
do
,
that
it
may
be
done
of
him
wisely
and
discretely
,
&
to
haue
alwaies
an
eye
vnto
the
ende
.
For
(
doubtlesse
,
as
Cicero
Cicero
.
sayeth
:
)
It
is
a
shame
to
saye
after
the
ende
:
I
would
not
haue
thought
,
that
it
wuld
so
come
to
passe
.
Therfore
,
Terence
in
his
Adelphus
saith
:
This
is
it
to
be
wise
:
not
onelye
to
prouide
for
thinges
before
our
eies
:
but
for
suche
things
also
as
are
yet
for
to
come
.
Let
him
deale
iustlye
with
all
menne
,
doe
hurte
to
no
man
,
nor
wrong
anye
man
:
Lette
him
be
friendlye
to
others
,
and
a
louer
also
of
peace
and
concorde
:
Lette
him
likewise
be
godlye
,
and
of
curteous
behauiour
:
and
in
all
things
lette
him
loue
constancie
,
and
kepe
sure
his
credite
:
Credite
.
for
credite
(
as
Cicero
in
his
.1
.
booke
of
Offices
reporteth
)
is
the
foundation
or
ground
worke
of
Iustice
.
Let
him
be
moderate
in
al
things
,
that
is
,
in
kéeping
of
Temperance
and
measure
:
let
him
be
also
modest
,
&
of
chaste
&
moderate
disposition
:
let
him
be
a
sparer
,
and
no
prodigal
spender
,
sober
also
in
all
his
doings
,
and
inclined
to
bashfulnesse
.
Let
him
be
puissaunte
and
strong
:
not
so
muche
in
bodye
,
as
specially
in
the
minde
:
and
not
fearful
,
or
of
a
weake
harte
in
time
of
aduersitie
,
neyther
let
hym
giue
place
vnto
euil
:
but
let
hym
alwayes
preuayle
with
the
greater
boldnesse
or
stoutnesse
of
courage
:
lette
hym
not
be
sodaynely
moued
eyther
feared
:
but
,
how
so
euer
things
do
fal
out
,
lette
hym
plucke
vppe
vnto
him
a
couragious
and
manly
heart
.
And
aboue
al
things
,
lette
hym
brydle
in
himselfe
,
the
notorious
euilles
of
Auarice
and
Ire
.
Lette
him
not
desire
vaine
and
foolish
thinges
,
as
the
manner
is
of
children
:
and
when
he
is
moued
vnto
anger
,
lette
him
then
refraine
and
not
doe
anye
thing
.
Plato
Plato
.
therfore
on
a
certaine
time
being
demaunded
,
what
man
(
amongst
others
)
was
most
strong
:
aunswered
and
sayde
:
Hée
is
moste
strong
that
can
ouercome
hys
owne
furye
or
anger
.
Furthermore
,
let
hym
that
desireth
the
vse
or
way
of
Honesty
,
obserue
these
two
precepts
:
whiche
is
,
that
he
firste
should
séeke
means
to
be
in
déede
suche
a
one
(
or
the
verye
same
)
as
he
woulde
gladlye
desire
to
bée
accompted
off
.
For
,
Cicero
Cicero
.
witnesseth
in
his
seconde
booke
of
Offices
,
howe
Socrates
was
wonte
to
saye
:
The
way
to
glorye
was
but
shorte
,
if
a
man
would
studye
to
bée
suche
a
one
in
déede
,
as
hée
woulde
bée
counted
of
others
.
Secondly
,
let
hym
earnestly
labour
(
as
out
of
this
precept
of
Ouid
:
)
that
he
lose
not
the
name
of
a
good
man
.
If
thou
lose
(
sayth
he
)
all
things
:
yet
remember
too
keepe
sure
thy
good
name
and
fame
:
for
if
that
be
once
lost
,
thou
shalt
afterwards
bee
but
slenderlye
accompted
of
.
And
that
this
may
of
euery
man
be
done
,
let
this
rule
now
folowing
of
Horace
Horace
.
in
his
Epistle
be
truely
obserued
:
that
is
,
Bee
not
to
hasty
:
but
before
thou
goest
about
any
matter
,
pause
a
certaine
time
,
and
aske
coumsel
of
the
learned
,
after
what
sort
and
maner
thou
maiest
quietly
passe
ouer
the
course
of
thy
time
and
age
.
Of
old
Age
.
NOwe
,
the
.6
.
and
last
age
,
is
called
olde
Age
:
vnto
which
age
,
properly
belongeth
the
vertue
of
prudence
:
which
Vertue
,
olde
men
haue
atteyned
vnto
,
eyther
by
custome
of
long
life
,
eyther
by
Knowledge
,
or
else
by
greate
experience
.
Wherefore
,
It
is
the
duetyes
of
Olde
menne
(
sayeth
Cicero
in
his
.1
.
of
Offices
,
Cicero
to
further
and
helpe
with
their
Councell
and
Wisedome
,
both
Youthful
persons
,
their
Friendes
also
,
and
the
Common
wealth
.
Therefore
,
Romulus
,
the
firste
buylder
of
the
Citie
of
Rome
,
chose
oute
(
as
Liuie
witnesseth
)
an
hundreth
olde
men
,
whiche
shoulde
gouerne
the
same
Citie
with
Councel
and
Prudence
.
And
thereof
(
euen
of
olde
men
)
is
the
Senate
appointed
and
ordayned
,
as
it
were
the
gathering
togyther
a
companye
of
olde
and
aged
men
:
to
the
ende
they
shoulde
be
Gouernours
of
Cities
,
and
to
be
an
example
also
of
Vertue
and
Honestie
vnto
all
those
that
be
of
the
yonger
sorte
.
Therefore
is
Honor
giuen
vnto
them
,
as
vnto
the
Possessoures
and
Teachers
of
Prudence
,
by
the
Image
of
Vertue
and
Honestie
.
Finally
,
it
is
the
duetye
of
Olde
men
,
to
auoide
the
Vice
of
Auarice
(
which
chiefly
raigneth
in
thē
:
)
and
that
done
,
to
eschue
Waiwardnes
&
the
sin
of
Slouthfulnesse
.
And
it
is
al
wayes
their
partes
to
consider
,
what
the
white
haires
on
their
heades
do
truely
signifie
vnto
them
,
and
what
also
their
crooked
bodies
do
prognosticate
vnto
them
:
that
is
to
wit
,
that
their
maners
(
apparantly
)
be
both
graue
and
good
:
and
that
they
likewise
remember
,
howe
they
doe
daily
drawe
nighe
vnto
Death
,
and
are
euen
nowe
leaning
ouer
the
Graue
or
Sepulchre
.
Their
bodies
do
bend
euen
towards
the
Earth
:
whereby
they
maye
truelye
knowe
,
that
immediately
after
Death
,
they
shall
descende
into
the
bowelles
of
the
Earth
.
It
behoueth
them
therefore
to
forsake
the
toies
and
allurementes
of
this
vaine
worlde
,
and
to
prepare
themselues
vnto
the
houre
of
Death
:
And
let
them
likewise
ponder
well
this
saying
of
Horace
●…
orace
.
in
their
minde
:
Thou
haste
nowe
playde
ynoughe
,
and
thou
haste
drunke
ynoughe
:
it
is
time
therefore
for
thee
that
thou
departest
hence
:
leaste
wanton
Youth
doe
laughe
at
thee
when
hee
seeth
thee
drunke
:
and
so
giue
thee
a
dry
scoffe
and
scorne
thee
.
What
Honestie
best
becommeth
vs
,
both
towardes
God
and
Men
.
CHAP.
4.
THe
knowledge
of
Vertue
and
Honestie
,
do
nothing
at
all
(
or
very
little
profite
)
vnlesse
it
bée
exercised
or
put
in
practise
.
For
,
Cicero
Cicero
.
in
his
firste
Booke
of
Offices
thus
reporteth
,
that
the
whole
praise
of
Vertue
,
consisteth
not
in
Knowledge
,
but
in
very
Practise
.
And
in
the
.3
.
booke
of
Friendship
he
saith
:
that
the
reward
&
frute
of
Vertue
is
then
most
of
all
taken
,
when
it
is
bestowed
vpon
euery
one
of
his
neighboures
.
For
,
the
action
of
Vertue
,
is
as
well
bestowed
vpon
God
,
as
vpon
Men
:
bicause
we
are
borne
both
for
the
seruice
of
God
,
&
for
the
seruice
of
Men
:
Yet
one
kind
of
Honestie
is
due
to
God
,
&
an
other
is
due
to
Men
.
What
best
becommeth
vs
to
do
towardes
Almightie
God
.
HGnestie
towardes
God
,
consisteth
eyther
in
the
true
Worship
of
God
,
or
else
in
pure
Religion
.
For
,
as
Lactantius
Lactantius
.
in
his
thirde
Booke
recordeth
,
wée
muste
haue
respecte
vnto
Religion
:
whiche
,
whosoeuer
receiueth
not
,
hée
ouerthroweth
himselfe
here
vpon
the
Earth
:
hée
followeth
the
way
of
Beastes
:
and
abandoneth
himselfe
from
all
Humanitie
.
For
,
all
Wisedome
in
this
onelye
thing
consisteth
:
that
is
,
that
hée
truelye
knowe
God
,
and
duely
worshippe
hym
.
And
rightly
to
serue
God
,
is
nothing
else
than
to
kéepe
and
maintayne
righteousnesse
,
with
the
vse
of
good
workes
.
Wherefore
,
if
a
manne
should
demaund
of
hym
,
whyche
is
willing
to
bée
indéede
truly
Wise
,
●…
he
cause
●…
hy
wee
●…
ere
born
and
for
what
cause
hée
was
borne
:
hée
shall
answere
(
and
that
readily
)
without
feare
:
that
hée
was
borne
to
worshippe
GOD
:
who
therefore
did
beget
vs
,
euen
that
we
should
serue
him
and
worshippe
him
.
These
wordes
are
taken
out
of
Lactantius
.
Lactantius
.
Therefore
,
the
olde
and
auntient
Romanes
,
didde
diligently
and
religiouslie
obserue
the
worshippe
of
God
,
as
Valerius
and
Liuie
euery
where
doe
shewe
.
What
becommeth
vs
to
doe
towardes
Men
.
NOwe
,
after
God
,
Vertue
and
Honestie
is
to
bée
giuen
and
exhibited
vnto
menne
.
For
,
as
Lactantius
witnesseth
in
his
sixte
Booke
.
The
firste
office
of
Righteousnesse
is
,
to
be
ioyned
wyth
God
:
and
the
next
with
Man
.
And
Christ
in
his
Gospel
commandeth
,
saying
:
Loue
the
Lorde
thy
God
,
and
thy
Neyghbour
as
thy selfe
.
One
manne
vnto
an
other
,
oughte
to
be
(
as
it
were
)
a
God
:
both
in
the
vse
of
Mercie
,
of
Courtesie
,
and
in
Godlinesse
:
thereby
to
shewe
forth
comfort
and
help
vnto
the
afflicted
and
helplesse
:
and
to
bestowe
foode
vppon
suche
as
want
or
be
in
necessitie
,
according
to
the
minde
of
Lactantius
.
But
,
what
thing
wée
owe
vnto
euerye
manne
,
the
discourse
nowe
following
will
playnely
shewe
.
What
our
duetie
is
,
towards
the
whole
Countrey
.
HEre
,
amongst
menne
,
our
Country
occupieth
the
firste
place
.
Whyche
,
the
olde
Philosophers
(
as
saith
the
Philosopher
Philelphus
in
his
fourth
Booke
Of
the
Education
of
Children
)
did
preferre
before
oure
Parentes
:
bycause
we
are
more
bound
vnto
our
Country
:
than
vnto
our
Parents
.
Plato
therefore
said
,
that
the
Countrey
chalengeth
parte
of
our
birth
:
and
the
cause
is
,
that
wée
are
borne
to
profite
oure
Countrey
.
For
,
by
fiue
sundry
things
,
wée
maye
profite
the
Citizens
of
our
common
wealth
or
countrey
.
The
first
is
,
euen
to
laboure
for
his
owne
honour
and
praise
:
in
this
,
that
wée
endeuour
to
be
made
suche
maner
of
persons
(
and
to
continue
also
such
)
as
may
in
time
to
come
,
be
an
honor
vnto
his
Countrey
:
and
to
obtaine
also
of
it
,
both
Honor
,
Laude
and
Praise
.
Secondly
,
to
instructe
the
Countrey
(
if
it
be
vnlearned
,
rude
,
and
foolishe
)
in
Prudence
and
in
Councell
:
for
it
is
our
dutie
to
teache
the
blinde
and
ignorant
.
Thirdly
,
to
endeuour
oure selues
(
as
muche
as
in
vs
lyeth
)
to
benefite
that
same
Coast
and
Countrey
,
wherein
wée
were
borne
,
nourished
,
and
broughte
vp
.
Fourthly
,
to
defende
it
,
by
oure
Prudence
and
strength
:
as
time
and
necessitie
shall
conueniently
requyre
.
Fiftely
,
if
it
shall
so
be
néedefull
,
(
and
if
the
Countrey
cannot
otherwise
be
defended
)
we
oughte
alwayes
to
be
ready
,
euen
to
dye
for
the
same
,
which
Death
,
of
all
other
deathes
,
is
counted
moste
honest
.
And
herevpon
Horace
sayeth
:
It
is
right
swéete
and
comely
,
to
dye
for
our
Countrey
.
Whiche
thing
,
manye
of
the
Gentiles
haue
done
,
as
in
Liuie
a
man
may
sée
.
What
oure
duetie
is
,
towards
oure
Parentes
.
AFter
GOD
and
our
Countrie
,
oure
Parentes
are
of
vs
to
be
reuerenced
and
worshipped
:
as
both
Holy
and
Prophane
writings
do
bidde
and
commande
vs.
And
we
ought
also
to
worship
them
,
bothe
in
Vertue
and
Honestie
.
And
wée
muste
also
commend
vnto
our
Parentes
fiue
orders
of
Honestie
:
that
is
,
Firste
,
we
must
obey
them
in
all
honest
things
.
Secondely
,
according
to
oure
abilitie
we
muste
doe
them
seruice
.
Thirdelye
,
by
honouring
them
,
whether
in
Words
or
in
Déedes
.
But
we
maye
not
curse
them
,
nor
once
speake
against
them
.
In
all
oure
déedes
,
countenaunces
,
and
gestures
,
we
muste
reuerently
come
bareheaded
vnto
them
,
and
that
with
courteous
bowing
the
Knée
.
Fourthly
,
that
by
thus
beautifying
of
them
,
throughe
our
good
and
duetifull
going
forwardes
in
Vertue
and
Knowledge
,
they
may
also
,
by
oure
meanes
be
sometimes
honoured
of
others
:
neyther
maye
wée
in
any
wise
once
decline
from
their
example
of
good
Maners
and
honestie
of
Life
.
Fiftely
,
by
chearishing
also
of
them
,
if
they
chaunce
to
fall
into
Pouertie
,
or
into
Olde
Age
:
for
,
bothe
brute
Beastes
and
Birds
,
are
wonte
by
Nature
so
to
doe
:
chiefly
the
Storke
,
who
(
in
suche
maner
)
doe
féede
and
nourishe
their
aged
and
old
Parents
.
And
Cicero
Cicero
.
in
his
Booke
of
Orations
,
sayeth
:
that
Godlinesse
is
nothing
else
but
Loue
and
Courtesie
towardes
oure
Parentes
.
And
Franciscus
Philelphus
Philelphus
.
in
his
fourth
Booke
and
thirde
Chapter
Of
the
Education
of
Children
,
doe
euen
so
saye
of
the
Dueties
of
Children
towardes
their
Parentes
.
That
although
we
be
neuer
able
with
like
goodnesse
to
requite
them
:
yet
,
as
muche
as
lyeth
in
our
abilitie
and
power
,
wée
ought
dutifully
to
doe
oure
diligence
vnto
them
,
well
to
vse
them
,
continually
to
attende
vppon
them
,
to
giue
eare
vnto
them
,
to
hearken
vnto
their
exhortations
,
to
obey
their
commandements
,
and
to
allow
also
&
receiue
their
wils
&
consultations
,
euen
as
they
were
the
wordes
and
commaundements
of
Almightie
God
:
whether
it
be
that
wée
shoulde
stay
or
abide
for
them
,
or
yéeld
vnto
that
they
do
commaunde
,
eyther
else
touching
the
state
of
Marriage
:
neyther
maye
wée
wythstande
them
when
they
be
angrye
:
and
if
they
threatē
or
terrifye
vs
,
we
oughte
with
patience
to
beare
it
.
And
when
they
will
vs
to
do
things
that
are
dishonest
and
vnlawfull
,
wée
maye
not
contemptuouslye
refuse
them
:
but
gentlye
,
modestly
,
and
withoute
anye
kinde
of
murmuring
,
banning
or
cursing
.
These
wordes
are
taken
out
of
Philelphus
.
What
successe
they
haue
had
,
whiche
haue
bin
disobedient
vnto
their
Parentes
.
AS
old
Writers
do
testifie
,
those
children
whiche
were
disobedient
vnto
their
Parentes
,
had
neuer
good
successe
,
neither
well
prospered
in
this
worlde
.
It
is
read
of
Orestes
Orestes
.
the
Grecian
,
bycause
hée
slewe
his
Mother
,
he
was
turned
into
a
furie
of
Hell
.
Nero
Nero
.
also
the
Emperour
of
Rome
,
bycause
hée
killed
his
Mother
,
was
accounted
a
most
cruell
and
mercilesse
Tyraunte
.
In
olde
time
,
in
the
Citie
of
Rome
,
the
slaughter
of
Parentes
by
their
owne
Children
,
was
most
grieuously
plagued
and
punished
:
that
is
to
say
,
suche
murtherers
were
shutte
vppe
or
tyed
in
a
Sacke
made
of
Leather
:
wherein
was
a
Dogge
prepared
,
a
Serpent
,
and
also
an
house
Cocke
:
and
so
were
they
all
togither
caste
into
the
depth
of
the
Sea
.
What
beste
becommeth
vs
towards
our
Schoolemaisters
and
Teachers
.
NExt
after
our
Parents
,
our
Schoolmaysters
also
are
of
vs
to
be
worshipped
.
For
our
Schoolemaisters
are
vnto
vs
our
second
Parents
.
Therefore
,
Gentilitie
would
,
the
Maysters
should
be
to
vs
in
stéede
of
our
Parents
(
as
sayeth
Iuuenall
Iuuenall
.
in
his
Satyres
:
)
bycause
oure
Schoolemaisters
are
the
Parents
of
our
Soules
:
The
life
of
our
Soules
,
which
we
take
of
our
Parentes
,
what
it
is
.
for
they
giue
vnto
vs
the
life
of
our
Soules
:
that
is
to
saye
,
Vertue
,
Knowledge
,
and
Honestie
:
euen
as
our
Parentes
doe
only
giue
vnto
vs
the
life
of
our
Bodies
.
Therefore
,
nexte
vnto
oure
Parentes
,
are
oure
Schoolemaysters
or
Teachers
:
and
not
muche
lesse
than
they
,
are
they
of
vs
duely
to
bée
reuerenced
.
For
,
it
is
manifest
(
as
saith
Philelphus
Philelphus
.
in
his
fourth
Booke
and
seauenth
Chapiter
)
that
all
those
whiche
haue
reuerenced
their
Schoolemaisters
,
haue
attained
vnto
greate
Grace
,
and
vnto
the
encrease
of
Learning
.
Amongst
whome
(
touching
all
men
of
that
time
)
was
Traianus
the
Emperoure
,
and
also
Caesar
muche
commended
for
their
Vertue
.
This
manne
did
very
muche
reuerence
his
Mayster
Plutarche
.
Marcus
Antonius
also
(
of
all
Princes
the
moste
deuoute
Romaine
)
made
in
his
house
pictures
of
Golde
,
to
represente
before
him
,
his
Schoolemaisters
and
teachers
.
Cicero
being
made
the
Prince
of
Eloquence
,
(
bycause
it
was
thoughte
,
that
there
was
none
more
Eloquent
than
hée
in
the
Latine
Tong
)
doeth
in
his
bookes
extoll
by
name
his
Maisters
and
Teachers
.
And
so
many
as
haue
attained
vnto
the
toppe
and
perfection
of
Learning
,
Honestie
,
and
Worthinesse
,
haue
bothe
worshipped
,
greately
loued
,
and
praised
their
Maisters
.
Of
those
whiche
haue
dishonoured
their
Maisters
and
Teachers
.
ANd
(
as
saith
Philelphus
)
all
such
as
haue
dishonoured
their
Schoolemaisters
and
Teachers
,
haue
alwayes
remayned
both
ignoraunt
and
most
beastly
.
Amongst
whom
,
Nero
that
gracelesse
Prince
,
is
imputed
as
chiefe
and
principall
:
whom
all
writers
do
accuse
for
his
haynous
and
horrible
Vices
.
This
Nero
was
he
that
slewe
his
Mayster
Seneca
.
Beroaldus
Beroaldus
.
in
his
Prouerbiall
Oration
doeth
saye
:
He
that
by
the
backbiting
of
hys
Schoolemayster
doeth
séeke
to
get
a
name
,
moste
worthily
(
by
it
)
findeth
shame
and
is
hissed
at
,
and
as
a
wicked
manne
is
remoued
out
of
the
companye
of
all
honest
and
good
menne
:
for
,
hée
is
to
be
feared
as
a
Viper
:
and
no
otherwise
to
bée
made
a
common
hatred
,
than
he
whiche
curseth
or
raileth
on
his
Parentes
.
For
,
the
Maister
is
the
Parent
,
yea
,
the
fashioner
&
the
framer
of
mens
mindes
.
Whome
,
vnlesse
we
(
wyth
all
our
good
spéeches
and
wordes
)
doe
extoll
and
commende
:
and
,
vnlesse
(
in
euerye
place
,
and
amongst
all
menne
)
wée
doe
sette
him
foorthe
with
honourable
praise
and
reporte
,
wée
shall
moste
iustely
deserue
to
be
called
both
vngodly
,
wicked
,
and
verye
gracelesse
.
These
bée
the
wordes
of
Beroaldus
.
Dueties
towardes
Maisters
.
TOwardes
Maisters
therefore
,
these
foure
dueties
are
to
be
considered
.
Firste
,
that
wée
loue
them
,
euen
as
we
shoulde
oure
Parentes
.
Secondlye
,
wée
oughte
to
obey
them
,
and
to
agrée
vnto
them
in
all
things
which
are
honest
,
and
in
fulfilling
of
their
commaundements
.
Thirdly
,
that
wée
ought
euer
to
be
thankfull
vnto
them
,
euen
vntil
the
ende
of
our
liues
.
And
fourthly
,
that
we
must
diligently
labour
,
that
we
may
in
time
to
come
,
either
be
like
vnto
them
in
Learning
and
Knowlege
:
or
else
(
if
it
possibly
maye
be
)
that
we
maye
passe
and
excell
them
.
So
,
manye
in
times
paste
were
made
more
skilful
than
their
Maysters
:
as
Beroaldus
maketh
boaste
,
howe
that
hée
had
otherwhiles
some
Schoolemaysters
,
whyche
in
course
of
time
,
he
went
in
Knowledge
farre
beyonde
them
.
What
Dueties
we
do
owe
vnto
our
Alies
and
Kinsfolkes
.
THe
reason
or
true
rule
of
Nature
,
will
moste
easely
and
plainly
shew
,
of
what
good
maner
and
disposition
wée
oughte
to
bée
towardes
oure
Kinsfolkes
,
and
vnto
suche
as
bée
of
alliance
vnto
vs
:
as
towards
our
bréethren
and
sisters
,
whyche
in
bloude
are
linked
vnto
vs
,
bothe
touching
Father
and
Mother
:
and
that
we
shold
towards
them
be
of
like
affection
,
as
we
alwayes
vse
to
be
towardes
oure
owne
selues
:
bicause
they
are
(
as
it
were
)
nothing
els
,
saue
onely
euen
the
verye
same
that
wée
oure selues
are
:
for
they
are
partes
and
members
of
oure
owne
bloud
,
and
of
our
owne
stocke
and
offspring
.
Wherefore
,
wée
shoulde
none
otherwise
accompte
of
them
,
than
as
proper
members
of
our
owne
bodyes
:
and
that
wée
also
ought
to
putte
awaye
farre
from
them
all
suche
thynges
,
as
wée
woulde
not
wishe
to
oure
owne
bodyes
,
or
vnto
oure
owne
proper
members
in
anye
respecte
:
for
,
otherwise
,
there
is
no
iuste
cause
why
wée
shoulde
be
counted
vnkinde
:
euen
as
he
that
more
fauoureth
one
parte
of
his
bodye
than
an
other
,
is
in
déede
truelye
counted
but
fonde
and
foolishe
:
so
shall
hée
worthilye
bée
called
vnkynde
,
whyche
neyther
helpeth
nor
councelleth
all
suche
,
as
bée
merely
ioyned
vnto
him
in
Linage
&
Kinred
.
Al
these
thyngs
doth
the
law
of
Nature
both
shewe
and
streightly
commaunde
vnto
vs.
And
commaundement
is
also
giuen
vnto
vs
in
the
Gospel
of
Christe
,
that
our
neyghbour
(
of
vs
)
is
to
be
beloloued
,
euen
as
we
would
loue
our selues
.
And
truely
,
they
are
to
be
estéemed
very
neare
neyghbours
vnto
vs
,
which
are
so
ioyned
vnto
vs
in
kindred
and
bloude
.
Our
dueties
towardes
our
friendes
.
NOw
,
in
the
.5
.
place
,
our
friends
are
to
be
reuerenced
and
worshipped
.
And
therein
,
what
kinde
of
Honestie
and
comelinesse
is
due
vnto
them
,
the
wrightings
of
learned
men
doe
most
aboundantly
teach
:
and
chiefely
,
Cicero
,
Cicero
.
in
his
booke
of
Frendship
and
Amitie
.
And
among
friendes
,
6.
things
are
chiefly
(
as
lawes
)
to
be
obserued
and
kept
.
The
first
is
,
(
as
Cicero
alledgeth
)
that
we
shoulde
not
aske
of
our
friendes
things
that
are
dishonest
,
but
only
things
Honest
:
&
for
our
friendes
cause
or
pleasure
,
we
maye
not
do
things
dishonest
,
but
only
things
good
and
honest
.
The
seconde
is
,
how
we
muste
in
prosperitie
reioyce
wyth
oure
friendes
:
and
we
must
be
mery
and
glad
with
them
,
when
anye
good
thing
shall
chance
vnto
them
:
and
that
none
otherwise
,
than
if
they
shoulde
chaunce
vnto
our selues
.
And
in
their
aduersitie
also
we
should
be
sory
for
them
,
and
stil
comforte
them
with
oure
good
comforte
and
help
:
and
not
then
to
forsake
them
after
the
manner
of
Swallowes
:
Swallovvs
whyche
(
as
Cicero
witnesseth
in
his
fourth
booke
of
newe
Rethoricke
)
are
in
Sommer
readye
at
hande
,
but
so
soone
as
they
perceyue
Winter
comming
,
they
then
do
al
fly
as
fast
away
.
And
thirdly
,
let
vs
(
both
we
and
our
friends
)
always
wil
,
and
not
will
,
one
only
,
and
the
selfe
same
thing
:
And
let
also
all
our
dilectations
and
studies
be
euermore
one
.
For
,
vnlikenesse
of
studies
,
and
diuersitie
of
manners
,
do
still
breake
and
departe
friendshippe
in
sunder
:
as
Cicero
witnesseth
in
hys
booke
of
Friendshippe
,
and
Horace
in
his
Epistles
.
Fourthly
,
we
shoulde
doe
none
other
thing
to
our
friende
,
than
we
wold
wishe
vnto
our selues
:
for
as
Cicero
sayeth
:
a
friende
is
none
other
thing
,
but
euen
the
verye
same
.
And
true
friendes
doubtlesse
,
are
one
onlye
hearte
in
two
breasts
:
let
vs
therfore
loue
them
as
our selues
:
and
louing
them
,
let
vs
labour
to
winne
and
ouercome
them
,
and
not
(
by
it
)
to
be
ouercome
of
them
:
for
that
were
a
thing
most
dishonest
.
Fiftlye
,
Cicero
Cicero
.
commaundeth
,
that
friendshippe
ought
to
be
performed
,
not
for
hope
of
reward
,
gaine
or
profitte
(
as
the
nature
is
of
the
common
people
:
)
whych
,
when
commoditie
once
ceasseth
,
they
put
awaye
also
therewith
theyr
Friendshippe
,
and
their
mutuall
loue
and
fauoure
:
But
true
Friendshippe
in
déede
,
is
to
bée
putte
in
the
onelye
loue
of
the
hearte
:
for
then
wyll
it
the
longer
continue
and
stande
sure
:
and
wée
shall
thereby
bée
the
more
redy
,
franckly
to
giue
vnto
our
friends
,
than
to
looke
for
a
benefyte
at
hys
hande
.
The
sixte
and
last
lawe
is
,
howe
that
wee
oughte
to
vse
towards
our
Friendes
,
louyng
and
fayre
speache
:
for
,
as
Terence
Terence
.
witnesseth
:
Flatterye
getteth
friendes
.
And
that
done
,
we
may
not
vpbrayde
our
friendes
,
vpon
whom
we
haue
at
any
time
bestowed
a
benefit
or
good
turne
:
for
,
Cicero
saith
,
such
a
kinde
of
men
are
muche
to
be
hated
,
whiche
doe
caste
another
man
in
the
téeth
with
their
good
tournes
whiche
before
they
bestowed
vppon
him
:
for
that
man
which
hadde
them
bestowed
vppon
hym
,
ought
rather
himself
to
haue
them
in
remembraunce
,
and
not
he
that
firste
did
bestowe
them
:
for
,
in
the
first
booke
of
olde
Rethoricke
,
the
same
Cicero
Cicero
.
sayth
:
that
he
is
verye
shamelesse
and
vnwise
,
which
for
a
benefit
bestowed
,
requireth
,
not
only
thankes
,
but
also
reward
or
recompence
.
But
,
if
any
fauour
haue
bene
shewed
vnto
vs
,
Cicero
●icero
.
in
his
Offices
commaundeth
,
howe
that
we
ought
then
to
follow
the
manner
of
the
fruitful
fields
,
which
yéeldeth
forth
againe
muche
more
than
before
it
receyued
of
the
Sower
.
Euen
so
,
in
friendship
,
if
we
maye
,
wée
ought
much
rather
to
giue
more
again
,
than
before
was
bestowed
vpon
vs.
Or
else
we
may
say
:
It
is
not
in
our
powers
to
requite
with
equal
ballaunce
,
or
with
such
measure
as
before
we
did
receyue
:
yet
are
we
willyng
to
be
dutifully
thankfull
,
if
Fortune
at
any
time
hereafter
,
shall
more
plentifullye
and
friendlye
fauour
vs.
Of
Dueties
towards
our
Aequals
or
fellowes
.
THat
kind
of
Familiaritie
amongst
men
,
which
is
called
fellowship
,
Felowship
what
it
is
.
is
most
like
vnto
friendship
.
For
,
fellowshippe
is
nothing
else
,
than
a
friendly
amitie
or
friendship
of
men
,
ioyned
with
consent
togither
among
themselues
.
But
in
choosing
,
and
in
making
much
of
companions
,
we
ought
chiefly
to
do
our
good
endeauour
,
that
only
the
honest
and
good
be
choosen
or
had
in
company
:
and
with
whom
,
we
also
our selues
may
be
reformed
and
made
better
.
How
we
should
behaue
our selues
,
toward
our
companions
.
And
when
we
haue
once
gotten
vnto
vs
suche
companions
,
we
muste
then
so
behaue
our selues
towardes
them
,
that
we
passe
not
in
any
wise
,
these
.6
.
precepts
folowing
.
And
the
first
is
,
that
we
be
none
otherwise
minded
towards
them
,
than
vnto
our
verye
friends
.
Secondly
,
we
must
obserue
these
fiue
things
,
which
Terence
Terence
.
mentioneth
in
Andria
:
that
is
to
say
,
we
must
learne
patiently
to
sustayne
and
suffer
,
the
maners
,
customes
and
gestures
of
our
companions
&
fellows
:
&
not
sodainely
to
be
moued
to
anger
for
a
word
or
two
:
but
to
suffer
quietly
al
things
,
&
that
with
a
patient
minde
&
cheareful
countenance
.
And
that
once
done
,
how
we
should
giue
our selues
altogither
vnto
the
friendlye
beckes
and
good
wils
of
our
louing
companions
Thirdlye
,
that
we
must
obey
vnto
their
goodwils
and
wishes
:
and
also
to
do
that
,
which
they
themselues
go
about
,
if
(
at
the
least
)
without
any
tricke
of
dishonesty
.
Therfore
also
is
the
old
common
prouerb
here
set
down
:
that
is
,
how
we
must
take
héed
&
beware
,
that
we
be
not
offensiue
to
the
maners
of
such
as
be
present
with
vs
:
or
els
(
as
some
saye
)
to
the
disgracing
of
oure
owne
manners
.
Fourthlye
,
we
maye
not
contende
with
anye
manne
:
but
we
muste
shun
and
auoyde
strife
,
dissention
,
brawling
,
or
variance
:
neither
may
we
sow
abrode
any
discorde
or
debate
.
Fiftlye
,
we
maye
not
prefer
our selues
before
others
:
but
to
iudge
alwayes
others
to
be
better
than
our selues
:
or
at
the
least
,
equal
with
our selues
.
And
herevpon
ariseth
thys
common
saying
:
that
among
companions
and
fellowes
,
there
is
no
set
or
prescript
order
,
but
equalitie
ought
to
be
amongst
them
,
and
no
preferring
of
one
before
another
.
And
vnto
these
rules
,
maye
other
two
be
added
.
The
first
is
,
that
our
fellowes
being
absent
,
we
do
not
backebite
them
.
And
the
seconde
is
,
if
at
anye
time
they
doe
amisse
,
we
muste
courteously
reprehende
them
,
and
that
in
a
secrete
place
,
but
not
before
others
:
for
,
otherwise
,
it
were
muche
to
be
blamed
,
and
not
commended
:
and
a
mean
truely
,
rather
to
do
harme
,
than
friendlye
to
reforme
a
friend
.
Friends
do
secretlye
rereproue
him
that
doth
amisse
:
but
suche
as
be
enuious
and
disdainefull
,
doe
it
openly
.
Of
Dueties
towardes
olde
men
.
VNto
old
Age
,
and
vnto
the
antiente
and
graye
headed
,
the
shewe
of
all
honestie
is
specially
due
.
For
they
(
bycause
of
their
olde
and
graue
yeares
)
are
to
be
honored
:
through
which
long
time
,
they
are
thought
to
haue
attayned
vnto
much
prudence
,
both
by
good
skil
,
by
vse
also
,
and
by
much
experience
.
Therefore
are
they
to
be
honoured
,
euen
as
the
dwelling
houses
of
Prudence
.
And
there
be
thrée
things
,
by
the
whiche
olde
men
bée
muche
beautifyed
.
The
firste
is
,
howe
Cicero
Cicero
.
in
his
Offices
commandeth
,
that
laboues
and
trauels
should
vnto
them
be
deminished
:
bicause
,
through
their
old
age
,
they
are
spoyled
and
depriued
of
the
strength
of
their
bodies
.
The
seconde
is
,
that
they
are
to
be
worshipped
wyth
séemely
and
chaste
words
,
and
to
be
called
with
louing
and
friendlye
termes
:
namely
,
as
vse
teacheth
vs
,
wyth
thys
name
,
Father
or
Mother
.
They
oughte
not
(
of
anye
)
to
be
reprehended
,
as
are
those
,
which
be
wicked
and
lewde
Verlets
:
and
before
their
presence
,
nothing
shoulde
be
spoken
or
done
,
which
should
not
be
good
and
Honest
.
Herevpon
,
Ouid
Ouid
.
sayth
:
In
times
past
,
there
was
giuen
vnto
the
hoare
headed
men
,
great
worship
and
reuerence
:
&
then
an
old
wrinckled
face
,
was
much
esteemed
and
accompted
of
.
Who
then
durst
speake
anye
wordes
worthy
blushing
,
or
to
be
ashamed
of
,
before
an
antient
and
graue
old
man
.
For
olde
age
(
in
those
dayes
)
was
of
suche
euils
most
readie
to
be
reuenged
.
Thirdly
,
they
are
of
righte
to
be
reuerenced
with
honest
déeds
and
comely
gestures
,
The
sharp
punishment
of
disreuerent
youth
against
old
age
.
that
is
,
either
by
bending
the
knée
before
them
,
or
else
reuerently
to
vncouer
theyr
heades
,
Which
thing
,
in
olde
time
,
the
Romains
toke
order
to
be
done
,
making
therto
this
law
:
that
if
any
man
shoulde
passe
by
an
olde
and
auntient
man
wyth
his
heade
couered
,
he
shoulde
therefore
(
by
iudgemente
)
haue
his
heade
stricken
off
.
Of
Dueties
towards
Women
.
HOnour
(
for
two
speciall
causes
)
is
due
also
vnto
all
Honest
and
good
women
:
The
first
cause
is
,
for
that
they
are
our
Mothers
and
Nurses
:
&
bycause
they
haue
more
sweate
,
labour
and
care
in
bringing
vp
of
children
,
than
Fathers
vse
to
haue
.
Secondly
,
bycause
they
vse
greatly
to
extol
the
Vertue
of
womenly
shamefastnesse
,
or
gift
of
chastity
:
which
noble
and
worthy
Vertue
,
is
very
much
of
them
estéemed
,
as
it
is
euident
among
many
worthy
Matrones
,
mentioned
of
the
Historie
writers
.
Worship
therfore
is
due
vnto
them
,
after
thrée
sundrye
kindes
of
Honesty
.
First
of
al
,
men
must
abstein
from
laciuiousnesse
and
wanto●
communication
:
for
,
where
as
they
themselues
be
chastly
giuen
,
there
ought
not
anye
thing
be
spoken
or
vttered
in
theyr
presence
,
but
onlye
that
,
whiche
is
both
pure
,
How
men
●…
ught
to
●…
ehaue
●…
emselues
in
the
presence
of
women
.
chaste
and
Honest
.
Secondlye
,
we
must
abstaine
from
vnséemely
gestures
and
maners
:
which
are
meanes
to
bréed
corruption
.
Nothing
of
vs
should
be
attempted
without
the
Vertue
of
shamefastnesse
.
For
,
it
alwayes
behoueth
vs
,
expresly
to
vtter
in
our
manners
those
only
things
,
which
are
most
conuenient
for
our
state
and
condition
,
as
time
and
place
requireth
.
Therfore
,
for
so
much
,
as
women
are
counted
such
,
as
do
make
much
of
womanly
shamefastnes
&
chastitie
:
truely
,
it
behoueth
vs
also
(
beyng
amongst
them
)
to
be
very
modest
,
shamefast
,
and
of
chaste
disposition
.
Thirdlye
,
The
armor
of
Patience
towardes
women
.
we
maye
not
be
cruel
againste
women
,
with
an
armed
or
angry
hande
:
wheras
they
themselues
are
vnarmed
and
but
of
féeble
force
:
neyther
ar
they
by
nature
strong
ynough
to
resist
him
that
beateth
them
:
And
there
is
also
no
commemmendation
vnto
him
,
that
doth
ouercome
a
woman
,
either
séeketh
to
be
reuenged
of
hir
,
as
the
common
Prouerbe
is
,
mentioned
of
Virgil
,
in
the
second
Aeneid
.
Of
Dueties
towardes
Forrainers
and
straungers
.
NOwe
,
towarde
straungers
and
outlandishmenne
,
the
Dueties
and
Offices
of
Vertues
are
to
be
kept
:
chiefly
,
foure
in
number
:
namelie
,
touching
the
firste
,
they
are
to
be
receyued
of
vs
with
verye
reuerente
and
courteous
wordes
,
and
wyth
friendelye
entertaynment
:
that
they
maye
the
rather
knowe
,
howe
they
are
come
vnto
a
company
of
men
,
and
amongst
men
indéede
,
and
not
among
cruel
and
wicked
beastes
:
Neyther
are
they
to
be
mocked
of
vs
,
or
scoffed
at
with
wordes
.
And
herevpon
saith
Plautus
Plautus
.
in
his
Comedie
called
Penulus
:
Thou
must
in
this
case
(
sayth
he
)
bée
as
a
seruaunt
both
wicked
and
euil
:
for
a
man
being
a
stranger
,
and
an
Aliant
,
why
doest
thou
laugh
at
hym
or
scorne
hym
?
The
seconde
is
,
in
instructing
of
them
in
those
things
,
whereof
(
in
our
Countrey
)
they
be
yet
ignoraunte
:
and
not
as
though
we
woulde
deceyue
them
by
our
coniecture
in
such
things
whyche
are
vsual
amongst
vs
,
and
whereof
they
haue
already
knowledge
:
for
that
purchaseth
not
vnto
vs
any
commendation
at
all
,
but
rather
reproche
and
discommendation
:
For
it
is
an
easie
thing
to
deceiue
the
ignoraunt
:
Erasmus
Erasmus
.
in
hys
booke
of
the
Instruction
of
a
Christian
Prince
,
hath
thys
saying
,
that
Plato
in
times
paste
did
saye
:
howe
we
ought
to
take
diligente
héede
,
that
we
hurte
not
straungers
more
than
Citizens
:
bycause
that
straungers
being
destitute
of
the
helpe
of
all
their
friendes
and
kinsfolks
,
are
the
more
subiecte
vnto
iniuries
and
wrongs
.
Therefore
also
thoughte
the
Gentiles
,
that
Iupiter
was
the
reuenger
of
the
iniuries
of
straungers
:
&
therfore
they
called
hym
Xenium
.
Thirdlye
,
that
we
must
shew
the
right
waye
vnto
such
as
séeke
it
,
and
are
ignoraunt
therof
:
and
not
leade
them
on
the
left
hande
,
where
as
they
shoulde
goe
on
the
righte
hand
:
for
that
were
a
déed
most
wicked
,
to
deceiue
a
straunger
,
not
reaping
at
al
thereby
any
benefite
or
commoditie
:
for
that
becommeth
rather
théeues
and
ruffians
,
who
willinglye
byddeth
the
straunger
to
goe
out
of
the
waye
:
whereby
they
maye
fall
into
theyr
Nettes
,
and
so
to
be
kylled
of
them
.
Fourthelye
,
wée
muste
also
receiue
them
to
haue
lodging
amongst
vs
:
and
to
suffer
them
likewise
to
haue
theyr
dwelling
with
vs.
And
for
this
cause
,
did
the
Heathen
worshippe
Hospitality
,
euen
as
it
wer
an
holy
and
sacred
thing
,
Hospitality
commended
.
and
called
Iupiter
the
God
of
Hospitalitie
or
of
Harborowe
:
and
that
bycause
it
was
a
thing
both
godlye
and
holye
,
to
entertayne
straungers
and
Forrainers
.
Therfore
did
Quéene
Dido
Dido
.
of
Carthage
(
as
it
appeareth
in
the
firste
booke
of
Aeneidos
)
whilest
that
shée
entertayned
Aeneas
in
Harborowe
and
vnto
a
bankette
,
wyth
other
of
the
Troyans
,
call
vppon
Iupiter
,
as
it
were
one
that
dutifully
giueth
righte
vnto
straungers
.
And
the
olde
Romaines
receiued
into
their
Cytie
many
straungers
:
who
also
at
length
were
made
Rulers
of
the
Citie
,
as
sayeth
Lyuie
,
concernyng
the
buyldyng
of
the
Cytie
.
Beroaldus
Beroaldus
.
also
wrighteth
:
that
in
doyng
anye
busynesse
,
or
in
performyng
anye
seruice
,
Pylgrimes
and
Straungers
were
firste
preferred
before
Alies
and
kinsfolkes
.
Yea
,
and
at
Rome
,
the
Office
of
a
king
,
of
a
Consull
and
Preator
,
was
gyuen
vnto
Straungers
:
as
in
Numa
and
Tarquinius
time
we
so
reade
of
manye
Straungers
and
Forrayners
.
They
hadde
also
vnto
theyr
Pretor
,
a
Straunger
,
who
was
a
Lawe
giuer
vnto
Straungers
.
Dueties
towardes
our
Enimies
.
TOwardes
our
aduersaries
also
,
we
ought
to
be
mindefull
of
the
vse
of
Vertue
:
and
chiefly
therein
to
vse
foure
precepts
.
Promise
vnto
our
enimies
is
to
be
obserued
.
The
first
is
(
as
Cicero
willeth
vs
in
his
Offices
)
that
if
promise
be
once
made
towardes
our
enimies
,
it
ought
by
all
meanes
to
be
kept
:
as
the
lawe
and
custome
is
of
Gentlemen
euen
at
thys
daye
.
Of
whome
,
who
so
euer
was
taken
prisoner
,
and
yet
let
goe
frée
:
vnto
the
same
he
oughte
to
retourne
agayne
with
thankfulnes
:
for
otherwise
,
he
is
to
be
put
out
of
the
number
of
noble
&
valiant
gentlemen
.
Secondlye
,
being
stirred
vp
and
prouoked
through
iniurie
,
or
by
war
proclaymed
and
denounced
:
wée
shoulde
not
therefore
immediately
resist
them
or
byghte
them
agayne
:
for
that
is
the
propertie
of
beastes
:
but
courteouslye
at
the
firste
to
handle
the
matter
wyth
good
communication
and
speache
,
as
Terence
Terence
.
witnesseth
in
Eunuchus
:
It
becommeth
a
wise
man
,
firste
to
proue
the
matter
with
wordes
,
and
after
that
with
weapons
:
for
nothing
ought
to
be
done
rashely
,
or
vppon
anger
or
sodaine
furie
.
Thirdely
,
that
it
is
better
to
forgiue
(
if
we
haue
iniurie
offered
vnto
vs
)
than
with
the
like
to
requite
the
same
.
For
,
to
forgiue
,
is
a
more
noble
kind
of
reuenge
,
than
to
requite
like
for
like
.
Erasmus
Erasmus
.
sayth
in
his
Booke
Of
the
Instruction
of
a
Christian
Prince
:
that
Punishemente
and
Reuenge
,
is
a
signe
but
of
a
weake
and
childishe
minde
.
And
Iuuenal
Iuuenal
.
in
his
twelfth
Satyre
sayth
:
that
touching
Reuenge
,
no
man
reioiceth
so
much
therein
as
doth
a
woman
:
and
is
therefore
(
in
that
respecte
)
noted
as
one
vnworthy
of
any
commendation
and
praise
.
Fourthly
,
if
wée
cannot
driue
away
the
iniuries
and
assaultes
of
our
Aduersaries
,
vnlesse
with
the
like
strength
we
doe
resiste
them
:
then
the
saying
of
Virgill
Virgil
.
is
to
be
followed
:
that
is
,
whether
it
be
GOD
,
or
whether
it
be
harde
Fortune
that
doth
call
,
let
vs
contentedlye
followe
the
same
.
Chaunce
and
Vertue
are
intermingled
in
one
.
We
must
therfore
resiste
with
Armoure
and
Weapons
,
and
that
stoutlye
and
boldely
:
as
Liuius
euery
where
writeth
of
the
Romaine
Nation
.
Yet
that
saying
of
Cicero
is
alwayes
to
be
accounted
of
:
and
that
for
no
other
cause
,
than
that
we
may
afterwardes
liue
in
peace
,
and
not
to
be
reuenged
of
oure
aduersaries
.
Dueties
towardes
oure
Maisters
,
whome
we
serue
.
TOwardes
our
bodily
Maisters
(
by
whose
breade
we
here
liue
,
and
to
whom
also
we
owe
seruice
)
we
haue
thereto
foure
maner
of
dueties
.
And
the
first
is
,
that
readily
and
with
all
diligence
to
execute
their
willes
and
commaundementes
,
we
muste
be
alwayes
trustie
and
sure
:
and
not
go
about
their
businesse
slouthfully
or
créepinglie
like
a
Snaile
:
for
nothing
shoulde
be
done
eyther
loytringly
,
or
painefully
,
eyther
yet
ydlely
,
during
such
time
as
we
haue
to
doe
aboute
oure
Maisters
businesse
.
Secondlye
,
we
muste
be
verye
faithfull
and
trustie
towardes
them
,
and
in
no
wise
to
deceiue
or
beguile
them
,
neither
yet
to
defraude
them
by
flatterie
,
nor
in
their
absence
to
hate
them
.
Thirdely
,
wée
should
be
also
profitable
vnto
them
,
and
stand
thē
alwaies
in
suche
stéede
,
as
dutifully
of
vs
is
requyred
:
taking
likewise
sure
héede
to
preuent
occasions
of
their
disprofite
or
hinderaunce
:
and
so
to
séeke
rather
for
their
profite
and
commoditie
,
than
for
our
owne
:
yea
,
and
sooner
to
execute
oure
Maisters
businesse
,
than
to
attend
vpon
our
own
matters
.
And
if
we
once
perceiue
our
Maister
,
in
daunger
,
to
sustaine
any
sodayne
losse
or
hynderaunce
(
by
what
meanes
soeuer
)
we
then
being
seruauntes
,
ought
(
as
muche
as
in
vs
doth
lye
)
to
remoue
the
same
cause
.
These
,
or
the
like
are
the
sayings
of
Plautus
.
Fourthly
,
we
ought
to
be
silent
or
of
fewe
wordes
,
and
that
for
two
sundry
causes
.
The
firste
is
,
not
to
aunsweare
ouerthwartlye
vnto
the
wordes
of
oure
Mayster
,
althoughe
we
séeme
(
in
some
things
)
to
haue
better
knowledge
than
he
hathe
:
neyther
yet
maye
wée
be
vtterly
dumbe
,
or
voide
of
reuerent
spéeche
,
when
wée
haue
cause
to
speake
.
Herevppon
sayth
Plautus
,
Plautus
.
in
the
Comedie
of
the
bragging
Souldiour
:
that
it
is
the
parte
of
a
Seruaunt
,
to
know
alwayes
more
than
he
speaketh
.
Secondly
,
not
to
reueale
or
discouer
our
Maisters
secreates
vnto
anye
others
,
or
to
publishe
them
abroade
withoute
the
doores
.
For
Silence
vnto
a
seruaunt
is
a
greate
commendation
and
praise
.
Dueties
towardes
Magistrates
.
DVetie
of
Vertue
,
is
euermore
due
vnto
the
Magistrates
of
the
same
place
or
places
,
where
we
doe
liue
or
haue
oure
being
:
yea
,
wée
maye
chiefly
say
,
that
it
is
a
thréefolde
Dutie
.
Firste
,
to
the
ende
that
wée
shoulde
obey
their
commaundementes
and
honest
Lawes
,
we
shoulde
be
no
lawe
breakers
,
but
obedient
vnto
the
Lawe
.
●…
awes
●…
hat
they
●…
e
.
For
,
the
Lawes
are
nothing
else
,
but
Rules
to
liue
well
by
.
Truely
,
we
liue
much
amisse
,
when
(
after
the
maner
of
Beastes
)
we
do
liue
withoute
Lawe
.
Neyther
yet
is
it
good
and
prosperous
to
resiste
or
rise
agaynst
Magistrates
:
Defamation
an
odious
euil
against
Maisters
&
Gouernors
for
(
as
the
saying
is
)
the
Gnatte
that
biteth
the
Elephant
,
hathe
no
good
successe
:
neyther
yet
the
Bittie
that
vexeth
the
Eagle
.
Secondly
,
wée
maye
not
,
neyther
in
Worde
,
nor
in
Déede
,
séeke
to
dishonest
Magistrates
:
For
doubtlesse
,
it
is
a
very
daungerous
thing
for
thée
,
either
once
to
speake
,
or
to
write
againste
them
,
whiche
are
able
to
set
thée
to
sale
and
to
condempne
thée
.
Neither
is
it
comely
,
either
in
worde
or
in
déede
,
once
to
defame
or
hurte
them
,
whiche
nighte
and
daye
doe
endeuoure
themselues
,
orderly
to
rule
and
gouerne
the
common
wealth
,
and
euery
particular
subiecte
of
the
same
,
in
a
righte
way
and
good
trade
of
liuing
.
Thirdely
,
if
they
demand
any
tribute
of
vs
,
we
must
eyther
giue
it
vnto
them
:
or
else
verye
courteouslye
to
render
a
good
reason
to
the
contrarie
:
for
by
that
meanes
are
Cities
&
Countreys
alwayes
defended
,
preserued
also
,
and
restored
:
for
otherwise
they
would
not
long
continue
.
And
as
Liuius
Liuius
.
witnesseth
in
his
seconde
Booke
,
from
the
building
of
the
Citie
:
if
other
members
of
the
bodye
shoulde
not
minister
meate
vnto
the
stomacke
,
they
shold
both
togither
perishe
thoroughe
hunger
.
So
in
like
maner
also
,
if
Citizens
and
inhabitants
,
should
not
helpe
their
Cities
and
Nation
,
Princes
also
and
Magistrates
with
taxes
and
Tributes
,
they
shoulde
perish
togither
with
them
.
What
best
beseemeth
al
degrees
of
men
,
in
euery
Place
and
Time
.
CHAP.
5.
IN
Honestie
and
Vertue
,
both
Time
and
Place
standeth
to
greate
effecte
.
Of
whyche
twoo
,
vnlesse
there
were
diligent
regarde
to
bée
had
,
eyther
very
slenderly
or
nothing
at
all
,
woulde
the
knowledge
or
practice
of
Vertue
conduce
or
directe
to
anye
goodnesse
at
all
.
For
,
Time
and
Place
(
saye
the
Interpreters
of
the
Scriptures
)
doe
encrease
sins
:
and
in
Time
and
Place
,
they
are
also
againe
both
lightned
,
eased
and
vnburthened
.
So
also
is
Vertue
and
Honestie
,
to
be
applied
both
vnto
Tim●
and
Place
.
For
,
other
things
,
and
thinges
whyche
are
diuers
,
in
diuers
tymes
and
places
,
are
well
beséeming
,
are
lawfull
,
and
are
also
to
be
required
.
But
,
if
a
manne
shall
not
knowe
,
or
not
followe
others
,
althoughe
he
hath
already
learned
Vertue
yet
shall
he
be
counted
both
wayes
but
vitious
,
if
he
knowe
not
howe
to
haue
respecte
vnto
Time
and
Place
.
Therefore
said
Macrobius
Macrobi●s
in
his
seauenth
booke
of
Satur
.
and
first
Chapiter
.
There
is
nothing
so
like
vnto
Wisedome
,
as
to
make
oure
spéeche
apt
for
the
tyme
and
place
.
Pittacus
Pittacus
.
Mitil
didde
also
commaunde
,
that
the
time
alwayes
be
noted
and
known
:
that
whatsoeuer
we
doe
,
we
shoulde
firste
consider
the
aptnesse
of
the
time
.
He
verily
did
thinke
,
that
in
al
things
Time
was
best
.
And
herevppon
saide
Terence
:
Terence
.
I
came
in
Time
,
whiche
is
the
chiefest
thing
of
all
other
.
And
howe
euery
man
may
bée
fit
for
al
times
and
seasons
,
these
things
nowe
following
will
plainelye
disclose
and
open
.
What
is
comely
at
a
Banquet
.
THe
places
and
seasons
are
diuers
,
wherein
men
do
here
liue
togyther
.
The
daungers
ensuing
the
assemblies
at
Banuqets
.
But
chiefly
(
for
all
that
)
the
place
and
time
of
Banquetting
,
to
procure
appetite
and
immoderate
luste
,
to
lyue
like
common
Swilbolles
or
vnstayed
Typlers
,
to
haue
also
ouermuche
respect
vnto
the
will
of
the
fleshe
,
or
likewise
to
sette
forthe
the
browes
of
lighte
and
wanton
countenance
,
is
commonly
vnto
all
menne
verye
delectable
and
pleasaunte
.
We
must
wel
iudge
and
weigh
with
our selues
whilest
we
are
drinking
,
sixe
precepts
of
Vertue
&
Honestie
,
alwayes
to
be
obserued
and
kept
:
that
is
to
say
:
OF
what
sorte
,
of
what
wealth
,
dignitie
and
autho●itie
,
the
guests
bée
,
(
as
saith
Macrobius
in
his
seuenth
booke
of
Satur
.
the
firste
Chapter
:
)
and
that
euery
one
oughte
to
haue
also
a
watchfull
eye
,
when
time
and
place
is
conuenient
for
him
to
speake
or
not
to
speake
,
of
Philosophical
and
waightie
matters
,
when
he
is
sette
to
be
mery
.
Therefore
Socrates
Socrates
.
in
olde
time
,
beyng
at
a
Banquet
,
was
asked
a
question
,
to
the
end
he
should
bring
forth
some
talke
,
who
made
this
answere
:
What
things
this
present
time
requyreth
,
I
knowe
not
:
but
such
thinges
as
I
knowe
,
are
nothing
at
all
fit
for
this
present
time
and
place
:
therby
meaning
,
that
wise
and
graue
matters
,
wherof
Philoso
hers
did
dispute
in
Schooles
,
were
nothing
at
all
méete
for
the
time
of
a
Banquet
.
Suche
men
are
called
mery
guests
,
which
are
harmlesse
and
no
biters
of
men
in
their
drinking
:
for
,
sooner
at
drinking
than
at
other
times
(
as
Macrobius
reporteth
in
hys
seauenth
Booke
)
a
mans
anger
and
stomacke
doeth
arise
and
swell
.
In
eating
and
drinking
,
measure
oughte
euer
to
be
kepte
,
according
to
these
twoo
preceptes
:
whiche
is
,
that
meate
shoulde
be
taken
without
any
gluttenous
desire
:
and
drinke
likewise
,
wythout
any
drunkennesse
.
Let
these
seauen
rules
of
euery
manne
be
kepte
,
according
to
Plautus
in
his
Comedie
of
the
bragging
Souldior
:
Let
him
be
a
mery
Iester
and
a
pleasant
guest
,
and
not
a
detractor
of
another
man
:
let
him
refraine
from
al
inconueniences
:
Let
him
speake
when
time
requireth
:
Let
him
holde
his
peace
when
another
speaketh
:
Lette
him
also
spitte
but
little
:
and
let
him
not
immoderately
reach
in
his
spitting
.
Nowe
,
sixtly
,
let
him
not
disclose
or
scatter
forth
abroade
without
the
doores
,
such
things
as
he
either
séeth
or
heareth
.
Therefore
Horace
Horace
.
in
his
sixt
Epistle
,
calling
his
guest
Torquatus
,
doth
promise
,
that
he
wil
take
vpon
him
,
howe
that
no
manne
shall
spreade
anye
thing
abroade
oute
of
the
Doores
,
that
was
talked
of
at
the
banquet
.
And
Beroaldus
Beroaldu●
▪
sayth
,
that
the
maner
was
of
some
Gentlemen
,
that
so
soone
as
the
Guests
entred
into
the
house
,
they
shewed
vnto
him
the
Thresholde
,
saying
vnto
him
:
Beyonde
this
nothing
shall
passe
:
that
is
to
saye
,
Take
héede
that
you
tell
not
abroade
such
things
vnto
others
,
as
thou
haste
hearde
at
the
Table
.
Wherefore
also
in
this
our
age
,
this
is
the
custome
:
vpon
the
Table
to
haue
painted
Roses
,
to
the
ende
,
that
vnder
them
,
the
words
,
whych
in
the
time
of
drinking
,
were
spoken
,
shoulde
lye
close
,
and
not
be
blabbed
forthe
abroade
into
any
other
place
.
Howe
sober
Communication
,
best
beseemeth
good
Company
.
IT
is
no
easie
skill
,
but
rather
great
and
notable
,
to
knowe
well
how
to
liue
here
amongest
menne
:
that
by
the
order
of
Friendshippe
wée
mighte
the
better
please
others
,
and
that
mutuall
and
friendly
liuing
togither
,
maye
the
longer
remaine
amongst
vs
:
Vnto
the
whyche
,
wée
haue
néede
of
seauen
Instructions
.
First●
,
we
muste
chieflye
accustome
oure selues
,
to
sustaine
and
suffer
,
the
maners
,
wordes
and
Déedes
of
men
:
we
shoulde
not
immediatelye
speake
doggedly
or
roughly
vnto
them
:
or
be
soone
assailed
with
bitter
anger
,
if
they
bring
anye
loathsomnesse
vnto
vs
:
but
being
(
as
it
were
)
ignorant
thereof
,
wée
shoulde
with
Silence
put
it
awaye
,
or
giue
it
the
slippe
:
for
,
tauntingly
to
bite
or
nippe
againe
,
either
to
bée
in
a
furie
or
rage
,
and
that
for
a
light
offence
,
is
a
most
manifest
signe
of
a
very
féeble
and
weake
harted
man
.
Secondlye
,
let
vs
subscribe
vnto
the
iudgement
and
ready
becke
of
others
,
that
both
we
and
they
mighte
haue
one
will
to
choose
or
to
refuse
:
and
that
wée
mighte
couet
togither
onely
that
thing
,
whiche
they
most
gladlye
doe
desire
:
and
shunne
also
al
suche
things
as
doe
not
delight
them
,
but
bringeth
an
occasion
to
the
stirring
vppe
of
Choler
,
euen
(
as
it
were
)
with
loathsome
euacuation
and
vomiting
.
Thirdelye
,
wée
muste
also
agrée
vnto
them
,
both
touching
their
desires
,
their
workes
,
and
good
endeuoutes
:
and
wée
muste
likewise
for●sée
to
study
vpon
the
matter
,
and
vppon
such
businesse
as
they
also
doe
take
in
hande
:
For
,
whereas
there
is
disagréement
and
controuersie
,
either
touching
matters
of
Study
or
of
other
businesse
,
doubtlesse
,
there
do
they
but
a
short
while
liue
merily
and
friendly
togither
.
Fourthly
,
wée
maye
not
vniustlye
resiste
anye
manne
,
vnlesse
iniurie
bée
muche
offered
vnto
vs
,
eyther
throughe
making
contention
,
eyther
throughe
brailing
,
detracting
,
or
slaundering
.
Fiftly
,
we
may
not
prefer
oure selues
before
others
,
nor
esteeme
of
our selues
better
than
others
,
either
yet
to
be
more
worthy
or
noble
,
than
we
iustly
doe
deserue
.
Sixtly
,
we
must
giue
that
vnto
others
,
whiche
we
woulde
desire
to
oure
selues
.
Wée
may
not
dispraise
or
hinder
them
,
althoughe
it
mighte
redounde
to
oure
owne
commoditie
.
Seuenthly
,
wée
must
alwayes
be
prepared
and
in
a
readinesse
,
that
when
time
and
place
shall
conueniently
requyre
,
we
maye
then
be
seruiceable
vnto
others
:
for
seruice
acceptable
and
friendly
,
being
timely
and
well
bestowed
,
procureth
the
loue
of
friendes
:
and
beyng
to
the
contrarie
omitted
,
it
purchaseth
hatred
and
enmity
.
Other
manners
and
customes
,
dayly
vse
and
experience
wil
sufficiently
minister
,
whyche
is
the
Lady
and
Maistresse
of
all
good
things
.
In
mutuall
Conference
,
what
is
beste
required
.
IN
the
mutuall
Talke
&
Conference
of
menne
,
eight
rules
of
great
Modestie
,
In
Conference
beetwixt
men
,
eyght
Vertues
are
to
be
euer
obserued
and
kepte
.
or
eight
Vertues
,
are
to
be
obserued
of
vs
:
that
is
to
saye
,
not
to
vse
any
speache
,
in
the
time
of
other
mens
wordes
or
speaches
:
But
whilest
they
are
yet
speaking
,
to
holde
oure
tongues
,
and
so
to
expecte
the
ende
of
his
talke
.
And
herevppon
sprang
that
olde
saying
:
Two
men
(
differing
in
cause
)
maye
sing
togither
:
but
not
both
alike
in
pronouncing
their
words
:
for
the
talk
of
one
man
doth
so
hinder
the
speache
of
an
other
,
that
it
cannot
be
perfectly
or
truely
conceiued
.
Also
not
to
backebite
any
man
,
to
the
hinderance
of
his
good
name
and
fame
,
whether
he
be
absent
or
present
:
for
(
amongest
men
)
there
is
no
greater
thefte
or
robbery
,
than
is
the
taking
away
of
a
mans
good
name
and
fame
.
Manne
hath
nothing
more
noble
and
excellent
(
nexte
after
his
soule
and
life
)
that
he
maye
lose
or
forbeare
,
than
hys
good
name
and
fame
:
and
whiche
béeing
once
loste
(
as
sayth
Ouid
Ouid
.
)
thou
shalt
bée
nothing
worth
:
that
is
,
neuer
after
to
be
accompted
of
,
or
to
be
of
any
estimation
and
credite
.
We
must
therefore
alwayes
foresée
,
what
we
do
speake
of
euerie
manner
,
and
that
we
do
not
nippingly
inueigh
against
those
that
be
present
,
neyther
yet
the
friendes
and
acquaintance
of
such
as
be
present
.
Speaches
are
firste
to
be
pondered
beefore
they
bee
vttered
.
We
shoulde
not
speake
anye
thing
,
vnlesse
we
did
firste
premeditate
the
same
in
our
minds
:
and
so
weigh
to
what
end
and
purpose
it
woulde
be
moste
aptelye
inclined
:
that
is
,
whether
the
saying
do
properly
tend
vnto
Follie
or
Wisedom
:
either
whether
it
leaneth
to
do
any
hurt
,
or
whether
it
will
yéelde
vnto
profite
.
Also
,
let
euery
manne
take
héede
,
howe
he
doth
tell
or
cary
any
newes
,
least
hée
be
counted
but
a
busie
talker
or
a
tatler
:
for
he
that
is
a
teller
of
newes
,
is
thoughte
to
be
but
a
trifler
,
a
very
lyar
,
and
a
blabbe
.
Wée
maye
not
séeke
after
the
secreates
of
others
,
and
that
for
two
speciall
causes
.
The
firste
is
,
bycause
that
the
mouthe
whyche
doeth
reueale
other
mennes
secreates
,
is
doubtlesse
in
verye
euill
case
.
And
the
seconde
is
,
bicause
suche
as
be
séekers
after
secreates
,
are
commenlye
to
bée
iudged
Traytoures
:
that
after
they
haue
once
knowne
suche
Secreates
,
they
wyll
then
conspyre
to
doe
some
mischiefe
.
Horace
Horace
.
in
hys
Epistles
councelleth
,
saying
after
thys
manner
:
Let
euery
man
(
sayth
he
)
whether
he
be
sober
or
drunke
,
conceale
and
kéepe
secrete
all
suche
things
as
are
hidde
and
not
disclosed
:
for
he
that
babbleth
out
things
which
be
secret
,
is
thought
to
be
worse
than
a
very
théef
:
for
secrets
are
oftentimes
of
greater
price
,
than
are
such
things
as
be
stolne
of
théeues
and
robbers
.
Let
no
man
therefore
tel
forthe
any
more
,
than
he
hath
iustly
proued
and
known
:
for
certainly
,
otherwise
,
he
shal
worthily
be
iudged
to
be
but
a
false
speker
,
and
a
very
lyar
.
How
at
all
times
we
should
behaue
our selues
,
when
we
talke
with
our
betters
.
ERasmus
in
his
Dialogue
of
Talke
doeth
saye
:
As
of●e
as
thou
talkest
with
thy
superiour
and
better
,
stande
right
and
streyght
vp
,
and
let
thine
head
be
vncouered
:
and
let
thy
countenaunce
neyther
be
sadde
nor
frowning
,
ne
yet
shamelesse
nor
waywarde
,
no
,
neyther
mouable
or
yet
vnstayed
:
but
alwayes
wel
ordered
with
a
cheareful
and
séemely
modestie
:
hauing
alwayes
shamefast
eyes
,
and
that
reuerently
bent
vpon
him
vnto
whom
thou
speakest
,
with
thy
féet
orderly
ioined
togither
,
and
also
holding
still
thyne
handes
.
Stande
not
vpon
one
foote
:
neyther
let
thy
fingers
be
vainely
fimbling
about
any
thing
:
neyther
byte
thou
thy
lippe
,
nor
scratch
thine
heade
,
neyther
yet
picke
thine
eares
.
Thy
garment
(
in
lyke
manner
)
is
made
vnto
thée
for
comlynesse-sake
:
that
the
whole
Ornament
,
countinaunce
,
gesture
and
attyre
of
thy
bodye
,
maye
shewe
forth
a
gentlemanlye
modestie
,
and
a
ryght
bashefull
disposition
or
towardnesse
to
Vertue
.
The
order
of
comelynesse
,
in
walkyng
abroade
wyth
others
.
IF
it
so
chaunce
vnto
vs
,
that
wée
do
walke
abroad
:
or
in
so
walking
,
to
haue
some
conference
with
some
other
:
we
muste
be
instructed
in
nine
sundrye
sortes
of
maners
.
And
the
firste
of
them
is
,
that
in
speaking
,
we
must
be
courteous
,
faire
spoken
,
mylde
,
and
gentle
.
For
,
(
as
Plautus
Plaut●●
▪
sayth
:
)
A
merry
companyon
in
the
way
,
is
in
steade
of
an
easie
wagon
or
Chariote
,
which
is
of
rounde
&
swifte
passage
:
for
it
easeth
a
man
of
paine
and
wearisomnesse
in
the
course
of
his
time
and
iourney
.
And
if
wee
séeme
to
be
of
baser
state
than
he
is
with
whom
we
do
walk
and
talke
,
we
must
giue
vnto
him
by
the
waye
(
as
the
maner
is
)
the
righte
hande
,
or
else
goe
something
behynde
hym
:
for
,
we
may
not
goe
before
him
,
vnlesse
we
craue
licence
:
neyther
maye
we
goe
faster
,
than
reason
requireth
of
vs
,
but
to
make
haste
very
orderly
and
comely
as
Cicero
in
his
Offices
commandeth
.
In
going
,
we
may
not
be
sprinckle
thē
that
go
néere
vnto
vs
,
or
with
vs
:
but
we
must
so
direct
and
order
our
féete
and
our
steppes
,
that
we
do
not
bespot
them
with
mire
and
dirte
.
We
muste
also
speake
wyth
lowe
and
meane
sounde
of
voyce
,
&
not
with
a
loude
or
shrill
noyse
.
Againe
,
we
oughte
to
gyue
place
vnto
such
as
we
do
méete
in
the
waye
:
and
in
méeting
of
them
,
we
may
not
crosse
thē
,
least
we
touch
the
bodyes
one
of
another
,
as
one
Goate
toucheth
another
with
their
hornes
.
Let
vs
reuerence
suche
as
we
doe
méete
,
by
giuing
them
the
way
:
and
after
a
more
séemely
maner
,
let
vs
also
honour
all
those
,
vnto
whom
honor
of
right
is
due
.
In
this
wise
(
truely
)
we
ought
to
salute
all
such
as
we
do
méete
:
for
,
in
such
maner
to
salute
,
is
doubtlesse
great
courtesie
,
very
godly
,
and
therfore
prayse
worthye
.
Wherevnto
Cato
in
times
past
gaue
this
counsell
:
Salute
others
gently
and
willinglye
.
For
,
to
salute
,
is
none
other
thing
,
than
to
wyshe
health
and
welfare
vnto
another
:
and
this
truely
doth
chiefly
become
&
beautifye
the
state
of
an
honest
man
.
Vncouer
reuerently
thine
heade
vnto
such
as
do
méete
with
thée
.
To
salute
,
what
it
is
.
For
in
that
,
that
a
man
doth
so
abase
and
humble
himselfe
,
he
thereby
doth
shew
himselfe
to
be
contentedly
an
inferiour
vnto
others
.
Whiche
thing
also
,
Christ
himselfe
did
commaunde
,
that
we
shoulde
be
lowlye
in
our
owne
eies
,
&
not
in
minde
be
proudely
puffed
vp
,
or
swel
in
the
vanitie
of
our
mindes
.
What
is
most
seemely
for
vs
,
in
the
time
of
our
myrth
and
pastime
.
THe
Time
also
is
suche
a
thing
,
that
it
requireth
hys
Decorum
:
Decorum
that
is
to
say
,
his
order
and
comelinesse
:
for
we
doe
more
offende
at
one
time
,
than
we
do
at
another
.
And
the
time
is
of
two
sorts
.
It
is
eyther
ioyful
and
prosperous
:
or
else
(
to
the
contrarie
)
it
is
sorrowful
,
and
not
prosperous
.
If
the
tyme
therefore
shall
be
vnto
thée
fortunate
and
happy
,
a
fourfolde
Decorum
or
decencie
therein
is
alwayes
to
be
obserued
and
kept
.
The
first
is
,
if
fortune
do
ouermuch
smyle
vpon
our
prosperitie
,
we
may
not
therfore
accordingly
flatter
too
much
our selues
by
our
reioycing
and
gladnesse
:
least
that
which
is
●ommonly
wont
to
bée
saide
,
be
seene
in
vs
,
as
Iuuenall
Iuuenal
.
witnesseth
saying
:
Mans
minde
knoweth
not
howe
to
kéepe
measure
in
wealthe
and
prosperitie
.
Secondly
,
we
ought
not
to
deride
or
contemne
another
man
,
whom
Fortune
(
in
comparison
of
our selues
)
fauoureth
,
not
,
as
though
we
were
more
happie
than
they
:
for
,
that
is
but
to
brag
and
shew
our selues
high
minded
:
which
also
is
(
as
we
wel
knowe
)
a
thing
verye
hateful
in
the
presence
of
God
.
Thirdly
,
we
must
alwayes
feare
,
and
be
careful
,
least
Fortune
should
chaunge
his
course
with
vs
:
for
she
is
more
vnconstant
than
the
winde
:
and
it
is
also
sayde
,
howe
she
doth
always
stande
vpon
a
tottering
or
tourning
whéele
,
so
that
,
she
is
neuer
stayde
or
still
abides
in
one
state
:
Therfore
,
in
olde
time
,
a
certaine
Philosopher
was
alwayes
woonte
in
his
welfare
and
prosperitie
,
to
be
sorowful
and
heauie
:
truely
knowing
or
foreséeing
,
that
after
such
felicitie
,
aduersitie
commonly
foloweth
.
And
again
,
when
fortune
did
frowne
vpon
him
,
he
woulde
greatly
then
reioyce
:
hauing
good
experience
,
that
after
a
sharpe
showre
,
we
shoulde
haue
calme
and
fayre
weather
:
and
after
aduersitie
,
there
should
alwayes
folowe
prosperitie
.
Fourthly
,
we
must
giue
vnto
God
most
hartie
thanks
,
that
he
hath
graunted
vnto
vs
suche
prosperitie
,
and
here
to
haue
had
at
his
hande
,
so
good
and
happie
successe
.
And
that
we
séeme
not
to
be
vnthankefull
vnto
God
:
but
in
yéelding
of
thanks
vnto
him
,
it
may
the
rather
be
a
meane
to
allure
him
,
to
bestowe
greater
benefites
vpon
vs.
Wée
maye
not
forgette
God
,
by
reason
of
the
happinesse
of
Fortune
and
of
time
,
as
those
oft
do
which
be
in
welfare
and
prosperity
:
but
we
ought
to
remember
God
with
thankefulnesse
of
hart
and
minde
,
and
to
praye
alwayes
vnto
him
,
that
he
will
more
and
more
encrease
and
prosper
that
friendly
countenance
towards
vs
,
which
he
hath
so
happily
bestowed
al
readie
vpon
vs
:
or
else
with
some
small
discommoditie
to
ende
and
chaunge
the
same
.
What
things
are
requisite
in
aduersitie
and
trouble
.
BVt
if
at
any
time
we
shal
be
distressed
wyth
aduersitie
and
trouble
:
we
muste
be
defended
by
the
true
rules
of
beautie
and
comelinesse
.
The
first
is
,
how
we
may
not
desperately
promise
vnto
our selues
,
that
wée
shall
fall
into
Aduersitie
,
or
neuer
after
attaine
vnto
Felicitie
or
good
Fortune
:
but
we
must
be
of
a
valiaunt
minde
and
courage
,
and
truste
to
atteyne
vnto
better
prosperitie
.
And
let
vs
comforte
our selues
with
thys
saying
of
Virgil
:
Virgil
.
God
(
doubtlesse
)
will
soone
make
an
ende
of
these
things
.
Secondlie
,
against
al
aduersitie
or
infelicitie
,
we
oughte
to
séeke
for
comfort
by
good
and
godly
counsayle
:
and
that
either
by
our
owne
witte
and
industrie
,
or
else
to
demaunde
counsayle
of
others
,
that
be
more
wise
than
we
our selues
.
Thirdly
,
we
must
remember
God
,
by
our
reuerent
going
vnto
hym
with
oure
faithful
and
dayly
prayers
:
and
desperatelye
by
murmuring
and
cursed
blasphemie
against
his
highe
maiestie
and
godhead
,
for
such
aduersities
as
we
presently
do
here
suffer
:
but
we
muste
call
vpon
him
with
sure
trust
and
confidence
,
that
he
wil
graciously
shorten
such
misfortune
and
trouble
,
and
turne
the
same
vnto
our
health
,
prosperity
and
welfare
:
and
that
he
will
also
therevnto
giue
vs
his
grace
,
that
we
may
patiently
suffer
,
whatsoeuer
trouble
or
aduersitie
shall
chaunce
vnto
vs
,
and
that
with
an
indifferent
and
vpright
minde
.
Fourthly
,
we
must
rather
reioyce
in
our
minds
,
than
be
discouraged
,
that
the
same
aduersitie
hath
so
chaunced
vnto
vs
:
and
through
which
also
we
shall
the
rather
merite
to
haue
afterwardes
from
the
hande
of
God
a
good
and
gracious
rewarde
:
and
to
haue
also
driuen
from
vs
the
multitude
of
all
our
sinnes
.
Fiftlye
,
we
must
staye
oure
mindes
vpon
good
and
sure
hope
:
and
that
,
if
wée
worthily
suffer
punishment
for
our
sins
and
iniquities
:
the
punishment
(
as
Ouid
Ouid
.
sayeth
)
which
commeth
by
iust
desarte
,
is
so
much
the
more
to
be
borne
withal
:
but
such
as
commeth
vnto
vs
vnworthily
,
or
not
deserued
,
is
the
rather
to
be
lamented
and
sorrowed
.
Sixtely
,
we
must
accompte
of
our selues
to
be
men
:
and
it
therefore
becommeth
not
men
to
be
discouraged
or
féeble
minded
,
by
anye
lighte
or
trifling
aduersitie
,
but
to
be
of
a
strong
and
valiant
hearte
,
and
of
good
courage
.
What
is
required
of
vs
,
in
seruing
and
obeying
of
others
.
IN
doing
also
of
our
Duetie
and
seruice
,
we
must
alwayes
be
prudent
and
wise
,
that
it
maye
the
rather
be
acceptable
vnto
them
,
vpon
whome
it
is
bestowed
:
least
our
trauell
,
our
laboure
,
and
our
coste
,
be
scoffed
at
and
derided
.
And
touching
this
matter
,
sixe
things
there
are
of
vs
to
be
obserued
.
We
must
sée
before
hande
,
that
our
s●ruice
be
profytable
vnto
them
,
vpon
whome
we
doe
bestowe
our
seruice
:
for
,
he
that
in
seruice
attempteth
hurtefull
and
displeasaunte
things
,
doth
not
only
therby
,
not
doe
any
good
at
all
,
or
duetifull
seruice
:
but
rather
bringeth
with
him
,
muche
harme
and
destruction
.
It
must
therfore
be
both
orderly
done
,
and
in
due
season
,
and
at
a
conuenient
time
,
for
,
benefites
vnseasonable
,
or
things
bestowed
out
of
due
time
,
are
not
to
be
receyued
or
taken
in
such
good
part
,
as
Erasmus
Era●mus
.
Roter
.
witnesseth
:
To
offer
fréely
and
of
our
owne
accorde
,
and
not
to
stay
or
tarye
,
vntill
we
be
moued
or
called
vnto
:
for
,
being
therevnto
constrayned
throughe
any
crauing
of
pouertie
,
and
so
,
to
helpe
and
to
do
good
:
it
then
shal
the
rather
appeare
,
howe
we
doe
iustlye
deserue
to
haue
but
small
commendation
&
prayse
.
Therfore
do
the
comon
people
say
:
That
thing
is
very
dearely
boughte
,
which
is
attained
vnto
or
purchased
by
much
sute
or
by
praiers
.
And
although
in
our
promises
,
that
things
which
we
do
promise
,
be
of
high
value
and
price
:
yet
may
we
not
defer
the
performance
of
such
promises
:
For
(
in
such
things
)
fond
delaying
of
the
time
,
maketh
the
shew
of
our
dueties
to
be
both
vnthankful
and
tedious
.
Dueties
,
and
al
maters
of
seruice
,
must
willingly
be
done
and
spéedily
,
and
not
as
is
the
maner
of
an
Asse
,
which
otherwhiles
is
enforced
to
drinke
:
neyther
ought
we
to
be
as
is
the
beaste
Testudo
,
slouthfull
or
créeping
in
our
attemptes
:
or
as
the
Aceassei
is
,
Snaile
.
●…
ceassei
.
that
gaseth
vp
for
the
Moone
.
Things
should
be
as
wel
and
faithfully
done
,
as
though
the
matter
were
in
déed
our
owne
:
yea
,
and
that
more
faithfully
is
our
friendes
matter
to
be
executed
or
preferred
than
our
owne
:
for
then
is
shewed
forth
the
brightnesse
of
oure
faythfull
and
true
friendshippe
.
Thyngs
determined
,
or
that
ought
to
be
done
,
shold
be
done
eyther
friendlye
and
courteouslye
,
or
else
fréelye
omitted
and
let
passe
.
For
,
suche
Dueties
or
Seruices
are
they
alwayes
thoughte
to
bée
,
as
the
minde
of
the
doer
is
alreadye
bente
.
That
seruice
is
thanke
worthye
,
whyche
is
done
from
a
thankefull
and
willing
minde
:
but
that
whiche
by
enforcement
is
done
,
or
against
the
wil
,
is
vtterlye
voyd
of
delyght
,
and
not
to
be
thankfully
taken
.
If
through
riches
thyngs
are
to
be
done
,
we
must
do
them
so
much
the
more
franckely
,
largelye
,
and
bountyfullye
:
For
the
grace
of
the
former
good
tourne
,
perisheth
and
quite
vanisheth
awaye
,
vnlesse
it
be
agayne
renewed
or
requited
with
some
newe
and
louely
benefite
.
What
the
Dueties
are
of
a
Magistrate
or
Officer
.
IF
we
be
called
to
Gouernemente
,
or
to
haue
any
charge
of
Office
,
to
rule
and
gouerne
others
,
or
to
be
ouerséers
amongst
them
:
then
verye
néedefull
it
is
,
that
we
do
excell
in
the
Vertue
of
Wisedome
:
yea
,
in
such
a
Wisdome
chiefly
,
as
is
to
be
termed
,
a
fourefolde
Wisedome
.
And
so
we
ought
to
behaue
our selues
,
and
to
be
such
persons
indéed
,
as
our
state
truely
requireth
vs
to
be
.
We
ought
in
such
calling
,
to
be
muche
more
wise
than
others
,
ouer
whome
we
séeme
to
haue
authoritie
.
For
great
is
the
dishonestie
to
be
aboue
another
in
honour
or
in
aucthoritie
,
and
not
to
bée
the
same
in
Wisdome
and
Prudence
.
In
whych
high
state
,
or
excellencie
of
oure
calling
,
neyther
ought
we
to
be
hyghe
minded
or
proudely
puffed
vp
,
and
haue
others
in
contempt
in
comparison
of
our selues
,
as
that
Souldiour
did
whom
Terence
speaketh
of
:
but
let
vs
rather
follow
this
saying
of
Cice
.
●…
icero
.
that
how
much
the
more
we
be
called
vnto
high
degrée
,
so
muche
the
more
lowlye
ought
we
to
behaue
our selues
.
And
we
ought
more
to
séeke
the
profitte
of
others
,
than
anye
commoditie
to
our selues
.
For
a
Magistrate
or
an
Officer
,
doth
execute
the
Office
of
a
publike
or
common
person
.
And
it
is
required
also
of
vs
,
that
wée
be
not
harmefull
vnto
the
guiltlesse
and
innocent
:
ne
yet
ouermuch
fauour
suche
as
be
offenders
.
Notwithstanding
,
in
punishment
,
measure
ought
alwayes
to
be
vsed
:
neyther
shoulde
the
punishment
be
greater
,
than
the
faulte
it selfe
most
iustelye
deserueth
,
as
Cicero
sayth
.
And
let
the
Gouernours
themselues
,
be
lyke
vnto
those
laws
,
by
the
which
(
both
rightly
&
iustly
)
they
entend
to
take
punishment
vpon
others
.
And
let
vs
here
be
carefull
,
how
these
tem
vices
folowing
,
Ten
vices
to
be
bannished
,
what
they
ar●
may
be
banished
out
of
the
common
wealth
,
or
from
such
,
as
yet
liue
in
the
st●te
of
subiection
:
that
is
to
say
,
the
sin
of
falshode
or
vntruth
:
the
sin
of
spoyle
&
robberie
:
the
sin
of
couetousnesse
,
of
enuy
,
of
ambition
,
of
backebighting
,
periurie
,
negligence
,
wrong
,
&
the
sins
of
wickednes
&
great
mischief
,
as
Plautus
Plautus
.
in
his
Commedie
Per
,
willeth
&
commaundeth
vs.
Let
vs
thinke
,
the
things
first
reformed
in
our selues
,
do
far
better
become
vs
,
than
those
,
ouer
whiche
we
haue
authoritie
to
commaunde
:
bycause
oure
owne
faults
shoulde
sooner
be
espied
,
than
the
faultes
of
subiectes
:
as
learned
Poets
in
times
paste
haue
for
oure
learning
described
.
Ouid
Ouid
.
in
his
Consola
.
vnto
Liuia
Augusta
sayeth
:
Those
things
are
not
comelye
for
the
common
people
,
whyche
properlye
doe
belong
vnto
hyghe
Magistrates
:
for
vnto
Magistrates
,
Superioritie
doe
chieflye
belong
.
A
Magistrate
,
both
his
eyes
,
his
eares
,
and
hys
deedes
are
marked
:
neither
can
the
voyce
of
a
King
once
vttered
,
bee
concealed
or
couered
.
Vnto
which
sentence
,
doeth
Claudianus
Claudianus
in
these
verses
subscribe
:
Of
this
,
wil
I
oftentimes
warn
thee
,
that
thou
cal
to
minde
the
order
of
thy
life
here
in
the
middest
of
the
worlde
:
bycause
thy
doings
are
truely
knowne
vnto
al
nations
:
neyther
can
a
kings
vices
be
kept
secrete
at
any
time
:
for
,
the
most
high
and
clear
light
of
the
sunne
,
doth
suffer
nothing
to
be
couered
or
hidde
,
but
entreth
into
all
darke
places
:
yea
,
and
Fame
also
searcheth
narrowly
out
,
alsecrete
caues
and
holes
.
There
be
also
other
Verses
of
the
same
Claudianus
,
whiche
Beroaldus
thinketh
shoulde
be
written
vpon
Princes
Gates
,
that
is
to
say
:
THou
,
whiche
doest
rule
the
Citizens
,
and
the
Fathers
of
the
Citie
:
gyue
counsaile
vnto
all
menne
,
and
not
alone
vnto
thy selfe
:
neyther
let
thine
own
doings
once
trouble
thee
or
moue
thee
:
but
let
thy
publike
prayers
be
common
vnto
al
men
.
And
if
thou
thinkest
that
any
thing
is
meete
to
be
obserued
and
kept
:
do
it
then
firste
thy selfe
:
and
then
is
it
the
more
fitte
to
be
done
of
the
people
.
Neither
do
they
refuse
the
doings
thereof
,
when
they
once
doe
see
the
Authour
himselfe
,
obey
himself
.
For
,
al
the
whole
world
do
folow
the
example
of
the
King
:
neither
can
mans
reason
set
forth
such
ordinances
&
Laws
,
as
the
life
of
the
Ruler
himselfe
.
For
,
the
inconstant
&
wauering
people
,
are
alwayes
changed
,
euen
as
the
Prince
himselfe
is
chaunged
.
Howe
Vertue
or
Honestie
being
once
gotten
,
may
be
stablished
and
neuer
againe
lost
.
VErtue
or
Honestie
,
being
once
knowen
and
obtained
,
and
that
it
be
not
at
anye
time
remoued
againe
from
vs
,
and
that
we
doe
not
againe
infecte
oure selues
with
Vices
:
these
thrée
rules
folowing
,
are
déeply
to
be
ingrauen
in
our
mindes
:
that
as
they
were
nailes
and
anchours
,
they
might
kéepe
Vertue
stil
within
vs
,
strengthen
Honestie
,
and
confirme
also
in
vs
the
vse
of
good
conditions
and
maners
.
First
therefore
,
all
such
things
as
do
annoy
or
hinder
Honestie
,
are
to
be
fled
from
and
auoyded
:
all
allurements
vnto
Vices
,
are
to
bée
eschued
:
and
all
Delights
and
wicked
pleasures
,
as
surffetting
,
ryot
,
and
ydlenesse
.
Herevpon
Hermolaus
Barbarus
●…
molaus
●…
barus
.
sayde
:
Belly
cheare
,
softe
and
gay
apparel
,
and
fleshelye
pleasures
are
to
be
shunned
always
of
him
,
which
is
desirous
of
praise
.
Secondlie
,
wée
must
not
thinke
of
anye
thing
,
neyther
yet
do
any
thing
,
saue
only
that
which
is
honest
and
agreable
vnto
Vertue
.
Let
onely
things
whyche
bée
good
and
honest
,
be
exercised
and
invred
.
Let
all
our
workes
labours
,
and
cogitations
,
be
applyed
vnto
that
matter
whiche
is
imputed
good
and
honest
.
So
,
at
length
it
shall
come
to
passe
,
that
we
stil
accustoming
oure selues
vnto
vertues
,
they
shall
be
no
lesse
easie
vnto
vs
,
than
if
they
were
bred
naturallye
in
vs.
Wée
ought
therefore
as
muche
to
deteste
Vices
,
as
we
woulde
doe
a
vile
Dogge
,
or
venemous
biting
Serpent
.
Herevppon
,
Virgil
Virgil
.
saide
:
Yea
,
of
suche
greate
force
is
it
to
accustome
oure selues
from
oure
yong
yeares
in
any
thing
.
For
,
truelye
,
there
is
nothing
of
greater
force
,
than
the
daylye
accustoming
and
exercising
of
a
thing
.
Thirdely
,
some
man
peraduenture
will
saye
:
Howe
can
a
man
eyther
do
or
once
muse
at
all
times
of
good
and
honest
things
,
whereas
there
is
no
man
wise
at
all
times
:
but
the
beste
and
wisest
manne
sometymes
sléepeth
and
is
negligent
.
Therefore
,
this
thirde
rule
is
,
with
al
our
possibilitie
,
might
and
power
,
to
be
euermore
embraced
:
that
is
to
wit
,
that
we
should
be
conuersant
and
liue
only
among
suche
as
be
Vertuous
and
Honest
:
and
that
we
shoulde
neuer
conuey
our selues
out
of
their
companye
and
felowship
:
as
Cicero
writeth
of
himselfe
,
howe
he
neuer
departed
from
that
old
mans
company
:
namely
Mutius
Sceuola
.
Mutius
Sceuola
.
For
(
doubtlesse
)
it
is
a
wonderfull
thing
to
be
tolde
,
how
much
domesticall
or
daily
familiaritie
of
men
auaileth
in
maners
.
And
whiche
also
in
a
certayne
maner
,
both
chaungeth
,
inuerteth
,
and
al
wholly
altereth
the
naturall
disposition
of
maners
.
Therefore
,
in
times
paste
,
it
was
thus
written
in
the
Psalmist
:
With
the
good
,
●…
salm
.
18.
thou
shalte
become
good
:
&
with
the
frowarde
thou
shalt
learne
frowardnes
.
Therefore
,
we
shal
be
honest
,
and
so
continue
still
in
the
same
:
euen
so
long
time
as
we
shall
associate
our selues
among
such
as
be
Vertuous
and
Honest
.