about it. Thus desiring the lord to increase daily in you the gifts of his heavenly grace, of worship also and health( both of body and mind) that you may still persever and go on forwards in such onely things as are acceptable to his holy will: which, that you may in deed so do, I humbly beseech him to give unto you abundauntlye of his holy spirit. AMEN.  
Your servant. R. HOPER.   

A Prayer to be said in the Morning.  
O heavenly father I render unto thee most hearty thanks, that thou hast mercifully vouchsafed to preserve me this night passed: beseeching thee also in like manner, that thou wilt this whole day following most graciously preserve me unto the glory and laud of thy holy name, and to the salvation of my soul. And thou which arte the onely true light, and knowest thereof no going down, and which arte the eternal sun, which quickeneth, nourisheth, and refresheth all things: I beseech thee( with thy clearness) to shine into my heart and mind, least( at any time) I wax over gross in sin: but by thy holy direction, I may attain unto everlasting life. AMEN.   

¶ The Preface.  
LActantius Firmianus, in his second book of divine Institutions doth say, that man, after all things in the world were created, was lastly formed and made, affirming this: And God would not bring man into this world, until such time, as all things for him were perfected. And holy Scriptures also teach, howe man was the last work of GOD which he wrought: and so brought into the world, as into an house now already prepared, and thoroughly furnished: and also for whose sake all things therein were made. The which thing, ethnic Poets do witness: as ovid( who hath spoken of the world, and of all things which were created) saith thus of man: A more divine creature than these, and more capable of the highest mind, as yet was wanting, which should haue rule upon all other things, that is to say, Man, formed of God for the same purpose, to be a Ruler and a governor, and a King also over all other creatures, and Gods Vicegerent here on the earth. For it behoveth, that first of all be subiects and a kingdom, before that a King be constituted and appointed. If Man therefore be a King, it behoveth him to knowr and understand his nativity, Rule, might, and nobility, as Hystoriographers commonly writ of Kings. Man is born of a most noble Parent, to wit, even of God himself, and of the slime of the earth, to the end he should not be forgetful, or over proud. And after that he was created concerning his own body, GOD gave also unto him a woman, which he should love even as himself. For, God his Father did know, that it was not good for Man to bee alone. man was born or brought into the world, but bare and naked, that he might cloth himself, not onely with wool or linen garments, but also to bee appareled with the comely vesture of virtue. again, Man is not born hairy after the manner of beasts, to the end he should bee gentle and mild,& not cruel or savage: for hair growing on the body, plainly foreshoweth or declareth a fierce or merciless mind. Man also is born but with a weak and a feeble body, that he should not trust in his own strength, as beasts do: but rather to desire help and aid of God: and yet notwithstanding he is ordained and appoynted a King over all strong and mighty beasts. This King therefore I say, hath noble and princely gifts, by the which he excelleth al other creatures: for he hath another maner of form than other beasts haue. For brute beasts haue a form yielding and bowing down to the Earth: but Man hath his countenance erected up towards the stars( or up to the Heauens) that he should despise as vain, all earthly things, and so much the more love heavenly things: and might therewith also think, that in respect of his most excellent form, he ought otherwise to live, than as the maner is of beasts. moreover, kings haue also their Councellors, whose aduise and councils they use wisely to follow, even in the time of the friendly banqueting of themselves. And they haue also their Caesar, unto whom they are compelled to yield an account of their Stewardeship or government: For otherwise they are rejected from their kingdom. even so likewise unto Man, who is a King of worldly things, is Reason given, as a noble counsellor: whose advice and council if he shall follow, he shall both wisely govern himself, and also all other earthly creatures. It behoveth likewise the King to bee prudent in government, that he neither offend subiects, nor yet his Councellors and Courtiers: and discreetly to moderate the bridle of Regiment: least complaints be made of him unto Caesar( or unto the mighty Emperour) that the province is spoiled: even so it behoveth Man( who is a King over all worldly things) to bee provident and wise in using things created for him: specially also an other man who is his neighbour: unto whom it is granted to be of like form, speech, and reason, and to haue always a care howe he may please Caesar his God: that he may long rule well his kingdom:& in the end obtain that reward which is perpetual& vnexpressable. And how herein he ought honestly to behave himself, these precepts following shall plainly show unto him.   

¶ The Instruction of a Christian man, in virtue and honesty.  

What an honest life is, whereof it consisteth, and what it profiteth. CHAP. 1.  
WHereas, after al things were created, Man was born into the world, as it were the governor and moderator of al things, and a bailiff also ordained of God: he must then of right so live, that he may please his founder almighty God: that being once called back by death of his Patrō, like as Princes are called of their Caesars, into his heavenly palace, may give an account of his Stewardship, and of his rule and government. And that he may thus do indeed, he hath great need of an accepted, very noble, princely, and honest life. 
●… Vhat a● ho●… lib. ●●.  And to know what is an honest life, you shall understand, it is nothing else, than for a man, by his life and conversation, far to pass and surmount the life of very brutish& senseless beasts: And as much as by nature may be performed, he ought to haue in himself such a life of true holinesse, as is very like unto God himself: which consisteth in no other thing, than in the only gift of virtue. 
●… Vhat Ver●… e is.  And virtue truly is nothing else, but to fly from vices, and to follow godliness and honesty: For it is the office and end of virtue. saint Augustine witnesseth, that an honest& pleasant life to God, consisteth in virtue, saying, that the Art to live well, was nothing else but virtue. And Baptista Mantuanus expresseth what virtue is in these words( virtue speaking of herself after this maner:) I am( saith virtue) the governor of Fortune, and the whip of wickedness: and that I may defend men, I cast down the Towers of Hell, that I may bring them safe into the habitation of Saints. My knowledge exhorteth men to the kingdom of heaven, and to God also himself: yea, and sheweth the way, by the which men go up to the Sky: I make the journey plain: I am the step and right trace, wherein the Fathers went to heaven: whereby the ancient Fathers sought for the door of the great God, whereas are rivers of milk running with most flourishing pastures. I know no delight: and I and deceitful Pleasure be always at variance: and from the one side of the realm to the other I stand at controversy against al Vices. I haue much strife amongst contrary things: for I haue many enemies, even within mine own kingdom. continual labour maketh me strong: and idleness much enféebleth me. And as oft as persecution cometh, I am not thereof afraid, but stand unto it, and that manfullye: for I know not howe to be overcome, nor in what maner to yield. And if at any time adversity assaileth me, I still take it patiently: I instruct Man also& teach him within few yeares by sundry cares, to be made like unto God: and at length I carry him above the Stars: I haue tamed the savage and wild manners of men: 
●… talius, is a ve●… sweet ●… Vell, running ●… t of the hill ●… nassus.  I am the Well of Castalius: and I am the Lady of Knowledge and manhood. many more names I haue, but yet the same thing. I am not consumed with sickness, nor worn away with yeares: I remain sincere, still flourishing& immortal. The heavenly Globes with their motions, can do nothing against me: the stars with their glistering beams, neither yet the sun with his light can haue any force against me. Therefore after the proof and trust of so great works, I am yet forsaken: I wander abroad in unknown coasts, and am altogether contemptible and cast off for nought. My cause wanteth a Defendor, because mens hearts be full of deceit, pride puffing up their mindes: and wickedness draweth lofty and high officers with it: Watchmen are but slenderly esteemed, and inquisition and search defendeth the bordures and entrances of the realm: Religion lieth despised, and the worship of God goeth away with contempt. And now doth won and very pale Faith, go in a torn and ragged coat, and very much stumbleth, by reason of his weak and feeble feet. The majesty of good laws is utterly destroyed: godly manners be assaulted with many cruel Monsters: honesty is ouersilent and holdeth his peace: and al shamefastness is quiter banished away. But God truly seeth it, and will weigh all things in a just balance: and when time shal require, he will bring me again into mine own kingdom.  Oh, would God it were his pleasure even so to do, now in this our most sinful and graceless age. 
Plutarchus also more plainly expoundeth what virtue teacheth, describing it under the name of philosophy, in his book Of the Education of Children, saying, that by it we know what is honest, and what is dishonest: what is just, and vniuste: what is to be chosen, and what is to be avoyded: in what sort we must use our Parentes, how our elders, how strangers, howe Officers, howe friends, howe wives, and how servants: and how and in what manner it behoveth us to worship God, to honour our Parentes, to reverence our elders, to obey the laws, to give place to Magistrates, and to love our friends. amongst Women, we must keep modesty, we must tender our children, and not be servile with servants: and that which is most of al, not to be puffed up in wealth, or everich reioise in prosperity, neither yet to be dejected or sorrowful in trouble and adversity, nor any thing to be given to bodily pleasures, ne yet to put vpon us the mindes of beasts when we be moved to anger( whose nature is to be fierce and cruel:) but it is mans part to make much of mildness, of courtesy, and godliness.  The Poet also Lucillius thus describeth Vertue. 
It is a virtue( saith he) Albinus, to pay every man that which is due unto him: to do good unto those amongst whom we here live and are conuersante.  
It is a virtue to know that which every thing importeth. It is a virtue for a man to know that which is just, profitable, and honest: what things are good, what things are evil: and what is also unprofitable, filthy and unhonest. It is a virtue also, to pay for that we take. It is a virtue to know the end and measure in seeking of substance. Yea, and it is also a virtue to give unto honor that which in very deed is due unto honor. virtue is an enemy and an adversary unto men of evil disposition and manners: and on the other side, it is the defendor of all men in their good béehauiour and manners. It maketh much of all these, and wisheth well to all, and liveth friendly with all men. Furthermore, it mindeth his Countries commodity and profit, and thinketh it more dear unto him than his Parentes: and last of all, his own state of welfare.  

The division of virtue.  
ACcording to Cicero in his first book of Offices, there are four virtues, out of which, all others do issue, and from whence all honesty cometh: that is to wit, 
●… ence.  Prudence, Iustice, Temperance, and Fortitude. Of which there are four diuers Duties, as Macrobius witnesseth in his book of Caius Scipio his dream: who ascribeth these duties or offices unto thē, saying on this wise: It is the part of Prudence, both to know and learn, how al things are to be done: to desire nothing save onely that which is just, neither to do any thing by any action of man: but to foresee things with an heavenly wit: to provide for dangers to come, and to beware timely of them.  

●… tude.  And it is the office of Fortitude, not to fear any dangers, or to be afraid of any thing, save only all those things which be dishonest: and with a valiant courage to suffer both in adversity and in prosperity.  
The office of Temperance is, 
Temperan●…  to desire nothing whereof we may afterwards repent, and in nothing to pass the law of mean and measure: and under the yoke of Reason to tame the 'vice of covetousness, modesty, bashfulness, Abstinence, chastity, honesty, moderate spending, soberness, and shamefastness do al wait upon Temperance.  
The parte of Iustice is, to keep, and give unto every man, 
Iustice.  that which is his own. Of Iustice cometh these virtues, that is to say, innocency, friendship, unity, godliness, Religion, Affection and gentleness. Cicero in the first book of his Offices, saith: The first of Iustice is, that no man do hurt one another: secondly, that we use things which are common, as things common: and things that are proper, as our own. The foundation of al Iustice, is Faith: that is, the accomplishement truly of all sayings and covenants.  
Lactantius in his sixte book, saith, 
Lactantius.  that the office of Iustice is of two sorts. The first is joined together with God by Religion. The second, with man by mercy and courtesy. By these two virtues( saieth Macrobius) a good man is made, first of all, a governor of himself, then of his friends, and then of the common wealth, justly and prudently governing things belonging unto men, not forsaking the things belonging unto God.   

Of the reward of virtue and honest life.  
IF any man be desirous to seek out the office& reward of virtue and of an honest life, let him know, that the office therof is double: that is, first, to bless, or to make a man blessed after death:& in this life to be made like to God. Therfore, 
●… ilius.  Virgilius right well did sing: Few are there, whom just jupiter loveth: or else, whom fervent virtue hath brought up unto heaven. Or according to Lactantius in his sixte book: 
●… antius.  The office( saith he) of virtue is, to refrain from Anger, to avoid covetousness, and to bridle lust. Secondly, she maketh hir foster child to be indeed most plentiful of all good things, whereby he shall not haue need of any thing, but to haue store of al things: as Plautus witnesseth, 
Plautus.  saying: Thus virtue truly passeth all other things: for liberty, health, life, substance, parentes, and children, are all by hir defended and kept safe. virtue is such a thing, that it containeth all things in itself. Al good things are sent unto him, in whom virtue beareth the sway. virtue is desirous of no common reward, or to haue that which is given of all men: neither yet of honour, or of glory, as Sillius 
Sillius.  the Poet recordeth: virtue indeed itself is a most beautiful and faire reward, even unto itself. To whom, Claudianus the Poet alludeth in these verses: virtue indeed itself far shining above Fortune, is a treasure sufficient and good enough for itself. virtue is not advanced with the rods of triumph and victory: it seeketh not to be made famous by the well liking of people: it coveteth no outward help or aid, and it hath no need of praise. When fortune most favoureth hir, then is she most constant: she standeth fixed and immovable at chances: and from the height of hir princelye and famous Tower, shée despiseth all vain and worldly things.   

Horatius.  
virtue knoweth no unclean or filthy repulse: she always clearelye glistereth and brightly shineth, when she is in most base estate and honour. Shee neither desireth goods nor riches for a reward, because she is far more noble and excellent than they: as Horace witnesseth: 
●… ce.  silver( saith he) is worse than gold: and gold is worse than virtue. 
●… robius.  Therefore Macrobius saith in his book of Scipio his dream: the wise man settleth both the fruit and reward of virtue in his conscience: but a fool settleth it in glory. And Macrobius willeth in the same place, that if any man desire to be made perfect or sound in virtue: Let him content himself with the reward of his own conscience: that is to say, that it be well instructed in virtues, and to seek for no further praise.    

How an honest life and virtue are to be gotten. CHAP. 2.  
HE that desi●eth to get an honest life and virtue, hath need of .ij. things. first, that he do so prep●rel●●s m●nde, that it may always be worthy of virtue and H●nestie. Secondly, that he also learn( wh●n h●s mind is prepared) how to get virtue. The readiness of the mind ought to be done by three things: that is to wit, by a prompt and ready will: because indeed his will is to desire to profit in in the way of virtue.  
For, it is a great instigation or quickening forewardes to honesty, to haue a ready will to become honest. There is nothing hard unto him that hath a willing mind: as also there is nothing more uneasy and hard, than one to be constrained against his will, or to draw him to a yéeldyng will. Therefore is the old proverb true: It is a foolish thing, to lead Dogges to hunting against their wills: that is to say, to enforce him that is unwilling and refuseth any kind of study. wherefore, the comical Poet Terence 
●… nce.  said well: There is nothing so easy, but may be hard, if it be done with an evil will. Lactantius 
●… antius.  in his first book of Christian Institutions doth say, that virtue,& not the Image of virtue, is to be worshipped: and it is to be reverenced, not with any Sacrifice or solemn prayer: but by onely fréewil, earnest purpose and intent. After we once haue a will and love to attain virtue, with two other precepts is that willing mind to be underpropped and safely fenced: that is to say with Patience and Abstinence: that it should suffer the rather many things, and chiefly abstain from fleshly pleasures.  
he that desireth virtue, hath need of much patience, that he may the more quietly bear adversity, labour and travail: he should suffer the better calamity and misery: and as Virgil 
Virgil.  saith in his sixth book of Aeneidos: Let him not give place to evil: but on the other side, let him go on his way with more lusty courage. For, according to Valerian 
Valerian.  in his sixte book: virtue is wont to hate thē that be feeble minded: that is, virtue hateth those that be of fearful heartes, having in them no hold of steadfastness nor boldness at al. That both Patience and Abstinence, are needful to obtain virtue, Horace 
Horace.  sheweth in these Verses. The child that endeavoureth to attain unto the mark that he wisheth for, shall suffer many things in his race, shall wearily pass on the brunte of labour and sweat, and oftentimes shall be subject to could: yea, and he must abstain from Wine and women. More wisely also doth that Christian Poet declare, that Patience is necessary to be joined to virtue, saying: Strong Patience is a companion of al virtues, and intermingleth hir help amongst them all. There is no doubtful battle taken in hand without this virtue: For, virtue is a Widow, which Patience cannot strengthen. Ce●sse to brag: For, God bringeth down every proud thing: great things perish: things puffed up with Pride, crack in sunder: and they that swell through loftiness, are soon oppressed. learn therefore to put away haughty and proud looks and lofty stomachs: learn to take heed of the pit before thy feet, howe lofty a fellow soever thou be, and sparest no cruel threats. The common saying is of our master christ, touching flourishing Force. The humble heartes do climb to the sky, and the proud Gluttons mind on the dust doth lie.  

Of Abstinence.  
many learned men haue witnessed, that Abstinence from bodily pleasures is necessary to obtain virtue. Cicero 
Cicero.  in his new book of rhetoric, saith: He that iudgeth a pleasant life to be best, such a one can not lead his life with virtue. Valerius Maximus 
Valerius Maximus.  in his fourth book saith, that the City which hath everich yielded unto pleasure, hath lost his greatest rule, and cannot defend liberty. But, the city that is delighted in labour and Exercise, keepeth his government, and is able to give freedom unto others. Lactantius 
Lactantius.  in his sixte book, left a Writing, that there is a thréefolde degree of virtue: The first degree is, to abstain from evil works: the second is, to refrain from evil words: and the third is, to keep thyself from evil thoughts. That man which clymeth up to the first step or degree, is noted just enough: he that mounteth up to the second degree, virtue is now perfect in him, so that he neither offend in deed nor in word: and he that hath ascended up to the third step or degree, seemeth truly to haue gotten, even the very Image of God: For, it is( in a maner) above the nature of man, not so much as to admit in thought, that which is evil to be done, or wicked to be spoken. every one therefore, that is willing to get virtue, hath need of Patience and Abstinence. He hath need of Patience, to the end he may patiently suffer adversity and travail, that he may abhor idleness, and embrace Labour and pains taking. For, Hesiodus 
Hesiodus.  the Poet said, that GOD placed virtue on high vpon a rock, that we should seek for hir by many doubtful and hard sweats. Here upon, the Philosophers spent more oil than Wine: they suffered very much travell: they were very little or never Idle at all: for idleness 
idleness.  weakeneth virtue, and Labour strengtheneth hir. Abstinence is also needful, that we may abstain from Vices. For virtue is nothing else, than the flying from 'vice, as Horace 
Horace.  truly witnesseth. The mind being thus instructed, and prepared with Patience and Abstinence: that is to say, willingly and with glad desire, we must searcho the books and writings of learned men, what the mean and way is to get virtue and honesty. The authors of good Learning do affirm, and chiefly Laertius, 
Laertius.  in his book of the lives of Philosophers, that all kind of Learning hath need of three things, 
Three things necessary to virtue.  that is to say, Nature, Instruction, and Custom: which is, Wit, Knowledge and Exercise.  
These things there are, which be requisite unto virtue: that is, a quick& a sharp Wit: and not a clownish and dull Wit. Plato saith, that a Wise man, which is once endowed with virtue, can not at all be perfect, unless he do excel others both in Wit and in Knowledge, and is also adorned with the partes of Prudence. All the Philosophers( even as many as are red to haue been in old time) flourished in excellent and noble wits. hereupon Lactantius 
Lactantiu●…  in his second book said, that there were two degrees of wisdom: the first was, to understand falsehood: and the second was, to know the Truth: and that all understanding and Knowledge, consisteth and cometh from a poolished and fine wit. 
Witte.  The same Lactantius in his second book saith, that those which do allow the devises of ancestors without any iudgement, take away Wisdom from themselves, and are lead away of others, like unto brute beasts. Wherefore, wit is necessary, both to the attaining of virtue, and to judge also the instructions of other men. In our wits( saith Cicero 
Cicero.  in his Tusculane questions) are engendered certain Séeds of virtues: which, if they might haue liberty to grow up: they( of their own nature) would bring us to a blessed life. If certain seeds of virtues be engrafted in our wits: sure it is, that out of the same Wit( as out of a treasury) virtues do grow and spring. every man by his own wit, doth either seek for virtues: or else do much better, suck them up,& learn thē, from an Instructor or teacher: Therfore, the ancient Philosophers took none unto them to be instructed of them and learned, unless they had first tried and preached out their wits. which, if they were found dull or hard, then would they not take them to be instructed of them. For Quintilian 
Quintiliā.  doth affirm, that precepts and Instructions, do to him that hath no wit, no more good, than tilling doth the barren fields, howe much soever they be still laboured and ploughed: which notwithstanding bringeth forth never the more fruit. Yet all such as haue but dull and fruitless wits, ought not to despair, but to take vpon them for such a good purpose) the greater labour and Diligence: whereby, at length, the har●nes of their wits may be prevailed against and overcome, as Quintilian witnesseth in his first book, and the first chapter. One man( indeed) doth e●cell an other in wit: but yet so, that h● may be able to do more or less: For, there is no man, which still getteth no● somewhat by his travell and Diligence. For, although it be not in every mans power to go unto Corinth, we ought not therefore to omit to put in trial what therein may be done: For, Horace 
Horace.  saith: It is our partes to go forth a little although not far: that is, to make a mean or small progress. And Profit is to be commended, although by reason of the rudeness of thy Wit, thou mayst go no further.  
betwixt him that hath wit, and him that hath none, there is a double difference. First, he that hath Wit, doth of his own accord( and that speedily) follow after virtue: even like as an Horse that is swift in his course, which is at pleasure to be kept back with the bit or bridle. But, as he that is rude witted, is like to an Horse that must be driven forwards to his race with the sharpness of the spur: so the gross and dull Wit is to be stirred up and made sharp with earnest Labour and Diligence. hereupon, quintilian 
Quintilian.  reporteth of Isocrates, who had two scholars, namely Ephorus and Theopompus: the one witty, which( he said) had need of Bridles: and the other a dullarde, which he said, had need of spurs. The second difference is, a noble wit doth not long endure: or else, such things as before it did learn, it doth not keep in memory: even as those too timely apple do soon rot. But, hard and rude Wits, more slowly do wax tender, and yet continue far longer. By labour therefore, mean wits are made fit for virtue: For, Erasmus 
Erasmu●.  saith: By Learning, the Wits of men do wax soft and tender.   

Of Learning, of Knowledge, and of Instruction.  
NOw we haue some thing talked of the Wit, we haue need also to say somewhat of Art 
Arte,  and of Instruction: For Nature and wit alone, are to be vnderstanded not sufficient, unless that Instruction also come thereunto by Nature: which maketh that perfect, that before was unperfect. Therefore saith Cicero, 
●… o.  in his third book of new rhetoric, that Art doth ratify and increase the gifts of Nature. Again, in the same Rhethorike( the fourth book) Cicero affirmeth: That like as an untamed Horse, although he be well made, by nature cannot be fit for those uses and commodities which are required of an Horse: so an unlearned man, although he be witty, yet he cannot attain unto virtue: because without Learning, virtue cannot be( of any) attained.  
hereupon( in times passed) were those heathen men moved to erect and build schools: first, at Athens the most flourishing city then at that time in all the Country of Greece, and also in other places, that Youth in them might be instructed, both touching Knowledge and good manners. 
●… ledge ●… odd Ma●…  Which two, without Instruction are very hardly procured and gotten. Therefore the Philosopher Aristippus, 
●… pus.  did compare an ignorant and unlearned man unto a ston. For, being in times paste asked of a certain ancient Father, what it should profit his son to be instructed in Learning: made unto him this answer: If nothing else( saith he) yet at the least he shall not sit as one ston vpon an other on the scaffold: he shall not then be( as it were) a ston amongst learned men. The very ethnics did know, that virtue was gotten by Instruction in Learning: who had schoolmasters at home with them, which should learn their children in Artes and in virtue: and which was a thing so greatly religious among the Athenians, that they made a lawe, that the children should not be constrained to nourish or help their Parentes, when they be far strike in yeres: unless, in their youth they had of them been committed unto Maisters and Teachers to instruct them,& therewith to be furnished with virtue. To get virtue, we haue need of a double Instruction: one( as it were) a double Instruction, and the other a lively manner of Instructing. The books that are red, do give unto the dumb, Instruction: which( in their maner and kind) do teach without the sound of any voice. The other Instruction is, of living Maisters: who with the lively sound of the mouth, bringeth forth, and poureth into the ears of young men, the Rules and precepts of virtue. The lively Learning of the master, is far much better, than the senseless or dumb knowledge of the book. Therefore certain ancient Philosophers, are red, to haue measured or passed through diuers lands and countries, neither left they any that were not gone unto. Pythagoras, Empedocles, Democritus, and Plato, did sail into strange Countries, to the obtaining and winning of virtue: and after they had ended the course of their peregrination, they surely found it. They were not contented with a shadowishe and light study, which they might haue had at home within their own walls: but they applied themselves unto other places, where they might know what should beste become them to learn: where they knew learned men: and not books, but skilful Instructors and Teachers.  
now, 
four Book●… are chiefly 〈…〉 be envred, t●… the obtaynin●… of a good an●… godly life.  to say something concerning books: we haue to understand, that the books of four authors( among others) are chiefly to be read and envred: that is to say, of such Poets as be writers of honest things, of Hystoriographers, of Philosophers, and above all, of the holy Scriptures. Good and honest Poets, do very much make and conduce a good and honest life: so that in old time, the most learned cities of the Grecians, would first of all instruct their children in poetry: thereby affirming, that Poets were onely Wise. In Poets, children are brought up in virtue: as Horace most truly said in his Epistle.  
A Poet doth fashion the tender and young stutting mouth of a Child. Immediately also after, he then frameth his mind with right lovely and friendelye precepts: yea, he instructeth him with examples, and comforteth him also in al his poverty and sickness. Secondly. the books of Hystoriographers, which do also propose and set forth unto us, the acts of Noble men, and their manners also and fortune. Out of whose commendable and worthy life of Praise, both the mean to live well, is thereby gotten: as also by the rash temerositie and unlucky chances of them, we may be made the more wary and circumspect, and so take their rashness for our Instruction, which is very apt and profitable unto vs. Therefore saith Diodorus: 
●… orus.  It is good for us to amend our lives, by the offences of others: and to be able also to know, what is to be desired, and what to be avoyded by the examples of other men. An history( saith Beroaldus 
●… aldus. ) doth much inflame us unto that thing, which is good and honest: It abhorreth Vices: yea, it lifteth up the good, and subjecteth much the wicked. thirdly, The Philosophers books, which hath given forth precepts of virtue, are Aristotles ten books of ethics: Cicero 
●… ro.  his tenth book also of Dueties: Lactantius 
●… ntius.  of his divine Institution: as also Erasmus 
●… mus.  of ordaining a Christian Prince: and many other books, which haue described plainly the way to live uprightly, and honestly. Fourthly( and above all) the books of the Holy Scriptures: 
To confess God, is our only wised  by whom we are taught to know GOD, and whom wee must also aclowledge to be the Maker of all things, and that he alone is the only true wisdom of men, as Lactantius affirmeth in his second book.   

That poverty is no let, unto the attaimment of Vertue.  
THere is no cause why any estate or sort of men, should accuse or find fault with poverty, 
poverty.  as thought it were a plucker back from virtue: for poverty( as Apuleius witnesseth) was in times paste natural among the Philosophers: Yea, and it is manifeste, that whosoever hath attained unto any kind of Commendation or Praise, hath been first nourished up from his infancy, in the state of poverty. In time of the old World, poverty was the builder up of all Cities: 
●… se of Po●… e.  the finder out of all Artes, without sin and wickedness: plentiful also in all kinds of glory: and among al Nations, it enjoyed the commendation and praise. These are the words of Apuleius. If any man therefore be oppressed with poverty, let him follow the Philosopher, 
●… ntes.  who being constrained through poverty, didde in the night season draw water for money, that he in the day time might haue food and nourishment, and whereby he might the better give himself to Learning& Study. 
●… nsaile.  whilst we haue therfore time, let us here take pains, that we( by it) may deserve that which we must of necessity live vpon: and that we may get virtue, which cometh and offereth herself unto all that diligently labour in their vocation and calling. hereupon Seneca 
●… ca.  said: Thou shalt find virtue in the Temple, in the Market place, in the Court, yea, and standing also by the walls of thine house, although but of dark and dusky colour, having to thyself knotty and hard hands. Whereby, no other thing is signified, than that virtue also loveth and embraceth such men, as are given to labour and to take pains.   

Whether virtue may be attained without Learning.  
but, some man peradventure will say: There are many unlearned men, which never did learn letter, that be yet notwithstanding, truly counted& judged to be right honest men. We must answer indeed, that many men of a very good wit, are oft lead to virtue without Learning: as Cicero 
Cicero.  witnesseth in his book of Orations, saying: I haue known many men of an excellent mind and virtue( although indeed without Learning) having in a maner the divine habit of Nature itself, as of their own selves: and I haue also seen them to be very temperate, sober, and grave. This also I must adjoin to the praise and virtue of the unlearned: that is, that Nature is able to do much more without Learning, than Learning without Nature. And this same therefore I unite or knit together, when a certain fine speech, and stablishing of Learning, shall come to an excellent and notable Nature: than the which, I know not what a more noble& rare thing is wont to remain. These are the words of Cicero.   

Of Exercise.  
BEside wit and knowledge in the third place: we must use Diligent Exercise. Otherwise let no man bestow his labour and study to get virtue. For, as Cicero 
Cicero.  recordeth in his third book of new rhetoric: In every kind of Discipline, the Rules and Precepts of Arts are but weak and of small force: unless they be exercised with continual diligence, and with very long use and custom. And also in good memories, Learning but smally availeth, unless it be perfected, and so allowed by painfulness, by labour and Diligence. And Lactantius 
Lactantius.  in his third book, saith: That Artes are learned, not that they may be onely known, but that they may also be put in exercise. And they are practised, either in the behalf of mannes life, either else for pleasure, or for praise and glory. Cicero 
Cicero.  left a writing in his Offices, that all Praise and virtue did consist, not in Knowledge, but in Practise: that is to say, It is but a small thing to know what Verlue is, what honesty is, and what 'vice is, unless we also exercise, and put virtue in practise.   

The exercising of our knowledge, for the obtaining of virtue.  
out of these said four books: that is to wit, out of Poets, out of Hystoriographers, Philosophers, and the holy Scriptures, if we desire the fruit and profit of true virtue and honesty, it behoveth us to follow the custom of bees in gathering of Hony. For, bees 
Bees,  that do gather Hony, do fly about here and there among dyvers flowers, taste also of many flowers, and suck up also the juice of many flowers. Then they also carry with them into their hives some sweet moisture of their diligent and painful travell: which they also lay down and press it together, and therof cometh the Hony. And by thus often doing, they heap together at length good quantity of Hony, which is a sweet reward of their labours. No otherwise ought he to do( whosoever he be) that is desirous and studious of Learning& virtue, and that otherwiles do seek to become a man: whereunto, he must haue four manner of Exercises. The first Exercise is, 
four Exercises. The first Exercise.  that out of those things which he either heareth or readeth, he do gather out into a noting Table, those things, which shall be profitable to Eloquence and virtue, as it were into the Storehouse of memory, whatsoever he shal at any time read, that may further Eloquence or virtue. For, each of them requireth a notable manner, as Cicero 
Cicero.  witnesseth in his fourth book of his old rhetoric, saying thus: wisdom without Eloquence is but a small profit unto a city or Cities: and Eloquence without wisdom, did for the most parte hurt, and never profited at all. Therefore shal every Student haue two Noting books, into the which, he may gather such things, as he both heareth& readeth. Into the one, that which teacheth Eloquence: and into the other, that, which teacheth virtue: even like unto a covetous man gathering treasure, who hath diuers chests, into the which he putteth his silver by itself, and the gold by itself. This Exercise didde Plinie the Writer of the natural history, use: of whom, Plinie 
Plinie.  the second( his uncle) writeth in his Epistles, that he red nothing, which he didde not also pick out after he red it.  
The second Exercise 
The secō Exercised  is, that he must shut up in his memory, those things which he gathered out: and think, that sometime he may haue need to use them: as Macrobius 
Macrobius  witnesseth in his sixte book Saturnall, saying: That this is the beste way into reading and hearing, to follow those things which thou allowest in others: and such things as thou dost most of all wonder at in other mens sayings, to turn them to thine own behoof and purpose. Which thing, the latins did among themselves: and also notable men among the greeks, were wont so to do. These out of Macrobius. This is not now simply to hear an author, to learn onely his words, or to understand his Orations: but out of his writings to gather unto himself Eloquence, and the way also to live well, like as meate, onely put into the mouth and chaws, doth not profit the body, except it go down into the stomach, and there be concocted, and so at length is turned into blood and flesh: So neither reading nor hearing any thing availeth, unless it be turned to the use of Speaking, and that rather speaking discréetely and wisely.  
The third Exercise 
The third Exercise.  is this, that no day do pass away without some profit, after the example of the cunning painter Apelles: who daily was so well occupied, that at the least, he painted or drew out some little line. After this custom and order, the greedy guts also of the world, do use to lay aside every day, some piece of coin into their treasury, for the increase of their after store. For, small things oftetimes, put to small things, at length are made many things: as Hesiodus 
Hesiodus.  the Poet witnesseth: If thou assayest to add trifles to trifles, and dost it often: in the end, a great heap is gathered together.  
In this Exercise, we must not labour to learn much, as it were but for one day, but we must with Diligence learn it perfectly and well. therefore answered Apelles a certain vnskilfull Painter, that bragged of his speedy dispatch in Painting of an Image: I wonder not( saith he) at that: for many more such fonde pictures, mayst thou soon painte and dispatch. Wherefore, this saying of Cato 
Cato.  is to be followed: soon enough, if it be well done.  
Augustus Caesar 
Augustus Caesar  had thereof this proverb: Make hast slowly: that is to say, Make slow hast on thy work, thereby meaning, to do it warily and wittily, and not too too hastily: For, somewhat flow and provident going forewardes, doth much more profit, than post hast without Arte or Reason.  

The fourth and last Exercise.  Now, the last and fourth Exercise is, that thou repeat in the evening, such things, as thou hast both heard and red on the day time. Which use and custom, Cato did keep, as Philelphus saith in his second book Of the Education of Children. And Apuleius 
Apuleius.  writeth of certain in India, which are called Baresophisters: who neither knew howe to till the ground, howe to plough the fields, neither howe to tame Horses, nor howe to yoke Oxen, ne yet howe to shear sheep. Yet, both the aged Maisters& the younger Schollers, had wisdom then wonderfully in reverence: detesting nothing so much, as drowsiness and idleness of the mind.  
After that the Table was once covered, before Meate was set thereon, all the youngmen out of diuers places( as the manner there was) came together to eat. Then the Maisters asked thē what good they had done from the dawning of the Day, until that present time. Then one called to mind, and answered, that he( among certain which were at discord) had made Peace and concord. An other said, that he did obey his Parentes, which commanded him to do a certain thing: An other said, that through musing by himself, he had devised somewhat: And an other said, that he had learned somewhat. But he that could not bring or say something, was thrust forth out of the doors to his labour and business, and so went without his supper. These are the words of Apuleius. So also should every man that is studious of virtue, follow( being by himself in the evening) the nature of sheep, which being in the evening brought from their Pastures, do then chew their cud in their coats: that is, do eat again and tear with their teeth the same Fodder, which they before had cropped vpon the day time: and do also give milk to their Shéepehearde through the same Fodder, which in the day time they had plucked up. So in like maner, he that loveth and studieth virtue, ought in the evening to repeat those things, which he before red or heard: as well those that conduce unto Eloquence, as unto virtue.  
Secondly, let him turn them unto milk: that is, let him use them to a profitable and honest behoof of his life: and let him show forth that thing, wherein he hath been also profitable unto others: like as the sheep being yet filled with milk, do show forth themselves unto their Shéepehearde, that they in the day time haue eaten and chewed grass: and that they haue not spent the day in idleness. This also will profit, yea,& that not a little, to stand in contention with another whether he hath more profited in Eloquence or virtue. For, then doth every man prove howe much he doth either know or not know, when as he hath entred into comparison with an other. Therefore writeth Suetonius, 
Suetonius.  in his book of noble Grammarians, that in times passed( in the schools) this was the use and custom, that the scholars before dinner should dispute together: But after dinner( their books laid aside) they should then declaim, or fall into reasoning and arguing.    

What comeliness, and what virtue and Honesty is by Man to bee kept in every time and age. CHAP. 3.  
THe life truly in the trade of virtue and Honesty, consisteth in two things, that is to say, in the seemly adorning of Man himself, and in honest dealing also towards others: as Macrobius 
Macrobius  witnesseth in his first book and first chapter of Scipio his dream, saying, that by virtue a good man was first made governor of himself: then, ●fter that, of the common wealth. And it is meet indeed, that a good man do first govern and instruct himself, before he be a governor or Instructor of others, hereupon was Thales 
Thales.  the Philosopher demanded, who was a King indeed, who answered: He that is taught to rule himself. Dwell at home with thyself, that thou mayest know of what ability thou arte. But howe he ought to govern and instruct himself by virtue, he must most diligently learn: which he may here know by these Precepts following.  

He that will teach and rule himself honestly, must keep these six precepts following.  

Silence.  THe first Precept is, that he learn to be silent, and to hold his peace:& that he love Silente more than much babbling: For Silence sheweth forth a Wise man: but vain and much babbling, argueth a foolish man, who cannot refrain to hold his peace. By Silence doth a Philosopher no less utter his wisdom, than he doth by open speaking: as Macrobius witnesseth in his seventh book and first chapter: that is to say, It is no less token or sign of wisdom, a man to hold his peace, than otherwise to speak. hereupon, as saith Apuleius, was Pythagoras first called a Philosopher, because he taught his Disciples first of all to be Silent and hold their peace. And the first Instruction of that scholar which should become Wise, was, to refrain his tongue, and to keep his words within the walls and compass of his teeth. Socrates 
Socrates.  also being asked of a certain man, howe a man might be made Wise: did give unto him two precepts: first, that he should more often hold his peace, than utter speech: The other precept was, that he should learn to speak.  
It is evident by three signs, 
It is bette●… to hold our peace than to speak.  that it is better for a man to hold his peace, than to speak. First, by Nature, which hath bestowed upon Man, but one Mouth and two ears: to the end we should speak less than we hear. secondly, by the custom of the ancient romans, who were wont to Painte Angerona, their Goddesse of Silence, with hir mouth sealed up with wax. And the egyptians Painted their God of Silence, called hippocrates, stoping his mouth with his two fingers. thirdly, by the doctrine of ancient Philosophers who never condemned any thing more in Man, than much talk, saying, that therefore Nature had given unto Man teeth and lips before his Tongue, because they might keep it under, and that it should not be overmuch a babbler, or busy speaker. Therefore Xenocrates 
Xenocrates.  being demanded of his Silence, answered: that it never repented him in kéepyng of Silence: but that he oft repented him for his much speaking. again, let him before learn to speak those things, which beste becometh him to speak: but no lies or forged things: for he that is bold to speak feigned and hidden things, is to be noted but black coloured, as Horace recordeth: neither yet those words, which( as Plinie 
Plinie.  saith) shall return by the throat: that is to say, hurtful to the speaker: neither backbiting words, whereby an other mans estimation and honor is depraved or evil spoken of: no, neither yet secret words, either words spoken in drink: but only those things, which are good and honest, chased also, profitable and true. And it followeth: He that truly worshippeth virtue, must also keep all other things in secret. Therfore said ovid: 
ovid.  It is a notable virtue to keep Silence: and on the other side, it is a grievous fault to speak such things as are to be kept close.  
In Speaking therefore, this Lawe is to kept: that is, when we are about to speak, thē to note, whether the thing which we would speak, be comely for the place, as also for the time: and likewise, whether it be apt unto others purposes, then being there present. Secondly, we ought also to speak, when Silence shall be either hurtful unto ourselves, or unto others. Thirdly, he ought to take good heed that he do not overmuch busy himself in any matter at al: that is, that he keep measure in all such things as he mindeth to take in hand: neither that he do ouerfarre deal in such things as be evil: nor yet ouersparingly to with hold from speaking or doing that, which is convenient, good and lawful. Terence 
Terence.  in Andria,( the first scene) saith in this maner: I think that to be profitable in the life of Man, where nothing everich is done: that is, that Measure( by all means) be always observed and kept. And hereupon the Learned haue said: that virtue stil consisted in the mean. And as Horace 
Horace.  saith: There is a Measure in things: and there are also certain limits thereof: without the compass whereof, nothing that is just can stand.  
virtue consisteth in the mean: and 'vice in excess. Wherefore, in all things, mean and Measure is to be commended: and excess to the contrary, to be discommended. thereupon, the Poet Hesiodus said: The half is more than the Whole: that is, that mediocrity is more to be commended in things, than Ouer-muche or no mean: for the common proverb is: every thing that is too much, is turned into 'vice, or to be noted in the worst parte. Cleobulus 
Cleobulus.  Lindius, one of the .7. Sages of Greece, used to say: In every thing, Measure is best. Fourthly, let him shun and avoid that thing, which he reproveth in an other. By the testimony of Diogenes 
Diogenes.  the Philosopher it is thus said: If thou wilt be a good man( as one endowed with virtue) put that away from thee, which thou despisest in another. And Cicero also saith: He that is ready to find fault with an other, ought first to be blameless himself: for we can easily and clearly see other mens faults: but as for our own, we hide them and know them not. If every man should descend into his own self,& so weigh with himself what maner a man indeed he is, and also of what corrupted mind: truly he would then cease to taunt or nip others: and so would first of all purge himself from Vices, and garnish himself with virtue. Therefore, our saviour Iesus Christ in his holy gospel, being about to exhort us unto virtue, commanded, that first we should cast out the beam from our own eyes, and then the moat from an other mannes eyes. We should first cure and heal ourselves, and after that, others. Fiftelye, let him learn to sustain and suffer, as well adversity as prosperity. Let him not everich rejoice, when Fortune favoureth him: least the same Fortune being suddenly again altered, he should then be everich disquieted and sorrowful. Neither in adversity should he everich lament, after the example of Socrates: 
●… ocrates.  who in either sorts of Fortune( which soever) is red to be always of like countenance and mind. Therefore, Plato 
●… lato.  also being demanded by what means a man should be known to be wise, answered: A Wise man, when he is reproved, is not therfore angry or teastie, neither is he puffed up, when he is commended and praised.  
For virtue hath no acquaintance with Pride, because it is a very hateful and evil 'vice: neither doth it ever admit any Desperation or Wrath: because they be also very hurtful and daungerous Vices. Wherefore, the common proverb is, that the man which is feeble and weak hearted in adversity, is not unaptly compared to a rush. In each fortune therefore,( both adversity and prosperity) the custom of a certain Philosopher is to be followed: who in prosperity was pensive and sad( foreseeing, that after mirth, commonly followeth sorrow) and in adversity was glad and merry, knowing by good experience, that after the fall of evil, soon riseth up goodness again: for Fortune is very slipprie& changeable. Therfore, in prosperity, let us think that adversity will also follow: For, Plautus 
Plautus.  witnesseth in amphitryo, that GOD doth so think it good and convenient, that sorrow( as a companion) should still follow after Delight and Pleasure. In adversity therfore, let us so think, that God will make an end of such things, according to that saying of Virgil: 
Virgil.  And it will do a man good to remember these evils, as felt in times paste. Sixtely, and lastly, let him seek means, to please both God and Wisemen: which, them to please, is doubtless the greatest praise and virtue. For, he that seeketh to please them, must be of necessity either presently good, or else at the least( in time) be of them made good. For, those which be good, do onely love such as are good: and to the contrary, the evil are louers of the evil. It is evident out of Seneca, 
Seneca.  that he, which wisheth for virtue, ought to take pains to please good men: saying, Some good man is to be chosen unto us, and always to be set before our eyes: and that we may so live, as though he ever looked vpon us, and didde see our doings in all things. For, he shall easily love both virtuously and well, which is conversant among good men, and which also liveth according to their good wils& discriptions: and that none otherwise truly, than is the maner of women: who attiring themselves before the glass, at length( when they are most finelye adorned and decked) do then come forth to show themselves.  

Of the manners and virtues, of sundry times and Ages.  
although honesty and virtue do very well beseem and set forth a man: yet in dyvers times and ages, dyvers and sundry manners are required concerning honesty. For, the proverb is: An other life, requireth an other order of diet, as also of other manners. For, the same thing doth not conduce or so aptly profit in every age: but as some things do become childhood, so other things do belong unto Youth, other things unto the state of young men, and other things also unto mans state, and unto old men. For, in time of age, mens manners are oft altered, and Nature likewise is soon changed. 
The age of Māki●…  And unto mankind, there is belonging six ages: that is to wit, the time of infancy, the time of Childhood, the time of Youth, the state of youngmen, Mans state, and Old age: Whereof every one hath his proper office, Manners, and Qualities, as immediately followeth.   

Of infancy.  
THe first age of mankind after his birth, is called infancy: And it is so called, because it hath not the use of speech. And no manners or virtues are to be prescribed unto it, because it is not as yet capable of Reason: for it hath in it, neither the use of the Tongue, nor yet of understanding. Therefore, it ought, by the onely Instruction of the Mothers or Nursses, to be here trained up to such purpose, and that it may live in this world.   

Of childhood.  
childhood is the second age of mankind: namely, when Children begin to speak: and not having as yet the full use of Reason. They bear the name of Children, of this word, Bua: that is, Childes drink, which they call Bua: being as yet unable( and without Prudence, Reason, or understanding) to utter forth their first words. These( of this age) are timely to be instructed of their Parentes and Nursses: whereby, they may begin the more honestly to live, in these sorts of manners following: that is to wit, that they truly know God: that they also do worship him in heart, and likewise in fervent prayers: as Hermannus Buschius 
Hermannus Buschius.  counseleth in his Verse, where he exhorteth Children unto virtue. Let them( saith he) obey their Parentes, and reverence their Elders: let them be barred from too much play, and also from evil company, least they be stained with noisome vices, before they first begun the use of Reason: than the which, nothing may be more detestable, as Apuleius 
Apuleius.  doth witness, saying: Who will not hate that child, which like a Monster sooner groweth up strong in wickedness, than in age, and is ready to hurt with mischief, or before he be of any bodily stature, either to be but young in yeres, and yet old in 'vice and naughtiness. perfect Prudence cannot as yet be required or had in a child: whereas childishness itself doth still bear sway in him: and in whom also the weakness of a very green or new mind do yet bear rule. Therefore, the ship playeth, and he rideth vpon a long reed. For that cause, he ought not overmuch to be born with all: least he be inclined and beate unto Vices, and so always after remain wounded therewith: for that which in Youth hath once sticked to the flesh, will very hardly in Age depart from the bone. Wherefore, they are to be diligently instructed in these precepts, as Philelphus prescribeth in his eight book Of the Education of Children: that is to say, that they worship GOD( as is before noted) and be obedient both in words, in manners, and in the order of their body: and to go also cleanly appareled. 
What is to be avoided of children.  They may not be given unto many words, neither béecome liars, nor be like unto beasts, or evil conditioned, neither yet slow in body, as are Asses: nor unclean as Swine in the mire: either their garments vnbrushed, as Beggars: or filthy as stinking Goats: neither unlearned as a ston, or as an Archadiā ass. And after they be seven yeares old, let them be put unto schoolmasters: for such was the maner of the Gentiles, as witnesseth Philelphus in his second book.   

Of Youth.  
YOuth is, that Age, which is next unto childhood, although( according to Perotus 
Perotus. ) the Lawyers do put and account Youth after young mans state: but by use it is set before. Whereas now, if they can perfectly speak, they are( as thereunto fit) to be commended unto schoolmasters. And it is called Youth( as saith Perotus 
Perotus. ) of Helping: because it is then of strength, and apt to help his Parentes. For, it is then of ability to dispatch business committed unto it: and is also able to endure and abide Labour and travell. In this age, tender bringing up is to be avoyded, as Quintilian 
Quintilian.  saith in his first book and third chapter: 
Delicate bringing up of Youth, the inconvenience thereof.  forasmuch, as Delicate bringing up( saith he) corrupteth and weakeneth both the strength of the body, and also of the wit. What then will the elder Youth do which hath crept up in Purple? And they which are now daintily fed in this Age, are also desirous of Dainties all their lives after. which if they cannot obtain: they yet labour with desire( as much as they may) both by right and by wrong, to satisfy their dainty mouths. And so at length fall to loitering and idleness, to play, to Theft& robbery,& to all kinds of mischief. In this Age, 
The maner of children in old time among the romans.  the Children of Rome did brag of the Gates of the Temple, of the chains which they had worn about their neck from the time of their infancy( as it were in token of renouncing Childhood:)& afterwards, being desirous to put from them their childish manners, were clothed in a white Gown, embroidered& wrought before with Purple, in token of a more pure, of a better, and more Honest life: that beholding the whiteness of the gown, they might fly from Vices, which make men black, foul, and hateful unto others: seeing upon them the brightness of the Purple, they might the rather think and endeavour therein themselves, that their lives should so clearly shine, as might of all men be commended and praised.    

The Dueties of young men.  
first of all, God is to worshipped, both with Prayer, and also with a clean heart: then their Parentes, and next their Maisters. To obey those three, and also to shun those things which letteth the accomplishemente of that which they do command: let them here learn, seek, and daily execute the holy commandments of God. It is most plain and manifest, that a young man should obey these three: for vpon them doth depend our whole life. 
What Man hath of God, of his Parents,& of his master.  Of God we haue our souls: of our Parentes we haue our Bodies: and of our masters, we haue the Instruction of our souls. By the which our life differeth from brutish or savage beasts. Therefore, that we may be thankful unto them: we must of right love and obey them.  

Of young mans estate.  
THe state of a Young man, is the fourth age: which beginneth with him at the yeares of .14. It is called the State of a Young man, or Young mans State, of this verb Adolesco: which signifieth, to grow up. For, at that time, men do grow up in body, in Strength, and in Reason, yea, in 'vice also and in virtue: although more inclined unto 'vice than unto virtue. And at that time, is every mans nature and disposition first known, and whereunto it is most bent and affencted. For before, clothe the small discretion of their age, it could not so well be known and discerned. For, 
Terence in Andria. ( saieth Terence) so soon as they be young men, they give themselves to some solace and pastime, as also unto Study: either else to bring up Horses, or Dogges to hunt withall: either to make much of philosophy and of Learning. unto whom also Horace doth agree, in his Arte of poetry: A young man having no beard, 
The affections commonly in Youth.  after he hath once gotten his neck from under the Yoke of his governor, giveth himself immediately unto riding, to Hunting, and to solacing of himself abroad, counting then simplicity to be but wickedness: contemptuous also of all such as give unto him good council: nothing regarding his own profit: very wasteful of his money: ouerloftie, greedy, swift also and ready to forsake such things as ought of him to be beloved. This Age, that is to wit, Young mans State, is of two sorts: The one, from fouretéene to eyghtéene yeares do continue, and is called, young mans State( being without beard) because in those yeares youngmen are without any beard: like as in times paste, Phoebus, that is, Apollo, stood in the Temple of the ethnics without a beard, as saith Valerius Maximus in his first book Of Despised Religion, touching dionysius the Syracusian Tyrante: And at eighteen yeares, is the first beginning that a beard doth grow: and men are then said to go out of the Beardelesse time, and so to stretch forward unto Mannes State. Into every kind of wickedness, doth this Age cast a youngman down headlong: as into sloth and idleness, into Pastimes and plays, into Disobedience, Surffetting, riot, haunting of neighbours, pride, and wasteful Dispending: they vainelye consume their substance: being nothing at all careful for the life that shall follow: as all Comedies do witness: which speak nothing else of young men, than, that they do consume their riches vpon neighbours, vpon riot, and banqueting.   

How young men are to be trained up of their Parents and Maisters, to virtue& honesty.  
WHereas( therefore) this Age above all others, is most ready to offend, and doth daily more and more give itself thereunto: and by reason of the lust of Youth, even like unto the younger Colts, whom Youth doth much prick and move forwards. Therefore are Young men to be timely bridled: either of their Parentes, or else of their masters: and that none otherwise than are untamed Horses to be tamed and broken of the rider with the touch of sharp spurs. By four rules, the Parents or Maisters ought to bring up their Youth to fruitfulness: That is to say, by Instruction, by Warning, by Promise,& lastly, by Praise and threatenings.    

How Instruction consisteth in six precepts.  
FIrst young men ought to know, that God is chiefly and above all things to be worshippped& reverenced: who hath created, who also feedeth& preserveth al things:& who leaveth no sin or any evil unpunished, nor no good thing unrewarded, giuing unto the good an eternal reward, and unto the wicked everlasting punishment. And without whose grace and favour we men cannot do any thing, no, not live one moment of time. We ought therfore to take good heed, that we offend him not with an evil life. Secondly, that we may not trust in any earthly riches: and chiefly, not to the beauty of the body. For the shape of the body, or the beauty therof,( which we count good) is but a fading or brickle thing:& therfore Virgil 
Virgil.  said, Eglog. 2. O faire child, trust not to much unto thy beauty: for white flourishing blossoms do soon fade away, and are by and by of none account. neither let them overmuch lament, if they be deformed in body: but let them rather labour, that they may in their mindes be lovely and faire: for, as Franciscus Petrarcha 
Franciscus Petrarcha.  saith in his book of adversity: It is better to be made faire in knowledge and in virtue, than to be born fair in body. In this precept, did Socrates oft instruct his scholars, commanding them to look vpon the glass: that, if they saw themselves deformed in body: they should therefore labour to be made faire in mind: for the body is defiled, which keepeth a foul soul in it: even like as a beautiful tomb, the keepeth therein a rotten and stinking carcase. Therfore doth Christ in his gospel call the Phariscis, 
Math. 23.  painted Sepuchres: because they appeared to be religious and good: but yet were inwardly ravening wolves. Socrates gave commandment, that if any were blemished in body, they should then seek for the beauty of the mind, by Knowledge and virtue: which should be more noble and longer to endure, thē any corporal beauty in the world. Thirdly, that they put not their trust in riches, in worldly goods, nor in money: but in only Knowledge and virtue: trusting, that they shal then become rich and happy. For, to be learned and wise, is truly in deed to be rich. As for common& worldly riches, they perish most wickedly& come to nought. For, in times past, many there were, which were most rich& wealthy: but sooner than a word could be spoken, they were made most poor& beggarly: as it is red of Croesus 
●… roesus.  the most wealthy King of Lydia. Riches are not worthy so to be beloved, as though they were in deed precious goods: for Cicero 
Cicero.  in his fourth book of new rhetoric allegeth, saying: If thou wilt compare Riches with virtue, they shal scarselye be worthy to be the handmaidens and seruants of virtue. Therfore, young men( whilst their wits and age do flourish) let them get unto them some wayfaring man until old age: that is to say, virtue& Knowledge: for, they by it, in old age haue gotten both honor, safety, praise,& true virtue. wherefore Thales 
Thales.  the philosopher being on a time demanded what young men ought to learn: answered saying: Those things which they should use in their old age:& that was, that showing forth of virtue& Knowledge. Fourthly, whatsoever they see to be hurtful unto others, or that of others are to be avoyded: the same thing let thē also shun: let thē begin to be wise by other mens harms:& so let thē instruct themselves,& reform better their lives. The vices which do corrupt& disprofit others, be these: namely, Disobedience, lying, much babbling, infidelity, wickedness, 
Vices, to be avoyded of children.  playing for money, whorehunting, drunkenness, wasteful& vain spending of goods loitering and idleness, and haunting of naughty company.  
Fiftly, let the examples both of good& naughty men be set before them: and let the lives and ends of them, be truly  told unto them: and how that the evil with evil were rewarded: as also to the contrary, the good with good. hereupon, the ancient young men of Rome, in the beginning or prime time of their young age, did cloth themselves with a mans gown, that they might by little& little begin and stretch forwards towards such a life, as is worthy the praise of an honest man. Then were they brought forth to the common market place, that they might there know and see the common life of man to be of two sorts: that is, 
The Ver●… uous and ●… he vicious ●… fe, how ●… iuerselie ●… hey are re●… varded.  a life vicious and virtuous. The vicious life, hath always an evil end: but the good and virtuous life, being( at the first) but hard and thorny, is afterwards rewarded with goodness, and that for ever& ever. Therfore, Hercules, in times past( being a young man) did rather choose to serve virtue with pains taking( knowing that after such labour there should follow a reward) than to service with loitering and idleness: as Cicero writeth of him in his first book of Offices. Sixtely, let them be exercised in laboursome and earnest business: let them in no wise be suffered to give themselves unto idleness, lest they fall into filthy lust and desire. For, ovid 
ovid.  saith, If you once take away idleness, the bow of lust is soon broken. And therefore did the ancient Romaines exercise their children in marshal affairs, in warring, in fighting,& in swimming. young men therfore are to be exercised with continual labour& travel, after the manner of horsekepers, who daily do bring forth out of the stables from street to street, into the field, rough and untamed horses, that by running and coursing of them, they might the rather accustom them to the use of spurs and bridles: and not suffer them to rot or vainly wear away through idleness or want of exercise.  

Of Warning.  
NOw, secondly,( besides the order of instruction given unto young men,) parents and masters ought to admonish them of their errors. For, if they haue erred in any thing: they ought then to be taught what should be better and more honest for them to do. Let your accustomend talk in their presence be good and honest: that by such continual warning, they may be made the more virtuous& honest. For, words be of force to move the mind: and that which of man is most commenlye heard, that is most surely fixed and kept in his heart. Let them also herein be admonished: that is, that they orderly follow the steps of their honest parents and kinsefolke: for, so Aeneas 
Aeneas.  in the .12. Aeneid, exhorteth& warneth his son Ascanius to learn virtue of him his Father, saying unto him: My son, learn of me, the way of virtue and true Labour: but touching Fortune, learn that of others. My right hand shal be thy defence from al assaults, and that shall set thee among many great rewards. Se that thou in such wise do remember me, when thou shalt once attain unto the yeers& state of a man.   

Of Promise.  
THirdly, let it be also promised unto them, that they shal receive( doubtless) great rewards, both here of us and else where, if they shal once embrace and follow virtue: as Horace 
Horace.  saith in his Epistles: Thou good fellow, whether soever virtue shal lead or guide thee, thither most happily go on thy way, and doubtless, for thy deserts, thou shalt attain unto great rewards. I say unto you( O you young men) go on forward, whether soever virtue shall direct you, and you shal receive great rewards, for he that hath attained unto virtue, lacketh not any thing, but hath obtained all things: as Plautus witnesseth, in Amphit. Comedia.   

Of praise and threatening.  
HEre in this last and fourthe place, young men haue their commendation and praise, if they be once found to profit, and to go stil forwards in the way of virtue and honesty. For, praise is a great spurring and quickening forward, to dispatch with speed any business that is taken in hand: as yield 
yield.  recordeth in these verses following, in his .5. book of sorrow. To be short( saith he) Praise giveth great strength unto the mind: and of praise, love maketh right fruitful and flowing breasts. For, we all( as saith Cicero) are inflamed with the desire and love of praise: Quintilian 
Quintilian.  biddeth us to commend young men, but specially all such as go forward in well doing. But, if they shall be found slow to embrace virtue and honesty: neither yet haue will to hear godly admonitions& warnings: then must they sharpelye be dealt withal, and that with threatenings, and then with whippings, as Cicero 
Cicero.  witnesseth in his fourth book of his new rhetoric, saying in this maner: They which think that young men ought to be forgiven of their crimes and offences, are much deceived: because that their age is no let or impediment to the doing of any goodness: for they are then as apt to learn good things, as they are to the contrary, evil things. But those in deed do very wisely, which minister unto young men sharp correction: that they in their ripe and flourishing age, may attain unto such virtues, as may afterwards defend them during the time of their whole life.    

Of the dueties of young men.  
THe dueties of young men, are diuers to be vnderstanded. And the first is, how that they ought to choose unto themselves, such a kind of life, as they will endeavour still to use even unto their grave, after the example of Hercules: of whom it is red, how he in the time of his youth, did the very same thing: and after the custom of the Romaines, who also brought their young men into the common market place( when they were something grown unto yeares)& there they clothed them( as before is noted) in a mannes gown: that they might then begin to throw their nuts abroad, wherewith long before they had played and passed forth their time: and should also put from them the folly of their former age, and should hunt after that life, which is of all men most worthily commended. For, it behoveth a man, not to pass the way of honesty and of good life, which of necessity must here live amongst men.  
Secondly, as tully witnesseth in his first book of Offices: 
Cicero.  It is the parte of a young man to reverence his elders: and to choose out from amongst them, the beste and most approved: by whose counsel and honesty, he may best order and govern his life: Let him well temper himself from lewd lust, and from foolish covetous desires. Let him exercise himself in labour, and in patience also both of the mind and body: that he may be apt to be a man of war, yea, and a Senator also. And when he will refresh himself, and give himself unto pastime and pleasure: let him then take heed of intemperauncie: let him remember the virtue of bashfulness: neither let him be overmuch prodigal or given unto wantonness, but rather unto shamefastness: and chiefly in those things, where his elders shal be present. These are the words of tully. Furthermore, let young men think themselves( in time and in place) to be men, and not beasts: and therefore should they also haue better manners than beasts. Let them call to mind that they are young men, and not boyes and children to do things childishly: neither that they be men and auntientes, and so to think themselves wise enough in their own conceiptes: but that they also stand in need to haue instruction and counsel.  

Of Mannes age.  
THe fifte age, is called, the valiant or manlike state of mankind: considering, that at this time, both the person, age, and body of man is now fully ripe and grown up: so that it hath ceased to grow any further in youthfulnes: and that also the beard hath now appeared on his chin. This( truly) is the only age, which is most to be applied unto virtue and Honesty: for the it now flourisheth in the understanding of reason,& is also strong in body, that it may the rather embrace the way of virtue: because by the name of this age( that is to wit) of a man, virtue had first his name. For, when to this word, Vir, ther is also added this syllable, Tus, this word Virtus is said to be made. So that virtue hath borrowed hir name of a man, that is to say, of Vir, because that only man is a most apt or fit minister, and a worshipper of virtue.    

Of the Honest life of Man.  
THe life( truly) of a man, ought to be very honest, and to be fully replenished with virtue. For, he leadeth not( as he ought) the life of an Honest man, which keepeth not all good virtues together, but offendeth yet stil in some. Let a man therfore be prudent, just, temperate, strong, and of valiant courage: And let him be prudent, that he may wisely dispose his words: call also to mind former deeds committed, well to order things present: and before hand wisely to look about him, to provide for things that are to come. And let him be well ware, that what so ever he taketh in hand to do, that it may be done of him wisely and discreetly,& to haue always an eye unto the end. For( doubtless, as Cicero 
Cicero.  saith:) It is a shane to say after the end: I would not haue thought, that it would so come to pass. Therfore, Terence in his Adelphus saith: This is it to be wise: not only to provide for things before our eyes: but for such things also as are yet for to come. Let him deal justly with all men, do hurt to no man, nor wrong any man: let him be friendly to others, and a lover also of peace and concord: let him likewise be godly, and of courteous behaviour: and in all things let him love constancy, and keep sure his credite: 
Credite.  for credite( as Cicero in his .1. book of Offices reporteth) is the foundation or ground work of Iustice. Let him be moderate in al things, that is, in keeping of Temperance and measure: let him be also modest,& of chased& moderate disposition: let him be a sparer, and no prodigal spender, sober also in all his doings, and inclined to bashfulness. Let him be puissant and strong: not so much in body, as specially in the mind: and not fearful, or of a weak heart in time of adversity, neither let him give place unto evil: but let him always prevail with the greater boldness or stoutness of courage: let him not be suddenly moved either feared: but, how so ever things do fall out, let him pluck up unto him a courageous and manly heart. And above al things, let him bridle in himself, the notorious evils of avarice and Ire. let him not desire vain and foolish things, as the manner is of children: and when he is moved unto anger, let him then refrain and not do any thing. Plato 
Plato.  therfore on a certain time being demanded, what man( amongst others) was most strong: answered and said: he is most strong that can overcome his own fury or anger. Furthermore, let him that desireth the use or way of Honesty, observe these two precepts: which is, that he first should seek means to be in deed such a one( or the very same) as he would gladly desire to be accounted off. For, Cicero 
Cicero.  witnesseth in his second book of Offices, howe Socrates was wont to say: The way to glory was but short, if a man would study to be such a one in deed, as he would be counted of others. Secondly, let him earnestly labour( as out of this precept of ovid:) that he lose not the name of a good man. If thou lose( saith he) all things: yet remember too keep sure thy good name and famed: for if that be once lost, thou shalt afterwards bee but slenderlye accounted of. And that this may of every man be done, let this rule now following of Horace 
Horace.  in his Epistle be truly observed: that is, Bee not to hasty: but before thou goest about any matter, pause a certain time, and ask coumsel of the learned, after what sort and maner thou maiest quietly pass over the course of thy time and age.  

Of old Age.  
now, the .6. and last age, is called old Age: unto which age, properly belongeth the virtue of prudence: which virtue, old men haue attained unto, either by custom of long life, either by Knowledge, or else by great experience. Wherefore, It is the duties of old men( saith Cicero in his .1. of Offices, 
Cicero  to further and help with their council and wisdom, both Youthful persons, their friends also, and the Common wealth. Therefore, Romulus, the first buylder of the city of Rome, choose out( as livy witnesseth) an hundreth old men, which should govern the same city with council and Prudence. And thereof( even of old men) is the Senate appointed and ordained, as it were the gathering together a company of old and aged men: to the end they should be Gouernours of Cities, and to be an example also of virtue and honesty unto all those that be of the younger sort. Therefore is Honor given unto them, as unto the Possessoures and Teachers of Prudence, by the Image of virtue and honesty. Finally, it is the duty of old men, to avoid the 'vice of avarice( which chiefly reigneth in thē:) and that done, to eschew Waiwardnes& the sin of slothfulness. And it is al ways their partes to consider, what the white hairs on their heads do truly signify unto them, and what also their crooked bodies do prognosticate unto them: that is to wit, that their manners( apparently) be both grave and good: and that they likewise remember, howe they do daily draw nigh unto Death, and are even now leaning over the grave or Sepulchre. Their bodies do bend even towards the Earth: whereby they may truly know, that immediately after Death, they shall descend into the bowels of the Earth. It behoveth them therefore to forsake the toys and allurements of this vain world, and to prepare themselves unto the hour of Death: And let them likewise ponder well this saying of Horace 
●… orace.  in their mind: Thou hast now played enough, and thou hast drunk enough: it is time therefore for thee that thou departest hence: least wanton Youth do laugh at thee when he seeth thee drunk: and so give thee a dry scoff and scorn thee.     

What honesty best becometh us, both towards God and Men. CHAP. 4.  
THe knowledge of virtue and honesty, do nothing at all( or very little profit) unless it be exercised or put in practise. For, Cicero 
Cicero.  in his first book of Offices thus reporteth, that the whole praise of virtue, consisteth not in Knowledge, but in very Practise. And in the .3. book of Friendship he saith: that the reward& fruit of virtue is then most of all taken, when it is bestowed vpon every one of his neighbours. For, the action of virtue, is as well bestowed vpon God, as vpon Men: because we are born both for the service of God,& for the service of Men: Yet one kind of honesty is due to God,& an other is due to Men.  

What best becometh us to do towards almighty God.  
HGnestie towards God, consisteth either in the true Worship of God, or else in pure Religion. For, as Lactantius 
Lactantius.  in his third book recordeth, we must haue respect unto Religion: which, whosoever receiveth not, he overthroweth himself here vpon the Earth: he followeth the way of beasts: and abandoneth himself from all humanity. For, all wisdom in this only thing consisteth: that is, that he truly know God, and duly worship him. And rightly to serve God, is nothing else than to keep and maintain righteousness, with the use of good works. Wherefore, if a man should demand of him, which is willing to be indeed truly Wise, 
●… he cause ●… hy we ●… ere born  and for what cause he was born: he shall answer( and that readily) without fear: that he was born to worship GOD: who therefore did beget us, even that we should serve him and worship him. These words are taken out of Lactantius. 
Lactantius.  Therefore, the old and ancient romans, didde diligently and religiously observe the worship of God, as Valerius and livy every where do show.   

What becometh us to do towards Men.  
now, after God, virtue and honesty is to be given and exhibited unto men. For, as Lactantius witnesseth in his sixte book. The first office of righteousness is, to be joined with God: and the next with Man. And Christ in his Gospel commandeth, saying: love the lord thy God, and thy neighbour as thyself. One man unto an other, ought to be( as it were) a God: both in the use of mercy, of courtesy, and in godliness: thereby to show forth comfort and help unto the afflicted and helpless: and to bestow food upon such as want or be in necessity, according to the mind of Lactantius. But, what thing we owe unto every man, the discourse now following will plainly show.   

What our duty is, towards the whole country.  
HEre, amongst men, our Country occupieth the first place. which, the old Philosophers( as saith the Philosopher Philelphus in his fourth book Of the Education of Children) did prefer before our Parentes: because we are more bound unto our Country: than unto our Parents. Plato therefore said, that the country challengeth parte of our birth: and the cause is, that we are born to profit our country. For, by five sundry things, we may profit the Citizens of our common wealth or country.  
The first is, even to labour for his own honour and praise: in this, that we endeavour to be made such maner of persons( and to continue also such) as may in time to come, be an honor unto his country: and to obtain also of it, both Honor, laud and Praise.  
Secondly, to instruct the country ( if it be unlearned, rude, and foolish) in Prudence and in council: for it is our duty to teach the blind and ignorant.  
Thirdly, to endeavour ourselves( as much as in us lieth) to benefit that same cost and country, wherein we were born, nourished, and brought up.  
Fourthly, to defend it, by our Prudence and strength: as time and necessity shall conveniently require.  
Fiftely, if it shall so be needful,( and if the country cannot otherwise be defended) we ought always to be ready, even to die for the same, which Death, of all other deaths, is counted most honest. And hereupon Horace saith: It is right sweet and comely, to die for our country. which thing, many of the Gentiles haue done, as in livy a man may see.   

What our duty is, towards our Parentes.  
AFter GOD and our country, our Parentes are of us to be reverenced and worshipped: as both Holy and profane writings do bid and commande vs. And we ought also to worship them, both in virtue and honesty. And we must also commend unto our Parentes five orders of honesty: that is, first, we must obey them in all honest things. secondly, according to our ability we must do them service. thirdly, by honouring them, whether in Words or in deeds. But we may not curse them, nor once speak against them. In all our deeds, countenances, and gestures, we must reverently come bareheaded unto them, and that with courteous bowing the knee. Fourthly, that by thus beautifying of them, through our good and dutiful going forwards in virtue and Knowledge, they may also, by our means be sometimes honoured of others: neither may we in any wise once decline from their example of good manners and honesty of Life. Fiftely, by chearishing also of them, if they chance to fall into poverty, or into old Age: for, both brute beasts and Birds, are wont by Nature so to do: chiefly the stork, who( in such maner) do feed and nourish their aged and old Parents. And Cicero 
Cicero.  in his book of Orations, saith: that godliness is nothing else but love and courtesy towards our Parentes. And Franciscus Philelphus 
Philelphus.  in his fourth book and third Chapter Of the Education of Children, do even so say of the Dueties of Children towards their Parentes. That although we be never able with like goodness to requited them: yet, as much as lieth in our ability and power, we ought dutifully to do our diligence unto them, well to use them, continually to attend upon them, to give ear unto them, to harken unto their exhortations, to obey their commandements, and to allow also& receive their wils& consultations, even as they were the words and commandments of almighty God: whether it be that we should stay or abide for them, or yield unto that they do command, either else touching the state of Marriage: neither may we withstand them when they be angry: and if they threaten or terrifye us, we ought with patience to bear it. And when they will us to do things that are dishonest and unlawful, we may not contemptuouslye refuse them: but gentlye, modestly, and without any kind of murmuring, banning or cursing. These words are taken out of Philelphus.   

What success they haue had, which haue been disobedient unto their Parentes.  
AS old Writers do testify, those children which were disobedient unto their Parentes, had never good success, neither well prospered in this world. It is red of Orestes 
Orestes.  the graecian, because he slew his Mother, he was turned into a fury of Hell. Nero 
Nero.  also the Emperour of Rome, because he killed his Mother, was accounted a most cruel and merciless tyrant. In old time, in the city of Rome, the slaughter of Parentes by their own Children, was most grievously plagued and punished: that is to say, such murtherers were shut up or tied in a sack made of Leather: wherein was a dog prepared, a Serpent, and also an house cock: and so were they all together cast into the depth of the Sea.   

What beste becometh us towards our schoolmasters and Teachers.  
NExt after our Parents, our Schoolmaysters also are of us to be worshipped. For our schoolmasters are unto us our second Parents. Therefore, gentility would, the masters should be to us in steed of our Parents( as saith Iuuenall 
Iuuenall.  in his satires:) because our schoolmasters are the Parents of our souls: 
The life of our souls, which we take of our Parentes, what it is.  for they give unto us the life of our souls: that is to say, virtue, Knowledge, and honesty: even as our Parentes do only give unto us the life of our Bodies. Therefore, next unto our Parentes, are our Schoolemaysters or Teachers: and not much less than they, are they of us duly to be reverenced. For, it is manifest( as saith Philelphus 
Philelphus.  in his fourth book and seventh chapter) that all those which haue reverenced their schoolmasters, haue attained unto great Grace, and unto the increase of Learning. Amongst whom( touching all men of that time) was Traianus the emperor, and also Caesar much commended for their virtue. This man did very much reverence his master plutarch. Marcus Antonius also( of all Princes the most devout roman) made in his house pictures of gold, to represent before him, his schoolmasters and teachers. Cicero being made the Prince of Eloquence, ( because it was thought, that there was none more Eloquent than he in the latin tongue) doth in his books extol by name his Maisters and Teachers. And so many as haue attained unto the top and perfection of Learning, honesty, and worthiness, haue both worshipped, greatly loved, and praised their Maisters.   

Of those which haue dishonoured their Maisters and Teachers.  
ANd( as saith Philelphus) all such as haue dishonoured their schoolmasters and Teachers, haue always remained both ignorant and most beastly. Amongst whom, Nero that graceless Prince, is imputed as chief and principal: whom all writers do accuse for his heinous and horrible Vices. This Nero was he that slew his master Seneca. Beroaldus 
Beroaldus.  in his proverbial Oration doth say: He that by the backbiting of his Schoolemayster doth seek to get a name, most worthily( by it) findeth shane and is hissed at, and as a wicked man is removed out of the company of all honest and good men: for, he is to be feared as a Viper: and no otherwise to be made a common hatred, than he which nurseth or raileth on his Parentes. For, the master is the Parent, yea, the fashioner& the framer of mens mindes. whom, unless we( with all our good speeches and words) do extol and commend: and, unless( in every place, and amongst all men) we do set him forth with honourable praise and report, we shall most justly deserve to be called both ungodly, wicked, and very graceless. These be the words of Beroaldus.   

Dueties towards Maisters.  
towards Maisters therefore, these four dueties are to be considered. first, that we love them, even as we should our Parentes. secondly, we ought to obey them, and to agree unto them in all things which are honest, and in fulfilling of their commandments. Thirdly, that we ought ever to be thankfull unto them, even until the end of our lives. And fourthly, that we must diligently labour, that we may in time to come, either be like unto them in Learning and knowledge: or else( if it possibly may be) that we may pass and excel them. So, many in times paste were made more skilful than their masters: as Beroaldus maketh boast, howe that he had otherwhiles some Schoolemaysters, which in course of time, he went in Knowledge far beyond them.   

What Dueties we do owe unto our allies and kinsfolks.  
THe reason or true rule of Nature, will most easily and plainly show, of what good maner and disposition we ought to be towards our kinsfolks, and unto such as be of alliance unto us: as towards our bréethren and sisters, which in blood are linked unto us, both touching Father and Mother: and that we should towards them be of like affection, as we always use to be towards our own selves: because they are( as it were) nothing else, save onely even the very same that we ourselves are: for they are partes and members of our own blood, and of our own stock and offspring. Wherefore, we should none otherwise account of them, than as proper members of our own bodies: and that we also ought to put away far from them all such things, as we would not wish to our own bodies, or unto our own proper members in any respect: for, otherwise, there is no just cause why we should be counted unkind: even as he that more favoureth one parte of his body than an other, is in deed truly counted but fonde and foolish: so shall he worthily be called unkind, which neither helpeth nor counseleth all such, as be merely joined unto him in lineage& kindred. Al these things doth the law of Nature both show and straightly command unto vs. And commandment is also given unto us in the Gospel of christ, that our neighbour( of us) is to be beloloued, even as we would love ourselves. And truly, they are to be esteemed very near neighbours unto us, which are so joined unto us in kindred and blood.  

Our dueties inwards our friends.  
NOw, in the .5. place, our friends are to be reverenced and worshipped. And therein, what kind of honesty and comeliness is due unto them, the wrightings of learned men do most abundantly teach: and chiefly, Cicero, 
Cicero.  in his book of friendship and amity. And among friends, 6. things are chiefly( as laws) to be observed and kept. The first is,( as Cicero allegeth) that we should not ask of our friends things that are dishonest, but only things Honest:& for our friends cause or pleasure, we may not do things dishonest, but only things good and honest. The second is, how we must in prosperity rejoice with our friends: and we must be merry and glad with them, when any good thing shall chance unto them: and that none otherwise, than if they should chance unto ourselves. And in their adversity also we should be sorry for them, and stil comfort them with our good comfort and help: and not then to forsake them after the manner of swallows: 
Swallovvs  which( as Cicero witnesseth in his fourth book of new rhetoric) are in summer ready at hand, but so soon as they perceive Winter coming, they then do al fly as fast away. And thirdly, let us( both we and our friends) always will, and not will, one only, and the self same thing: And let also all our dilectations and studies be evermore one. For, unlikeness of studies, and diversity of manners, do still break and depart friendship in sunder: as Cicero witnesseth in his book of friendship, and Horace in his Epistles. Fourthly, we should do none other thing to our friend, than we would wish unto ourselves: for as Cicero saith: a friend is none other thing, but even the very same. And true friends doubtless, are one only heart in two breasts: let us therfore love them as ourselves: and loving them, let us labour to win and overcome them, and not( by it) to be overcome of them: for that were a thing most dishonest. Fiftlye, Cicero 
Cicero.  commandeth, that friendship ought to be performed, not for hope of reward, gain or profit( as the nature is of the common people:) which, when commodity once ceaseth, they put away also therewith their friendship, and their mutual love and favour: But true friendship in deed, is to be put in the only love of the heart: for then will it the longer continue and stand sure: and we shall thereby be the more redy, frankly to give unto our friends, than to look for a benefit at his hand. The sixte and last lawe is, howe that wee ought to use towards our friends, loving and fair speech: for, as Terence 
Terence.  witnesseth: flattery getteth friends. And that done, we may not upbraid our friends, vpon whom we haue at any time bestowed a benefit or good turn: for, Cicero saith, such a kind of men are much to be hated, which do cast another man in the teeth with their good turns which before they bestowed upon him: for that man which had them bestowed upon him, ought rather himself to haue them in remembrance, and not he that first did bestow them: for, in the first book of old rhetoric, the same Cicero 
Cicero.  saith: that he is very shameless and unwise, which for a benefit bestowed, requireth, not only thankes, but also reward or recompense. But, if any favour haue been shewed unto us, Cicero 
●icero.  in his Offices commandeth, howe that we ought then to follow the manner of the fruitful fields, which yieldeth forth again much more than before it received of the sour. even so, in friendship, if we may, we ought much rather to give more again, than before was bestowed vpon vs. Or else we may say: It is not in our powers to requited with equal balance, or with such measure as before we did receive: yet are we willing to be dutifully thankfull, if Fortune at any time hereafter, shall more plentifully and friendly favour vs.    

Of Dueties towards our Aequals or fellowes.  
THat kind of familiarity amongst men, which is called fellowship, 
Felowship what it is.  is most like unto friendship. For, fellowship is nothing else, than a friendly amity or friendship of men, joined with consent together among themselves. But in choosing, and in making much of companions, we ought chiefly to do our good endeavour, that only the honest and good be chosen or had in company: and with whom, we also ourselves may be reformed and made better. 
How we should behave ourselves, toward our companions.  And when we haue once gotten unto us such companions, we must then so behave ourselves towards them, that we pass not in any wise, these .6. precepts following. And the first is, that we be none otherwise minded towards them, than unto our very friends. Secondly, we must observe these five things, which Terence 
Terence.  mentioneth in Andria: that is to say, we must learn patiently to sustain and suffer, the manners, customs and gestures of our companions& fellows:& not suddenly to be moved to anger for a word or two: but to suffer quietly al things,& that with a patient mind& cheerful countenance. And that once done, how we should give ourselves altogether unto the friendly beckes and good wils of our loving companions thirdly, that we must obey unto their goodwils and wishes: and also to do that, which they themselves go about, if( at the least) without any trick of dishonesty. Therfore also is the old common proverb here set down: that is, how we must take heed& beware, that we be not offensive to the manners of such as be present with us: or else( as some say) to the disgracing of our own manners.  
Fourthlye, we may not contend with any man: but we must shun and avoyde strife, dissension, brawling, or variance: neither may we sow abroad any discord or debate. Fiftlye, we may not prefer ourselves before others: but to judge always others to be better than ourselves: or at the least, equal with ourselves. And hereupon ariseth this common saying: that among companions and fellowes, there is no set or prescript order, but equality ought to be amongst them, and no preferring of one before another. And unto these rules, may other two be added. The first is, that our fellowes being absent, we do not backbite them. And the second is, if at any time they do amiss, we must courteously reprehend them, and that in a secret place, but not before others: for, otherwise, it were much to be blamed, and not commended: and a mean truly, rather to do harm, than friendly to reform a friend. Friends do secretly rereproue him that doth amiss: but such as be envious and disdainful, do it openly.   

Of Dueties towards old men.  
unto old Age, and unto the antiente and graye headed, the show of all honesty is specially due. For they( because of their old and grave yeares) are to be honoured: through which long time, they are thought to haue attained unto much prudence, both by good skill, by use also, and by much experience. Therefore are they to be honoured, even as the dwelling houses of Prudence. And there be three things, by the which old men be much beautified. The first is, howe Cicero 
Cicero.  in his Offices commandeth, that laboues and travels should unto them be diminished: because, through their old age, they are spoyled and deprived of the strength of their bodies. The second is, that they are to be worshipped with seemly and chased words, and to be called with loving and friendly terms: namely, as use teacheth us, with this name, Father or Mother. They ought not( of any) to be reprehended, as are those, which be wicked and lewd Verlets: and before their presence, nothing should be spoken or done, which should not be good and Honest. hereupon, ovid 
ovid.  saith: In times past, there was given unto the hoare headed men, great worship and reverence:& then an old wrinkled face, was much esteemed and accounted of. Who then durst speak any words worthy blushing, or to be ashamed of, before an ancient and grave old man. For old age( in those dayes) was of such evils most ready to be revenged. Thirdly, they are of right to be reverenced with honest deeds and comely gestures, 
The sharp punishment of disreuerent youth against old age.  that is, either by bending the knee before them, or else reverently to uncover their heads, Which thing, in old time, the Romains took order to be done, making thereto this law: that if any man should pass by an old and ancient man with his head covered, he should therefore( by judgement) haue his head strike off.   

Of Dueties towards Women.  
HOnour( for two special causes) is due also unto all Honest and good women: The first cause is, for that they are our Mothers and Nurses:& because they haue more sweat, labour and care in bringing up of children, than Fathers use to haue. Secondly, because they use greatly to extol the virtue of womenly shamefastness, or gift of chastity: which noble and worthy virtue, is very much of them esteemed, as it is evident among many worthy matrons, mentioned of the history writers. Worship therfore is due unto them, after three sundry kindes of Honesty. First of al, men must abstain from laciuiousnesse and wanto● communication: for, where as they themselves be chastened given, there ought not any thing be spoken or uttered in their presence, but only that, which is both pure, 
How men ●… ught to ●… ehaue ●… emselues in the presence of women.  chased and Honest. secondly, we must abstain from vnséemely gestures and manners: which are means to breed corruption. Nothing of us should be attempted without the virtue of shamefastness. For, it always behoveth us, expressly to utter in our manners those only things, which are most convenient for our state and condition, as time and place requireth. Therfore, for so much, as women are counted such, as do make much of womanly shamefastness& chastity: truly, it behoveth us also( being amongst them) to be very modest, shamefast, and of chased disposition. thirdly, 
The armour of Patience inwards women.  we may not be cruel against women, with an armed or angry hand: whereas they themselves are unarmed and but of feeble force: neither ar they by nature strong enough to resist him that beateth them: And there is also no commemmendation unto him, that doth overcome a woman, either seeketh to be revenged of hir, as the common proverb is, mentioned of Virgil, in the second Aeneid.  

Of Dueties inwards foreigners and strangers.  
now, toward strangers and outlandishmenne, the Dueties and Offices of virtues are to be kept: chiefly, four in number: namely, touching the first, they are to be received of us with very reverent and courteous words, and with friendelye entertainment: that they may the rather know, howe they are come unto a company of men, and amongst men indeed, and not among cruel and wicked beasts: neither are they to be mocked of us, or scoffed at with words. And hereupon saith Plautus 
Plautus.  in his comedy called Penulus: Thou must in this case( saith he) be as a servant both wicked and evil: for a man being a stranger, and an alien, why dost thou laugh at him or scorn him? The second is, in instructing of them in those things, whereof( in our country) they be yet ignorant: and not as though we would deceive them by our conjecture in such things which are usual amongst us, and whereof they haue already knowledge: for that purchaseth not unto us any commendation at all, but rather reproach and discommendation: For it is an easy thing to deceive the ignorant: Erasmus 
Erasmus.  in his book of the Instruction of a Christian Prince, hath this saying, that Plato in times paste did say: howe we ought to take diligent heed, that we hurt not strangers more than Citizens: because that strangers being destitute of the help of all their friends and kinsfolks, are the more subject unto injuries and wrongs. Therefore also thought the Gentiles, that jupiter was the revenger of the injuries of strangers:& therfore they called him Xenium. thirdly, that we must show the right way unto such as seek it, and are ignorant therof: and not lead them on the left hand, where as they should go on the right hand: for that were a deed most wicked, to deceive a stranger, not reaping at al thereby any benefit or commodity: for that becometh rather thieves and ruffians, who willingly biddeth the stranger to go out of the way: whereby they may fall into their nets, and so to be killed of them.  
Fourthelye, we must also receive them to haue lodging amongst us: and to suffer them likewise to haue their dwelling with vs. And for this cause, did the Heathen worship Hospitality, even as it were an holy and sacred thing, 
Hospitality commended.  and called jupiter the God of hospitality or of Harborowe: and that because it was a thing both godly and holy, to entertain strangers and foreigners. Therfore did queen Dido 
Dido.  of Carthage( as it appeareth in the first book of Aeneidos) whilst that shée entertained Aeneas in Harborowe and unto a banquet, with other of the trojans, call upon jupiter, as it were one that dutifully giveth right unto strangers. And the old Romaines received into their city many strangers: who also at length were made Rulers of the city, as saith Lyuie, concerning the building of the city. Beroaldus 
Beroaldus.  also writeth: that in doing any business, or in performyng any service, Pylgrimes and strangers were first preferred before allies and kinsfolks. Yea, and at Rome, the Office of a king, of a consul and Preator, was given unto strangers: as in Numa and tarqvinius time we so read of many strangers and Forrayners. They had also unto their praetor, a stranger, who was a Lawe giver unto strangers.    

Dueties towards our enemies.  
towards our aduersaries also, we ought to be mindful of the use of virtue: and chiefly therein to use four precepts. 
Promise unto our enemies is to be observed.  The first is( as Cicero willeth us in his Offices) that if promise be once made towards our enemies, it ought by all means to be kept: as the lawe and custom is of Gentlemen even at this day. Of whom, who so ever was taken prisoner, and yet let go free: unto the same he ought to return again with thankfulness: for otherwise, he is to be put out of the number of noble& valiant gentlemen. secondly, being stirred up and provoked through injury, or by war proclaimed and denounced: we should not therefore immediately resist them or byghte them again: for that is the property of beasts: but courteouslye at the first to handle the matter with good communication and speech, as Terence 
Terence.  witnesseth in Eunuchus: It becometh a wise man, first to prove the matter with words, and after that with weapons: for nothing ought to be done rashly, or upon anger or sudden fury.  
thirdly, that it is better to forgive ( if we haue injury offered unto us) than with the like to requited the same. For, to forgive, is a more noble kind of reuenge, than to requited like for like. Erasmus 
Erasmus.  saith in his book Of the Instruction of a Christian Prince: that punishment and Reuenge, is a sign but of a weak and childish mind. And funeral 
funeral.  in his twelfth satire saith: that touching Reuenge, no man rejoiceth so much therein as doth a woman: and is therefore( in that respect) noted as one unworthy of any commendation and praise.  
Fourthly, if we cannot drive away the injuries and assaults of our Aduersaries, unless with the like strength we do resist them: then the saying of virgil 
Virgil.  is to be followed: that is, whether it be GOD, or whether it be hard Fortune that doth call, let us contentedlye follow the same. chance and virtue are intermingled in one. We must therfore resist with armour and Weapons, and that stoutlye and boldly: as livius every where writeth of the roman Nation. Yet that saying of Cicero is always to be accounted of: and that for no other cause, than that we may afterwards live in peace, and not to be revenged of our aduersaries.   

Dueties towards our Maisters, whom we serve.  
towards our bodily Maisters( by whose bread we here live, and to whom also we owe service) we haue thereto four maner of dueties. And the first is, that readily and with all diligence to execute their wills and commandments, we must be always trusty and sure: and not go about their business slothfully or créepinglie like a snail: for nothing should be done either loytringly, or painfully, either yet ydlely, during such time as we haue to do about our Maisters business. secondly, we must be very faithful and trusty towards them, and in no wise to deceive or beguile them, neither yet to defraud them by flattery, nor in their absence to hate them. thirdly, we should be also profitable unto them, and stand thē always in such steed, as dutifully of us is required: taking likewise sure heed to prevent occasions of their disprofite or hindrance: and so to seek rather for their profit and commodity, than for our own: yea, and sooner to execute our Maisters business, than to attend vpon our own matters. And if we once perceive our master, in danger, to sustain any sudden loss or hindrance( by what means soever) we then being servants, ought( as much as in us doth lie) to remove the same cause. These, or the like are the sayings of Plautus. Fourthly, we ought to be silent or of few words, and that for two sundry causes. The first is, not to answer ouerthwartlye unto the words of our master, although we seem( in some things) to haue better knowledge than he hath: neither yet may we be utterly dumb, or void of reverent speech, when we haue cause to speak. hereupon saith Plautus, 
Plautus.  in the comedy of the bragging soldier: that it is the parte of a servant, to know always more than he speaketh. Secondly, not to reveal or discover our Maisters secrets unto any others, or to publish them abroad without the doors. For Silence unto a servant is a great commendation and praise.   

Dueties towards Magistrates.  
DVetie of virtue, is evermore due unto the Magistrates of the same place or places, where we do live or haue our being: yea, we may chiefly say, that it is a thréefolde duty. first, to the end that we should obey their commandments and honest laws, we should be no lawe breakers, but obedient unto the Lawe. 
●… awes ●… hat they ●… e.  For, the laws are nothing else, but Rules to live well by. truly, we live much amiss, when( after the maner of beasts) we do live without Lawe. neither yet is it good and prosperous to resist or rise against Magistrates: 
Defamation an odious evil against Maisters& governors  for( as the saying is) the gnat that biteth the Elephant, hath no good success: neither yet the Bittie that vexeth the Eagle. Secondly, we may not, neither in word, nor in deed, seek to dishonest Magistrates: For doubtless, it is a very daungerous thing for thee, either once to speak, or to writ against them, which are able to set thee to sale and to condemn thee. Neither is it comely, either in word or in deed, once to defame or hurt them, which night and day do endeavour themselves, orderly to rule and govern the common wealth, and every particular subject of the same, in a right way and good trade of living. thirdly, if they demand any tribute of us, we must either give it unto them: or else very courteouslye to render a good reason to the contrary: for by that means are Cities& Countreys always defended, preserved also, and restored: for otherwise they would not long continue. And as livius 
livius.  witnesseth in his second book, from the building of the city: if other members of the body should not minister meate unto the stomach, they should both together perish clothe hunger. So in like maner also, if Citizens and inhabitants, should not help their Cities and Nation, Princes also and Magistrates with taxes and Tributes, they should perish together with them.    

What best beseemeth al degrees of men, in every Place and Time. CHAP. 5.  
IN honesty and virtue, both Time and Place standeth to great effect. Of which two, unless there were diligent regard to be had, either very slenderly or nothing at all, would the knowledge or practise of virtue conduce or direct to any goodness at all. For, Time and Place( say the Interpreters of the Scriptures) do increase sins: and in Time and Place, they are also again both lightened, eased and vnburthened. So also is virtue and honesty, to be applied both unto Tim● and Place. For, other things, and things which are diuers, in diuers times and places, are well beseeming, are lawful, and are also to be required. But, if a man shall not know, or not follow others, although he hath already learned virtue yet shall he be counted both ways but vicious, if he know not howe to haue respect unto Time and Place. Therefore said Macrobius 
Macrobi●s  in his seventh book of Satur. and first chapter. There is nothing so like unto wisdom, as to make our speech apt for the time and place. Pittacus 
Pittacus.  Mitil didde also command, that the time always be noted and known: that whatsoever we do, we should first consider the aptness of the time. He verily did think, that in al things Time was best. And hereupon said Terence: 
Terence.  I came in Time, which is the chiefest thing of all other. And howe every man may be fit for al times and seasons, these things now following will plainly disclose and open.  

What is comely at a Banquet.  
THe places and seasons are diuers, wherein men do here live together. 
The dangers ensuing the assemblies at Banuqets.  But chiefly( for all that) the place and time of banqueting, to procure appetite and immoderate lust, to live like common Swilbolles or vnstayed Typlers, to haue also everich respect unto the will of the flesh, or likewise to set forth the brows of light and wanton countenance, is commonly unto all men very delectable and pleasant.   

We must well judge and weigh with ourselves whilst we are drinking, six precepts of virtue& honesty, always to be observed and kept: that is to say:  
OF what sort, of what wealth, dignity and autho●itie, the guests be,( as saith Macrobius in his seventh book of Satur. the first Chapter:) and that every one ought to haue also a watchful eye, when time and place is convenient for him to speak or not to speak, of Philosophical and weighty matters, when he is set to be merry. Therefore Socrates 
Socrates.  in old time, being at a Banquet, was asked a question, to the end he should bring forth some talk, who made this answer: What things this present time requireth, I know not: but such things as I know, are nothing at all fit for this present time and place: thereby meaning, that wise and grave matters, whereof Philoso hers did dispute in schools, were nothing at all meet for the time of a Banquet. such men are called merry guests, which are harmless and no biters of men in their drinking: for, sooner at drinking than at other times( as Macrobius reporteth in his seventh book) a mans anger and stomach doth arise and swell. In eating and drinking, measure ought ever to be kept, according to these two precepts: which is, that meate should be taken without any gluttonous desire: and drink likewise, without any drunkenness. Let these seven rules of every man be kept, according to Plautus in his comedy of the bragging soldier: Let him be a merry jester and a pleasant guest, and not a detractor of another man: let him refrain from al inconveniences: Let him speak when time requireth: Let him hold his peace when another speaketh: let him also spit but little: and let him not immoderately reach in his spitting. now, sixthly, let him not disclose or scatter forth abroad without the doors, such things as he either seeth or heareth. Therefore Horace 
Horace.  in his sixth Epistle, calling his guest Torquatus, doth promise, that he will take vpon him, howe that no man shall spread any thing abroad out of the doors, that was talked of at the banquet. And Beroaldus 
Beroaldu●▪  saith, that the maner was of some Gentlemen, that so soon as the Guests entred into the house, they shewed unto him the threshold, saying unto him: beyond this nothing shall pass: that is to say, Take heed that you tell not abroad such things unto others, as thou hast heard at the Table. Wherefore also in this our age, this is the custom: vpon the Table to haue painted Roses, to the end, that under them, the words, which in the time of drinking, were spoken, should lie close, and not be blabbed forth abroad into any other place.   

Howe sober Communication, best beseemeth good Company.  
IT is no easy skill, but rather great and notable, to know well how to live here amongst men: that by the order of friendship we might the better please others, and that mutual and friendly living together, may the longer remain amongst us: unto the which, we haue need of seven Instructions. First●, we must chiefly accustom ourselves, to sustain and suffer, the manners, words and deeds of men: we should not immediately speak doggedly or roughly unto them: or be soon assailed with bitter anger, if they bring any loathsomeness unto us: but being( as it were) ignorant thereof, we should with Silence put it away, or give it the slip: for, tauntingly to bite or nip again, either to be in a fury or rage, and that for a light offence, is a most manifest sign of a very feeble and weak hearted man. secondly, let us subscribe unto the iudgement and ready beck of others, that both we and they might haue one will to choose or to refuse: and that we might covet together onely that thing, which they most gladly do desire: and shun also al such things as do not delight them, but bringeth an occasion to the stirring up of Choler, even( as it were) with loathsome evacuation and vomiting.  
thirdly, we must also agree unto them, both touching their desires, their works, and good endeuoutes: and we must likewise for●sée to study vpon the matter, and upon such business as they also do take in hand: For, whereas there is disagréement and controversy, either touching matters of Study or of other business, doubtless, there do they but a short while live merrily and friendly together.  
Fourthly, we may not unjustly resist any man, unless injury be much offered unto us, either through making contention, either through brailing, detracting, or slandering.  
Fiftly, we may not prefer ourselves before others, nor esteem of ourselves better than others, either yet to be more worthy or noble, than we justly do deserve. sixthly, we must give that unto others, which we would desire to our selves. we may not dispraise or hinder them, although it might redound to our own commodity. seventhly, we must always be prepared and in a readiness, that when time and place shall conveniently require, we may then be serviceable unto others: for service acceptable and friendly, being timely and well bestowed, procureth the love of friends: and being to the contrary omitted, it purchaseth hatred and enmity. Other manners and customs, daily use and experience will sufficiently minister, which is the Lady and mistress of all good things.   

In mutual Conference, what is beste required.  
IN the mutual talk& Conference of men, eight rules of great modesty, 
In Conference beetwixt men, eight virtues are to be ever observed and kept.  or eight virtues, are to be observed of us: that is to say, not to use any speech, in the time of other mens words or speeches: But whilst they are yet speaking, to hold our tongues, and so to expect the end of his talk. And hereupon sprung that old saying: Two men( differing in cause) may sing together: but not both alike in pronouncing their words: for the talk of one man doth so hinder the speech of an other, that it cannot be perfectly or truly conceived. Also not to backbite any man, to the hindrance of his good name and famed, whether he be absent or present: for( amongst men) there is no greater theft or robbery, than is the taking away of a mans good name and famed.  
man hath nothing more noble and excellent( next after his soul and life) that he may lose or forbear, than his good name and famed: and which being once lost( as saith ovid 
ovid. ) thou shalt be nothing worth: that is, never after to be accounted of, or to be of any estimation and credite. We must therefore always foresee, what we do speak of every manner, and that we do not nippingly inveigh against those that be present, neither yet the friends and acquaintance of such as be present.  

speeches are first to be pondered before they bee uttered.  We should not speak any thing, unless we did first premeditate the same in our minds: and so weigh to what end and purpose it would be most aptly inclined: that is, whether the saying do properly tend unto folly or wisdom: either whether it leaneth to do any hurt, or whether it will yield unto profit. Also, let every man take heed, howe he doth tell or carry any news, least he be counted but a busy talker or a tatler: for he that is a teller of news, is thought to be but a trifler, a very liar, and a blabbe. we may not seek after the secrets of others, and that for two special causes. The first is, because that the mouth which doth reveal other mennes secrets, is doubtless in very evil case. And the second is, because such as be séekers after secrets, are commenlye to be judged traitors: that after they haue once known such secrets, they will then conspire to do some mischief. Horace 
Horace.  in his Epistles counseleth, saying after this manner: Let every man( saith he) whether he be sober or drunk, conceal and keep secret all such things as are hid and not disclosed: for he that babbleth out things which be secret, is thought to be worse than a very thief: for secrets are oftentimes of greater price, than are such things as be stolen of thieves and robbers. Let no man therefore tel forth any more, than he hath justly proved and known: for certainly, otherwise, he shal worthily be judged to be but a false speaker, and a very liar.  

How at all times we should behave ourselves, when we talk with our betters.  
ERasmus in his Dialogue of talk doth say: As of●e as thou talkest with thy superior and better, stand right and straight up, and let thine head be vncouered: and let thy countenance neither be sad nor frowning, ne yet shameless nor waywarde, no, neither movable or yet vnstayed: but always well ordered with a cheerful and seemly modesty: having always shamefast eyes, and that reverently bent vpon him unto whom thou speakest, with thy feet orderly joined together, and also holding still thine hands. stand not vpon one foot: neither let thy fingers be vainly fimbling about any thing: neither bite thou thy lip, nor scratch thine head, neither yet pick thine ears. Thy garment( in like manner) is made unto thee for comlynesse-sake: that the whole Ornament, countinaunce, gesture and attire of thy body, may show forth a gentlemanlye modesty, and a right bashefull disposition or towardness to virtue.   

The order of comeliness, in walking abroad with others.  
IF it so chance unto us, that we do walk abroad: or in so walking, to haue some conference with some other: we must be instructed in nine sundry sorts of manners. And the first of them is, that in speaking, we must be courteous, faire spoken, mild, and gentle. For,( as Plautus 
Plaut●●▪  saith:) A merry companion in the way, is in stead of an easy waggon or chariot, which is of round& swift passage: for it easeth a man of pain and wearisomeness in the course of his time and journey. And if wee seem to be of base state than he is with whom we do walk and talk, we must give unto him by the way( as the maner is) the right hand, or else go something behind him: for, we may not go before him, unless we crave licence: neither may we go faster, than reason requireth of us, but to make hast very orderly and comely as Cicero in his Offices commandeth. In going, we may not be sprinkle thē that go near unto us, or with us: but we must so direct and order our feet and our steps, that we do not bespot them with mire and dirte. We must also speak with low and mean sound of voice,& not with a loud or shrill noise. again, we ought to give place unto such as we do meet in the way: and in meeting of them, we may not cross thē, least we touch the bodies one of another, as one goat toucheth another with their horns. Let us reverence such as we do meet, by giuing them the way: and after a more seemly maner, let us also honour all those, unto whom honor of right is due. In this wise( truly) we ought to salute all such as we do meet: for, in such maner to salute, is doubtless great courtesy, very godly, and therfore praise worthy. whereunto Cato in times past gave this counsel: Salute others gently and willingly. For, to salute, is none other thing, than to wish health and welfare unto another: and this truly doth chiefly become& beautifye the state of an honest man. uncover reverently thine head unto such as do meet with thee. 
To salute, what it is.  For in that, that a man doth so abase and humble himself, he thereby doth show himself to be contentedly an inferior unto others. which thing also, Christ himself did command, that we should be lowlye in our own eyes,& not in mind be proudly puffed up, or swell in the vanity of our mindes.   

What is most seemly for us, in the time of our mirth and pastime.  
THe Time also is such a thing, that it requireth his Decorum: 
Decorum  that is to say, his order and comeliness: for we do more offend at one time, than we do at another. And the time is of two sorts. It is either joyful and prosperous: or else( to the contrary) it is sorrowful, and not prosperous. If the time therefore shall be unto thee fortunate and happy, a fourfolde Decorum or decency therein is always to be observed and kept.  
The first is, if fortune do overmuch smile vpon our prosperity, we may not therfore accordingly flatter too much ourselves by our rejoicing and gladness: least that which is ●ommonly wont to be said, be seen in us, as Iuuenall 
funeral.  witnesseth saying: Mans mind knoweth not howe to keep measure in wealth and prosperity. Secondly, we ought not to deride or contemn another man, whom Fortune( in comparison of ourselves) favoureth, not, as though we were more happy than they: for, that is but to brag and show ourselves high minded: which also is( as we well know) a thing very hateful in the presence of God. Thirdly, we must always fear, and be careful, least Fortune should change his course with us: for she is more unconstant than the wind: and it is also said, howe she doth always stand vpon a tottering or turning wheel, so that, she is never stayed or still abides in one state: Therfore, in old time, a certain Philosopher was always woonte in his welfare and prosperity, to be sorrowful and heavy: truly knowing or foreseeing, that after such felicity, adversity commonly followeth. And again, when fortune did frown vpon him, he would greatly then rejoice: having good experience, that after a sharp shower, we should haue calm and fair weather: and after adversity, there should always follow prosperity. Fourthly, we must give unto God most hearty thanks, that he hath granted unto us such prosperity, and here to haue had at his hand, so good and happy success. And that we seem not to be unthankful unto God: but in yielding of thanks unto him, it may the rather be a mean to 'allure him, to bestow greater benefits vpon vs. we may not forget God, by reason of the happiness of Fortune and of time, as those oft do which be in welfare and prosperity: but we ought to remember God with thankfulness of hart and mind, and to pray always unto him, that he will more and more increase and prosper that friendly countenance towards us, which he hath so happily bestowed al ready vpon us: or else with some small discommodity to end and change the same.   

What things are requisite in adversity and trouble.  
but if at any time we shalbe distressed with adversity and trouble: we must be defended by the true rules of beauty and comeliness.  
The first is, how we may not desperately promise unto ourselves, that we shall fall into adversity, or never after attain unto felicity or good Fortune: but we must be of a valiant mind and courage, and trust to attain unto better prosperity. And let us comfort ourselves with this saying of Virgil: 
Virgil.  God( doubtless) will soon make an end of these things.  
Secondlie, against al adversity or infelicity, we ought to seek for comfort by good and godly counsel: and that either by our own wit and industry, or else to demand counsel of others, that be more wise than we ourselves.  
Thirdly, we must remember God, by our reverent going unto him with our faithful and daily prayers: and desperatelye by murmuring and cursed blasphemy against his high majesty and godhead, for such adversities as we presently do here suffer: but we must call vpon him with sure trust and confidence, that he will graciously shorten such misfortune and trouble, and turn the same unto our health, prosperity and welfare: and that he will also thereunto give us his grace, that we may patiently suffer, whatsoever trouble or adversity shall chance unto us, and that with an indifferent and upright mind.  
Fourthly, we must rather rejoice in our minds, than be discouraged, that the same adversity hath so chanced unto us: and through which also we shall the rather merit to haue afterwards from the hand of God a good and gracious reward: and to haue also driven from us the multitude of all our sins.  
Fiftlye, we must stay our mindes vpon good and sure hope: and that, if we worthily suffer punishment for our sins and iniquities: the punishment( as ovid 
ovid.  saith) which cometh by just desert, is so much the more to be born withal: but such as cometh unto us unworthily, or not deserved, is the rather to be lamented and sorrowed.  
Sixtely, we must account of ourselves to be men: and it therefore becometh not men to be discouraged or feeble minded, by any light or trifling adversity, but to be of a strong and valiant heart, and of good courage.   

What is required of us, in serving and obeying of others.  
IN doing also of our duty and service, we must always be prudent and wise, that it may the rather be acceptable unto them, vpon whom it is bestowed: least our travell, our labour, and our coste, be scoffed at and derided. And touching this matter, six things there are of us to be observed. We must see before hand, that our s●ruice be profitable unto them, vpon whom we do bestow our service: for, he that in service attempteth hurtful and displeasaunte things, doth not only thereby, not do any good at all, or dutiful service: but rather bringeth with him, much harm and destruction. It must therfore be both orderly done, and in due season, and at a convenient time, for, benefits unseasonable, or things bestowed out of due time, are not to be received or taken in such good part, as Erasmus 
Era●mus.  Roter. witnesseth: To offer freely and of our own accord, and not to stay or tarry, until we be moved or called unto: for, being thereunto constrained through any craving of poverty, and so, to help and to do good: it then shal the rather appear, howe we do justly deserve to haue but small commendation& praise. Therfore do the common people say: That thing is very dearly bought, which is attained unto or purchased by much suit or by prayers. And although in our promises, that things which we do promise, be of high value and price: yet may we not defer the performance of such promises: For( in such things) fond delaying of the time, maketh the show of our dueties to be both unthankful and tedious. Dueties, and al matters of service, must willingly be done and speedily, and not as is the maner of an ass, which otherwhiles is enforced to drink: neither ought we to be as is the beast Testudo, slothful or creeping in our attempts: or as the Aceassei is, 
snail. ●… ceassei.  that gaseth up for the moon. Things should be as well and faithfully done, as though the matter were in deed our own: yea, and that more faithfully is our friends matter to be executed or preferred than our own: for then is shewed forth the brightness of our faithful and true friendship. things determined, or that ought to be done, should be done either friendly and courteouslye, or else fréelye omitted and let pass. For, such Dueties or services are they always thought to be, as the mind of the doer is already bent. That service is thank worthy, which is done from a thankful and willing mind: but that which by enforcement is done, or against the will, is utterly void of delight, and not to be thankfully taken. If through riches things are to be done, we must do them so much the more franckely, largely, and bountyfullye: For the grace of the former good turn, perisheth and quiter vanisheth away, unless it be again renewed or requited with some new and lovely benefit.   

What the Dueties are of a Magistrate or Officer.  
IF we be called to government, or to haue any charge of Office, to rule and govern others, or to be overseers amongst them: then very needful it is, that we do excel in the virtue of wisdom: yea, in such a wisdom chiefly, as is to be termed, a fourfold wisdom. And so we ought to behave ourselves, and to be such persons indeed, as our state truly requireth us to be. We ought in such calling, to be much more wise than others, over whom we seem to haue authority. For great is the dishonesty to be above another in honour or in authority, and not to be the same in wisdom and Prudence. In which high state, or excellency of our calling, neither ought we to be high minded or proudly puffed up, and haue others in contempt in comparison of ourselves, as that soldier did whom Terence speaketh of: but let us rather follow this saying of Cice. 
●… icero.  that how much the more we be called unto high degree, so much the more lowlye ought we to behave ourselves. And we ought more to seek the profit of others, than any commodity to ourselves. For a Magistrate or an Officer, doth execute the Office of a public or common person. And it is required also of us, that we be not harmful unto the guiltless and innocent: ne yet overmuch favour such as be offenders. Notwithstanding, in punishment, measure ought always to be used: neither should the punishment be greater, than the fault itself most iustelye deserveth, as Cicero saith. And let the Gouernours themselves, be like unto those laws, by the which( both rightly& justly) they intend to take punishment vpon others. And let us here be careful, how these tem vices following, 
Ten vices to be banished, what they ar●  may be banished out of the common wealth, or from such, as yet live in the st●te of subiection: that is to say, the sin of falsehood or untruth: the sin of spoil& robbery: the sin of covetousness, of envy, of ambition, of backebighting, perjury, negligence, wrong,& the sins of wickedness& great mischief, as Plautus 
Plautus.  in his Commedie Per, willeth& commandeth vs. Let us think, the things first reformed in ourselves, do far better become us, than those, over which we haue authority to command: because our own faults should sooner be espied, than the faults of subiectes: as learned Poets in times paste haue for our learning described. ovid 
ovid.  in his Consola. unto Liuia Augusta saith: Those things are not comelye for the common people, which properly do belong unto high Magistrates: for unto Magistrates, superiority do chiefly belong. A Magistrate, both his eyes, his ears, and his deeds are marked: neither can the voice of a King once uttered, bee concealed or covered. unto which sentence, doth Claudianus 
Claudianus  in these verses subscribe: Of this, will I oftentimes warn thee, that thou call to mind the order of thy life here in the midst of the world: because thy doings are truly known unto al nations: neither can a kings vices be kept secret at any time: for, the most high and clear light of the sun, doth suffer nothing to be covered or hid, but entereth into all dark places: yea, and famed also searcheth narrowly out, alsecrete caues and holes.    

There be also other Verses of the same Claudianus, which Beroaldus thinketh should be written vpon Princes Gates, that is to say:  
THou, which dost rule the Citizens, and the Fathers of the city: give counsel unto all men, and not alone unto thyself: neither let thine own doings once trouble thee or move thee: but let thy public prayers be common unto al men. And if thou thinkest that any thing is meet to be observed and kept: do it then first thyself: and then is it the more fit to be done of the people. Neither do they refuse the doings thereof, when they once do see the author himself, obey himself. For, al the whole world do follow the example of the King: neither can mans reason set forth such ordinances& Laws, as the life of the Ruler himself. For, the inconstant& wavering people, are always changed, even as the Prince himself is changed.   

Howe virtue or honesty being once gotten, may be established and never again lost.  
virtue or honesty, being once known and obtained, and that it be not at any time removed again from us, and that we do not again infect ourselves with Vices: these three rules following, are deeply to be engraven in our mindes: that as they were nailes and anchours, they might keep virtue stil within us, strengthen honesty, and confirm also in us the use of good conditions and manners. First therefore, all such things as do annoy or hinder honesty, are to be fled from and avoyded: all allurements unto Vices, are to be eschewed: and all Delights and wicked pleasures, as surffetting, riot, and idleness. hereupon Hermolaus Barbarus 
●… molaus ●… barus.  said: Belly cheer, soft and gay apparel, and fleshelye pleasures are to be shunned always of him, which is desirous of praise. Secondlie, we must not think of any thing, neither yet do any thing, save only that which is honest and agreeable unto virtue. Let onely things which be good and honest, be exercised and enured. Let all our works labours, and cogitations, be applied unto that matter which is imputed good and honest. So, at length it shall come to pass, that we stil accustoming ourselves unto virtues, they shall be no less easy unto us, than if they were bread naturally in vs. we ought therefore as much to detest Vices, as we would do a vile dog, or venomous biting Serpent. hereupon, Virgil 
Virgil.  said: Yea, of such great force is it to accustom ourselves from our young yeares in any thing. For, truly, there is nothing of greater force, than the daily accustoming and exercising of a thing. thirdly, some man peradventure will say: Howe can a man either do or once muse at all times of good and honest things, whereas there is no man wise at all times: but the beste and wisest man sometimes sléepeth and is negligent. Therefore, this third rule is, with al our possibility, might and power, to be evermore embraced: that is to wit, that we should be conversant and live only among such as be virtuous and Honest: and that we should never convey ourselves out of their company and fellowship: as Cicero writeth of himself, howe he never departed from that old mans company: namely Mutius Sceuola. 
Mutius Sceuola.  For( doubtless) it is a wonderful thing to be told, how much domestical or daily familiarity of men availeth in manners. And which also in a certain maner, both changeth, inuerteth, and al wholly altereth the natural disposition of manners. Therefore, in times paste, it was thus written in the Psalmist: With the good, 
●… salm. 18.  thou shalt become good:& with the frowarde thou shalt learn frowardness. Therefore, we shal be honest, and so continue still in the same: even so long time as we shall associate ourselves among such as be virtuous and Honest.    
FINIS.   

The Table of this present book.  

The first chapter, and the contents therof.  
WHat an honest life is, whereof it consisteth, and what it profiteth. Fol. 1  
The Poet Lucillius, his description of virtue. Fol. 6  
The division of virtue. Fol. 8  
The reward of virtue, and of an honest life. Fol. 10   

The second Chapter.  
How an honest life and virtue, are to bee attained. Fol. 12  
Of Abstinence. Fol. 17  
Of Learning, of Knowledge, and of Instruction. Fol. 23  
Whether virtue may bee attained without Learning. Fol. 31  
Of Exercise. Fol. 32  
The exercise of our knowledge, for the obtaining of virtue. Fol. 33   

The third chapter.  
What comeliness, and what virtue and honesty is of man to bee kept in every time and age. Fol. 41  
He that will teach and rule himself honestly, must keep six precepts. Fol. 42  
Of the manners and virtues of sundry times and ages. Fol. 51  
Of infancy. Fol. 52 Of childhood. Fol. 53  
Of Youth. fall. 55  
The dueties of young men. Fol. 57  
Of young mans state. Fol, 58  
Howe young men are to be trained up of their parents& Maisters, to virtue and honesty. Fol. 61  
How Instruction consisteth in six precepts. Fol. 62  
Of Warning. Fol. 68 Of Promise. Fol. 69  
Of Praise and threatening. Fol. ●0  
Of the duties of youngmen. Fol. 61  
Of Mans age. Fol. 64  
Of the honest life of Man. Fol. 65  
Of old Age. Fol. 68   

The fourth Chapter.  
What honesty beste becometh us, both towards God and men. Fol. 71  
What beste becometh us to do towards almighty God. Fol. 72  
What becometh us to do towards men. Fol. 73  
What our duty is, towards our country. Fol. 74  
What our duty is towards our Parentes. Fol. 76  
What success they haue had, which haue been disobedient to their Parents. Fol. 78  
What best becometh us, towards our schoolmasters and Teachers. Fol. 79  
Of those which haue dishonoured their Instructors and Teachers. Fol. 81  
Of Duties towards Maisters. Fol. 82  
What duties we do owe, towards our allies and kinsfolks. Fol. 83  
Of duties towards our friends. Fol. 85  
our duties towards our equals or fellowes. Fol. 86  
Of duties towards women. Fol. 94  
Of duties towards foreigners and Strangers. Fol. 96  
Duties towards our enemies. Fol. 100  
Duties towards our Maisters whom we do serve. Fol. 102  
Duties towards Magistrates. Fol. 104   

The fifte Chapter.  
What beste beseemeth all degrees of men, in every place and time. Fol. 106  
What is comely at a Banquet. Fol. 108  
We must well judge with ourselves whilst we be drinking, six precepts of virtue and honesty to be always observed. Fol. 106  
Howe sober communication beste beseemeth good company. Fol. 111  
In mutual conference, what is beste required. Fol. 114  
How at al times we should behave ourselves towards our betters. Fol. 117  
The order of comeliness, in walking abroad with others. Fol. 118  
What is seemly for us, in the time of our mirth and pastime. Fol. 121  
What things are requisite in time of adversity and trouble. Fol. 124  
What is required of us, in serving and obeying of others. Fol. 126  
What the duties are of a Magistrate or Officer. Fol. 129  
How virtue or honesty once gotten, may be established,& never again lost. Fol. 134   
FINIS.