A Precedent for Parents, Teaching the virtuous training up of Children and wholesome information of youngmen. Written in greek by the prudent and wise Philosopher Choeroneus Plutarch, Translated and partly augmented by Ed. Grant: very profitable to be read of all those that desire to be Parents of virtuous children. ANNO. 1571.  
Seen and allowed according to the queens Injunctions.  
¶ Imprinted at London by Henry Bynneman.   


This little following work  
a parent doth exhort,  
To train his child in virtuous ways,  
in good and godly sort:  
In youth to sow the sedes of grace,  
of learning and of skill,  
Within his young and tender breast,  
to flee and void each ill.    

The Translator unto children, youth, and parents of England.  

IF pruning herbs do culture want,  
and lack their tillage due,  
There is no sightliness in ground,  
nor pleasure for to view.  
If trees be grafted in barren soil,  
and in infertile ground,  
In summer time to yield good fruit,  
they are but seldom found:  
So doth a pregnant mind likewise  
full soon degenerate,  
In entrance first to vital life,  
and wandereth from his state,  
Except it be well ordered,  
and trained up with care,  
And furnished with godliness,  
with grace and learning rare.  
For though the earth breeds wondrous things,  
whose strength & vigour green,  
The sun and showers do increase,  
as daily may be seen:  
Yet painful labour must be put,  
and faithful care to such,  
Lest vicious luxuriousness  
impeach it overmuch.  
And eke the skill of things also,  
thereto must joined be,  
That nature may perform her work  
with all integrity.  
We see how wild and brutish beasts  
their rigour put away,  
And haggard natures do depel,  
and violence do stay:  
Such force there is in care, and toil,  
in labour, and in pain,  
In diligent sedulity:  
I have him known certain,  
Which did degenerate from kind,  
by study to depel,  
And painful toil his errors vain,  
and growing vices quell.  
Sometime he that by nature's art,  
to gracious things is prove,  
Is trapped in fond fancies snare,  
and soon is far begun.  
If culture, and if order due,  
her cunning do not try,  
As it doth happen unto fields,  
unhusbanded which lie:  
Wherein we see through negligence  
of some rude husbandman,  
That thistles and such choking weeds,  
'mongs corn grows now and than,  
When youth grows up to lusty age,  
when strength begins to grow,  
And flower of life doth burgeon, then  
must parents labour show,  
And careful be, when that the minds  
of their children full dear,  
May bowed be, when like to wax  
their loving sons appear.  
Therefore O child, use thou good things,  
that thy pure mind may have  
His ornaments more precious  
than bodies beauty brave.  
For as the members have their use,  
so worthier than they,  
Thy mind is to be polished  
with studious skill full gay.  
Such riches and such jewels pure,  
as will adorn thy mind,  
In Plutarch's lore full briefly here,  
thou shalt be sure to find:  
Which teacheth thee for to increase  
the dowries of the same,  
And to extirp the spots by art,  
which do thy body maim.  
And greater things than these also,  
O child, thou here shalt learn,  
What may become thy riper age,  
when thou dost more discern.  
A fruitful work and wholesome too,  
which no life well can lack,  
That coveteth the bonds of grace,  
and virtue not to slack.  
Which work because in Greekish tongue  
good Plutarch first did wright,  
unknown to many, now it comes  
in English to thy sight:  
My simple labour in the same  
therefore I have employed,  
That thou mightst learn thereby t'embrace  
virtue, and vice avoid.  
That English parents might survey,  
how Greekish men were taught,  
The way to train their children up,  
by Plutarch which was wrought.  
For countries cause I took this pain,  
and travel herein spent,  
With adding to the same my marks,  
which others have me lent,  
To furnish poorly this my pain,  
adjoined to Plutarch's lore,  
Which if it may be fructuous,  
to thee, I ask no more:  
Not hire nor no guerdon, I do crave  
for this my pain,  
That parents dear may learn thereby,  
and children, is my gain.  
And to purtray my humble heart  
unto those gentlemen,  
To whom I have this dedicated,  
this travel took my pen.  
Yet some I hope will wish me well  
for this my good intent,  
When that they see and do peruse  
my labour herein spent.  
Which if they do they shall procure  
me further for to wade  
Hereafter in untrodden paths,  
allure and eke persuade.  
And some perchance of learned sort,  
when that they do this view,  
Will judge my labour well employed,  
and worthy guerdon dew.  
Such friendly men do know the fruit  
that may hereof ensue,  
If parents do embrace the same,  
and do their sons endue    

be tamed, and accustomed to come to the hand of the Falconer, (which serve us in our hawking:) so undoubtedly much more, tender age, is and aught to be endued with faithful precepts, and tilled with wholesome lessons, that in time to come, they may be profitable members in the common weal, and with wisdom and experience, politicly administer and govern the same. The men of old time, as they suffered not their cattles to stray without a shepherd or herdesman, so neither permitted they their children to wander and run at random licentiously without a guide, a governor, or learned instructor. And this was their intent, that their children's tender years might godly and purely be brought up. Therefore the valiant Philip king of Macedonia, did not joy so much that a son was borne to him, as 
Philip king of Macedonia, rejoiced that his son Alexander was born in Aristotle's time. Horatius.  he rejoiced, he was brought to light in Aristotle's time, that princely Philosopher, that of him he might be taught & instructed, to live well and blissedly. Wisely and truly hath the Poet Horace song.  Que semel est imbuta recens servabit odorem testa di●. etc. 
The vessel will conserve the taste  
of liquor very long,  
With which it was first seasoned,  
and thereof smell full strong.  
Even so a child, if that he be  
in tender years brought up  
In virtues school, and nurtured well,  
will smell of virtues cup.  
And in showing the way of this education, it shall not be out of the way, nor inexpedient, to begin of the birth, and generation. Therefore, I would counsel him 
How a parent aught too march himself, that would have excellent children.  that doth desire to be the father of a virtuous and honourable child, not to join himself, with those kind of women, which are devested of the attire of their shame, and disfurnished of all honesty, as bawds and common harlots: for such as of unhonest and vicious parents be engendered, and brought to light, through all their life shall not avoid the inexpugnible reproaches taunts, quips, and nipping contumelies of their base birth and ignobility, but at every hour be a laughing stock & ready gibe, to those that be prove & bend to reprehension, ignominy, railing, & casting in the nose of such obscure generation. Truly and wisely hath the poet said, meritorious of immortal fame.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
When parents do not rightly lay  
a firm foundation,  
Of stock unspotted, often their sons  
sustain calumniation:  
And prove th'assaults of fortunes threats  
for filthy procreation.  
Therefore honest and lawful birth, is the excellent and beautiful treasure 
Honest birth is the treasure of liberty.  of the liberty of speech, when none shall have occasion (what alteration so ever happen) once to be so bold, as to object any brutal obscurity of unhonest generation: which thing they must very often consider, which require the lawful propagation of children: for those whose birth is blemished with spot or blot, or tainted with the dye of unlawful colour, naturally are wont to be of an abject mind, and contemptible courage, as notably the Poet saith:  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
That man though he be bold and stout,  
in courage often doth quail,  
When he doth know his father's evils,  
or mother's faulties staile.  
As on the contrary part, they, (which be the children of excellent and illustrious parents) be stout, bold, courageous, fearing no thunderbolts of infamy. Wherefore Fame hath sounded in her golden trump, that doughty Diophantus, son 
Diophantus.  of worthy Themistocles, often and sundry times gloried, and vaunted, that all those things which he liked, the Athenians allowed and ratified: for said he, all things which pleased me, my mother approved, and what things my mother counseled, Themistocles condemned not: finally what Themistocles enacted or appointed, all the City of Athens followed and embraced. Also I judge the Lacedæmonians worthy of perduring praise, for the 
Archidamus was amerced by the Lacedæmonians, because he espoused a woman of little stature.  great magnanimity, & courageous hearts, which doubted not, nor adreaded to punish by the purse, their king Archidamus, when he had taken to wife, a woman of very small stature, and nothing strongly proportioned in the lineaments of her body: privily reporting that he minded not that Kings should come of him, but Queens, to govern their posterity. Now consequently that followeth here to purport & to reveal also that which our Ancestors neglected not, nor without great care overpassed. And what is that? they willed and counseled, that those men, (which for the procreation of children associated themselves to the company of women) should either wholly abstain from the drinking of Wine, or at lest with great moderation should drink the same: for such were wont to glut themselves with the love of wine, and prove to ebritie, which have their beginning, and are engendered of temulent and drunken Parents.  
Hereupon Diogenes, when he saw at a certain time a certain dissolute, 
Diogenes.  foolish, and brainless young man, said:  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Thy father thee begat my child,  
When Bacchus cups had him beguiled.  
And as concerning the birth and propagation of children, let this brief counsel suffice Now will I speak and declare my opinion of the bringing up and education of the same. Generally what so ever we were wont to speak of Arts Sciences, and disciplines, the same must we also speak of Virtues: for we think that these three things must be concurrent and run together, to the perfit and just operation of the same. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Three things are required to the attainment of virtue, nature, art and exercise.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nature, Discipline, custom or exercise. Out of each of these three singular and excellent things do flow. But if any of these fail, and be wanting, Virtue of necessity must be imperfect and lame: for nature without discipline and erudition, is but a certain blind things, and Discipline without nature is maynied and disfigured: and Exercise without both nature and Discipline, is a great imperfection, and a thing of little valuation. For even as in husbandry, and well laboured fields, it is especially convenient and requisite that the ground be rank and fertile, & next the husbandman or labourer cunning and skilful, and last, that the seeds be good and fructuous: Semblably, nature is likened unto the goodness of the earth, the instructor or master to the husbandman, and the precepts and wholesome admonitions of arts and sciences are assimiled to the seed. Me think I dare boldly say, and firmly assure, that all these conjoined together, were in the lives of those, which are through all the world sole●●p●ized, as Pythagoras, Socrates and Plato, which have obtained immortal glory, and achieved (through their celestial wisdom and surmounting learning) the perpetuity of never dying commendation. * Who 
Pythagoras, Socrates, and Plato had all these three excellences.  commends not Pythagoras, who praiseth not old Socrates, who extols not Plato's prudency? those rare ornaments of natures working. Their virtues conjoined with nature, Art and exercise, be wrapped up in the sereclothes of eternity, and their praises are and shallbe blazed through all worlds. ✚ Therefore we must needs think him far in God's favour, and replete with felicity and singular benefits, to whom God hath given all these three excellencies nature, art and exercise. But if there be any man which thinketh, that those men which be of base birth, (notwithstanding endued 
virtues recompense the want of nature in obseure birth.  with wholesome institution, and trained up in vertueus' exercises) are not able to repay and recompense the defect and want of nature, let him persuade himself that he is much, nay altogether deceived.  
For as luskishness and sluggishness doth corrupt, mar and adulterate the goodness of nature, so doth learning and discipline correct and amend the fall and vitiosity thereof. Likewise very easle things do escape and fly these that pamper themselves in negligence, and implunge themselves in the filthy puddles of idleness. And the hardest things with 
Of the ●ore● and power of diligence both in all other things, and also in education.  diligence, labour, and sedulitié be obtained and won. If thou turn thy eyes to learn the things which in common use are accomplished, thou shalt soon most cuidently perceive, that diligence and labour are most convincible to the finishing and quick perfiting and absolution of things. For the small drops of water do pierce and penetrate the dure rocks and slint stones, and hard iron and brass with the often handling of the crafts mannes hands, are mollified and softened. But the Cart wheels bowed and crooked with greatforce, can never come to their old straightness, do what may be done. The crooked & retorted staves of stage plays can by no means be straightened. But on the contrary part, a supernatural thing may be bettered, by the industry and labour of those things which are according to nature. * There is nothing so high, so sharp, so rigorous, so difficile, 
Labour improbus omnia vincit.  which with diligent study thou mayst not obtain. But if desire of learning, desire of diligence be awanting, the most easiest things thou shalt prove to be most hardest, and nothing at all thou shalt avail in learning. Even as a husbandman, if he love his husbandry, shall accumulate a great heap of riches, while nothing he shall so much esteem, which may call him away from his husbandry, whereby he cannot execute all things in their time: so he which once hath given himself to diligent studies of the Muses, and hath tasted of the pleasantness thereof, can by no means be disjoined or severed from that diligent labour, but will perlustrate and search out the most secret sanctuaries of the nine prudent sisters. Aristotle the 
Aristotle's indust 〈…〉 e and diligenoe in s 〈…〉 clung out natures s 〈…〉.  splendent lamp of all abstruse things, was holden with a servant love to innestigate and found out the obscurities in nature: and therefore it irked not him, whole xx. years, to hear his prudent master Plato, and to use his aid & help to search out nature's secrets. By that untired and unweryed study, he ascended the sort of all learning, and climbed to the top of all surpassing knowledge. Solon, the Sapient 
Solon was wont to say. Quotidie aliquid addiscens sen●sco.  law maker among the Athenians, did much resemble him also, whichin his last age would not be undiligent, or slack his study. For when his brother's son in compotation and drinking, had sung a certain verse of Sappho, he was so delighted therewithal, that he commanded the young man his nepkew, to teach him the same. Who often would say. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I daily wax old ever learning something: the diligence of Diogenes is memorable: Who going to Athens, went to Antisthenes, of whom he being often repelled & driven away, (for Antisthenes received no scholars to teach) would not forsake him. Therefore Antisthenes accensed with indignation against him, took up a staff to beaten and abandon him: but Diogenes to testify his diligence and good zeal toward studies, was willing enough to be smitten upon the head, saying: beaten me as long as thou shalt please, but certainly no staff thou shalt find so hard, with which thou shalt beat me away, as long as thou sayest nay thing. ✚ Butler do these things only show the force and power of diligence? Not verily, there be other things innumerous, which most manifestly declare the same. Although a field by nature be good and fertile, notwithstandingif, it be neglected for dressing 
A fertile field for lack of tillage, waxeth barren.  doth wax barren, and how much it naturally is better, so much is it made worse without tillage: and contrariwise, if it be foul for lack of good husbandry, & overgrown with weeds, notwithstanding, (if it be well laboured & tilled) it will be plentiful, and abound in all good fruits, and straightways by course of time bring forth her received seeds & grains. What are trees if they be neglected & had in no 
Trees if they be neglected, b 〈…〉 no fruits.  culture? do they not grow crooked, and become unfruitful? but if they have their due dressing & timely tillage, they burgeon and blossom, and timely & abundantly yield their fruits. What is the strength of the body? is it not dulled, weakened, enfeebled, and perisheth with the corruption of luxurious riot, evil usage & custom? doth not a weak, feeble, & impotent nature, by exercise and laborious industry, achieve much vigour & strength? what be horses, if 
Horses (if they be not tamed and broken) be intractable.  in time they be well broken & tamed? do they not patiently bear their sitter, or rider? but those horses that be unbroken, & remain unbridled, what be they? are they not wont to be intractable, fierce, shrewd, cursed, & stiff-necked? but to what end do we admit & marvel at the administration of these things? Do we not see by manifest proof, that the most cruel, terrible, and hideous beasts by pain, labour, toil, industry and diligence, become meek, gentle, and tame? well & prudently answered that Thessalian, when he was asked, who were the most quietest among the Thessalonians: even those (said he) which cease & abstain from martial mutinies, and warring weapons. But what need I herein use ma●y words? for if any affirm that custom is ●urable, & that virtues by custom & use obtained he also durable, shall we judge him to think amiss? no. An example concerning these things will I recite, & so overpass it. Lycurgus' the worthy lawmaker among the Lacedaemonian (whose same & excellent exploits be registered in that annuals of eternity) took once two young whelps having both one dam, and caused them to be brought up, the one unlike the other, for the one he made gluttonous, & gour 〈…〉 andised with ravenous paunch, the other he accustomed to pursue the chase, & to find out by his sagacity the footings of wild beasts. Afterwards, (when he had congregated in a frequent assemble, together that Lacedæmonians to see this sight) he said to them: To that attainment of virtue, O ye Lacedæmonians, use discipline, learning & the institution and right framing 
What use can do in education, is showed by two whelps borne at one time of one dam brought up & cherished by the singular counsel of 〈…〉 rgus.  of life is very commodious, and much availeth, which at this time I am intended & minded most perspicuously to show you. Then brought he out his two divers accustomed whelps, & (causing a pot filled with sodden sops or swill, and a Hare to be placed in that mids before the dogs,) uncoupled them, & let them go. The one pursued, & ran after the Hare, & the other hied hastily to the pot. But when the Lacedæmonians could not yet divine nor conjecture what he meant thereby, nor wherefore he brought for the into the midst of them, those two divers natured and nourtured dogs: Both these (said Lycurgus) had one dam, but being with unlike use framed and taught, the one (ye see) is desirous to swill and glut and fill his paunch, the other applying the chase, and desirous to hunt, and to follow the footings of wild beasts. Thus much of custom, use, diligence and institution: now is occasion offered to speak somewhat of nourishing of infants. In my opinion, it is most convenable and necessary, that mothers nourish 
Mothers with their own paps aught to nourish then Children.  their own Children, with their own teats and paps: for mothers with great benevolence & diligence will cherish them, because with a certain entire love, & mere affection they tender them which they have born & bred: and love even the nails of their fingers. But nurse's & fostering dames do use no true, but feigned & dissmuled love: because for am of guerdon & reward, they practise their kindness. And Dame nature herself doth evidently declare, that mother's o●ght to cherish and battle with their own milk those, which they have engendered and borne. And for that cause, to every living beast that brings for the young, hath nature granted and given, the power to nourish their young, with their own milk. And the providence of GOD by great wisdom hath given to women two breasts, that if it should happen, that they at one birth should be delivered of two twins, they should have two fountains of nutriment. Besides this, mothers are bound to their children with a greater good will, and a more affectuous love, and that not incongruently: for the conjunction in living, and bringing up together, is cause of that increase of benevolence: for brute beasts devoid of reason, (if they be disjoined and dissevered from those, with whom they were brought up,) they be desirous of them. Great care therefore must be employed, and labour bestowed, that the very mothers themselves (as I have said) with their own breasts and paps nourish and foster their infants. But if mothers be with infirmities and 
If mothers be sick, or big with other children a nurse must then be chosen that is honest & sober.  diseases oppressed, and be unhealthful (which may happen) or hasten to the procreation of other children, then must nurses be received and gotten, not of the rascal rabblement or rudest sort, but such as be sober, honest, discrete, well conditioned and mannered: for even as it is most necessary & expedient to frame and fashion the limbs and members of children (as soon as they be borne) that they grow strait and uncroked: so semblably is it convenient and most decent (even from their cradles) to endue their children with good manners, and to frame them up in civil behaviour: for infancy is a flexible thing, and fit to frame to what thing you please, and in their tender minds, precepts and disciplines, with great facility are instilled: but that that is hardened, is with great labour hardly molli●ted and so●iened. Even as seals and images be in soft wax inscupled and engraven, so are disciplines and eruditions infigured and printed in children's tender minds. And Plato (who directed all his doings by the dial of discretion, and glass of understanding, of skilful reason and learning) seemeth to me very diligently and learnedly to admonish and inform nurses that they sing not to their babes and suckelings every trifling tale, bandy song, and old wives fabled fancies, jest it fortune from their cradles, that they be nuzzled in folly, and fraught with corrupt manners. Likewise was the passing excellent Poet Phocillides wont to give this exhortation & counsel.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
While children be of tender age,  
they must be taught most carefully,  
Good works, as grace and virtue sage,  
with wisdom's lore and honesty.  
And this also can not in silence be enwrapped, nor worthily ought to be pretermitted. Let children have to associate 
What company a child aught to use & what play fellows he most have.  and accompany them such companions and playfelowes, which be seasoned with goodness, and endued with virtuous manners, and such as speak their language quickly and readily, jest they using the company of barbarous and vicious acquaintance be infected, corrupted, and imbroyned of them: for the diwlgated proverb was not without a cause used:  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
If thou with him that halts dost dwell,  
To learn to halt thou shalt full well.  
And after children grow to some maturity of years, & be of a riper age, then must they be put to school, & delivered to the government and charge of masters, 
When a child aught to be put to school, and what master he must be con●●ued too.  wherein parents must be circumspect and very careful, jest they yield & commit their children imprudently to the custody of bondslaves, barbarians, inconstant, fickle & flingbrained dizards, & unlettered runagates: that that many men now a days follow, is very ridiculous, & meriteth great blame: for parents of their servants that be frugal, & studious of thriftiness, some they put to blow and cart, some they make mariners: some they set to merchandise, some they appoint and constitute their stewards & rulers of their houses, and other they make usurers to fill their bags: But if ameng all the crew of their domestical servants they find a vile and a contemptible person, a blind idiot, wallowing drunkenness, and prove to lucurious ingurgitation unprofitable and vnméet● for any thing, to him they deliver & commit their children, without any consideration & advise: * A great uncarefulnesse in many parents. ✚ But a studious and honest teacher and instructor by nature aught to be such a one as was Phoenix 
Phoenix Achilles' mast.  Achilles' tutor, a Phoenix in deed for his rare industry and diligence: therefore of all the other things which I will speaks off, the greatest, the most necessary, and peculiar thing is this, which now I will portray: which is, that parents seek out and choose such an instructor for their children, which in life is inculpable, in manners uncorrupt, in learning excellent, by experience long taught, sober, honest, and painful: for the fountain & root of honesty and felicity is good institution, 
The rote of felicity is good institution.  and learned information: and even as husbandmen to their grafts & plants ding in stakes and adjoin hedges for the safety thereof: so fit, learned, studious and experienced schoolmasters do ●istil and plant in the tender young mind of their scholars, salubrious precepts, and wholesome admonitions, that they may burgeon, flower, and proceed, as well in good manners, virtue and learning, as in age. But who can now a days sharply enough reprehend, and with condign taunts proscide those parents, which (before they have experienced and approved what the masters be) they not once doubt to coninende and mancipate their children to ignorant, unlearned, and suspected men of evil life and scelerous conversation, polluted in the puddles of all filthiness, not able almost to say B to a battledore: Is not this too ridiculeus and worthy blame? If they do it through 
They are worthy reprehensiō●e blame which commit their children to rude informers and va fit instructors.  ignorance, it is a very absurd thing, and altogether intolerable. And what is that, oftentimes when they know by other men's report the lewdness and rudeness, ignorance, and perverse behaviour of the instructors and teachers, notwithstanding to their credence and charge they commit their children: because they suffer themselves to be won and conquered with the blandishing words, and filthy flatterings of those of whom they be friendly, with a pleasant chanting tongue entertained & gallantly entreated: but such (which with this favour gratify their friends) be likened to that man, which being in body enfeebled and diseased, relinquisheth the advise of a cunning and skilful physician (by whose medicines he might be restored to his former health) for friendships sake, and through adulation, doth flee to an other, by whom he is brought to the brinck of his bane, and often (through lack of experience) despoiled of his life. Or to him which (at his friends entreaties and allurements) doth prefer a foolish ignorant and unskilful shipmaster before a trained, cunning, & experienced guider and governor of his ship. O god, what deformity is this? what folly? what dotage? is he worthy to be called a father, which more esteemeth the favour of his friends, than he regardeth the good institution of his children? Therefore the old ancient and reverent philosopher Crates 
Crates.  with great dexterity of wit and wisdom replenished, oftentimes said very well, that (if it were possible) he would ascend and climb the highest tower and fort in the city, to cry out aloud & say: O mortal men, whither are ye carried? whither run ye headlong? to what place do ye precipitate yourselves? which with all your endeavours, labours, cares, and toils seek for money, and gape for gain, but do nothing regard, nor make no account of your children, to whom ye leave these rotten riches. And I may resemble these parents to him, who being careful for shoes regardeth not his feet: many parents are so blinded with the ambitious desire of gain and money, and have so alienated and estranged their minds from their children, that they bestow no great cost upon them, but choose men of no estimation, vile & contemptible to be their children's instructors, which are able to teach them nothing, but despised and abject ignorance and error. * And such they elect for spare of money, that are more fit themselves to go to school to be taught than to take such a charge & burden upon their shoulders, as the good instructing of others: and such now a days be jolly fellows and the most made of, if they can chat and tell a pleasant English tale, to delight an unlearned parents' ears, they have all the learning in the world and bear the bell, when in very deed they be no body, and have but a show of learning, runagates and wanderers from place to place: in the end dishonesting themselves, and marring the children committed to their charge: for an unlearned master can not make a learned scholar, Qualis praeceptor, talis discipulus. 
Qualis prae●●ptor, talis discipulus.  If such were utterly refused, and esteemed as shadows, not able to sustain any such vocation, nor maintained with any lucre, then should learned and painful instructors be had in more reverence, and better sought out than they be. Many such uncareful parents there be, and too many of such unfit and brainless teachers, gadders and dishonesters of themselves and others that be lettered, diligent and industrious: so that they oftentimes (which in deed be very careful for their children's erudition) be often deceived, and very oft are in doubt to receive those, that be able lightly to go away with that burden, when they before have tasted of the negligence, ignorance, & folly of other. ✚ Aristippus the courteous philosopher, well broken in the school of civil education, not with stupidity, but with great urbanity, rebuked & blamed an insensate and foolish father, deprived of reason, understanding, & common sense. When one asked him for what stipend and reward he taught and instructed a child: for a thousand groats said Aristippus. But when the man said in good sooth master Aristippu, your request and craving is very great (for I can for so great a sum buy me a bondman.) Verily an swered Aristippus, thou shalt have two bondmen, both thy son, and him whom thou hast bought. * Many such inconsiderate parents be in England, which had rather give a thousand groats for bondflaves, soon passing pleasures & pelting pastimes, than one groat to the good instructor of their child. Nay I fear me, if Aristippus were alive, & would receive no child into his school, under the number of a thousand groats, he should have no scholars brought to his school: or if all the trayners up of children were so determined too crave, but half so much as Aristippus did, they should have very few auditors: so cold and ●lacke be parents in rewarding the pains of painful. Aristippus When on the contrary part, they can in no thing so well bestow their liberality, as upon them, who have painfully deserved the uttermost farthing, of what soever they receive of parents, for the erudition of their children. If the liberality of parents were as great towards Aristippus sect, as it is in trifles & gewgaws, to make their children young lords before the time, I am persuaded that there would be many more diligent & painful Aristippus than there be, & an infinite number of better scholars in the circuit of one shire, than now in a whole realm: so little regard have some parents to their children's erudition. ✚ Andrea to be brief, is not this a thing full of absurdity, and worthy reprehension, to accustom children, to assume and take their meat with their right hand, & to rebuke & blame them with great severity, if they take it with their left hand? and to have no care, no remorse, no regard, to have them seasoned with wholesome lessons, & endued with good learning, virtue & civility? what happeneth to these wondered parents (if god say amen) after they have nourished evilly, & instructed negligently their children, I will briefly show. After they come to man's estate, and grow to more riper years 
Those children which be uncarefully brought up by their parents, live very viciously.  of discretion, they abhor the healthful way of living, they contemn good order and institution, they despise all godliness & godlimen, they regard not wholesome admonitions, & imbroyne themselves in the sink of all filthy voluptuousness, & scurriliti, e & precipitate themselves into all servile sensuality, & inordinate beastliness: then at length it reputes then (when all time is passed) and then their hearts be frozen with the cold of sorrow, than they grieve, mourn, and lament, that they were so uncareful, and so reckless in instructing their children, and in training them up in godly fear, virtue & learning. nevertheless, when as they be so far sotted in brutishness, & so long marched under pelting pleasures soon battered banner (that by no means they can be amended, and reduced to godly life) then wailing is their wealth, grievance their guerdon, lamenting their lieu, mourning their meed, sorrow their sauce, and altogether excruciate and torment themselves for their children's sacinorous mischiefs: for some of them give up themselves to trifling flatterers, and parling Parasites, a scelerous and pestilent kind of varlets, which deprave and corrupt all youth, and blast toward youngmen, with the wind of execrable behaviour, filthiness & brutality: other some haunt harlots, and vile noughty women, proud, disdainful, malicious, adorned with sumtuous apparel, but yet disgarnished of all shame, honesty, and good manners: other some use beastly bellycheere, and are enrachined in gormandize and gluttony, minding nothing but to pester themselves in riot, drunkenness, and surfeit. And some again imbrue themselves with fresher evils: they commit abomination, follow adulteries, and embrace all kind of libidinous lusts, most horribly, so that they stick not to buy only pleasure with death. Which if they had been well nurtured and instructed under a wise master, and experienced instructor, doubtless they would never have been in these matters immorigerant and disobedient to their parents: neither would they have cast themselves into such irremiable gulfs of peremptory perils, but would have been memorous of Diogenes lesson and exhortation, 
Diogenes his admonition to youngmen.  which in words somewhat importunely but in deed truly, gave this admonition, saying: Enter into some brothel house or stews, to learn and understand that there is a difference between vile and precious things. * Diogenes thought, if they should enter into this house of bawdry, to view and discern the filthiness there practised, it would make them eschew and utterly abhor all such viciositie. ✚ To be brief, the thing that now I 
Of the force & necessity of right institution and of the collation and propriety of the goods of the mind, goods of the body, & goods of fortune.  will relate, I judge to be pondered rather as an oracle and infallible truth, than as an admonition. In these, the first, middlemost, and last thing is good and diligent education, lawful institution, and skill of things, because I know and think these to be commodious, and profitable to virtue and felicity: and all other human goods be transitory, frail caduke, momentane, perduring a very little time, not worth the labour, pain and toil, which men bestow in obtaining & getting them. Nobility doubtless and the descent from noble progeny is a 
Nobility.  splendent thing, but such a good as lineally proceedeth from our progenitors. * And without virtue which engendereth nobility, there is no respect of nobility: but if any be virtuous he shall easily come to no feigned & dissimuled nobility (which issues out of lineal descents and prosage) but to true nobility, which hath virtue, whose reward is nobility: for with only virtue is true nobility gotten: if any excel & surpass in the resplentemce of noble kindred, & in the mean season live viciously & is devoid of all virtue, thou canst not rightly call him noble. Turn to the first beginnings of nobility, and thou shalt find, those to have gotten the images of virtue their reward, which at home in civil administration, and in war in shock of shield, have excellently behaved themselves, by the aid of vortue, which doth nobilitate those that be obscure and base of birth. Therefore Phalaris (I remember) in an Epistle 
Phalaris.  to Axiochus after this sort reasoneth of Nobility: Ego praeter virtutem nullam agnos●o Nobilitatem: that is, I beside virtue know no nobility. Reliqua vero cuncta fortuna astimo: all the other things I esteem to be in fortune's power. For a man borne of a very low degree (if he be a virtuous scholar) may come to be the most noblest of kings and other men: and contrariwise one born of good parents may soon become evil, and more ignoble than himself, and the vilest of all other. ✚ Men aught therefore to glery of the praises of the mind, and not of the nebilitie of their ancestors, blemished and quite extinguished in obseure pesteritie. Well reasoned Democratus, and 
Democratus.  rightly thought of nobility, which saith: Pecudum nobilitas in bono va●doque corporis habitu est: hominum autem in bonitate morum: that is, the nobility of beasts is in the good and valiant habit or state of the body: but man's nobility is in the goodness of manners. And martial reporteth in this wise:  
Nobilitas sola est atque unua virtus.  
Only virtue certainly  
Is sole and whole nobility.  
Claudian also worthily hath given this admonition:  
Virtute decet, non sangui- niti,  
Sola perpetua manent, subiecta nulli,  
mentis atque animi bona.  
It doth become full decently  
all men in virtue for to stay,  
And not to blood to clyne truly,  
or unto noble stock full gay:  
For why the only gifts of mind  
subject to nothing do remain,  
In vigour shall we daily find  
continually, and never stain.  
Richesse in value be great, and in deed 
Richesse.  precious things, but yet they be in fortune's power, and hung balanced in fortunes skooles: for sometime fortune takes them away from him that enjoyeth them, & intrudeth them upon him which hoped not for them. * Richeses make men dote, and move them to all evils, while they see that by the help of riches they may obtain each thing but virtue. Alexander 
Richeses east Alexander into vile viccs.  the great that famous conqueror, (before he enjoyed the Persian Monarchy, and yet kept himself within the narrow limits of Macedonia) did in his mind conceive the great works of virtue, and with excellent manliness, inferred war to the Persians and achieved it with no less tramp of manhood. But after he had subjugated and brought under his dominion the Persian Monarchy, & superfluously flowed with all riches, as he which had subdued Persia, and almost had conquered the whole world, could not corquer nor tame himself, which did precipitate himself headlongs into vile vices, through the copious affluence of goods and riches. Who when his riches were few and mean, was relucent, and esclarished with fortitude, temperance, chastity, and clemency. Assoon as he increased with the access of so many kingdemes & riches, he doubted not to take upon him unfit and base apparel, unworthy of such a stout Macedoman, and to cast himself into all kind of luxurious riot, & in drunkenness and tossing of cups, to ●lea his best friends, that now it was safer for an enemy than a friend, to be conversant with him. So Ninus the younger, lived more abject than any shameless woman, dissipating 
Ninus junior.  and wasting the goods, which his father by manliness and fortitude acquired. Therefore the learned lawmaker Lycurgus judged money (which is the strongest instrument, and strength most 
Lycurgus' caused money to be banished out of Sparta.  mighty of riches,) to be relegated and abandoned by him out of Sparta, as the beginning and fruitful mother of all vices. Likewise Solon the sapient said, riches is the mother of saturity, and saturity 
Solon.  engendereth cruelty and violence. With him doth excellent Euripides assent: who sayeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Richeses breeds 
Euripides.  injurious contumely. Hither may Diogenes the Cynic his testimony come, which affirmed, that riches were nothing else than the coverings of malice. For the abundance of riches is a mark proponed to such as do their devoir to cut Purses, to rob chests, to filch & pick, as light fingered fellows, malignant servants, sycophants, cavillers, make strifes, factious and dissentious persons, and which is the most greatest evil of all, they often fall to the lots of them which be the most pernicious and lewdest lubbers. And riches open the window (sayeth Isocrates) to slothfulness and idleness, which two things those think they have obtained, which flow in the abundance of riches. For they persuade themselves, that goods minister idleness, and expenses (as they do in deed) to filthy pleasures. If any abound in riches, he will not labour, he neglecteth virtue, he contemneth all honest pains, and cleaves (as a burr) to sluggishness. Such a one was Pyrrhus 
Pyrrhus.  that king of Epirus who about to proclaim war to the romans, when Cineas asked him why he would proveke the romans with war? answered that he desired to adiecte Italic to his kingdom. Cineas said again: if thou shalt cenquer Italic, what then wilt thou der O king? Pyrrhus' answered: then will I assay to subdue Cicilia. Cineas said again. What wilt thou then do? He answered: I will wallow then in delights, I will turn to my pleasures, I will macerate myself with riot, we will drink and quaff, and pass away the time in pleasant idleness. See how riches (as soon as they come) invite us and move us to luskishness, ignavie, and idleness. Like wise the sapient old father Socrates said, that riches stay all the actions of virtue 
Socrates.  and honest life: and as long and lose garments let the bodies, so do infinite riches harm the souls. ✚ Glory is a beautiful thing, and a tricksy ornament: but 
Glory.  unstable, unconstant, and soon is altered. It is but an image that goeth and cometh soon fading away. Beauty is a thing which all desire to have, but it dureth a 
Beauty.  very small while. * There is so great inconstancy in beauty, that it can not resist and withstand old age. Even as winter taketh away all the flowering face and springing greens of the spring time and sommor, so doth old age appropinquating, destroy, waist & annihilate, all youthful comeliness, and lusty elegancy.  
Nereus' the fairest of the Grecians (being now waxed old) if in a glass he beheld 
Nereus.  his face, he knew not the same brightness of beauty which in his youth he had. And Helena (that flower of fairness, and 
Helena.  the chiefest jewel that ever beauty had) in her age suffered the like deformity. For whom (being in the flower of her green years) the Grecians and Trojans were turmoiled in their ten years war: but when she was old and well strooken in years, neither shepherds nor swineherds, muletours nor horsekéepers, would take up hostility to enjoy her. Likewise Penelope the chaste in her letters (wherein she calleth home her loving Ulysses) complaineth, 
Penelope.  saying: that her beauty (being now an old woman) is by the default of old age abandoned and polluted. Therefore the fountain of Roman eloquence and beauty of Italy, Cicero doth thus reason 
Cicero.  of the instability of the same: formae dignitas aut morbo deflorescit aut vetustate extinguitur. The flower or excellency of beauty either by disease decayeth, or with old age deflowereth and blemisheth. Here may Nasoes testimonies come in, who sayeth:  
Ista decens facies longis vitiabitur annis  
Rugaque in antiqua front senilis erit.  
This comely face and beautiful  
long years shall vitiate,  
And wrinkles be in withered brows,  
where beauty was of late.  
And again: the same Naso saith.  ovidius. 
Forma bonum fragile est: quantumque accedit ad annos,  
Fit minor, & spacio carpitur ipsa suo.  
Nec semper violae, nec semper lilia florent:  
Et riget amissa spina relicta rosa.  
Beauty is a goodness frail,  
and in short time decays,  
And when it cometh unto years,  
it lessens and repairs.  
And is consumed in short space:  
nor Violets always,  
Nor Lilies ever do increase  
and flourish, but decay.  
And when the Rose is lost, the thorn  
doth wax full stiff straightway.  
Infirmity, malady, sickness and disease, do corrupt the valiant and beavifull constitution of the body, as daily experience showeth. job the just before he was exulcerated 
job.  with sores, did wonderfully surpass in beauties gifts: but after he was excarnificated and tormented with stinking sores, he lost all the trimness and braveness of his beauty, as his friends witnessed which scarcely knew him to be the same he was. If any be entriked in disease, he feeleth the decency of his beauty perish, and scarcely the shape of a man to remain. Therefore Seneca rightly saith:  
Res est forma fugax: quis sapiens homo cenfidat fragili.  
Beauty is a fading thing,  
what wise man will have trust therein?  
Eteocles spoke thus unto a certain young 
E●t●cles saying to a young man boasting in his beauty.  man glorying in the fairness of his form and face. Art thou not ashamed to advance & lift up thy crests, and to be so proud for the gifts of beauty, whose use is granted thee, and not propriety, & that for a very small time. Health is precious and delectable, 
Health. Strength.  but very mutable. † Bodily strength is worthy emulation, but with disease & maladies it is defrayed & debilitated, and with old age (as beauty before) is expugnable. In fine, if any trusteth to that strength and vigor of his body, & proudly rejoiceth therein, he is quite deceived. * Let the huge Cyclops be example, whom the fortitud of Ulysses, seasoned with wisdom & reason, brought to a miserable kind of life, while he pulled out his eye. Bulyris, Geryon, Cacus, and Milo Crotonia●as may hither be fetched: and the too much presumption of their strength, utterly overthrew the Giants, which adventured to depel jupiter out of his Imperial seat. † How much is the strength of man inferior 
Man's strength is much inferior to the strength of beasts.  and less than the mighty power, strength and hardiness of other beasts? I mean of Elephants, Bulls, and Lions? In human things, erudition is only immortal, divine, and neighbour to diuturnity. And two things there be most peculiar in the nature of man, understanding and 
Understanding and reason be the two chief things in the nature of man.  reason: Understanding ruleth reason, and reason is obsequious and morigerant to understanding: which no fortune battereth down nor conquereth: which no obtrectation or slander taketh away, which no infirmity infecteth or depraveth which no old withered age doth devastate or destroy: For only understanding in old age persevereth in his vigor, and is then yonglike. And time, (which consumeth all other things) toold age joineth science, and adiecteth great experience. Neither war (which after the manner of a swift running river draweth and changeth all things) can ever take away virtue and learning. * Than 
How precious virtue and learning be.  which, nothing of all other things is more splendent or constant, as mark now and thou shalt learn. For virtue doth give us that glorious light of Nobility, wherewith we most relucent appear in all men's eyes. Neither doth it suffer us or ours, to lurk in secret, or in duskous dens, but calls us out, and makes us manifest. Even as a town that is situate and built on a high hill, is in all men's eyes most manifest and apparent: even so virtue (in whose breast it is enrachined and rooted) suffereth not him to lurk and lie in dark dungeons and unlyghtsome holes, but doth illustrate and illuminate him, and sperpleth his fame and commendations, through all the tracts and costs of the world. What so extreme darkness can oppress and obscure the fortitude and magnanimity of king Philip's son Alexander the great? Of julius Caesar, renowned Prince, or of other noble and invictoryous personages? What darkness so obscure can obtenebrate the justice of Aristides, the integrity of Photion, the liberality and munificence of Cinon, and the most absolute virtue of Socrates? Yea, what portion at lest of Virtue (which in any, in all worlds hath shined) hath not been by the benefit of virtue challenged and called from the destruction of Oblivion? Wherefore virtue is thus notably described of Cicero. 
Virtus secundum Ciceronem.  Virtus est affectio a 〈…〉 constans conveniensqúe, laudabiles efficiens eos in quibus est: That is, Virtue is a constant and convenient affection of the mind, making them laudable, in whom it is. And virtue by herself is laudable: out of which all honest wills, sentences, actiens, and all 
Out of virtue flow all good actions.  right reason cometh and floweth. All other goods fade away and perish, only Virtue never dieth. It can not be taken away, neither with shyppewracke, nor with fire it is lost, neither with the alteration of Tempests nor times it is changed, with which whosoever are endued, they only are rich: they only possess things both fructuous and perdurable. And they only are content with that they have. It never forsaketh man in old age: for virtue 
Virtus senectutis viaticum.  is the best viandrie of old age, whereby the difficulties thereof are most easily borne.  
And Cato in Tully sayeth (reasoning of old age with Scipio and Laelius) thus. Aptissima sunt omnino arma senectutis arts exercitationesque virtutum, quae in omni aetate cult 〈…〉 cum di● multumque vixeris, mirificos adferunt fructus, non solum quia nunquam deserunt hominem, nec extremo quidem tempore aetatis, quanquam id quidem maximum est: Verum etiam quia conscientia bene actae vitae, multorumque benefactorum recordatio incundissima est.  
Cato by experience was taught what effect virtue traded, and where and when it took place, being old himself, and replenished with this excellent jewel. Even as Salt doth conserve and keep flesh from corruption and stench: so only virtue doth defend us and our minds, lest that we come into the dungcon of corruption and destruction.  
thou dost remember it always, and canst never forget it: but if thou shalt either hear, read, or do any thing in thy elder age, the memory thereof soon vanisheth away: so if in thy years of infancy thou shalt be put to discipline and virtue, thou shalt with use and custom so learn it, that thou mayest never forget it. For what way any walks in, when he is young, the same way shall he tread when he is old. But if thy child, in any other age than childhood, apply his mind to learning and virtue, perhaps many things may happen in the mean season, to avert and turn his mind from it, when not yet it hath sound taken root in his breast. Wisely therefore answered Agesilaus, when he was asked, 
Agefilaus.  what things chief children should learn: Those things (said he) that they may use, when they are grown to man's estate. By the which answer he deemed, that in tender years the precepts of learning and virtue should be planted in children's breasts, if always afterwards they would enjoy the same. Therefore, although (as Plautus saith:) 
Plautus.  Sera numquam ad bo●os mares via, the way to good manners is never to late, yet notwithstanding, sith there is but one way to virtue, and that most hard and strait (as Hesiodus, and Pythagoras letter purport) if we will acquire the possession 
In tender years must virtue and learning be gotten.  of virtue and learning, we must direct our journey thereto in tender years: otherwise in elder age we shallbe terifted from it by the hardness of the way, and danger of the journey, which thing to too many doth happen. † And as I admonish parents to esteem and regard nothing more than this virtuous and learned bringing up of their children, so again do I exhort them, that they use good, uncorrupt, and healthful education: for children must be prohibited and repressed, from panegirical exercises, & from such esbatements as contain praise and commendation. For he that pleaseth a multitude or common sort of people, doth altogether displease and discontent them that be wise. Of this is the excellent Euripides my witness, which saith:  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
To speak unto the common sort of men  
I have no wit, nor knowledge I at all:  
But cunninger and readier am I then,  
among my equals, if they be few & small.  
They (which wisemen disprove and diflike) have eloquent tongues before the common crew of people: I myself have marked and perceived those (which have studied, and with tooth and nail have laboured by the chanting upon the cords of their pleasant tongue, to augurate the favour, and to hunt for the vain commendation of the fickle and inconstant people) to live very intemperately, & without any stay of continency, wallowing in all vice, and enuoluped with too filthy pleasures And that (by him that guides the heavenly sceptre) not without a cause. For if they (by their preparation of pleasures for other) shall neglect and transgress the limits of honesty, they shall scarcely make more of their own pleasures and illecebrous ways, than that is right, just and wholesome. Furthermore what things shall we teach for children profitable, or what good thing shall we oxhort them to apply, seeing that to speak and do nothing temerously and without consideration, is a fair and godly thing, and (according to the proverb) rare and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fair things are hard and difficile. But inconsiderate talk, and the use of speaking without premeditation, is fraught 
Children must not be suffered to speak suddenly and extempore.  with inconstancy, uncarefulnesse, and lenity: so that they know not neither where to begin, nor where to relinquish or leave: and (besides other incommodities and harms) those, which suddenly, and hand over head (as it were) without all consideration or thinking upon matters, shall talk and reason, do fall into a certain inunoderation and dismeasured futility: but a wise and advised premeditation doth not suffer the 
As unadvised talk harmeth, so doth considerate talk much profit.  talk and communication to pass his reach, nor to transgress his limits: unadvised loquacity hath much endangered the blabber out thereof, but talk with judgement seasoned, hath much availed and profited. * There came once out of Hellespontus to the Athenian bawd 
Gnathaena the Athenian harlot.  Gnathaena, a certain babbling lover, stirred through her fame, and name, who when among the cups he had babbled out many things, and did seem very importune in his talk, Gnathaena answered: Sayest thou, thou camest out of Hellespontu? then why (saith she) knowest thou not the chief city there? who (when he said) what is that▪ she answered: Sige 〈…〉 And so artificially restrained the futilitis of her lover: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongs 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Grecians signifieth silence or taciturnity. And so he received for a reward of his loquacity, shame. ✚ Pericles 
Pericles refused suddenly and without premeditation to answer.  (as we have heard reported) when he was called of the people oftentimes to make an oration, he refused and would not obey them, saying: he was unprepared, and in no frame, so suddenly to talk. Semblably, the thundering eloquent orator Demosthenes, in the administration 
Demosth.  of the common weal, Pericles his emulator (when the Athenians called him to counsel) refused to be present, saying: he was not ready, nor had premeditated. But peradventure some will insolently object, and say: This assertion hath no author, it seemeth to be feigned, and counterfeited. But Demosthenes (in that his Oration that he made against Midias) doth plainly and clearly set out before our eyes the fruit and utility of consideration, of premeditation, and diligence. Therefore (sayeth he) I tell you O ye Athenians, and I cannot deny, but that I have deeply considered, and with ardent study prepended and poised these matters in the balance of premeditation, as it was lawful and most expedient for me: for I were a miserable man, and worthy of all misfortune and calamity, if I (having suffered and presently sustaining such things, which have happened to me) should neglect and come unprepared to speak of the things I should make mention of. But I will not speak altogether to reprove or disallow this quickness and promptness of speech, or again to affirm the exercise thereof, as necessary, but I think it ought too be done moderately, as (in taking a medicine in Physic) it is decent and meet. For before he come to man's estate 
Two times may be given to talk suddenly, and to discourse upon matters out of hand:  I think a child ought to speak nothing out of hand, whatsoever is offered: but when any hath been long exercised in eloquent speaking, and ●ath laid a deep foundation and roo●e in the entrails of fine discoursing speech (if opportunity and time minister occasion) then is it decent and lawful to use liberty in talk and communication. For even as they, which of long time have been imprisoned, and bound in fetters, although at last they be loosed and dimis●ed, notwithstanding for the long use of the charnes and bonds they can not go, but halt, and oftentimes fall flat town upon the earth: Even so they, that have been long time repressed, bridled, & restrained to speak (if at any time of a sudden necessity moveth them to talk) nevertheless they conserve and keep their wonted order and phrase of speech. But if such (as have not passed their childhood) be permitted to be practised in the sudden faculty of talk, it maketh them (ever after) to be fools, garrulous, and jangling 
Of the extremities or vices to be chiefly elch●ed in talk.  chatters. A foolish fond painter showed an image to Apelles (prince of painters) and said, this even now I painted. I saw and knew it (said Apelles) though thou hadst held thy peace, and not spoken a word: I perceive thou didst paint it with great festination, but I marvel why thou hast not painted more of this sort. As therefore (for now I will come again to my talk from whence I am digressed) I have counseled and exhorted to flee and eschew a diverse & changeable coloured oration, and lofty and tragical talk: so again I do also persuade them, to avoid a thin exile, and a lean oration: for a swelling and turbulent oration lacketh civility, and a hungry lean oration doth not smite nor greatly move the hearer's minds. And as in a body only incolumity is not laudable, but also a firm and lusty disposition of the body is requisite: so is it likewise expedient, that an oration or talk should not be sickly, weak, and imbecile, but strong, firm, and rigorous: for that, that is secure and easy, is only commendable, and doth alone merit praise, but that, that is behedged with dangers and with studious labour achieved, bringeth admiration. Now have I to speak and to purport, how the mind aught to be affected, which must not be temerous, rash, and adventurous, neither cowardous, timorous, soon affrighted and abject: for as 
What is decent and undecent in the affects of the mind.  too much confidence & boldness shows forth an impudent and unshameful mind, so doth timidity & fear draw and move the mind into servility and bondage. An artificial thing it is in all things most diligently & rightly to enter into the mean way and keep it. * A great virtue it is to use moderation and not to burst the lists of mediocrity. ✚ Andrea to open my opinion more largely, and to touch this education more narrowly, 
The harping of one string only is odious, and the likeness of talk is irksome but variety and change delightsull and pleasant.  first I think that kind of talk which is ever like if self, and never variable, to be the most certain token of a bluntish brain, of a dull wit, indocible, and very hard to be taught. Secondarily, I deem it not fit for any exercise, which soon conceiveth, & not long retaineth. One song always, and the jarring and chanting upon one only cord and string, in all things is irksome, tedious, and unpleasant to the ears: but variety and changeable tunes (as in all other things innumerous, so in those things which be herd and seen) be most delectable, pleasant & delightful. * Importunity is always odious, but to do all things fair and softly, and in their time, hath great grace. Even as that physician is molestuous to all men, which among the self same men doth sing the self same song, and still twangeth upon one string: so he that with one only kind of speech, harping upon one only matter, doth grieve the same men with his importunity loseth civility, breaketh the limits of courtesy, & is thought a very importune fellow. One once came unto Aristotle, & blabbed out many things very importunely, still using the same words. Aristotle still held his peace, at last, said the prater: perhaps I trouble thee through my garrulity. Not in good soouth answered Aristotle, for I marked not, nor took heed what thou saidest. Semblably if any go unto men grave in authority, and use this invariable speech, and unpleasant tunes, he escapes not blame & rebuke, neither doth he further his suit. Not without a cause doth Terence 
Terentius.  propound unto us the example of Demea, whereby he admonisheth us not to be molestuous to the same man concerning the self same thing, with all one kind of speech (as Demea was to his brother Mitio) when he with great indignation was offended withal, saying: An toties de eadem re te audiam▪ shall I hear thee so oftentimes jangling upon all one matter? Amongs the other tokens and marks wherewith Theophrastus describeth an importune talker, he reciteth this; importunit as 
‛ heophraus.  est occursus incidentibus molestus. Wherefore it is the part of a witty and free child to hear and learn all the things which pertain to the circle and compass of all learnings: and as it were by the way to sip and taste of each one of them, seeing it is impossible, and out of the reach of man's capacity, to excel, and have the full perfection of all disciplines. But in Philosophy (before all other learnings) a child must most diligently labour. Philosophy, that is the love of wisdom (so doth the Greek word signify) above the rest must be tilled of a child, and the fruits it bringeth forth must be laid up and housed in the inward barn of a child's heart. And this my opinion and mind, I am purposed to approve and declare, by an example or similitude: for even as it is an excellent & goodly thing, by navigation to have passed by many goodly and notable regions, and to have sailed about many gorgeous cities, but a commodious and fructuous thing, to inhabit and be resiant in the best of them all. ✚ So a child that is capable of wit and learning aught to view many goodly arts, and to run over with the glimpse of his eyes, many beautiful and resplendent sciences (impossible all to be attained) and to choose one for his resting place and mansion of abode, which excelleth, and far surmounteth all the rest. marvelous witty and merry is the saying of the philosopher Bion, which said: As the wooers 
The witty saying of Bion.  which could not enjoy Penelope Ulysses' wife, nor reap the flower of her chastity, joined and coupled themselves with her handmaids: so they which are not able to aspire to the height and lofty top of philosophy, do spend & dissipate their time miserably in other disciplins of no value or estimation. Wherefore among other disciplins, philosophy as a princess & chief craft's woman aught to 
Philosophy is princess among other di●●iplines.  be constituted and made. For about the cure of the body men have invented and found out by studious search, two disciplines, physic, and palestrical exercise: whereof, the one conserveth the health of the body, and the other doth conrroborate the good disposition and habitude of the same. But only philosophy 
Philosophy is ●he curer and 〈…〉 medier of the 〈…〉 inde.  is the present physic, and ready remedy to recure and heal the maladies, infirmities, griping griefs, and painful passions of the mind. Out of the entrails of Philosophy, we are taught to know what things be honest and unhonest, just and unjust, and in fine, what are to be required and chosen, and again what we aught to eschew, flee and evitate. It 
Philosophy tea ●heth us how 〈…〉 behave our 〈…〉 lues toward 〈…〉 ll estates and degrees.  teacheth us how we aught to use ourselves towards god, our parents, elders, laws, strangers, magistrates, and friends, that it behoveth us to worship and fear god, to honour our parents, to reverence our elders, to obey the laws, to be obedient to magistrates, to love our friends, to live modestly with our wives, with inward affection to embrace our children, to deal iusty with our servants, not to be injurious to them. And to speak of the chiefest things & most ponderous, neither in prosperity (when fortune smileth on us with loving looks) to triumph with to much jollity, to be insolent with to much mirth: neither in adversity (when fortune frouneth with cloudish countenance) to despair to contristate, or to be to heavy & sorrowful: neither in pleasures to be dissolute, neither in anger to be passionated, & brutishly to be rigorous: which I (amongs all the other things which issue out of the sugry rivers of philosophy) esteem and deem the most antic, chief, & worthiest thing. To be of a 
Gentleness the token of a honest man.  gentle courage fraught with generosity in time of flourishing & fortunate things is that property of a man in deed: to be fortunate without the grudge of envy is the sign of a most quiet, peaceable, & placable man: to resist & struggle against pleasures, is the token of a wiseman, & to cohibite & bridle anger is not in every man's power. But I judge them perfit men, which are able to interlarde, and to concorporate the civil adimnistration of the public weal, with the study of wisdom. And I suppose 
They be perfect men which join to the administration of the common wealth the study of wisdom of philosophy.  the same to be the eminent enlargers, of two of the greatest goods. For while to administer and govern the common weal they do the things that appertain to common utility, and while they be labrous, and vigilant in the studies of good arts, and intentive in philosophy, they been in great tranquillity and quietness. There be three kinds of life, the one is occupied in action 
Three kinds of life.  or doing, the second in knowledge, the third in oblectation, & in the fruition of pleasures, of which the last kind of life, delicious, voluptuous or given to pleasures, 
The life that is led in pleasures is brutish.  is beastlike, brutish, abject vile, unworthy the excellency of man. And the life which in knowledge consisteth, if it be dissevered or wander from the active life, it is unprofitable & unfruitful, 
Contemplative life without active life is unprofitable.  and the active or civil life without philosophy and learning, is rude, rustickelyke, unhandsome, and full of errors. Men must therefore labour, and with all their might they can, prove, assail, and bend their endeavours, both rightly to rule the common weal, and do the things which belong to public commodity, & (as it is decent) when time and opportunity serveth, to take unto them the worthy 
When books of Philosophy must be read.  works, & learned volumes of Philosophy. After this sort governed Pericles the common weal, after this sort Archytas Tarentinus, Dion Syracusanus and Epaminondas the Theban, which were Plato's scholars. And now concerning institution of Children, I think I need speak no more. Besides these, notwithstanding, I judge it a most profitable 
The worthy books of learned authors must be bought, kept and read as a treasure of learning.  and necessary thing, to be diligent in the acquiring of antic Books, and monuments, imitating the manner of husbandmen: for even as not the possession of many fields, but diligent tillage and good husbandry doth enrich them, so not by the possession of many books, but by the diligent reading, and pure judgement thereof, (as from a fountain) do we draw and acquire the knowledge of things, science, and good literature. And the old students of wisdom in reading Books observed this, that thereout they might gather excellent sentences, wherewith they might direct and order their life. And (as plutarch witnesseth in an other 
Philosophy in the time of the ●ag●● of Greece was contained in sentences for their direction.  Book) at that time, (when thee, seven. wise men of Grece flourished) all Philosophy was contained in brief & few sentences, which partly by experience, & partly by reading they acquired, & for the use of common life set forth as their profitable sentences (which yet are extant) do manifestly show. And what commodity may come by the reading of them, Lucretius 
Lucretius.  full well knew, saying.  
Floriferis ut apes in saltibus omnia libant,  
Sic nos authorum decerpimus aurea dicta,  
Aurea perpetua semper dignissima vita.  
As laborious bees in forests green,  
do suck, and flowers taste,  
So we collect the golden saws  
of authors in times past:  
The golden saws that they have left,  
behind in memory,  
And books of fame, worthy in deed  
to live perpetually.  
Socrates also, & other faithful teachers of 
How Socrates and other taught children.  youth (if they took children to teach, inform & learn) they compelled them to learn by heart, the sentences of Poets, orators, and Philosophers, that in time to come they might be a great profit to them to lead their life well, honestly & blissedly. Moreover, if any buy & read that volumes of Philosophers, & chiefly Plato, shall see the sacred sentences of poets, which (as goodly trim pictures) they scattered & sowed here & there in their books. Alexander Macedo, 
The great care of king Alexandee in reading of Homer's works.  that invictorius king (among so many turmoils, tumults & sweats in war sustained, almost surpassing the power of man) never neglected the reading of Homer's works, which describeth to kings their duties. He would ever have it laid together with his dagger under his pillow. And that the diligent reading of good authors doth bring a wonderful profit, Demetrius Phalereus sufficiently enough proved, who 
How Demetrius Phaleri us exhorted king Ptolemy to prepare his books.  exhorted king Ptolomeus to prepare him such books, as entreated of a kingdom and warlike dominion: & to revolve them over, because those things in books are written, of which friends dare not presume to admonish kings & princes. why speak I not of Alphonlus the worthy persenage & famous king of Arragon who (being vexed with sickness at the City Cap●a, & his physicians ministering many medicines in his grievous 
Alphonsus was restoted to health by the reading of Quintus Curtius.  disease) began to read the Histories of Quintus Curtius, describing the noble gests of Alexander the great: with reading whereof, he being delighted (when he had overcome all the violence of the sickness, and restored to health) Adieu (said he) Auycen, adieu Hypocrates, adieu Galene and other Physicians, live for ever Quintus Curtius, the restorer of my health. And the same king, (when he hard trumpeters and minstrels jangling, (taking in his hands the famous lucubrations of Tully:) Be packing, be packing ye musicans (say de he) for Cicero the fresh fountain of Roman elequence is with me, which speaketh more sweet & pleasant things. And the same worthy prince at an other time, (when he heard a king of Spain say, it was not decente for gentlemen and noble men to be learned, lettered and to gaze upon books) is reported to have exclaimed: haec non est regis, sed bouls vox. This is not the voice of a king but of an Ox. Not less lover of books 
The great love of Carolus Caesar to learning.  and Monuments of learning, was Carolus Caesar the fourth Emperor of Rome: for entering into the school of the Prageneians (when he heard the masters of liberal sciences disputing the space of four hours, & his Guard was offended and said, supper time is at hand.) It is not ready (said he) for me, for this is my supper. This renowned parsonage and mighty Emperor, preferred the philosophical disputations, before most delicate banquets. Carolus the fifth, August, & Ferdinandus Caesar (which fell into such turbulent times, wherein the great confusion of the monarchy invaded all orders as 
Learning was the cau●e●hat Carolus the fifth, August and Ferdinandes Caesar governed in most pearillous seasons.  well civil as spiritual) except they had been instructed from their youth in good letters, they could never have held the governmet of their empire so many years, with so great wisdom, and fortitude, in such mighty great perils of tempestuous times, and impetuous seasons. Wherefore Thales Milesius, one of the sages of Grece saith, faciem componere non praeclarum est, sea bonarum artium studijs animun excolere long praeclarius, not to trim, deck and die the face, is an excellent thing, but to garnish & a dorne the mind with good arts is a far more precious & beautiful thing: who also being asked, who was happy, said: qui corpore sanus est, animo vero eruditus He that in body is healthful and whole, and well instructed in his mind with good learning, & give me leave once again to name Alphonsus (so oftentimes of me repeated,) who was wont to say, that the dead were very good counsailoures, signifying books, wherein he herd those things which he desired without fear and favour. Then 
Alphonsus said that books were good counsellors, wherein we learn the things we desire without fear or favour.  how can it be but most necessary, to be diligent in getting, and diligent in studying that monuments & books of worthy authors: out of which so many commodities, so many fruits, so many advises, so many good counsels, learned lessons, & prudent exhortations may be gathered. And now I think it not expedient to pass over, and despise the exercises of the body, but most convenient I deem it, to sand children to the 
children's bodies must be exercised, both for the agility of the body, & conservation of health.  houses & schools of those that be cunning and expert teachers, that sufficiently by labour they may obtain the same, & put them in practice, both for the agility & nimbleness of the body. And also to strengthen and corroborated the same: for the foundation of good & honest old age, is in children, the fit disposition, and habitude of the body. Children therefore, (which are liberally brought up,) are not so dishonestly and uncivillie to be handled, to be driven from the exercises which childhood and adolescency, & man's age aught to be practised in, & much avail to the health of the body. While the strength of heat accensed with moving, doth more strongly digest the 
Exercises be neceslary for the body's digestion.  meat & drink, and sendeth lively & pure blood, into all the members of the body. * If the takest away moderate exercises, sluggish luskishness, drowsiness, laziness & filthy idleness shall possess thy children & striplings: whereby they shall be made unfit to all that honest actions of life. Amongs 
The exercises used among the Grecians was cause of health, and little sickenesle.  the old ancient Grecians (while these honest exercises of youth flourished) there was not so great store of sickness & maladies, (as now amongs us, which follow none, or very few exercises, but drunkenness, bellychéere, filthy pleasures, and all intemperancy. So that when we come to that age, wherein we should serve our Prince and Country, in the offices of 
The lack of exercises at this day is cause there be so many diseases.  peace or feats of war, we are hindered with that gout, for lack of practice, or one disease or other, which we have gotten by intemperancy, while we despised to have a regard of our body, in exercising it with moderate and conventent exercises. Even as therefore in Summer time it is convevenable to prepare & lay up those things that be necessary against winter: so in tender youth, it behoveth to prepare and hoard up good manners, right order of life, and modesty as a viandry and necessary provision for old age. And so with labours voluntary to exercise their bodies, lest (their strengths being exhausted & 
If the body be not exercised, it will hardly sustain the toils in learning.  consumed) they may afterwards refuse to abide & sustain the labours & toils pertaining to the conservation of learning. For as the peerless philosopher Plato affirmeth, sleep and labours be adversaries to disciplines: he that accustomes himself to voluntary labours, it shall not be grievous to him, to perdure in the toils, which men often times must abide by reason of their office: but he that doth not exercise himself with willing labours, but giveth himself to be depraved with slothfulness, he shall never in necessary labours with glory persevere. But to what end speak I upon these? and do not rather hasten to purport that, which is the most peculiar, and chiefest thing of all these? And that is this, that children be instructed 
It is expedient that children be trained in martial practices.  in practices of war and feats of chivalry: as in handling the spear, casting of darts, in iusting, bickerings, and hunting of wild beasts: for the goods of them which are conquered in battle, fall to their lots and guerdons, which be conquerors and winners of the field: but to war, the disposition and exercise of the body privately practised, doth not avail, but a weak warrior, and silly Souldioure, (if he be trained up in martial practices, and exercises of war,) penetrateth and sperpleth the well garnished garrisons, and orderly adorned armies of his enemies: so much it availeth to be exercised in these practices which the worthy Greeks knew well enough, who had commonly in use, games of exercise, 
For what use the Grecians invented their games of exercise.  huntings, leapings, skippings, dansing, and other such esbatements, wherewith as with voluntary exercises they sharpened & exasperated youth to the true & necessary labours of war, jest in idleness they should be slothful, spend their time luskishly, and the goods of cowardous fluggards (as Demosthenes saith) doth fall to their lots that be laborious. Likewise, the renowned Romans had their games and 
Why the romans found out their exercises.  labours at home, wherewith they indurated & hardened their bodies, to sustain the true labours in war, whereby their country might be defended, and the territories of their Empire enlarged. But what will some say and object? You promised to write precepts and rules, concerning 
To whom these precepts are written.  the education of free children, but now you seem to neglect the bringing up of poor and needy children, and are only determined to give and set forth instructions, fit and congruent for rich, and such as are descent from noble progeny? Who may thus easily be answered: truly, I greatly wish and desire, that these my precepts of education might be conducible and profitable to all in general: but if there be any hindered through poverty, and oppressed with penury and indigency, shall not be able to use all my admonitions, let them bewail and deplore their own misfortune and calamity, and not accuse & insimilate him that giveth these admonitions and wholesome precepts. Therefore let the poor and indigent labour, endeavour and assay (as much as lieth in them) if they can attain to this chiefest and best education of children, which we have made manifest. But if some shall not be able to use it, let them practise that which is lawful and p●ssible for them. These things have I chiefly touched, that I might afterwards inner & interlace other things also, which avail much to the right Institution of Children. I think it a thing convenient, to draw and induce Children to 
Children must be induced to studies and other necessary duties, with gentleness, persuasion, exhortation, not with force, violence and stripes.  honest studies, and to do their duties, with admonitions, persuasions, and gentle entreaties, and not with force, violence, stripes, beating and bunching. For these seem rather more derent for servants and bondslaves, than for ingenious and fréeborne Children. For sluggish servants hardened in idleness adread stripes, and with these are incited and driven to labour, partly for the smarting griefs of the stripes, and partly for contumelies, reproaches and nipping taunts. But praise and dispraise amongs ingenious children are far more better and commodious, than any other chastisement. For commendations and praises stir and invite them to honest things, and discommendations doth call them away, restrain and terrify them from filthy, dishonest, and vicious things. And sometime again divers ways they must be dispraised and chidden, and sometime commended, that after they shall nothing set by chide and chaffing, shame may restrain them, and again be made glad, and reduced from the same, with praises and commendations: imitating nurses and mothers, which (after their babes & sucklings have cried) give and offer them the pap, to still and aslake their cries. And here it behoveth Parents and good fathers to be circumspect, and diligently take heed, that above measure they do not advance and extol with praises their children, lest they become too insolent, proud, arrogant and heady: For dismeasured and too much praise, doth infatuate, and make them more fierce and leuder. I have known certain fathers, which with too much love have lost and marred their 
Recreations must be given to tender age, lest being tired and wearied with labours, it be overwhelmed, not able afterwards to conceive any good disciplines.  sons. While parents make posthast to have their children excel, and surmount very festinely in all things, they lay such burdens upon their shoulders, as they cannot bear nor sustain: wherewith (being too much burdened and forefrushed) they fall down under them, when, as (being hindered and stopped with other passions, molestations and grieves) they are not able rightly to conceive discipline and learning's lore. * They would have them learned the first day, and perfit men the first hour, such too hasty Parents there be, who (thinking to have out of hand surpassing children) make them fools & dullards through their hot festination. ✚ Even as young plants are nourished with the sprinkling of moderate water, but suffocated and choked with dismeasured liquors poured upon them: Likewise a child's tender young wit with moderate labours is augmented, but with superfluous pains and immoderate toils extinguished, overwhelmed and drowned. Wherefore some recreation, breathing and refreshing from their continual labours must be permitted Children, * which banisheth and driveth away irksomeness gotten by serious toil, and doth restaurate and repair again their bodies and minds to labour. For even as too much bending breaketh the bow: so to be perpetually addicted to serious things, and never to refresh and solace the mind with honest oblectations, causeth that man's mind can not long endure in earnest studies. For this cause in old time were solempnities 
Festival days in old time, were invented for recreation.  and Festival days ordained, that men being called from labours, might take delight in serving GOD: which delight without all controversy is the most honest of all other. So students (lest they fall into the detestable vice of drunkenness, and contamynate themselves with filthy pleasures) had their delights, music and other bodily exercises, wherewith their mind (being tired with study) might be most pleasantly recreated. ✚ Then Parents aught to remember (those I mean, which so burden their children's tender minds with such too heavy burdens) that our life consisteth of remission, recreation, study, labour, and pain. And therefore not only wake, but sleeping is found out, not only war, but also time of peace, not summer and serenity, but winter, blustering blasts, chilly cold and impetuous Tempests, peries and storms: To laborious operations and painful busy works (as I said before) are Holly days invented a remedy. And finally, rest and cessation is the medicine and sauce of labour 
Quies laboris remedium.  and weariness: and that not in living creatures alone, but in things devoid of life we by experience prove: for we unbend our bows, and let down and slack the Harp and lutestrings, that we may bend them again. And generally the body is preserved with emptying and filling again, and the mind with remission, recreation and study.  
And there be some Parents worthy great blame, and deserve severe reprehension, which (after they have once committed their children to the tutele and custody of the master and governor) never look nor try how their children han● profited, and gone for ward in good literature, unfatherly neglecting their duties: for it behoveth them (a few days after) to be inquisitive, and to make trial 
Parents after they have put their children to school, must be inquisitive how they profit.  upon the studies and increasings of their children's learning, and not to affy their hole hope and trust in him that teacheth for reward and gain. In so doing, their children may evilly (without any profiting, waste and contrive their precious time, and dissipate their parent's money. For undoubtedly those masters would be more diligent and painful in instructing their scholars, if they knew they should tender account of their institution and progression in good learning. And certainly that, that of horses is spoken, meriteth no small grace: because nothing do so soon fatten, and bring into good liking a horse, as his owner's eye. * Some parents I know in England, very careful in this behalf, and such in deed be parents and love their children interly, which daily inquire and try their children, though they be wholly persuaded in the painful diligence of the Master.  
Such must needs have toward, learned, and obedient children: and worthy of great commendation they be, for the care and travel they take, in the virtuous instruction of their children. But some other I have heard of, that are altogether uncareful, and nothing regard the good success of their sons, not once in a whole year demanding how his child hath profited. Such parents be not worthy the name of parents, since they so temerously neglect their children's good education, whom nature hath bound them, and God commandeth them to season with virtue, and to train them up in fear & godliness. Nay (the more is the pity) there be some which altogether neglect at all to put them to school, but permit them dissolutely, idly, and vainly to contrive and spend their time, thinking learning and virtue to be of no value, supposing good institution to be a thing of naught, so that they resemble their father's evil ways: if they learn to swear and to rent God in a thousand morsels, then have they learning enough, and then they be their white sons. What be these the wicked parents of vicious children, unprofitable members, worthy to be extirped out of a christian common weal, and as one said: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. An infertile mass of mould But I leave such to their own follies, and turn to my 
The exer●y says of a child's memory must not be neglected.  purpose, wishing that there were none such remaining. ✚ Before all things a child's memory must be exercised: for memory is (as it were) the buttery or pantry of all good learning: and therefore have poets, in their poems feigned and imagined memory to be the mother of the muses, and nine sisters of learning: thereby privily interpreting & obscurely reveling, that nothing is better than fertile, pregnant & ready memory: which all children must exercise: both they which naturally be endued with the beautiful benefit of the same, & also those which be oblivious, & enjoy a very hard and dull memory: so shall they corroborated & confirm the affluence & goodness of nature, & supply also the defect & want of the same: that they which have a ready memory, and exercise it, may become better than others, & also the weak witted & oblivious children may better themselves. Excellently hath the ancient poet hesiod said:  He●iod 〈◊〉. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
If to a little thou dost add.  
a little, doing often the same,  
At length a heap shall there be had,  
and of a mass shall bear the name.  
And parents aught to know this, that the remembrance of arts and sciences doth not only to erudition and knowledge of things, but also to other practices and affairs of life, bring a great light, and is (as it were) a looking glass and perfit example to live. * Labour parent to 'cause thy child exercise his memory, endeavour thyself child and scholar with care and diligence to hold those things thou shalt learn. For except thou addest thy diligence, to lay up those things (which thou by study hast gathered into the precious coffer of thy memory) thou in vain labourest in learning, seeing only we know that, that in memory we retain: But if with daily exercise thou committest to thy memory, the things which by learning thou hast attained, doubt not but thou shalt be learned. Even as the husbandman in husbandry is wearied, if he suffer his corn to perish in the field, and there to rot by the violence of tempests: so unprofitable is the labour which thou takest in studies, if thou dost not practise the things thou hast conceived, and with daily meditation fix them in thy memory. Once there was one, which 
What chanced to him that committed nothing to memory  painfully travailed at his Book, and committed nothing to memory, but to papers and commentaries. I know not what chance befell, this loitering lubber, and learning eater lost all his bepaynted papers, wherein he had printed all his learning: he bewailed his misfortune and made his complaint to Antisthenes that learned man, who spoke thus unto him: Thou oughtest to have written these in thy mind, and not in papers: for  
Tantum scimus quantum memoria tenemus.  
So much we know assuredly,  
as we do hold in memory.  
✚ It is also necessary and most needful, 
Children must be prohibited to speak filthy, and accustomed to use affability, gentle salutation, modesty, temperance, and shamefastness.  that children be repelled and admontshed from filthy scurrility and lewd naughty communication: for (as Democritus said) talk is a shadow of a man's work, and such things as man practiseth, such things doth his communication declare and relate. * If we use to speak filthily, we much harm and endanger our estimation, while all men think us to be the neighbours and allies of dishonest communication: but if we abstain from scurrility & vicious talk, there is none but will believe we be honest, sober and discrete, if we utter those things which lack dishonest talk, and abstain from vicious words, none can blame us as filthy speakers. But if we pamper ourselves therein, who is he that will not speak ill of us, and procide us with worthy taunts & ignominy? who will say, that Tibullus, Catullus Propertius 
Lascivious poets.  and Martial, and other such paultring lascivious poets, are not tainted with infamy and slander, because they delighted rather to exercise their poetry, with the composition of filthy verses, than were memorous of chastity and moderate talk. Not to eschew (saith Musonius) 
Musonius.  to speak obscene and filthy words is the fountain and beginning of evil living. And that worthy sentence of modest Menander, (which saint Paul 
Menander.  useth) aught to be a good lesson for all parents to learn:  
Corrumpunt bonos mores colloquia prava.  
Evil talk and filthy which men have,  
Good virtuous manners do deprave.  
✚ Next must parents accustom their 
affability.  children, to use affability, gentle and courteous salutation: for in good manners there is nothing counted so odious, as to be churlish, froward in words, and to estrange themselves from company and talk. * If a man in authority speak gently and courteously unto every one, it is almost incredible to say, how much benevolence and favour he amongs all men doth obtain: but if he proudly disdain to speak unto his inferiors, thinking himself to be polluted (as it were) with their talk, doubtless that man is audible in the people's fight, and judged a proud, scornful, disdainful, and high stomached man. Marcus the Emperor 
Marcus the Emperor was commended for his affabilite.  is much commended, for his affability and courteous behaviour, because he gave his right hand to every one that came unto him, and gently with great humanity spoke unto each man, although he had climbed the highest degree of dignity. So likewise among the Hebrews Absalon, with his courteous affability 
Absalon.  had moved and drawn almost all the judaical people to his side, and (if it had not otherwise pleased God) had invaded the sceptres of the Israeticall kingdom. So I know not, what sweetness the tongurs of Caesar, of 
Caesar, Pompey, Sylla for their affability obtained much favour Pericles.  Pompey, of Sylla, and other noble personages had, whereby among their citizens they obtained so much favour, that to them they were most grateful. Pericles also using this affability (which I would have all Parents to teach their children) was much esteemed among the Athenians: which is bruited to have made his supplication to jupiter, as often as he came abroad) that he would not suffer one word to slip from his tongue amiss, whereby he might incur the envy and conflate the hatred of the Athentan people to himself. What is a more human thing, than in talk, and affability, that children show themselves meek, gentle, fair spoken, courteous and kind to all men? on the contrary part, what is more truculent, beastlike, and cruel, than in comparison of himself to despise other, and to suppose himself superior to all: even as the nightingale with her shrill and sweet voice, deserveth much favour amongs all men, and the owl with her deadly and mournful song incurs the hate of each man, as a bird alienated from the kind of birds: so he which in company doth exercise affability and courteous behaviour, is loved of all men: but he that liveth after the manner of an owl, and professeth no affability, and keeps no company (as the owl) he is a most unmanly man, and is recompted not worthy the society of man. Roboam king 
Roboam.  Salomons son, devoid of affability, and despoiled of humanity (bitterly accusing the Israelites with sharp words and severe) alienated all the other tribes from him, beside judaes' and Benjamin. But king Cyrus, that puissant prince, because he showed gentleness and courteous 
Cyrus was courteous in all his ages.  behaviour in his childhood, adolescency, and all his other ages, felt the wonderful increasings of felicity: therefore saith Valerius Maximus, Humanitaus dulcedo etiam efferat● barbarorum ingenia penetrate: toruosque & truc● hostium mollit oculos. Vivat nam, prosternit odium hostilemque sanguinem hostilibus iniscet lachrimis. See the force of affability, behold 
The force of affability and gentle talk.  what courteous speech can do. ✚ Children that by their parents are taught this, shall tenderly be loved of them, whose company and familiarity they keep and enjoy, if they be not stiff-necked, obstinate and opinative, for it is not only a famous thing to overceme, but to suffer himself to be overcomed, when the victory little availeth, but much endomageth and is hurtful. It is in deed a victory, whereof cometh 
Cadmea victoria.  more harm than good. Of this have I Euripides my witness, which saith:  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
When two do talk, whereof the one  
doth rage in anger, than  
The other (which doth not reply)  
is judged the wiser man.  

* Modesty.  Again parents must be careful to attire their children with the weeds of modesty, which bringeth to men beautiful ornaments But whosoever doth dissever himself therefro, he polluteth himself with all dishonesty & ignominious infamy: even as he which is furnished with the civility of manners, obtaineth amongs all men great praiso & commendation: so he (that is esclarished with modesty the beautifullest ●illament of virtues) is every where extolled into the says with many praises. joseph yet is bruited and 
joseph's modesty.  blazed, with fame's perpetual sounding trump, to be the most excellent example of modesty, because by no thundering threats, by no heavy menaces, he could be persuaded, so much as to consent to the detestable allurement of the most dishonest Egyptian woman. Therefore chief modesty doth marvelously well become children, & is to them a precious jewel, and the jewel of our time Erasmus of Roterodame witnesseth. And one other 
Vereeundia virtutum custos.  thing there is, which children must be trained up in, and that is shamefastness, which sully calleth the keeper of all virtues, eschewing dishonesty, and gayving praise. Even as a diadem and crown, doth adorn and beautify a king's head, so doth shamefastness most gaily garnish a child and youngman. Pamphilus in 
The shamefastness in Pamphilus was a sign of goodness.  Terence was ashamed & blushed. Simon (as though all were well) then said thus: Erubuit, saluares, he blushed, the matter is in good case. And therefore Pythias Aristotle's daughter (being asked, what colour was most beautiful) answered: that 
Pythias Aristotelis filia.  which through shamefastness riseth in ingenious men, and virtuous children. And of this Cicero again doth witness with me, saying: Sine verecundia nihil recte agitur, without shamefastness nothing is rightly done, for moderator cupidua●s est pudor, shamefastness is the governor of desire. These be the brave arays that children aught to be clad withal: & such garments must parents put on their children. Now will I purport the things nothing inferior to these before, wherein I would have young men exercised: first and before all things to fere god, who is the séer 
God must be feared.  of all things, which knoweth the very secret cogitations of the heart, which doth defend the godly, & punish the malicious and impious: even as it is the duty of a diligent scholar to add all his endeavour and industry to his studies & honest actions, jest he offend his master through his negligence, and ungracious facts: so is it the bound duty of a young man always to bend his endeavour to fere god, and justice, jest through his impiety & reckless ways, he provoke God's displeasure and revenge. Once a friend asked Demonax, 
Demonax.  and requested him to go with him to the temple of Aesculapius, to pray for his son's health, whom a perilous disease had cruciated. Demonax answered: thinkest thou that god is so deaf that he will not hear us but in the temple? So also aught we all to judge of the sight of God, that he is in each place, & beholdeth each thing, and nothing so far distinct that God's eye can not penetrate. Worthily therefore let youngmen (what evil privily they be about) dread & fear god, which is always present, & a beholder aswell of the things be well done, as the things be evil done. Next must they obey their parents, for to them do children own great honour: 
Youngmen must obey their parents.  by their benefit and mean we enjoy this light, by them we are nourished, brought up, & instructed: what things soever parents have, at last fall to their children's hands. It is known full well, and fame will never let it be forgotten, how much reverence Coriolanus the famous Roman 
Coriolanue obedient to his mother Veturia.  gave to his mother Veturia, whom when no force could withdraw from the oppugnation of the country, the chiding & persuasion of his mother Veturia pulled him away. So did a daughter nourish her mother (condemned and kept in prison) with her teats. Whereupon Valerius Maximus astonished with this piety exclaimeth: 
Valerius Maximus  Quò non penetrate, aut quid non excogitat pietas? quae in carcere servanda genitricis novam rationem inne●●t-qued eni● tam innsitatum, quid tam inauditum quam matr● uberibus natae alitam esse? Wither doth not childish love pierce, what doth not piety excogitate & invent? which hath found a new way to save her mother being in prison. What thing is so insolent or unwent, what thing so unherd of, as a mother to be nourished with her daughter's paps. Some will think this against nature, unless it were the first law of nature, to love our parents. The piety of Cimon 
Cimon his pie tie towards Miltiades his father.  towards his father is also every where commended, who lingered not nor doubted to put on him his father's fetters and chains, at the left that his father Miltiades might obtain the honour of his grave. I might also recite the piety of joseph the Hebrew, but who knoweth it not? Thus aught children & youngmen to honour their parents, who be the instruments of their life, of whom whatsoever we have, we have received, so shall they be of all men commended, & be judged virtuous, obedient, & godly. Next unto parents must friends be remembered: for theyexhort 
Friends must be reverenced.  us to virtue, and dissuade us from vice and naughtiness, & by all means labour to keep us in the limits of shamefastness: even as a good neighbour is to be reverenced, according to Hesiodus his precept (which singeth that we have gotten honour if we have gotten a good neighbour) so certainly much more honourably is a 
No treasure is more precious than a friend.  friend to be entreated, than the which no possession is better, no jewel more precious. Alexander the puissant Macedonian was not offended that Hephaestion was affected 
Alexander.  with regal honours of Darius niether: but when she craved pardon for her error, Alexander always courageous, & then fraughted with a regal heart, said: be of good there O woman, whatsoever honour thou haft be●●owed upon him, I think thou hast done it to me: for this man (appointing to Hephaestion) (saith he) est alter ipse. A friend therefore is a rare treasures, a desired name, a man scarce appearing, the refuge of infelicity, a possession scarcely to be found, a receiver of secrets, a never failing rest, as Xenophon doth excellently tech us. 〈…〉 Now follows, that they exercise themsclues 
Youngmen must live frugally, bridle their tongue, & represle anger, & keep their hands from unlawful prey.  to live quietly, to bride their tongue, to repress anger, and to retain and keep in their hands from unlawful spoils. Of these (of what value each is) let us consider, which with examples I will make manifest, and of the last I will first begin. Some men having put their hands to unlawful prays, and unjust gain, have disparaged all their glory, and disparkled all the illustrious gests of their progenitors and ancestors. As Gylippus the Lacedaemonian, who (because he had loosed & opened the money 
Gylippus Lacedemonius.  bags, and stolen thereout a great sum of money) was abandoned his country, and repelled from Sparta. Doubtless he is a very wise man, which doth conquer his anger, and not suffer himself to be overcome with ire. Socrates (when a certain temerous haughty fellow, and rash roister had spurned him with his heel, and they which were present seeing it, were sore offended at him) said, If an ass had kicked and winched against me with his heels, would ye advise me, and counsel me again to spurn? Socrates surely did it not at all, 
Socrates.  but (when they all pursued him, and called him a heel flinger, and spurner) he was choked and strangled. Aristophanes in his comedy, entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which 
Aristophanes.  he set forth, when with many contumelious taunts and reproaches he had rend and proscided the same Socrates, and one which was present reprehending him said: Dost thou not take this in indignation O Socrates? Not verily answered he, not I For I am taunted now and bitten with railing words in the Theatre, as in a certain sumptuous and gorgeous banquet. Archytas Tarentinus, and 
Archytas Tarentinus.  divine Plato, appear to have done the like things to these: for certainly Archytas returning from war (for about that time he gave himself to chivalry) when he had found his ground untilled and foul to look upon for lack of good husbanding, (calling the steward of his farm unto him) thou wouldst weep (said he) unless I were too angry. Plato (being offended 
Plato.  with a gluttonous & proud servant) called unto him Speusippus his sister's son, saying to him, go and whip me this varlet, for I am accensed with anger. Hard and difficile these be some will say, and by no means imitable. So they be undoubtedly I cannot deny. Wherefore must youngmen do their devoir (as much as lieth in them) to use these examples of this careful crew of surmounting learned personages, as a glass to look upon, and as pictures to behold, to qualify and temper their untemperate and raging ir●. For although (concerning other things) we be not to be resembled to them, neither in long's experience, virtue, honest life, nor learning: Nevertheless it is our duty (as much as we may) to follow their footsteps, and in these things to imitate and counterfeit them, as Prophets of the gods, interpreters of sacred things, and (as it were) the leaming lamps and flaming firebrands of wisdom. To moderate the tongue therefore and to keep it in, (for of this as I purposed, must I speak) if any think it a small or pernicious thing, he wandereth from the path of equity, and is quite deceived. For silence in due time is wisdom, and more excellent than all talk, * and sometime to hold thy peace doth bring far more commodity than to let thy tongue go at random, for perhaps we speak many things which may endamage ourselves, and shortly utterly undo us, but if we keep our tongue within 
The tongue untimely ●●lking, oringeth many i●●ommod 〈…〉.  the walls of our teeth, we shall not be endangered. Even as a Bear, (while she is kept in hole) will hurt no man, but assoon as she is let out from thence, (while she rageth against them she meeteth) doth hurt both herself & other: so the tongue as long as she is imprisoned within the fold & hedge of the teeth, it is harmless: but when she unadvisedly leaveth the field of the teeth, (wherewith she is environed) will entangle both herself & others with many evils. And for this (as me seemeth) have the men of old time constituted their sacred ceremonies, full of mysteries & secrecies, that men being accustomed in those divine mysteries to hold their peace, might with like fear accustom themselves faithfully to keep human secrecy. The religious monks in old time (I have herd say) were want among other virtues (wherewith t but few of them were endued among so populous a rabblement) to practise silence, that they might learn what & when they should speak, jest peradventure with their unadvised temerity, they might endanger themselves in loathsome labirinths, & implunge others in devouring gulfs. Paulus the monk by surname Simplex, when he asked 
Paulu● Monach●●.  whither Christ was firster than the prophets. etc. being commanded to lie up in silence den his foolish question, by that space of three years, durst speak never a word to any man▪ so learned he by his silence, what things aught to be spoken, and not to be spoken. And it is noised that Agatho the Abbot, 
How Agatho learned to hold his peace.  putting daily a stone in his mouth, learned to hold his peace, and for the space of three years observed it, lest when he would speak, he might not readily: for he had read in Salomons proverbs thus: qui custodit os suum, custodit animam suam: qui autem inconsideratu● est ad loquendum sentiet mala. ✚ Again I never heard man say he repented for keeping his tongue, but 
Men have repented speaking, but none holding their peace.  many I have heard repenting for their talking and futility of their tongue. Besides this, it is an easy thing for a man to utter, that he hath kept in, but a difficile thing, nay rather impossible, to call again that he hath spoken, and rashly and unadvisedly uttered. I remember I have heard tell that innumerable, (for the intemperancy of their tongue) have fallen into grievous calamities, miseries, misfortunes and discomfitures. Of the infinity of the which, (for examples sake) I will recite one or two, relinquishing the rest. When Philadelphus espoused nuptials with his own sister Arsino's, and one Solades said these words: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He was enforced 
Solades for his tongue rotten in prison.  in prison, fettered in bonds and chains, a long time to rot and pine away, and paid the price for his untimely loquacity. For that he might be a laughing stock and scorn to many, he long grieved, lamented, and pitifully bewailed. Also Theocritus the Sophister spoke, 
Theocritus for his loquacity was beheaded.  and suffered things like to these, and a great deal more grievous. For when Alexander commanded the greeks to prepare them Purple garments, that (when he returned) he might solempnise the triumph of the warlike exploits achieved against the Barbarians and his vassals particularly, and man by man brought in their money, before (said he) I doubted, and now I evidently perceive that this is thy purple death as Homer sayeth. From which time Alexander was ever his foe, and enemy. Also he grievously offended and irritated Antigonus king of the Macedonians, when he cast his blindness in his nose. For he commanded Eutropion his master Cook (which was in a certain ordinary empechement) to come unto him, to give and take an account. And when the Cook had often denounced these things to him, I know well (said Theocritus) that thou art about to set me raw before a one eyed king. And so to the one, the is to the king, he upbraided his blindness, & to the Cook he twited his evil cookery. Eutropion therefore said, thou shalt lose thy head, that thou mayst worthily be punished for thy madness & dicacitie. When these were told to the king, he sent those which executed and cut off the head of Theocritus. A due gained guerdon for the intemperancy of his lewdly walking and clattering tongue. Notwithstanding two times there be (as Isocrates sayeth) wherein it is 
There be two times wher●● it is better too speak than to hold thy peace o● known things and neceslarie things.  better to speak, than to use silence. The one is, when occasion of talk is offered of the things thou knowest most plainly and perfectly. For to reason of unknown things is a dishonest thing: where on the contrary part, it is laudable to speak in time, of the things thou art perfect in. Gorgias Leontinus came to that temerity, that he willed each man to propound the question, which he would have canvased and discussed, and that he suddenly (and ex tempore) would answer to every point. Many he deceived in this profession with his loquacity. But this proud sophister, and haughty soyler of questions, sapient Socrates brought to that point, (as the dialogue of Plato doth manifest, 
Gorgias Leontin●● was reproached of Socrates for his temerity.  which is entitled Gorgias) that he knew not how to define an Rhetorica which he professed. The same reproach sustained Protagoras, which (in the dialogue of Plato which is called Protagoras) did make his great vaunt, & too largely promised that he would so frame the youngman Hypocrates (if he were committed to his tuting) the daily he should conceive wonderful increasings and augmentations of virtue. But when he was asked this question, (an virtus doceri posset) he had nothing to say: but sounded many trifling toys which made nothing for the purpose. Is not he a laughing stock to all men that reasons of that things he knoweth not? now adays many vaunt themselves very lewdly to be passing learned men among the ignorant sort, & thunder out their boasts and gloriations, as though they were painful students, and deeply learned clarks, bolstering out with chanting tongues, the names of Greek and Latin authors, to seem in the judgements of the unlearned crew, the peerless men in these days: when (if he that is learned ask) what is this author or that author, whom with their eloquent tongues and magnifical (forsooth) commendation they extol and lift up to the skies, or what matter they entreat upon or discourse, than they be mute and not a word for a thousand pound. Thus many shame themselves, and great is the number of such unlettered bragging gallants, as experience showeth. Therefore very merrily & trimly Zeuxis admonished Megabizus 
Zeuxis almonition to Megabyzus.  after this sort, that he should not rashly speak of the things he knew not. Megabizus in times past entered into Zeuxis shop, and with great commendations praised certain rudely and grossly painted pictures, with no art nor cunning polished, and blamed and dislyked others, which were very exquisitely wrought and finished: at whose folly Zeuxis servants and boys laughed, and Zeuxis said: O Megabyzus, while thou holdest thy peace, and keepest silence, these boys can but marvel at the beholding thy gay garments, costly robes, & thy servants which follow thy train, but when thou utterest and speakest of the things which pertain to this Art, thou art a gibe and laughing stock unto them. Beware therefore, and take heed of thyself by these, in whose sight thou dost praise these, and repress thy tongue: and furthermore endeavour, that never thou rashly speak of those Arts that thou knowest not. The other time is, that thou mayest speak, and not keep silence, when talk of things (necessarily to be spoken upon) is ministered. For if necessity require thee to speak, to defend either thyself or thy friends, it is a dishonest and undecent thing to be silent. But if no necessity enforce thee to 
If necessity enforce thee to speak, talk is better than silence. 〈◊〉  speak, it is better for thee to hold thy peace. Even as it is the part of a good man, to harm or hurt no man: but (if contrary to God's law and man's law he be injured of the wicked) laudably taketh up weapons, and defends himself. Likewise is that man accounted good, which seldom speaketh, unless necessity drive him to use his tongue. Zeno the Prince of the stoics was called with other Philosophers, (by the Ambasiadors of Antigonus sent to Athens) to a banquet: and when every one of them well whittled with Pacchu barrels) boasted upon and showed out his learning, Zeno held his peace. But when the Legates asked him, what they should declare to Antigonus concerning him? Hoc ipsum dixit quod vide 〈…〉 s even this you see: for the 
Zenot ' answer to the Legates of Antigonus.  talk and tongue of all other is hardest to be moderated and measured. Aelchines the scholar of Socrates, (being reprehended for his silence, seeing he had so good 
Aeschines.  and vertudus a master as Socrates) said: Nonloqui solum a Socrate, sed etiam ●cere didici, I have not only learned of my master Socrates to speak, but to hold my pea●●. These kind of talks of things, which thou knowest, and when necessity constraineth, containeth many commodities, many utilities, & bringeth great honesty. But otherwise great incommodities & harms thou shalt reap, if thou temper thy tongue to tattling and untimely talking. Besides all these things, children must be accustomed to speak and tell 
Children must be fiamed to speak truths.  truths, which is the best and most sacred thing of all: a servile thing it is, & nothing decent, for a free born man to lie & forge: which all men do abhor and hate. And not in bondmen and servants to be permitted. * Great enormities issue of this 
Of lying flow many mischiefs.  vile vice, and most detestable wickedness: from hence come perjuries, frauds, deceits, violation & breaking of promiss and faith, and innumerable such horrible vices, which sow amongs men discords, debates, & deadly hatreds. When Demetrius Phalereus was asked of a certain 
Demetrius Phalereus.  man, what punishment liars were werthy of, he answered: ut ne dicentes quidem ●era, digm fide haberen●ur● therefore as it is the duty of justice, to keep truth in deeds, sayings and tongue: so is it the part of injustice to lie: Lying greatly displeaseth God, and is odious to the society of men. Above all things Parents must be careful to root out from their children's tender breasts, this ugly monster, lest it overthrow and quite deprave all the good qualities, and careful erudition, which they from their infancy and youth have trained them in. And never more need than now aught Parents 
Lying was never more a float than 〈◊〉  to look to this. For it never so much reigned as now. All children almost have learned to dash out loud lies, and not one amongs a hundred, but can invent handsomely, and maintain cunningly a lie, & with such means and ways, as it is a wonder to behold: they are as perfit in their Art, if they be but six years old, as if they had gone twenty year to school to learn some good discipline. Where is the fault? in parents that be so uncareful to virtuously teach them, and while they be young, to eradicate such growing evils. The parents be more to be blamed, for in them is the remedy hereof. There be to many parents (the more is the pity) that are delighted in their children, that can handsomely frame a lie: and they themselves such is the perversity of some) teach them how to lay sometime the foundation thereof. They count their children jolly boys, if they once face a lie, swear, stare, and tear God with oaths. Such ungodly and ungracious parents, shall not be unpunished for such their information, if they do not in time seek to recure this pitifal sore and large ulcer, they can never come to goodness when in youth they taste so much of that lakes of lies and puddles of untruths. Neither ever will they be honest men, or esteemed in honest company for the author of lies is the hater of honesty, 
Satan is the author of lying.  truth, right and goodness. If any feel themselves guilty herein, I mean them, let them seek chiefly to abandon such a polluting evil, and infecting sore, from the hearts of their children: as for such as be godly, I think they know the enormities thereof well enough, and are careful to weed out such evil swelling herbs from their children's breasts. ✚ Hitherto 
Young men aught no: to live as they list and run at random, but under a governor, the viewer of their studies, and honest informer of their manners.  have I spoken of the good institution, and right bringing up of children, and of their behaviour and decoration: now I think it convenient to turn my talk to youngmen, and give them some precepts and good lessons. I have often perceyned and found Parents to be the authors and only causes of naughtiness and perverse manners, which for their children have prepared and appointed masters, governors, tutors, and guides, but have given the bridle at large to their young men, and suffered them to live as they list, and to vagè and run at their pleasure: when contrariwise, they aught to have greater care, and more vigilant respect to such, than to their children. Who knoweth not that children's faults and transgressions 
Young men aught more narrowly be looked to than children.  be small and curable, perpetrated perhaps through the negligence of governors, and committed by disobedience? But the trespasses and offences of youngmen, are oftentimes great, horrible, and 
The transgressions of young men.  miserable, as intemperate gluttony, and ravening of the belly, the expilation and robbing of their father's goods, cards, diceplay, banqueting, the lawless love of virgins and women, the polluting and corruptels of marriages. Wherefore it behoveth to tame, cohibite and repress the minds of these with cares, diligence and sedulity. For this age is prove to pleasures, wanton and uncircumspect, and needeth a bridle. Therefore they (which defender pamper this age) do open the window to offences, and give them liberty, winking at their wickedness. But wise parents aught chiefly at this time, to have a diligent care of their youngmen, teaching them to be vigilant, modest, and sober with precepts, lessons, menaces, observations, persuasions, promises, and with the commemoration of those men's example, which (having pitched their tents in pleasures field) have cast themselves headlongs into peremptory perils, & casual calamities, and with rehearsal of their examples, which with constancy, sufferance and abstinency, have got them passing pure praise, gay glory, and convement commendation, for their worthiness, courtesy, good behaviour, courage, and valiance. For these two things are as it were) the Principles and incitations of 
The hope of honour, and fear of punishment be the incitations to virtue.  virtue, the hope of honour, and the fear of punishment. The one, that is the hope of honour doth incite, and maketh courageous and hilarous to famous feats and excellent studies: and the other, that is the fear of punishment, draweth us away from perpetrating filthiness, and repelles us from scelerous myschéeves. And first of all they aught to be banished the company and conversation of 
The acquaintarce and familiantie of wicked persons is to be elchued.  flagitious and naughty men: for with their malicious manners and beastly behaviour, they are embroyned, infected, and tainted. This same commanded prudent Pythagoras by his obscure and dark sayings, which much avail to the attainment 
Pythagora ●nigmata.  of virtue. As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is to say, use not company with those men, whose lewdness of manners, may spot, blemish, diffame, and dishonest thee. Again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pass not the balance, that is, do nothing against right and equity. For the balance in old time, was accounted a sign of equity, as an other proverb witnesseth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, juster than the balance, or as true as Steel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, flee idleness, eschew slonth, and provide for things necessary against the morrow. Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, desire not every man's friendship, nor put thyself to every man's familiarity, but choose, whom thou mayst love. And many such like, as be left to our memory by prudent Pythagoras, but I will turn again to my former talk, from which I have digressed. As I have said before that Parents aught to endeavour themselves, and be circumspect, that their children avoid and flee all wicked, lewd, and vicious company: so likewise I think it most meet and convenient, they be abandoned from fleering, flaunting, and frantic flatterers. As I have spoken it to many parents so now I doubt not again to confirm it, 
There is nothing worse than the company of flatterers, chiefly to youngmen  that there is no kind of men more pernicious or worse, which more depraveth and sooner corrupteth tender age, and strangleth youth, than flatterers: which even the fathers themselves, with their children most miserably infect, and search to the quick: for old hoar hearedmen by such gabbing Gnathoes, and pickthank parasites, are afflicted and converted into luctuous heaviness, and their children run headlong into present destruction. * Even as the old serpent turned his blandiments, and sugry sweet words, to the perdition and overthrow of mankind, (while he deceived our first parents) so flatterers with their gallant blandishing tongue cirumvent us, and throw us into a thousand miseries. ✚ They allure and entice youngmen to delicious pleasure, wherewith the age is very greatly delighted. When their fathers exhort them to frugality, to modesty, and to sobriety, that haggard and savage crew of caitiff Ctesiphoes', prating Phormioes', and guileful Getaes', impel them to drunkeanes and surfeiting. When their 
The persuasion of parasites.  parents move them to temperance and continency, this rascal rout inveigle them to lasciviousness and inordinate lusts: when their parents persuade them too be sparing, laborious, and painful, this ragmannes' roll draw them from labours, to idleness, sloth, and drowsiness, saying, that all our life is but a moment of time, and therefore aught they to live, and not basely and obscurely spend the short time, defrauding pleasures: wherefore aught we to care for our father's threats & many menaces? he doteth through age, he is a neighbour to the coffin, and a grave spirit, which very shortly we will lift up, and carry out a doors to his funeral farewell. And some of these makeless merchants draw them to bads, & to other men's married wives, so that they rob, spoil, and pray upon their father's treasures, which be as a viandry and necessary provision for their old age. O execrable enemies too young men, and wicked graffs, which while they fain themselves hypocritically to be friends) they utter nothing freely. They gape and wait upon rich men, and set not a straw by poor persons, and indigent men: marking what young men do, that (when they that 
Si quis ait aio. Si quis negat, nogo.  maintain them laugh) they may laugh also, as they which do all things with a feigned and flattering mind. And when they turn themselves to the beck and book of rich men, by fortune they be free, but in mind bondeflaves. And although they have not been affected with injuries, yet notwithstanding they cry out, and piteously plain, that they be wrongfully entreated. And for this purpose, lest not in vain, and without a cause, they should be thought to be nourished and maintained. 
Marcus though rough parasites was corrupted.   
* Commodus the son of Marcus the Emperor would never have so degenerated from his father's virtues, & chosen a kind of life more worthy a worseler or champion, than an Emperor, if flatterers (whom Constantinus the Emperor named rats and moths of the palace) had not so corrupted him, and so have thrown him headlong into that dishonest life. And therefore 
This saying some attribute to Diogenes.  Antisthenes (well weighing the great incommodities that come by flatterers) was wont to say: It is far better to fall amongs ravens than flatterers. For flatterers eat up, and devour quick bodies, and the ravens dead carcases. ✚ Wherefore if any parents have a care to have their children well instructed and rightly brought up, they must amove and banish these pestiferous parasites, hellish hounds, and mischievous monsters, and other ungracious fellow scholars far from the company and society of their children: for these are able to evert and utterly deprave, and coinquinate any meek natures good dispositions & pregnant wits. * Also parents must modestly adorn and deck 
Parents must modestly apparel their children.  their children, and move them by their exhortation or rather example, to despise riot and to much elegancy in apparel. For to gain glory, and to require renown by the superfluous elegancy of garments, is a dishonest thing, but to respect (in every thing, and in apparel) decency is a glorious thing, and thereby were men wont to be beautified with glories garlands. Even as to overlade himself with to much wine, and to incur the vice of ebriety is great filthiness to a man: so not to observe measure in furnishing the body, is subject to crime. One exhorted once Alphonsus' 
The answer of Alphonsus to one that exotted him. to wear gay garments.  king of Arragon to wear rial robes, and princely apparel (for in array he nothing differed from his vassals and subjects.) But he gave this worthy answer: Malo moribus & authoritate meos excellere, quàm diademate & purpura, I had liever surpass my subjects in good behaviour, majesty, and authority, than in crown and purple clothing. So Augustus 
Augustus Caesar hated excess in apparel.  Caesar the renowned Roman, had in deadly hate the excess of apparel: for this was he accustomed most gravely to say: gallant and trim clothing is the banner of pride, and nest or lodging of luxurious lasciviousness: and we by experience are taught, that even in these days, they that be to curious in array, and perilous brave fellows, thinking better of themselves than any other, gimping in the streets like gamesters, and manifesting themselves to the eyes & looks of people, are counted light persons, spendthriftes, riotous, proud, haughty, foolish, impudent, & of wise men more evilly thought of, & severely reprehended: A mean in all things is to be kept, which (whosoever in his degree 
He that passeth the mean passeth honesties bonds.  doth pass) doth infringe the bonds of honesty. Diogenes (when he saw a youngman delicately and effeminately apparelled) said: Non te pudet, qui peius tibi velis, qua ipsa natura voluit▪ illa siquidem te virum esse voluit, tu vero teipsum ex vestitu mulie●e● facis, Art thou not ashamed to wish worse to thyself than nature herself would? she would have thee to be a man, and thou makest thyself by thy array, a woman. Gravely therefore saith Marius in Sallust, Ex parent meo, & ex alijs sanct●s viris ita accepi, munditias mulieribus, siris laborem convenire, I have thus heard of my father, and of other holy men, that the curious cleanliness and gandy garments are meet for women, and labour for men. Labour and study must young men be accustomed too, not to superfluous apparel, and curious decking of the body: they aught to refuse no pain, no toil, no travel, no journey to attain learning, and to haste to such as may instruct them in virtue and learning, which by sweat and labour must be achieved, or else it will never be gotten. No journey so long, no way so tedious 
Virtue and learning are by labour obtained.  aught to deter a youngman, no pain (though it be never so grievous) aught to hold him back, from going to learned masters, persuading himself, that he shall so remunerate all his toils so tedious and irksome, with more ample commodities, and larger gains within a little while. He must remember that Pythagoras the most 
Pythagoras.  perfect work of wisdom (from his youth, entering into a desire of Philosophy, and all other good learning and honest virtues) went into Egypt▪ where being trained in the learning of that nation, searching out the commentaries of the priests of former age, knew the observations of innumerous worlds: thus he departing unto the Persians, gave himself to the exact wisdom of the Magi, to be fashioned and framed: of whom with great docility of mind, he learned the movings and courses of the constellations, and propriety and effect of every thing. Then sailed he to Crete and Lacedemone, (whose manners and laws when he had seen and graven in mind) he went to the games of Olympus Here is example for youngmen to follow that would be perfect men, and in time to come, profitable members in the common weal. And not Pythagoras only, but divine Plato, leaving 
Plato.  his own country Athens, and his learned wise master Socrates, a place and master most resplendent in learning and experience of things, (being beautified with abundance of wit, and garnished with all good learning and sw●●tenesse of tongue before) passed over▪ Egypt, where he learned of the Priests the manifold numbers of Geometry, and the observation of celestial planets, and their influences. And at that time when young men came flocking to Athens to seek & hear their master Plato, he became a scholar of the Egyptian elders, passing the banks inexplicable of Nilus, the huge fields, the danrous dens and mountains, and bowing circuits of rivers & lakes, no pain called him back, no travel could abate his greedy desire of learning. These examples aught parents to set before their youngmen, to move them to labour for good learning, virtue, & honesty: we read that many noble youngmen, from the furthest coasts of Spain and France, went once to Rome to Titus Livius flowing with the sweet milky fountain of eloquence: and now shall it irk youngmen of these days to measure out, & run over a little way and short journey, to learn the precious precepts of learning, of learned professors? Which learning is as it were the staff to a weak body, and vaindry to old age. ●socrates admonished 
Isocrates.  Demonicus, to spend the void time and vacant hours that were given him in hearing: not in vain things, in studies (whereof always do proceed the increase of learning, and augmentation of virtue) as to hear learned men, to read their lucubrations, not in riot, in wantonness, in trifles and toys. Plato oftentimes disputed, and when he sent away the company of the reasoners, he always uled to admonish them thus: Videte o adolescentes, ut etium in re quapram honesta collocetis, Take heed, O ye youngmen, and beware, that ye contrine and spend your leasured hours in some honest thing. What can be more honest than to hear (if leisure permit) men resplendent in arts, and to peruse the worthy works, and modest monuments of surpassing authors, in all good sciences: what more dishonest, than to wallow in idleness, to spend the time in dicing, carding, riot, drunkenness, and other naughty and pernicious exercises. I would old Scipio his words were 
Scipio.  written with golden letters, in the tables of youngmen's hearts, who (when he from mortal affairs gained any leisure or vacant time, and was intentive to learning) was wont to say: Se nunquam minus ot●osum esse, qua cum ot●osus: nec minus solum quam cum solus esset. So shall they with out any vexation or great toil understand those things, & be perfited in those sacred stiences, which those learned authors with unspeakable labour, toil, & encombrous pain have found out. But those youngmen which be dissolute, & refuse this institution, shall never be beautified with sciences, nor replenished with knowledge of good arts. What a benefit is it to enjoy the lucubrations of famous learned men, out of which issues profits to us, & labours redounded to them. These things therefore are honest & profitable, and (if youngmen & parents be vigilant and laborious but to view the same) will bring infinite commodities, both to themselves and other. ✚ Andrea those things that now I will speak upon, are fraught with humanity, 
Children must be kept in doing their dune rather with lenity and gerdenesle, than sharpness and importunity.  & replete with courteous lenity. Neither do I counsel parents to be altother wayward, froward, peevish, hard, and by nature to sharp, cell, and severe: but to wink at certain faults of your youngmen, and to remit and pardon their transgressions, remembering, that they themselves were once young and faulty likewise. Even as Physicians do temper bitter drugs and medicines with sweet and dulcet sapours, that being concorporate and mixed with sweetness, and received of their patients, may remedy and recure them: so it becometh fathers and good parents to mix the bitter rigour of their rebuks, and blustering blasts of their reprehension with meekness and lenity, and to grant sometime unto the lusts of their children, and to pardon their offences But if it pleaseth not them so to do, fathers may be angry, but soon they aught to quell and quench it: for it is a great deal better for a time to be wrathful, than long to be angry. For the continual abiding in anger, and the hard reconcilement of favour is a great sign, and manifest token of a mind alienated from children, and hateful towards them. And also it is decent for parents, that they fain themselves to conceal some of their children's faults. For the incommodities of sight and hearing, (that is blindness and deafness which 
Parents must sometime conceal their children's faults.  follow old age) (as it were) not to see certain things which they see their children do, nor to hear certain things which they hear. Seeing we wink at, and suffer our friends faults, what marvel is it if we tolerate the same in our children: & oftentimes we have not rebuked and reproved our servants rioting and surfeiting. If thou sometime wouldst have him live sparingly and hardly, other sometime minister unto him costs liberally: if thou hast been angry with him at any time, pardon him again: if at any time he had deceived thee through thy servants, refrain thy anger, if he shall take out of thy field a yoke of oxen, remit him: if he at any time come exhaling the surfeit and drunkenness the night before received, agnize it not, do as thou knewest it not: if he smell of his odoriferous waters, and sivet powders, make no words of it, know it not: and by this way may lascivious youth, and wanton be tamed, ordered, and restrained. And parents must endeavour to prepare them wives, which can not resist vain pleasures, nor abide bitter rebukes, when they 
At what time youngmen must be given to marriage, & what wives must be chosen for them.  hear of their faults. For matrimony is the most firm bond, and sure bridle of lascivious and wanton youth. And such wives must be matched and coupled with them, which neither in stock nor substance surpass them: it is a wise part to choose a wife that is his equal, like in all respects: for they which espouse wives which be better than themselves, they are not the husbands of their wives, they rule not their wives, but are made their servants, for their higher blood and richer dowry sake. But to draw to an end, and to leave off this giving of precepts, before all other things it is requisite and most necessary, that parents live an inculpable life, in nothing 
Parents must be a lively pattern and as a glade of virtues, to their youngmen and children of honest life.  offending, and do those things only which be honest, just and lawful: And to show themselves a lively and manifest example to their children, that beholding their honest and modest lives, as in a glass, may shun the works and words which be dishonest, filthy and unlawful. For parents, which (when they reprove their children's faults and vices) are filled with the same vices themselves: whiles they accuse their children, they seem to insimulate and accuse themselves. And they which leading a scelerous life, have no liberty to rebuke their bondslaves, much less their children. Moreover they be the movers and counsellors to their children of vicious vices, and foul faults: for when old men and parents pass the paths of pudicitie, & leap over the limits of shamefastness, there must it of necessity be, that the younger sort and their children be most impudent. * I would to God there were no suck parents in this land, than should there be more virtuous imps than there be. I fear me the number is very great, and the more to be pitied. But godly parents must carefully practise, and exercise all things whatsoever appertain to temperance, & may draw their children to honesty, and sobriety: imitating Euridices, which although she was an 〈◊〉 born, and most barbarous, notwithstanding for her children's discipline and institution in the last time of her age, addicted herself wholly to learning, and laborously trained in painful studies. Which Euridices how intierely she loved her children, this Epigram (which she dedicated to the muses) doth manifestly declare:  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Euridices. 
Euridices the learned dame  
and holy citizen, for love  
Oflearnings' lore, this task did frame  
unto the Muses nynes behove:  
For when her children grew to men,  
and passed from their child's estate,  
She laboured to learn (as then  
a mother and a spoused mate)  
Good arts, even for their only cause,  
and monuments of filed speech,  
Of eloquence, and civil laws,  
that she her children then might teach.  
O that there were many such mothers as Eurydices or but a few like fathers to the zealous mind of this surmounting woman. What mother at this day would take such pain, what parent would so consume herself with study for their children's erudition, though they love their children well, and desire to have them learned, but they seek not the way? Not not the father, which were the fittest for such a purpose. A rare Phoenix was Eurydices, whose example if any would follow, than should they undoubtedly have such virtuous sons as Eurydices had. Therefore 
The epilog of the translator.  to embrace all these our institutions and wholesome precepts, is rather the work of prayer than of admonition: how be it, it is no small felicity & industry to follow many of them. Let all true parents which desire to bring up their children virtuously) try and prove how much it 
It much availeth to embrace these precepts.  availeth to follow these precepts: not hard matter, it passeth not that power nor reach of man. If they be diligent, if they be careful, if they be vigilant in the good instruction of their children, let them embrace these precepts, follow them, practise them, and undoubtedly they shall be worthiss Parents, and have virtuous, godly, honest, modest, discrete and painful children, endued with all good qualities, and adorned with all civil behaviour and good conditions, They shall have at last the guerdon of their travel, they shall have the hire of their pain, and reward of their diligence. When they are old, and run over many a year, the virtues which they espy in their well instructed children, shall prolong their days, and comfort their hearts with great delight.  
Here let Parents learn to be Parents, 
Lessons for Parents.  and in the pruning of their years look diligently to the good education of their children. For those children which in the beginning be well nurtered, instructed and brought up, and whose foundation of good education is well and virtuously laid, shall easily understand and follow the other things, which flow from the beginning. But what child soever is not taught to know the principles of good institution, shallbe ignorant in all the other duties of life, which flow from the beginnings. He that is seasoned with the wholesome precepts of adolescency, and after them exerciseth the course of his life, he shall after wards easily understand and perceive, what rules may be anornament and furniture to all the following ages. joseph in his childhood 
joseph.  and adolescency, was so taught the scare of God, and so geverned both those two ages, according to the fear of God, that when he was well strooken in years, he also knew what duties were decent and most meet for an old man's gravity. Therefore as his childhood and adolescency, so also was his old age famous and passing in those duties, which every age requireth. Semblably, whosoever shall honestly direct his youth, stall be able to lead the action of his manhood and old age most orderly, decently, and plausibly. Be which in his youth shall follow temperance, and learn what convenient meats and potions, and other good exercises are to be offered to this age, shall know what order of living he aught to use when he is a man, and an old man: and what duties he aught to practise. So that parents in the beginning must be careful for this, if they will be parents of good children. Yet not with standing I know if they do all these things and practise all these fruitful lessons, yet shall they hardly overcome, and utterly eradicate the naughtiness and pravity of human nature. 
Human nature is corrupt  For our nature by that fall of our first Parents was so depraved and corrupted, and hidden under the vail of all vices, so that it can hardly be made sound (vices being abandoned) although thou leavest nothing undone, and no ways & precepts untried in the good and true education of thy child. But if that fault and crime had not so imbroyned and defiled us (the issue of our first parents) and also had not oblitterated and obscured in us that fotesteps of virtue, peradventure we might have with greater facility been called again to the path of virtue, in it to persever. Even as the Esopicall fable admonisheth, 
The fable of Esope or the young man and cat doth resemble man's nature.  so standeth human state, although there be never so much labour, travel and pame exhausted and consumed in our education and institution. A certain Cat (saith Esope) was the only delight of a certain youngman: which youngman desired Venus to change her into a woman: the goddess pitying the desire of the youngman, converted her into a beautiful woman: with whose beauty the young man accensed and inflamed, carried her with him home, and when they were set together in a chamber, Venus' desirous to prove whither the cat had altered with her body her manners, sent a mouse into the midst of the chamber: but she (having forgotten those that were present, and her nuptials, rifing up) ran after the mouse, desirous to catch her & eat her: so man howsoever he be trained up in virtue, can never so belch out the old poison and venom of vices, that (when occasion is ministered and offered) he feeleth not the prickings of vices, 
If a man be never so ver●o●slye brought up, yet be not the instigations of vice extinguished in him.  and is not inflamed to sin, of this we may take the judaical people for a manifest example, so entirely beloved of the Lord, who although they had received fathers, laws grace favour, a land flowing with milk and honey, and infinite other benefits of the Lord, and were subject to many punishments, could not be brought to forget their corrupt nature, and aspire into a new man, in whom Adam was dead, and Christ lived. They always desired to go again into Egypt, and (neglecting the worshipping of the lord) took again the most vain superstitions of the Gentiles. The bethlemetical king and Prophet David, although God thought 
King David fell through nature's corraption.  and spoke of him honourably for his godliness and piety, notwithstanding, (although he was excellently brought up, & instructed in god's law) he could not take heed to himself, but fell into most filthy & detestable adultery, which he impiously increased by the slaughter of the stout man Urias, not deserving the same. What speak I upon David? Not Noah (whom 
Noah committed incest  God spared, when all other almost perished in the deluge and inundation) could so warily walk before the Lord, but he committed incest, and not with incest alone, but with drnkennesse polluted he himself. Samuel in other things a godly 
Samuel was negligent in the bringing up of his children, and rebuked of the Lord  and just man, notwithstanding he could not take heed but fell into that crime, which to parents bringeth great reproach and infamy. He was blamed and rebuked because he instructed not his children in the Arts, erudition, and learning of the country. And to come to Profane examples, what shall we say of Aristotle that peerless Prince of Philosophers? 
Aristotle.  He could not conquer his corrupt nature, (although without all controversy he ascended the top, and scaled the fort of Philosophy) but fell into the most filthy love of a woman, which enforced him like a brute beast to take the bridle in his mouth, and like a horse to carry a woman upon his back. What is filthier than this, or of a Philosopher what can be fouler spoken. Although there be some, (which otherwise expound this, and refer all things to the nature of things) which would deliver him from this infamous reproach, undecent in a Philosopher. Demosthenes also the Prince of orators, the eloquentest man that 
demosthenes  ever spoke with Greekish tongue, (whose Orations fraught with fleudes of Elequence, do declare the singular granitie of the man, and show forth his severe authority) could not dissemble nor conceal the vice of his corrupt nature. As the receipt of the money craved by him of the Miletians to hold his peace, do manifestly purtray, who for the great sum of money received, when he should make his oration against the Miletians coming to Athens, to crave help, came forth among the people (having his neck rolled about with wool) and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so that he could not speak against the Miletians: than one amongs the people exclaimed, that it was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Demosthenes suffered. And Demosthenes himself afterward concealed it not, but for a glory assigned to himself: for when he ashed Aristodemus the actor of plays, how much he had taken to play, and Aristodemus answered a talon: but (saith Demosthenes) I have taken more for to keep my tongue & hold my peace. Cicero the beauty of Rome, and ornament of Italy no less excellent 
C 〈…〉 o.  Latin Orator, and famous Philosopher, (although he was most expert in pleding causes, and beautified and adorned withal the precepts of Philosophy, as one who had traveled through all learned Greekish writers, & exenterated the bowels of Philosophy, hindered by his corrupt nature) could not obey nature, if we believe Sallust his invectives against him: which no man will judge altogether false, who so ever with equal mind and right judgement shall read them and judge of them. The mighty Monarch and puissant Prince Alexander the great, had the eximious teacher of youth, and best learned schoolmaster Aristotle his instructor: He although in all his sayings and deeds (an ambitious Prince you will say) did set glory before him (as the end) & detested infamy. Notwithstanding, he could not so bridle and tame his nature, but sometime did very filthily, as he may see, whosoever considereth his luxurious riot, (to which he filthily fell) after he had conquered the Persian Prince Darius, and other things also, which they impute to him, which hath blazed forth, and eternised (by their writings) his gests and worthy exploits. Therefore hath Horace rightly said.  
Naturan expellas furca, tamen usque recurrit.  
If nature thou abandonest,  
and dost with fork expel,  
Natheless it will return again,  
As Horace doth thee tell.  
And as the common proverb saith,  
that we by nature have,  
Will stick by us, it will not thence,  
till we be laid in grave.  
And prudent Pyndarus hath told us, that neither the subtle and crafty Fore, nor strong and cruel Lion, can change their native inclination & nature: for although man's labour may tame a Lion: yet he turns to his natural feritie & wildness. And a for doth not forget his native craft and fraudulent disposition, although he be made gentle, tame & tractable. Therefore as the same Pindarus sayeth, it is a very hard thing to altar nature. Seeing these things be so, and that the nature of man is corrupt, let not parents yet neglect to do their duties, but labour with all their power, to prevent the corruption of nature as much as they may, which must only be by good education, wholesome precepts & diligent awe, that when their children grow to man's estate, they may be a joy to their parents, a profit to themselves, and great ornaments to the common weal.  
FINIS.   

 

   

The Translator, of the bringing up of children, taken partly out of the xxx chapter of jesus the son of Sirach.  

WHo loves his child, in tender years doth labour him to train  
To tread the trace of virtues lore in manners, grace & pain  
Sometime he doth rebuke his faults, and sometime doth exhort  
Him fatherly and praiseth him in good and godly sort,  
He warneth him, and forceth him, to do those things be due,  
And those things that undecent be, he willeth to eschew,  
That when to riper years his son and loving child shall grow,  
He may then reap the sedes of ground, that he in youth did blow,  
Even the rewards of all his pain, which is an inward joy,  
To see his child embracing grace, with vices sore annoy.  
What more delight can parent have, than when he doth espy,  
His children following virtues steps, and ways of piety,  
To be among the noblest men, descent by lineal line  
Esteemed, and to bear the bell, in grace because they shine?  
Abundant joys do fill the heart of such when at they die,  
When in their sons their virtues rare yplanted they espy,  
That though the fates have loosed the thread of their desired life,  
Yet may their children aid their friends in doubtful things of strife,  
And may his child a ●ampier leave, unto himself and his  
Against the shot of envies threats, a bulwark strong iwis.  
But whosoever p●mpereth and cockereth soc●shly  
His son, and never suffers him to weep, to mourn nor to cry,  
But when he hath deserved stripes, a thousand times and more,  
Doth maintain him in naughtinesle, and still in vice to go,  
That man doth bear a stony heart, and iron heart in breast,  
And hath the name unworthily of parent sweet expressed.  
He that absteines for to correct, with nipping rod his child,  
and blameth not the faulties great of youth, with words unmild,  
He is a fool, and hates his child, wise Solomon hath told,  
And harms him much, when that he thinks in love he doth him hold.  
Even as a wild vnta●●ed horse, which hath not f●lt the bit  
Of bridle yet, cannot abide on back the rider sit,  
Even so a child that pampered is, under his father's wing,  
Doth flow in manners vicious, and many a filthy thing,  
And runs at random wickedly abandoning all shame,  
Vngratiously against all laws, he kicks most worthy blame,  
Not tractable to virtues trace all precepts doth despise,  
Disdainful when he warned is in good and godly wise.  
Such doth reject the wholesome ●awes and good monition,  
Of friendly friends with deadly hate and vile obmurmuration,  
And so in gulffes of vices vame, implunged do remain,  
And at the last runs headlongs down to ruin all on main.  
Through father's foolish pampering, through mother's cockering love  
A world to see such fondnesle foul, that parents such doth move.  
But thou O parent which dost care, in deed for thy dear child,  
In tender years apt to be r 〈…〉 d, in pliant youth and mild.  
Laugh not on him pamper him not, give him no liberty,  
In youthful days take heed no ways thou dost excuse his folly  
Lest tainted when he grows to years with vices vicious sore,  
He may believe all things be fit and lawful as before.  
Bow down his neck while he is young and use correction dire,  
While that he is in tender years, lest when he doth aspire  
To riper years, he stubborn wax, and forceth not all  
So shall thy life be mest●ous, and bitterer than gall,  
So shall he 'cause thee to lament, to mo●tue, to sob, to cry,  
For to repent thy negligence, in training him duly.  
Teach thou thy child most fatherly, instruct him still with grace,  
Be diligent in warning him to walk in virtues race,  
Jest that he shame thy hoared hairs, and grieve thy heart full sore,  
Jest that he 'cause thee tear thy eyes, and cockering deplore.  
O pampering fare doth harm, and hurt a tender mind,  
Imperious words do profit much, with minaces unkind.  
Stop the beginning carefully, long is it ere the tree  
Be overthrown, that rooted is fast in the ground we see.  
See that he void all idlenesle, th'increasing of all vice,  
And set him to some busy work, and laborious exercise.  
Always see that thou hold him in, not suffering him to stray,  
That when he comes to mature years, for parent he may pray.  
Set him to school in tender years, commit him to his book,  
That he may learn good sciences, as in a glass to look,  
Which common life can no ways want a passing pleasant thing,  
Which richesle pass, and treasures all of Croesus' caitiff king.  
To school commit your tender sons good sciences to gain,  
That they may profit country soil, if learning they obtain,  
And be a joy to parents dear, and glory to their kind.  
God stir the hearts of parents all to have so good a mind.   
Finis.  
qd T Grant.   

Faults escaped in printing.  

In B. 1. pag. 1. line. 11. for fall read fault.  
In B. 1. pag. 2. line. 22. for convincible, read convenable.  
In B. 2. 1. pag. 2. line. 6. for plays. read players.  
In B. 3. pag. 1. line. 15. for admit read admire.  
In C 4. pag. 2. line. 9 for sangui read sanguine.  
In C 4. pag. 2. line. 14. for cline read clive.  
In D. 2 pag. 1. line. 10. for culta, read cultae  
In D. 5. pag. 1. line. 27. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
For  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
In G. 1. pag. 1. line. 10. for vivat nam, read, Vincit iram,  
In G. 2. pag. 2 line. 23. for distinct, read disiunct.  
In G. 3. pag. 1. line. 21. for servanda, read seruandae.    

Ad Lectorem. F. Y.  

HEc ego cum vigili legissem scripta labore  
Impressa in libro quae praeeunte vide●,  
Nil aliquando fui visus reperire, quod vllo  
Esset par illis utilitate modo.  
Quisquis enim quanto virtus sit, quaeris, honore,  
Teque lubens eius, participare cupis,  
Hunc legito librum, quae dant haec scripta memento,  
Versatoque diu quae meminisse voles.  
Haec bene scripta leg as, bene qui vis dicere mores,  
Qui pius esse voles, haec bene scripta legas.  
Virtutis quicunque tenet praecepta, suprema  
Ill'é potest magni scandere regna iovis,  
Est homo qui novit, qui nescit moribus uti  
Non homo, sub specie, sed fera bruta, viri.  
unde feni laudes? Iuueni laus unde lato 〈…〉  
unde fuit Fabio gloria tanta duci?  
Multa viris sedem virtus elegit in illis,  
junctus & ingenua cum gravitate pudor.  
Quod si sint mores & tanto pondere virtus,  
Hic liber exigui ponderis esse nequit  
Quod Plutarch enim Graecis prius, ille Britannis  
Transtulit, & scriptis amplificavit opus.  
Desine propterea Momi stirps tota loquacis  
Immeritam verbis rem violare malis  
Si laudes cessent, cessent male vulnera hij quae  
Mome tuae, & linguae scommata Mome tuae.  
Hoc eteniu● quaecunque vides inscripta libello  
Non nisi cum magno scripta labore vides.    

AD LECTOREM. L. A.  

MOmus abesto procul, mordaces cedite linguae,  
Cedite mordac●s, Momus abesto procul.  
Zoilus abscedat, vacuas latratibus auras  
Impleat, haud istum diruet ore librum.  
Brachia virtutis latissima tollere neseit,  
In vetito virtus tramite tentat iter.  
Traiani praeceptor erat Plutarch, at illum  
Effigiem vivam principis esse liquet.  
Plutarchum hi●c constat quoddam scripsisse volumen,  
Ad quod Traiani docta iwenta fuit.  
Quem Grantus patriae linguae studiosus, et auctor,  
(Quandoquiden pueros posse iuvare videt:)  
Ad nos è Graecis in nostros transtulit usus,  
Disceret ut mores nostra inventa bonos.  
Excipiant igitur Grantum, Grantique libellum,  
Queis virtus, mores, queis bona facta placent.  
Moribus egregijs animo quicunque studebi●,  
Egregij mores unde parentur habes.  
Authorem defend libri, defend libellum,  
Grandius et posthaec forte volumen erit.    

AD LECTOREM. G. D.  

HAec studiose viri studiosa volumina docti  
Lector habe, pueris non minus apta tuis.  
Tradita sunt linguae primo haec monimenta Pelasgae,  
Primus & illorum haud sordidus author erat,  
Quae nunc in linguam legitis translata paternam  
Non sine doctrina, & sedulitate pari.  
Propterea ingentes eius spectate labores,  
Qui vos hac linguae commoditate juuat.  
Tradita qui Graecis aperit praecepta Britannis,  
Qui quoque, quae fuerant abdita plana facit.  
Huic, qui de vobis meruit bene, gratia detur,  
Nil opera illius gratius esse potest.  
Tutaque quae vobis traduntur, tuta tenete,  
Ne sint Zoilea dedecorata manu.  
Quod si feceritis, fient magis inde volentes,  
ut tradaent alij pluria scripta viri.    

Imprinted at London by Henry Bynneman, dwelling in Knightrider street at the sign of the mermaid. ANNO. 1571.