❧ Certain Precepts/ gathered by Hulrichus Zuinglius/ declaring how the Ingenious youth ought to be instructed and brought unto Christ.  
¶ Translated out of latin into Inglysh by Master Richard argentine Doctor in Physyck.  
IMPRINTED at Ippeswich by Anthony Scoloker. dwelling in. S. Nycholas parish. Anno. 1548.  
¶ Cum Privilegio ad imprimendum solum.   

Unto the right worshipful Master Edward Grymeston/ richard argentine/ wisheth peace and health in jesus Christ.  
FOr as much as jesus christ unto whom the children were offered/ Math. nineteen. to th'intent he should lay his hands upon them and pray/ with a favourable countenance receiving the same/ declared that he came to be a saviour also of such/ because the very infants (as well as other of greater age) through the sin of Adam/ had need of the grace of God/ and the same being received of Christ/ are made the citizens of the kingdom of heaven. these of just cause/ are most worthy praise/ that show the very near and next way/ how such may be trained unto Christ/ that as yet have not the perfect use of reason/ whereby faith may the more surely be graffed in them/ without the which it is impossible to please God. For like as the shipman that appointeth his journey into foreign countries/ though his ship be never so well tackled/ or never so good of sail/ being without his compass/ whereby (in tempestuous and dark storms/ and in the long and obscure nights/ he may know upon what coast to decline) thinketh himself naked/ even so the young and tender age/ albeit it be never so well natured and endued with godly grace's/ yet of itself it is but naked/ being without a guide declaring the right way/ and of nature more prone to vice than to virtue. Where therefore God hath given unto you a Child of great towardness/ furnished also with the gifts of nature as much as may be. Unto whom (for your sake) I am bound to owe my service in all that I am able to do. I have translated this little book/ amongst other for the same most necessary. That by him/ the rest of the youth that customably is very grossly brought up/ may the better be brought to the knowledge of god/ and his holy word/ and be trained in virtue/ to the comfort of their parent's/ and to their own great commodity. Far you well. From Ippeswich this xxviij of january. An. 1548.   

Unto Gerolde Meier a very good youngman/ Huldrichus Zuinglius wisheth grace and peace from God and our lord jesus christ.  
WHEN of late as thou didst return from the baynes/ e●ery man received the with glad heart/ (my most dear young friend Gerolde) and divers willed to honour the with gifts. I thought I should be utterly void of all civility if I should not present the with some manner of gift specially seeing this custom to use to honour those that bane themselves is comonely used amongst friends/ amongst whom/ for two causes I account the. The one is/ because thou dost fortunately employ thy diligence to learning/ and the other/ because thou art in wages und the standard of my friend Glareane. And when I sought long with myself/ what thing might be most acceptable unto thee/ at length/ I found that it must be/ either holy or learned/ or both/ that should serve unto thy pleasure. For like as of nature thou apperest to be borne unto godliness and virtue/ so even now of thine own accord thou dost show forth the fruits of ●rbanite and elegantie the which truly are somewhat ripe before time/ and therefore are they the more pleasant. Wherefore albeit that searching over with diligence all my learned stuff/ when by no way I could perform the thing/ it remained/ that I should buy your favour/ with certain Godly things/ appertaining as well to the health of the body as of the soul/ and conducing unto virtue. Where therefore in times past/ I had/ upon counsel taken with myself/ begun to make a book how the ingenious youth ought to be instructed/ and divers disturbaunt lets had delayed my purpose (as the case and state is of things present now a days) yet as I thought of the forenamed gift/ laying watch carefully to choose a thing convenient/ the memory of my old taken counsel came into my mind. And albeit that I see the most part of men to be careful/ how they may dedicate their labour being finished/ unto some worthy patron/ to me it fortuned contrary/ for he is present and ready/ unto whom the thing ought to be dedicated. But I lack leisure and those ix years until the which time this work ought to be suppressed. Wherefore betwixt these two incomodities/ that utterly some thing must be sent unto thee/ and that my business doth not permit the same to be done worthily/ I have found how presently/ it may be satisfied unto us both/ I myself have stolen so much time/ that without great advisement I have gathered together a few precepts. And truly/ generally they ought to be few/ but well bestowed/ least ●o much copy should make loathsomeness. For so almost it cometh to pass/ that things that are with a sparing hand drawn forth are taken in with the more greedy stomach. The which things thou shalt not esteem after the place from whence they have their first original/ but according unto the meaning and intent of him from whence they proceed. For Godly things/ we may without dissimulation promis/ if in ourselves we are not void of grace/ But to promise learned things/ it is a shame/ although thou thyself be never so well learned. The first precepts contain in them/ how the tender and young mind of an Ingenious stripling is to be adorned/ in those things that appertain unto God. The second/ how in those things that appertain unto himself. The third/ how in those things that appertain unto other. And here/ it is not our purpose to begin from the swadlingbanddes/ nor yet from the first rudiments/ but from that age the which beginneth to have the use of discretion and wit/ and beginneth to swim (as the proverb saith) without a bark/ in the which age even now thou thyself art. These (as I trust) thou wilt read diligently/ and wilt transform thyself into them/ that unto other also/ thou mayest exhibit a lively example and token of the same. The which Christ the mighty lord grant unto the. So be it. At Straesburch the kalends of August 15. 32.   

The Aphorisms (the which are called brief sentences partetly declaring the absolute meaning of the thing) of the first Precepts.  
BEfore all things/ seeing it lieth not in the power of man to draw the heart of any one unto the faith of one god although any man should pass in persuading Pericies/ but it lieth only in god the heavenly father/ who doth draw us unto him. And yet nothwythstanding/ according unto the saying of the Apostle/ faith is by hearing (so that the hearing be the word of God) not truly that the preaching of the word is of so great force/ except the spirit working in us/ give us advertisement unto the same. And therefore faith must be instilled with most pure words/ and most used to proceed from the mouth of God/ And prayers joined unto the same must be made unto him/ who only doth make the faithful/ that whom we teach with word/ he may illuminate the same with his spirit.  
And perchance it shall not be alienate from the purpose of Christ/ if we bring the same into the knowledge of God/ yea/ by things that are visible. As if we call before our eyes/ the ingent of the universal world/ declaring or showing with our finger/ that all things are subject unto alteration/ but it is necessary that he be immutable/ and not moved/ the which hath conciled all things/ (seeing they be so diverse) in so firm and marvelous a concord. And again it ought not to be suspected that he that hath disposed all things with so great a providence/ will he after neglect his own handy work/ for as much as amongst mortal men/ it is imputed as a vice or blame/ if any man be not diligent or careful in the thing that appertaineth unto his house.  
Of this/ the same our darling shall learn the providence of God/ who careth for all things/ disposeth all things and preserveth all things. For of the two sparrows that are bought for a farthing/ the one falleth not upon the ground unto us/ without his counsel. Who also hath numbered the hears of our heads/ nothing utterly is left out of this care. Whereby it is manifest that the same doth determine● not only of things whereof the soul hath need/ but also the body/ seeing we see the Rooks so liberally to be entre●eined by the same/ and the lilies also so galley to be ●ladde.  
Hitherto/ the mind being rightly furnished or instructed of the providence of god/ it can not be that it may be at any time careful/ or out of order stryken with covetousness. The which affect if in our tender age we cut from us than ●a●e we delivered the mind from a great dangerous and hurtful plague.  
He shall know truly that God is not only a lord/ but also a father of all those that believe in him/ that is/ of those that trust in him and that he desireth that we shall come with as much haste unto him/ to crave for help/ as unto the parent or father that hath begotten us/ and with his proper words hath promised help/ because certainly he loveth to be prayed.  
Wherefore if the sickness either of mind or of body do vex or grieve thee/ the remedy must be obtained from him/ if thy enemy do trouble thee/ if envy do oppress thee/ thou must run unto him. If we covet wisdom or learning we must woo him for them/ yea both wife and children are also to be desired at his hand.  
If the increase of goods and honours come a little to plentifully unto us/ we must desire of him/ that he will not suffer our mind to be made to tender with them or effemyna●e/ and so to be brought out of the right way.  
What need many words? generally/ he shall know that all things are to be asked of him and he shall think it a wrong/ to ask any thing of him/ that shall not be condecent for him to perform/ and finally he shallbe a shamed either to covet or to have any thing the which by him is not lawful/ and he shall only get and lay up in treasure those things that maketh men truly happy.  
He shall understand the mystery of the Gospel this ways/ he shall know before all other things the state of the first man/ that is to say/ how he through death is dead again/ how after that he had transgressed the precept of God/ he infected by his transgress all his posterity. For the dead can not beget the livish/ neither have we ever seen a black morian borne amongst Inglishmen. Whereby/ this our friend shall know also his disease.  
Also by this he doth know/ if he do understand how we do all things by the motions of our affects/ how God truly is far of from them. Whereby it followeth undoubtedly/ that we also should be most clear without all affects if we shall desire to dwell with God. For like as every innocent/ hath nothing to do with those that are most given unto mischief/ and contrary the wicked can not abide the just. For as those that are of the nature of Nero do bid and command other like unto Seneca to be handled/ even so of the contrary/ the same tomb doth hide or cover the Emyans with the S●●pians/ so none other shall inhabit with God/ than he that is without spot and holy/ as God himself is holy/ and endued with the pureness of heart. For blessed are the pure in heart because they shall see God. But how shall we get so great an Innocency/ the which are nedged round● about with most impure affects? we being here●● betwixt the hammer and the stithe for so much as God doth require so great an innocency/ we being corrupted/ can of ourselves do nothing but vice/ whether we will or not we are compelled to yield unto God and to permit all things unto his grace. Here springeth the light of the Gospel.  
When we are enclosed with these straights/ Christ doth take us out/ the which hath delivered us far better/ than any great God of the gentiles that was thought to preserve them/ above all things/ erecting the conscience near unto desperation/ and soon after when by most assured hope he hath joined the same unto him/ making it fortunate. For seeing he is most clear without all blot of all corrupted affects conceived truly of the holighoost/ and borne of a pure virgin. First to deliver us he did set forth this his innocency for us. For truly he suffered our labours and pains/ and afterward he maketh those which undoubtedly believe this/ blessed.  
For he that shall believe this liberal pardon/ granted of God by Christ/ unto the miserable kind of mortal man/ he shallbe saved/ and being made the coheyre of Christ/ he shallbe in joy with the father everlasting. For he will that where himself is/ there also his minister shallbe  
The innocency of Christ that was put in danger for those that were guilt/ yea for the dampened/ hath absolved us/ and hath made us worthy unto God for this cause specially/ because he was able to fulfil the manner and measure of the divine justice. For he was most clear without all corrupted affection. And where as he is such and so great of himself/ that is to say God/ yet was he made ours. Whereof it followeth/ that his justice (the which only thing we ●acke) was also made ours. For he was made unto us from god● wisdom/ justice/ holiness and redemption.  
Now/ by him we have an entrance unto God. For he is ours the pledge of the grace of God/ our Advocate/ our sufere our head/ intercessor and mediator. He is our whole trust and affiance both first and last.  
Those that hitherto understand the mystery of the Gospel and trust upon the same/ be borne of God for the capacity of man's weakness can not attain unto so profound a counsel of the grace of god.  
Out of this it cometh/ that those that are borne a new of the Gospel/ can not sin. For every such one as is borne of God doth not sin. But he that believeth the Gospel/ is borne of God/ wherefore they do not sin that are borne new of the Gospel. That is to say/ the sins are not imputed unto them unto dampnacion and death because christ hath redeemed them with the price of his death. For albeit that we (as long as we are in this body travailing as it were in pilgrimage from God) cannot be without affects/ and so by that means also/ not without sin. Ye● christ notwithstanding because he is ours/ doth supply or amend all this our impotency or weakness. For seeing he is god eternal and a spirit/ he is more precious to redeem the sins of all men/ than they themselves are able to deserve.  
For Ood truly as he is a substantial form or power that turneth and moveth all things in itself/ not being moved/ will not suffer him also/ whose heart he hath drawn unto him/ to be slothful or idle. The which sentence truly is not known by probations but by use. For only those that are faithful have in experience how christ giveth no idleness at all unto his servants/ and with how glad a spirit and with how moche joy they travail and are exercised in this business.  
Wherefore/ who so ever understandeth the mystery of the Gospel/ he goeth about to live well. Wherefore that must be taught as much as may be very purely and diligently.  
And this also must as the time requireth he taught/ by what kind of means specially we may deserve the favour of God/ by those things certainly/ which he himself useth always towards us/ by justice/ faith and mercy. For seeing God is a spirit/ he can no otherwise be worshipped rightly with any other sacrifice/ than with the spiritual sacrifice of an humble mind. Wherefore let our darling or youngman bend his intent to this end/ how with all maturite he may be a good man; how he may be innocent/ and as near like unto God as may be.  
He doth good unto all men/ he doth hurt no man/ except a man first hurt him self. So he that doth study to do good unto all men/ and to be every thing unto all men/ and doth abstain utterly his hand from all injury/ he is most like unto God. These things are hard/ if thou have an eye unto our own strength/ but unto him that believeth/ all things are possible.   

The Aphorisms of the second precepts.  
After that the mind/ which must be appointed unto substantial virtue/ shallbe rightly instructed by faith/ the next thing is/ that he deck and furnish himself all wholly within purely. For if with himself all things be in a right order/ than shall he very soon give good counsel unto other.  
And he can not more lightly set his mind in due order/ than if he have in hand/ and labour both night and day in the word of God. The which thing he shall do very well/ if he understand the Hebrew and greek tongues rightly/ because without the one of them/ the old Testament/ and without the other/ the new can not without difficult purely be known.  
And for as much as we have taken upon us to teach those/ that have now passed over the travail of their first rudiments. And the Latin tongue being had in use amongst all men/ yet do we not think it meet utterly to leave it. For albeit that it do conduce less unto the understanding of holy scriptures/ then either the Greek or Hebrew tongue/ yet for the rest use of our life it proficeth very mothe● and sometimes it cometh to pass/ that we have to do in the business of Christ amongst those that are only latin men. But to abuse the tongues for again/ that truly aught to be far of from a Christian man. For truly the tongues are the gift of the spirit of God.  
The next unto this/ unto whom we shall give our diligence/ shallbe the Greek tongue/ because of the new Testaments as it is said (for speaking the thing/ that I think offending no man willingly) The doctrine of Christ even from the beginning (not as the thing required) so rightly to have been handled of the latin men/ as of the greeks. Wherefore this our darling must be sent unto the first fountains.  
Albeit this in them both is to be observed/ that the same have his heart strongly walled about with faith and innocency. For there are many things that would be learned not without danger/ wa●t●nes/ the desire of Empire and to live in contention of battle/ entertain frowardness / vain Philosophy and such like things. All the which things/ a mind being monished of them before/ may pass over not touching them/ like unto Ulysses. When at the first voice or hearing of them/ he hath thus monished himself/ These things thou hearest to beware and not to be entangled with them/ or to take them. We give the last place to the Hebrew tongue for this cause specially/ because as we have said a little before/ the latin tongue is grown in knowledge amongst all men. And the Greek tongue shall most conveniently follow the same or else would we of just right have given the first place unto the Hebrew tongue/ because without the phrase of that tongue/ yea in the greek tongue he shall sweat who soever will understand or search out the right sense of the scripture. But to speak of the utilité of the tongues to the full/ it aparteyneth not to this purpose.  
Who soever cometh with an humble and thirsty mind/ with these armours/ he may break into this heavenly wisdom unto whom no wisdom of man may be compared/ nor yet of right matched.  
Unto the which/ when he hath broken in/ he shall find all kinds of forms to live well/ that is to wit Christ himself the most absolute example of all virtue/ whom/ when by word and deed he shall assuredly or plainly know/ he shall so embrace/ that in every act or counsel/ he shall endeavour to express some part of his virtues/ as much as by right the tenuyté or weakness of man will suffer to be done.  
He shall learn of him as the oportunité of time shall require both to speak and to hold his peace. It shallbe a shame for him to timely to speak of those things which require none but such as are come to a parfectripenes/ because he may see Christ to have laid up this scantly at the length in the thurtieth year of his age. Albeit that he did give some experiment of himself unto the doctors of the law also when he was twelve years old. By the which example we are not so much taught to come forth in time/ as we are to endeavour even from our tender age things that are great/ but worthy unto God.  
For like as the greatest ornament or commendation unto a woman through out all her life is silence. So nothing doth make a youngman more commendable than the study of silence for a c●r●eine time/ until the mind and the tongue as well a part/ as amongst themselves can agree well. And we require not here the Pythagorical silence/ but we do only suppress the desire to speak. And except the youngman shall speak timely/ we do forbid him to speak at all.  
Whiles he studieth the precepts of eloquence/ being under his masters/ he shall not deform or bring it out of fashion/ because he will follow their example if it have any fault. And let no man think this precept to be of a light force. For it is to be learned by the old ancient histories/ that certain Auditors or learners have not only followed by imitations the vices or faults of their teacher's tongue/ but also of their bodies.  
The faults of the tongue/ may be soon know unto every body. For truly the form of an Oration besides the worckmanship or ha●oe●ing of it/ is corrupted/ if the same be spoken to fast or to slowly. If the accent or pronouncing of it/ be to base or fair/ or to vehement/ as if in every cause/ and in every kind of thing there be but one form of countenannce/ and one manner of gesture/ or faming as men do call it/ that is done with insolency.  
It is observed/ that Elephants/ when they are alone/ are careful and studious to call to mind those things/ for the which they have been beaten. So a youngman shall often study with himself/ how to compose his tongue or countenance/ how to use his hands/ like unto one that may where need shall require/ with convenient shame fastness be as a lodesman/ showing things unto other/ and to proceed and not to row back again. And all these things he shall so moderate/ that they may serve the truth/ and not to serve in flattery unto other. For the conditions or manners of some that are like unto the conditions of an harlot how can they be endured or suffered of a Christian heart? Wherefore by this exercise that we do here require/ we do intent none other thing/ than that every man may learn with himself/ to rule the exterior vices/ the which are the most certain tokens of a corrupt mind. Wherefore it is first necessary that the mind of itself be perfect/ the which/ if it so be/ shall soon moderate the raging tempest of the exterior members/ that we do not frown to much/ or alter our mouth or countenance/ or shake our head/ or cast abroad our hands/ but that we temper all these things/ with a certain modesté/ not affected/ but plain and full of symplycité. These things are of the Oration or speaking/ and of silence.  
He shall fly the saturité or fullness of wine/ as much as he would homlocke. Forlike as it doth drive this tender body or young Carcase (the which of his own nature is prone unto vehemency) unto madness/ even so doth it (without doubt) corrupt our old age/ that as yet tarrieth for us/ even in the first springing of us. Whereby it cometh to pass/ that when by chance we come unto it/ we find infirmité and sickness/ and no rest. For it can no otherwise be/ but those that have to busily used to wash themselves with wine/ but that they must fall into some grievous and dangerous sickness/ as the falling sickness/ a palsy/ a dropsy/ the lepry/ and such other. Wherefore covet not to soon to be an old man/ if thou wilt be an old man long.  
Let the rest of his diet be such things as may be soon gotten. For what doth it conduce to a young man (whose stomach by nature is prompt and ready to perfect digestion) to desire to feed upon partridges thrusshes dainty birds/ Capon's/ of Roobuckes and such other dainty dishes? Let him lay up those in store/ till age come upon him/ when his tethe shallbe dull or blunt/ and the palate of his mouth tender or worn/ and his throat/ with long continuance of time/ grown to a certain hardness/ and his Stomach not being quick or able to digest/ and his body half dead. For what hope shallbe to nourish the old age if the wanton youth/ by intemperate diet/ hath made such things loathsome/ which the old age should most desire?  
Hunger in the mean time/ is only to be convinced or overcome/ and not to be put away. For men say that Galen lived hundredth and twenty years/ because he never departed full from the table. And I do not here require/ that thou shouldest punish thyself with famine/ but that thou shouldest not serve the insatiable voracité or ravening/ more than the use of the life doth require. For I am not so ignorant but that I know/ that a man may offend in both parts. If that in ravening we make ourselves like unto wolves/ or by famine/ make ourselves unprofitable or not able to do any good.  
I suppose nothing to be more foolish/ than to covet to be taken as a gentleman/ because of rich and gay apparel. For by that means/ the bishops Mules may challenge nobilitié/ and be much bruited. For they/ for as much as they be stronges are able to carry more gold and silver/ and more precious stones/ than ever any Milo could. And who can not be ashamed of his proud apparel/ that heareth the son of God/ born of a virgin/ to ligh crying in an ox stall? being wrapped about only with so many bands/ as the virgin/ not being prepared to her delivery/ bare with her?  
Those that daily do find out strange and new shapes of garments/ do declare/ a most certain token of an inconstant (or if that be to moche) of an effeminate or tender mind. Those are not of christ/ for they suffer the poor in the mean while to perish with cold and hunger. Wherefore a man must as moche abstain from the superfluité of garments or apparel/ as of any other kind of evil.  
While the youngman beginneth to be in love/ he must exhibit some beginning of exercise of his mind. And while other do try their arms/ where a tumult is/ with strength and armours/ this our darling shall convert all his strength to this purpose/ that he may defend himself from the madness of love. And when he shall perceive utterly that he must love in deed/ to beware that he dote not/ and to chose such a one to his love/ whose conditions he trusteth to be able to endure in perpetual matrimony/ and so undefiledly or chastened to keep their congress or meeting together/ until the time of Marriage/ that besides her/ amongst all the numbered or multitude of women and virgins he know none.  
For what purpose or need/ doth it serve in this case to forbid the desire of money and glory/ when even amongst the Gentiles/ this kind of mischief/ is evil spoken of? And this our darling ought not to be taken hereafter as a Christian/ if he shall become servant unto that/ the which hath trodden under foot/ not one or two/ but hath subverted the most flourishing kingdoms/ hath destroyed the mighty strong City's/ and what soever public weal it hath invaded/ it hath utterly undone the same. This when it hath in possession the principal tower of man's mind or soul/ it permitteth nothing to be well done/ and is the most hurtful plague of all the world/ but/ alas/ it is of a great power/ which we shall kill or destroy by christ alone/ if we shallbe the diligent or busy followers of him. For what other thing did he here else/ than to remedy this evil?  
We think the Mathematical discyplines/ unto the which also/ men do numbered Music/ not lightly to be touched/ albeit not dwelling long in them. For like as they being known are very moche fruitful or necessary/ and being not regarded/ are no small impediment/ even so if a man shall spend all his time in them/ even to his old age/ he shall have none other fruit by it/ than those have/ which/ because they will not be idle/ walking up and down/ change now and than their place.  
The exercise of contention or of armours/ we do not so moche condemn/ as willing notwithstanding to pronounce otherwise in this matter/ if we did not see certain great rich men constantly to abhor from that labour/ which doth help the common life. Yet shall it be the part of a christian man utterly to abstain from weapons as much as may be lawful by the state and tranquillyté of the public weal. For GOD/ who brought home David as a conqurour/ being rude in the handling of weapons/ going forthwith his sling against Coliath/ and preserved the Israelites/ bring unarmed from their present enemy/ will preserve us also undoubtedly/ and if it shall otherwise please him. He shall harnas and make strong our hands/ He truly doth teach our hands unto the conflict or fight. But if it be Utterly determined/ to put in experience/ this exercise of weapons/ let this only be the chief intent of it/ that we will defend our native country and those whom GOD commandeth to be defended.  
I would therefore every man (and chiefly/ not withstanding those that are to be appointed unto the office of the word of GOD) to think no otherwise than that how they may attain unto the only City/ ad in that alone/ of the old ●assylyans the which did account no●e to be in the number of their citizens, that knew no craft how to get his living. For by that means/ it should come to pass that idleness (the cause or maintainer of all dissolute behaviour) or wantonness/ should be banished/ and our bodies should much longer be preserved in health should live longer and be of greater strength.   

The Aphorysmes of the last Precepts.  
first of all this shall the ingenious mind think with himself/ Christ hath given himself for us and is made ours and so is it necessary that thou be given unto a●men not to think thy felt to be thyn● own man but to be for other. For truly we are not borne unto ourselves/ but that we should be all things unto all men.  
Wherefore from his tender age he shall must upon these things alone upon justice faith and constauntye by the which he may do good unto the christian public weal and unto his native country and particularly also unto all men. For those are speak and feeble minds/ that only do regard this thing/ how they may have or come by a quiet living/ and are not so like unto God/ as those are/ that even with their own peril do study how to do good unto all men.  
And here notwithstanding this must he warily taken heed of least the purpose that is taken or intended to the glory of God of our native country and the profit of all men/ be not defiled or corrupted by the devil or the love of ourselves/ and finally that we take not the thing unto ourselves the which we will appear to have done; for the cause of other men. For why? we may see many which in the first beginning go happily in the right trade/ and within a little after/ through vain glory (which is the pestilence of all godly intentes) they are driven out of the right path.  
In the prosperity and adversité of other men/ he shall even like behave himself as though they had for●ned unto his own parson. If good fortune shall come unto an other/ he shall think th●● is hath fortuned unto himself as well a● it had ●o●e adversity. For why the shall ●●●t none public weal like unto one house and family Yea one body in the with the members are so glad together and do sorrow and the one helpeth the other that what soever shall fortune to one shallbe thought to happen to all.  
After this sort/ he shallbe glad with the joyful and shall wipe with those that do weep/ for why●? he shall think the chu●●ches of every man to be his own. Add unto this that according unto the saying of Senica/ the thing may happen unto every man that doth fortune unto any ●ne. And we do not teach that these afflicts joy and sorrow must be so used as the comone custom is. For we will not that we shall make mirth and joy in prosperit●● and despair in adversity. But for as much/ as we are never without these ●●d other affects/ so if wi●● wise we must temper them/ that in no cas●●● admit any inconueniente/ or do the thing that is not comely/ Wherefore we s●athe as much of the prosperity as other 〈…〉 out 〈…〉 other wil● shall we be sep●●/tha● to say/ we shall take all things ●●th ●am●●ra●ion.  
From these conventicles or companies where as men meet/ many together or commely such as are the marriages of kind's (●āditates that are yearly kept and holidates. I make no great restraint because 〈…〉 christ in times past hath been 〈…〉 unkindly part of marriages. 〈…〉 most allow/ that if the 〈…〉 ●●st needs be done be done in so 〈…〉 place or openly rather then in 〈…〉 houses/ because the multitude of witnesses/ doth more vehemently 〈…〉 than their own proper mind. For he shall want all grace/ that is not ashamed 〈◊〉 openly o● commonly to do the thing that is dishonest or uncomely.  
From the common conventicles or ●etynges together of men/ he shall always 〈…〉 to thing away some goodness/ least ●●ke as Socrates was accustomed to complain return home alwaes work. He shall mark of any man be have himself abroad with honest shame fastness/ and shall follow it. And of the contrary without shame he shall refuse it or despise it.  
But for as much as those that are full ripe of one conscantly do this/ mine advise is that they meet together in public conventicles as seldom as may be. But if of necessity sometimes madness must be had in company soon after let us come home again to ourselves/ a son reason may be pretended why we have forsaken our selves/ unto the which/ those must be agreeable that do know that we are given always unto virtuous or good studies.  
In things that are painful/ our brydilles must be loosed for us to run. For ●n this case it is accounted a noble thing to be first and last. In this should we stretch our sinews forth the evil to be considered/ to be handled to be amoved or put away/ and counsel to be given.  
And it is used even amongst the infidels/ that our parents next unto the immortal God are most to be left by. Wherefore we must give place unto them every where. And if at any time they behave not them shoes after the mind of christ/ the which is also dures/ we may not due of season strive against them/ but what soever ought to be said or done/ that must be proponed or purposed with all medenes the which thing if they will not receive/ they are rather to be forsaken than to be handled contumelyously.  
The natural Philosophers do testifie●/ that Ire dranger cometh of a hot cause/ wherefore this young age is most h●re● we must diligently beware of it that we do not say any thing by the compulsion thereof/ what soever cometh into the mind. When this after it is hot in thee/ it aught to be suspected.  
Slander/ if we cannot utterly/ because of the bitterness of it/ digest it down/ it must be referred unto some judge or magistrate. For why? to render again one the eke for Turrian other or to fend over again the slander or contumely unto him that gave it/ it is no other/ than to be like unto him or such one as he is whom thou dost disallow.  
Games with their equals we do per●●i●● to ha●e up did 〈…〉 ●och 〈◊〉 of/ learning and profitable 〈◊〉 the exerr●● 〈◊〉 them body. The games of learning 〈◊〉 contend with aua●●re● a 〈◊〉 Ari●h ●h●●tike doth reach/ or vyse●tyng of places the which thing the/ draughts and pauses of the chests and their stations als● and healings in watch do declare. For that ga●●● above all other doth teach/ that noth●●●e ought to be ●one rashly or vnaduis●dlye● And yet in the mean time the 〈◊〉 be●● mean kept in it. For them have and s●● me/ which/ setting their serious business a part/ have give themselves to that only. We permit only these things to be done in/ by times/ or in the times of leisure from other things. And the games of dice and cards (as men call them) we count and send them back again unto the crows/ as the Proverb saith.  
The body shallbe exercised with run●● leaping/ coyting with the exercise of weapons/ with wrestling (the which is 〈◊〉 seldom to be used/ because often times it even ●●h●ed earnest (and with so●● pastimes ●as a●e almost generally in all ●a●●ō specially 〈◊〉 as have been used most amongst ●●r forefathers the Zwytsers being very profitable for divers chances. I see that swimming is profitable to very few albeit sometime it is a pleasure to swim in the water or river like unto a fish/ Turrian it hath served sometimes for chances not with out profit. He came swimming out of the Capitolhouse that should declare unto Camillo's the miserable state of avarous Rome. Ch●●lia ●owing with her own proper ●●●mbres returned again unto hers.  
Let all the conversation and talk also/ be such that may delight those with whom we do live.  
And if thou must needs chide an other man/ do it with so good a heart and so drily/ and let it be done so prettily and so advisedly/ that we may put away the vice and win the man/ and join him with more hart●e or entire love unto us.  
The study of troth must be so constant and alone that always we must p●rp●●d and consider so/ both our own talk and the tale or communication of other/ that no craft or raining be mixed in it. And a good mind ought to be w●th no● thing more displeased with himself tha● if he perceive any lie come from him 〈◊〉 though it be against his will. I will no● say here how much he ought to be a shamed if he make them himself or tell them when they are made of others. For every man is commanded to speak the truth●● which his neighbour. Christ is the 〈◊〉 the. Wherefore it becometh a Christian man to ●owe and keep most diligently the 〈…〉 that 〈…〉 in mind or in 〈…〉 in all his ways. Nothing can be assuredly 〈…〉 to him that 〈…〉 this t●●ue 〈…〉 ●o is the 〈◊〉 of the 〈…〉 wherefore if that be vai●● lying and inconstant all is a most certain token that the heart i● worse a great deal. Add unto this that a lie may be for● time hidden/ but 〈◊〉 for ever. Wherefore it shall be a very foolish thing/ to nourish or comfort the domestical naughty ●achte in hope that it shall be hidden/ or not known.  
Look what I have said of the study of the tru●h the same must be observed in all doings/ that we do nothing feignedly/ that our brow or eyes dissemble no other thing/ than the heart ●ese●● meaneth/ the which is the fountain of all doings.  
The going also that is made or forged/ doth give a sufficient argument/ what the man is the which doth go otherwise than his nature requireth/ that is to say/ full of vanité/ and an harlot in mind.  
But what needeth many words? To this purpose all study must be hasted/ that the youngman may with all pureness suck into him Christ/ who) when he hath drunken or tasted of him) he shallbe a rule unto him. He shall never fall from well ●●ing●lly● shall never be proud or extolted/ he shall increase daily/ but he shall appear to himself always to decrease. He shall go forward/ but he shall account himself to be lust of all men. He shall do good towards all men/ but he shall embroide nothing. For so truly Christ hath done. Wherefore he shallbe absolute that shall purpose only to follow Christ.  
These ●e the things (most ●le●a●●t Gerolde) which we have thought to be profitable or to conduce to bring up ingenious y●ngmen/ how be it they be so confusely taught that of it there sacketh no declaration. For why? the thing is manifestly open unto the eyes of all men. But for thy part remember these things often with thyself and look what thou sees● here written with a rude style/ express it in thy manners. And so it shall come to pass tha● the things that are poured out here all most without any order/ thou thyself by thy acts/ shalt bring them into a very goodly order. And shalt be of this form of teaching a breathing hore ●●de lively example. And to speak more 〈◊〉 stauntly/ it can not other wilt be 〈…〉 after thou shalt be more absolute than we are able to express with words of ●nstaūtly thou employ/ all thy endeavour. The which thing shallbe above measure profitable for the expelling of idleness. Whereby some without all shame/ of a mischievous received custom/ are grown to such sloth/ even in the very first entrance of their life/ that they appear to covet to be 〈…〉 thing than drones/ and the puddles of all vices. But thou truly (as he saith) must use discreetly thy ag●. For time o● age glideth away with a swift foot. And not so good followeth as the first wa●●. It is the part of a Christian man/ not to speak lordly of opinions/ but always to do things that are hard and great with God. proceed therefore (thou Gentle youngman) to increase with the ●ru● servants of nobility/ thy kindred or stock thy goodly form and thy patrimony or in heritaunce/ the which all hath fortuned honourably unto thee (I have not said well) I should have said to think only these to be the ornaments/ and to ●nowe the other things to be the gifts of fortune. The most greatest and mighty lord being thy guide. Who preserve the in prosperous estate. So be it.  
Finis.   

 
Prove the spirits whether they be of God. John the iiij. i. Reg xiii. ●. Mat seven.