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A03082	The gouernement of all estates, wherein is contayned the perfect way to an honest life gathered out of many learned authors, a boke right profitable for all estates, but especiallie for the trayning [and] bringing vp of the yonger sort: written in Latin by that excellent learned man Andreus Hesse, translated into Englishe.	Schottennius, Hermannus.; Baarland, Adriaan van, 1486-1538. aut; Bourman, Nicholas.; Hermann IV, Landgrave of Hesse and Archbishop of Cologne, d. 1508, attributed name. aut	1566 (1566)	STC 13207; ESTC S116007	59,116	260

labor by al meanes by right or by wrōg to tast their sweete lickorouse and dilicate mouth then doe they fall into such idlenesse play pastimes and thefts and consequently into all kinde of wickednesse In this age the children of Rome were wont to hang their golden ornaments vp with a roope vpō the Tēple which they ware aboute their neckes from their infancie as thoughe they did renounce all childishenesse And then did they put on a fyne white gown garded with Purple in token to leaue all childish conditiōs and in exāple of a better more pure and honest lyfe that whē they shoulde see the whitenesse of their gownes they shoulde flye vice which maketh a man loke blacke and hated of other and beholding the brightnesse of the purple colour they shuld endeuour them selues that their godly vertuous lyuing shuld so shine whereby it might conciliat prayse of all men ¶ These were the dueties of children FIrste to worshippe almighty God with hūble prayers and a lowly syncere an obedient heart to honour and obey their Parents to loue and feare their Masters to giue diligent eare to these thre to flye what they forbid to execute and do what they cōmaund that thei learne the commaundements of God heare them taught seeke them out where as they be faythfully to followe them And it may easely be perceyued how that a yong man muste obey these three for of these thre cōsisteth our whole lyfe Of God we receyue our soules of oure parents our humaine subtāce and of our masters the instruction of our soule by which our lyfe differs from brute beastes Therefore expedient it is that we obey them least we seeme vngratefull and thanklesse De Adolescentia ADolescentia is the fourth age whiche beginneth from the fourtenth yeare of our lyfe and it is called Adolescentia of this worde Adolesco which signifieth to encrease to growe vpwarde for then man doeth encrease in bodye in strength in reason in vice and in Vertue yet are they more prone and flexible to vice than to Vertue And then is euery mans nature and disposition first knowen vnto what he is most inclined for before that age it can not be knowen through the childishenesse and foolishnesse of age But be they once sprōg vp this age they giue their minde to some kinde of exercise Terentiꝰ in Andria as Terence in his Comedie called Andria saith either to ryde horses or to kepe dogs for hunting or else to worship and learne of some notable lerned man As Horace wryteth also in his boke intituled de arte Poetica Imberbis Iuuenis tandem custode remoto Gaudet equis Canibꝰ aprici gramine cāpi Caercus in vitium flecti monitoribus asper Vtilium tardus prouisor prodigus aeris Sublimis cupidusque amata relīquere pnix When as the beardlesse man is past his Masters charge To brydle horse is his delight to sée Dogs runne at large To hunt the Fox or Hare to make a merry sporte In lusty youth is care to liue in such a sorte This age is double the first beginning from .xiiij. to .xviij. and it is called youth beardelesse bycause at those yeares yong men be without beards As Phoebus Phoebus otherwyse called Apollo stoode in auncient time in the Temples of the Gentiles without a beard As Vale. Max. wryteth in his firste booke de Neglecta religione Valerius Maximus lib. 1. de neg relig cōcerning the story of Dionisius Tyrannus Syracusanus Then from .xviij. yeares their Bearde doth begynne to grow and then they be called yong men with beards growing to mannes estate And this age doeth precipitate thrust downe hedlong a yong man into al kind of vice in idlenesse pastimes disobediēce glotony luxuriousnesse whore hūting pride prodigalitie and vnto al kinde of sensualitie consuming wasting their patrimonie friuolouslye nothing weighing their hore haires to come as al Comedies do plainly declare which intreate nothing of yōg men but howe they slashe out thier goodes on voluptuous pleasures and delicate bākets ¶ How Parents and Masters ought to traine vp yong men to vertue and honestie SEing therfore this age is more ready to vyce than all other ages be and doeth dayly more more giue it selfe hedlong to youthfull lustes and concupiscences euen as a yong Colte whome youth tickeleth therfore ought yong men of this age to be rained eyther of their parents or else of their Masters euen as the wilde starting horse is tamed and brydeled of the horse courser with pricking spurres In which thing parēts or masters must vse foure things if so be that they will bring them to any good passe that is to say with instruction with monition with large promesse laste of al with prayse threatnings ¶ Instruction consisteth of sixe Precepts WHereof the first is as I sayde before that they be taught chiefely and before all things to worshippe and pray vnto God who hath giuen essence and being to all hath fed and preserued al leauing no haynous crime vnpunished no vertuous dede vnrewarded giuing an euerlasting reward to the good and a perpetual punishment to the euil and that without his lawfull fauour and grace our mortalitie is able to comprehende nothing without his especiall grace we are not able to lyue a moment And therefore to be carefull least with our wicked lyfe we offende Secondly not to truste in worldly goodes and specially in the beauty of the body for the pulcritude thereof is a very frayle and mutale good Virgilius Eglog 2. as Virgil sayth in his second Eglog O formose puer nimiùm ne crede colori Alba ligustra cadūt vaccinia nigra legūtur O fayre sweéete boy Do thou not ioy of thy swéet pleasant face Trust not to much That thou art such beware in any case For Pepper is blacke And hath a good smacke and euery man will it bye Snowe is white And lyeth in the dyke and most men let it lye Neyther let it grieue them if nature haue not compoūded their limmes as well as shee hath done others but let them labour the they be farre bewtiful and splendent in minde Francisc Petrar li. de aduers fortuna For as Franciscus Petrar sayth in hys booke de aduersa fortuna Pulchrius est pulchrū fieri The fairest bewtie is a man to make him selfe bewtifull that is knoweledge and Vertue which is a farre fairer thing than to be borne faire and comely of personage And this cōmaundement was Socrates wont to teach his scholers that they should often cōtemplate and behold them selues in a glasse and seing thēselues faire of body and face they should also endeuour too make thēselues faire of mind For the body cōtayning within it a defiled minde is a gaye and a goodly Sepulchre concluding within it a rotten and a putrified body Wherfore our Sauiour Iesus Christ in hys holy Gospell called the Pharisies painted Sepulchres for that they outwardly appeared religious

The Gouernement of all estates wherein is contayned the perfect way to an honest life gathered out of many learned Authors a boke right profitable for all estates but especiallie for the trayning bringing vp of the yonger sort written in Latin by that excellent learned man Andreus Hesse Translated into Englishe IMPRINTED at London by Henry Denham for Thomas Hacket and are to be solde at his Shop in Lumbart streate N. B. In prayse of this booke WHose steps do traine to tast the sweet pleasant water spring Incumbent at the Muses féete to winne Minerues ring Approch the fountain top and Well the pleasant flouds to gaine Of Hellycō wher Nymphes do dwel and wisedome hath the raigne Imbrace with ioy hir darlings all that yéeldes to thée a crowne With hand in hād through Pallas hall to foote it vp and downe Here vertue shines here siluer streames here sacred life hath place Here Phoebus with his glistring beames appeares with golden face Here helth with welth here quiet ease here ioy and frendship growes Here medicines torned life to pease here truth and honour flowes Therefore as once before come nie Sicilides doth call And willing of thy companie bids welcome to them all To the Reader NOthing is more profitable in this world gentle Reader than honest precepts good counsels worthie and godly perswasions how to flée vice and follow vertue which is the best and chiefest part of all Philosophie for by this meanes cōmon wealthes are maintained the true limmit or direction of life frequēted and all good godly families gouerned This meane the auncient Senatours or cōscribed fathers of Rome with others in tymes past haue followed yea the Heathē Poets Philosophers also hauing tasted of the same The scope of their whole workes doth tende to no other end but to the gouernment of man howe he should vse him selfe in modestie counselling him selfe in temperance by practise fortitude and imitate iustice Also the holy Scripture whiche is the touchstone of all truth that excellent Iewell of our saluation and the bright Lantern of sinceritie hath also taught vs the way to all perfection of life righteousnesse holinesse and sāctification The principal meane aboue all others whereby thou mayst learne what mā is at such time as he liueth in the feare of God walketh vprightly in his calling So all eruditiō being agréeable vnto the Scriptures may and ought to be enthraced as a guide or Rector of mans life vnto vertue as this booke which is named the Gouernmēt of all estates bicause it treateth of the trayning bringing vppe of man from his childhoode or as Terence wryteth ex Ephoebis tāquam till his olde age wherin ye may learne to attaine to the perfection of a probe or honest life First written in the Latine tongue by the excellent man Hermannus Hessus wherevnto is added the institution of a Christian man by Adrianus Barlandus and now translated into English by those who doe wish thy furtherance Gentle Reader take this in good part and in so doing thou shalt cause them to thinke their labours wel bestowed and encourage them to do greater things to thy godly furtherance and profite If that as mindfull of Demosthenes thou accept their labour and momentarie practise Hauing this consideration that as the Philosopher requesting of an old woman the steppes of his passage and she by the assigning of hir finger declared the same surrendred with a bēded knée thanks for hir demerits then they not yet requesting so much curtesie shal be the willinger moued by this their industrie to race or ingresse into a sequence enterprise Thus cōmitting thée to the tuitiō of God I bid thée fare well Vale in Christo ❧ To Babes and Sucklings COme forth ye babes learn now to trade your liues in liuing pure Beholde the path of blissefull state good chaunce doth you assure This little booke full tender yeares doth manifest and show How for to breake those braunches yll that on such grafts do grow It doth declare the thing the which The Philosophers olde In wrytings graue to iudge for best by reasons law were bolde What thing doth passe a mean the same is counted worst of all What thing is best within a meane the same doth neuer fall Thus haue the wysest counted it and we the same suppose This doth our filthie brutish life to all mennes eyes disclose For none within a meane can kepe it is a state to base We loue it well but that it doth our euill life deface It chaunced once Diogenes in Market place to bée Where as of men a great frequent he chaunced for to sée To whom aloude he cryed out ye men come vnto me The people then what that he would do runne straight way to sée Supposing that he had some thing vnto them for to say The which they him desire forthwith to them for to display He answered straight I calde not you but I for men did call And sure I am that not one man there is among you all And after that beholding well a stripling yong to giue Him selfe vnto Philosofie thereby to learne to liue Well done ꝙ he thou callest those to puritie of minde Whom carnall beautie with hir sleights indeuoured hath to blinde Thus mayst thou sée what aunciēt me accompted haue for best And what in goodnesse of this lyfe surmounteth all the rest And as he hath deserued so rewarde him for his paine Iudge right first read follow likewise hereby then shalt thou gaine FINIS J. P. What an honest lyfe is whereof it consisteth and what profite aryseth thereof ¶ The first Chapter SEing therefore man was created into thys world after all thynges were made as lord ruler of thē all Gene. 1. appointed as Gods husbandman here in earth he ought so to direct the course of his life that he may please his Caesar God that by death being called into the Heauenly Pallace Court of his Caesar as kings and princes were wonte to be called of the humaine mortall Caesars may giue his accōpt of his good husbandrie and gouernement And least he should not be able to do this he ought at al times to liue a noble probable and a Princely or honest life And to leade an honest life is nothing else than in conditions to differ from a bruite beaste and as much as by nature a man may to lyue moste lyke vnto God which consisteth in nothing els but in vertue is to flie vice and follow honestie for that is the office and ende of vertue And that the honestie and the lyfe wherwith God is most pleased doth consist by Vertue Saint Augustine testifieth sayng Virtutem esse artem bene viuendi that is Vertue to be the art of well lyuing Mantuanus and also Baptista Mantuanꝰ doth expresse with these wordes what vertue is and howe great commodities it bringeth to man Virtutis querimonium I am dame fortunes Maistresse of vice the scourging

rethoricae As Cicero testifieth in his .iiij. boke nouae Rhetor. saying Qui Adolescentum peccatis ignoscendum putant oportere falluntur propteria quod aetas illa nō est impedimento bonis studiis Apti sunt ad bona discenda non minus quā mala At hii sapienter faciunt qui Adolescentes maxime castigant vt quibus virtutibus omnem vitā possint tueri eas in aetate maturissima sibi comparent They that thinke it good to remitte yong men their faultes are deceyued for so much that age is a furtherance to good vertuous studies for they are apt prompt no lesse to learn goodnesse thā vyce But they are most wyse who do chastē yong men that in their rypest age they may gette suche vertues by which they may defende all their life after ¶ Of the offices and duetie of yong men YOng men haue dyuers offices First they must choose prepose and determine the trade of their lyuing which they will vse during their life as we read that Hercules did And as the Romaynes were accustomed to bring their yong men into the common Market place apparelled with gownes as men and there should they flyng abrode nuttes with which they had played a greate whyle They should reiect their former ages youthfulnesse and should endeuour to liue an honest mans life For he that wil liue amongst men must not excede the honest meane of lyuing Secondly Cicero lib. 1. officiorum as Cicero testifieth in his first boke of Offices A yong man ought to reuerēce his elders and by the good fatherly admonitions and syncere honesty of the best most godly of them to institute and prepose his kinde of liuing to brydle him selfe from lustes from all foolish appetites and that he exercise with labour with pacience and sufferance both of the body of the mind that he may be apte and fitte both for the warres for Ciuil affayres And when as he is disposed to recreate and quicken his sprites and giue him selfe to some pastime that he beware of intemperance but alway vse reuerence shamefastnesse not to be too prodigal and lasciuious but reuerent and specially in those thinges at which he would haue his elders and seniors present Furthermore that both in place in tyme they thinke them selues men and not beastes and for that cause their maners to exceede the maners and conditions of beastes and that they thinke them selues yong men and not children or babes to play as children neyther that they thinke them selues men or fathers that of them selues they should be wyse inoughe but that they lacke as yet instructions and godly lessons ¶ Of mans age THe fifth age is called mannes age when as a man is growen to his full rype age and that his body is past growth his beard buddeth from out his chinne And this age is most apt and fitte to receyue vertue and honestie For it is of force both by reason and of the body to embrace vertue For of the Latin word whiche is attrybuted to thys age that is to say Vir the name of Vertue is deryued for adding the sillable tus to this word Vir it is made Virtus For Vertue was firste nominated of this Latin worde Vir for a mā bicause that man onely is able to receyue and learne vertue ¶ Of the honest life of man MAnnes lyfe ought to be altogether honest and vertuous For he lyueth not a perfect honest life who vseth not all Vertues though he offende but in some Therefore a man ought to be prudent iust chast and strong He must be prudent that he may do eche thing prudently wisely and warely he must remēber both what he hath spoken and what he hath done to order those thinges that he hath presently to do ryghtly to forcast and prouide for time to come whatsoeuer he doth to do it wysely and alway to forsee the ende for it is a filthie thing as Cicero sayth Cicero in the ende to say had I wist And Terence also in Adelphos sayth Terentiꝰ in Adelp Istud est sapere nō quod ante oculos est solum videre sed que futura sunt prospicere It is a wyse thing not onely to vse the time presēt but to forse the things to come He must be also iust hurting or dānifying none but frendly to all men to set vnity and concord betwene all men Moreouer he must be godly gentle in al his words and dedes faythfull trusty and constant For fayth as Cicero sayth is the foundation of iustice he must be also temperate in al things vsing a meane betweene two extremities modest chast moderate sparing sober and shamefast He must be strong withall not in the force of the body but in the operation of the minde not fearefull and weake minded in the tyme of trouble not to be dasht out of countenance with euery mishap or euill fortune but boldely to go against it Let him not be sodenly moued feared but be of a strong courage howe soeuer the matter chaunce or happen Yet let him brydle hys gredy desire and wrathful anger aboue all thinges neyther desire foolishe gawdes as children neyther let him moued with anger do any thing Therefore Plato being asked what maner of men was strōgest he answered he which can refraine his owne anger Finally a vertuous man oughte to obserue these two precepts First that he be such a one as he woulde haue him selfe counted to be As Cicero sayth in his second boke of Offices that Socrates sayd Cicero li. 2. offi the way vnto glory is short easy to be adopted if euery man study to be as he would he shoulde be esteemed The second precept is that he take héede least he lose the name of an honest mā by this precept of Ouid. Omnia si perdas famam seruare memento Ouidius Qua semel amissa postea nullus eris Which is in English If thou leese all thinges remember to kepe thy name honest fame which whē thou hast lost thou shalt be regarded as no body And that euery man may kepe it let him learne and followe this precept of Horace Horatius written in his Epistles Inter cuncta leges percontabere doctos Qua ratione queas traducere lenitèr aeuum Amongst all thinges reade demaūd the learned clarkes howe and by what meanes thou mayst lead thy life peaceably ¶ Of olde age THe sixt last age is olde age to the which age wisdome and prudencie are propriate which old men haue gotten and adopted either by the lōg course of their lyfe either by knowledge or experience Wherfore their office and duetie is as Cicero sayth in his first booke of Offices Cicero li. 1. offi to adiuuate and helpe yong men their frendes and the publike weale with good councell and wisedome In consideration whereof Romulus the first builder of the Citie of Rome elected and chose an

hundreth aged persons as Lyuius writeth who for their counsell wisedome should haue the gouernement of the Citie And therefore of this worde Senibus for aged mē the Senat was called Senatus which is as muche to say as a collection or companie of olde aged mē that the old men should he Rectors and Guydes of Cities an example of honestie to yong men In which respect honour dignitie is attributed and giuen vnto them as to the Image portiture of wisedom the doctors and teachers of honestie and vertue Furthermore it is the office dutie of olde men to flye auarice and couetousnesse which raigneth in them plentifully and also that they eschew al slouth and lasciuiousnesse weighing with thēselues what the grey haires in their heade and the croked body postulateth requireth Truly that they vse graue and vertuous maners and conditions and remember that they do dayly draw nearer nearer death and that their graue is at hand Their body is bowed downe towardes the ground whereby they may know that by death they shall immediately enter into earth Wherefore they ought to set a syde all the pleasures and delightes of the worlde and giue them selues wholy to loke for death and abyde his comming Wherefore it were good that they knewe this verficle of Horace Lusisti satìs edisti satìs atque bibisti Horatius Tempus abire tibi est ne potum largius aequo Rideat pulset lasciua decentius aetas Quae erga alios deū et hoīes deceat honestas Now youthfull age hath run his race an hoarie heade we sée From trifling toyes Bacchus fare auerted looke thou bée For earth doth chalenge all hir right and death doth watch hir pray With stealing steps euen as by night the théefe doth vs assay Whilst time permits for mercy craue in vertue tende thy race Do good for yll so shalt thou haue in heauen a dwelling place Hodiè mihi cràs tibi Cito pede labitur aetas Dum vires annique sinunt tollerate laborem Iam venict tacito curua senecta pede ¶ The thirde Chapter IT auaileth but a little to haue the knowledge of vertue and honestie vnlesse it be practised and had in vre Cicero For Cicero in Offic. sayth Quod omnis laus virtutis non in cognitione sed in actione consistet The prayse of vertue consisteth not in knoweledge thereof but in the vsing function therof And in his boke de Amicitia Lib. de Amicitia he sayeth Tum virtutis praemium fructus maxime capitur quum in proximum quenque confertur The greatest fruit profite of vertue is when it is employed to the commoditie of all thy neyghbours The vse of Vertue must be referred both towards God also towards man for we were borne in the obedience both of God man Notwithstāding we owe one duety towards God and another to man ¶ What our duety is to God wardes HOnestie to God wardes consisteth in the adoring and worshipping of god Lactantiꝰ lib. 3. As Lactant. wryteth in his third boke Seruiendum est religioni We must doe reuerence to religion the which who so doeth not imitate prostrateth him selfe towards the ground he foloweth the lyfe of beastes and vtterly secludeth all humanitie curtesie for in the knoweledging and worshipping of God all wisedome and sapience cōsisteth onely Wherefore if any man wyll question with him who studieth perfect wisdome for what cause he was borne into thys worlde he will answere him by and by that he was borne to worship honour and obey the omnipotent and eternall God who created vs for that cause that we should serue him as our Lorde and creator ¶ Of our duety towards men IMmediately and nexte after God we owe a duetie and a reuerence towards men Lactantiꝰ For as Lactantius writeth in his booke It is the first office and duetie of iustice to be ioyned with God secondly with man And Christ in his sacred gospell sayth Loue thy Lorde God and thy neighbor as thy selfe Man ought to be as a God to men in mercy in lenitie pietie aiding the fatigated laborious helping the poore and nedy with foode and lyuing defending the fatherlesse and poore widdowes cause Secondly what we owe to euery man I shall declare hereafter ¶ Of our duety towardes our Countrey THe first and hyest place among men our natiue Countrey possesseth to whome the olde auncient Philosophers as Phille wryteth in his fourth booke de educat liberorum gaue the preeminence aboue parents Phil. li. 4. de educat liberorū in consideration that we were more bound to our contrey thā to our parēts for which cause Plato Plato said that our Countrey claimeth part of our birth for we were born to profite oure Countrey for wee may profite our countrey fiue wayes or with fiue kinde of people first with labour for the honour and prayse of our Countrey to study and endeuour vs to be such and so to remaine as in time to come we may be an honour to our coūtrey and that it by the meanes of vs may aggregate heape vp glory to it selfe for euer Secondly if she be foolish and vnlearned to instruct hir with prudencie and counsell For it is our duetie to teach the ignorant Thirdly that we prouide and prepare our commoditie and profite that euen in the same we may be thankfull to the land which hath borne nourished brought vs vp Fourthly that we defende hir eyther with prudence or with strēgth and force howsoeuer the time necessitie shall require Fifthly if nede require and that she can not otherwise be redemed ans deliuered that we prepare our selues euen to dy in hir defence and quarrel which death is esteemed and reputed most honest Herevpon Horace sayd Horat. Dulce decorum est pro patria mori which thing many men haue ventured as you may reade more plainly in Liuius workes ¶ Our duety towards our parents NExt after God and our Countrey we ought to reuerence and obey our parents as we are commaunded both by the sacred prophane scriptures and them we must also worship both wyth vertue and honestie We ought to shew fiue poynts of honestie towards our parents First in fulfilling their will and pleasure in honest things Secōdly in seruing them to the vttermost of our power Thirdly in honouring them both in wordes and dedes not to mutter or murmure against them In deede and iesture to reuerence them bare headed bended knees Fourthly in adorning vs that is to say by our profite in vertue knowledge that they may at some times get prayse and honour of vs in the presence of other not to degenerate from them in honest condicion vertuous lyuing Fifthly in nourishing them if that they be ouerladē with pouertie or age whiche thinges beastes doe vse and especially the Curlewes who feede their parents in their olde age Cicero de Orat. And Cicero

in his booke de Orat. hath this saying Pietas nihil aliud est quàm humanitas erga parētes Piety is nothing else thā gentlenesse to our parents Franciscꝰ Phile. de educat liberorū Franciscus Philel de educat liberorū wryteth in his thirde Chapter of the same boke concerning the dutie of chyldren to their parents that albeit they bee not able during their life to render sufficient grateful thāks yet they ought to do to the vttermost of their power what they may vsing them most gently most curteously attending on them diligently fauoring their benigne perswasiōs obeying their easy commaundements to proue allow their willes pleasures deliberations eyther to goe or to tarry eyther to spouse at their determinatiōs as though they were diuine and celestiall wordes and cōmaundements not to rebell or mutter when as they shal be stirred with the instigation of coller paciently to abide their mines threatnings But when as they shall bid or commaund that which is vnhonest or vnlawful to refuse but gentlely reuerently without cursing or euill speaking ¶ What chaunce hath befallen them which haue not giuen eare to their parents teachings THey which haue beene wicked and froward to their parents haue neuer prospered as olde wryters do recorde Orestes a Gretian bycause he slewe his mother Clytemnestra was trāsformed into one of the furyes of hell And Naero a Romain Prince bicause he was a parricide ouer his mother was euer after coūted for the most tyraunt on earth In the auncient time within the Citie of Rome the parents slayers were yerked and punished with a most vile death for they were included within a sack of leather with the cōpanie of dogs serpents and cockes and so dimitted headlong into the deapth of the Sea ¶ Of the duetie towardes our Scholemasters COnsequently after our parents we owe reuerence to scholemasters and instructors for they are other parents for which consideratiō the Gētiles would haue scholmasters in the place rowme of parents Iuuenal As Iuuenall writeth in his Satires For Scholemasters are parents of minds for they giue the lyfe of the mind that is to say knowledge and vertue where as parents giue but onely the life of the body In respect whereof scholemasters are to be regarded nexte after parents and are worthy of no lesse reuerence Phille li. 4 Cap. 7. For as Phill. wryteth in his fourth booke seauenth Chapter it is dayly seene how they flourish in learning which haue obeyed their Scholemasters documentes Amongst whom Traianus the Emperour triumphed Caesar cōmended and praysed of al men in his time for his excellent singuler vertue And this mā reuerenced adored his master Plutarch most willingly and worthily M. Antonius a Romaine the holyest most syncere Prince did erect golden Images in his house in the honour of his Scholemasters Cicero also the Prince of eloquence for that he was esteemed the fynest Latinist in earth he celebrated his masters seuerally and by name in his egregious workes And as many as haue at any tyme exceeded in learning and honestie haue worshipped feruently loued worthyly magnified and extolled their instructor by whom they receyued those former vertues ¶ Of those who haue dishonoured and defamed their instructors and Masters SVch as haue contemned vituperated their teachers haue in the end proued most dulheaded dolts and most vile and filthy in cōditions As amongst which Naero that cruel tyrant was chiefe whom all wryters condemne and accuse giltie of ouer much wickednesse for he slewe hys Scholmaster Seneca most cruelly and most villanously For in remunerating his stripes that he had suffered of his mayster in his youth instigated incontinently with the furious rage of coller for the currish mallice he bare vnto vertue vertuous men sent vnto hym by a Centurion to electe choose his death with diobolicall furie when as he perceyued desired to be sette in a vessell of hote water and to haue hys vaynes opened and so to dye which malecious crime and cōtempt of his master declared the blunt fyled witte of Nuro Futhermore Beroal in orat prouerb Beroaldus in orat prouerb sayth that who so seeketh fame by the malidictiō backbyting of his Master shall become slaunderous him selfe shall be expulsed the company of honest men as a reprobate he shalll be feared as a Viper and he shal be a common hate as though he had slaundered his parents for the Master is the parent and the shape of the mind whom vnlesse we honor in euery place and among all men we haue condignely deserued to be called flagitious and malepert ¶ Offices towardes our Masters WHerefore we ought to shew foure kinde of duties towards our Masters First to loue them as entirely as our parents Secondly in all honestie to obey their commaundementes Thirdly to be gratefull and thankefull vnto them during this life Fourthly that we labour with vigilāt studie to become as expert in knoweledge as themselues or rather more This is a lawfull and and a decent cōtention for scholers to cōtend either to be equal with his master in knowledge and science eyther else to exceede him And so many haue growen more perite and skilfull than their Masters As Beroaldus gloryed that he had had many Masters in the ende reade lector to them all ¶ Towards our Kinsfolkes and Affinitie WHat our dewtie is towardes our Kinsfolkes Affinitie which are ioyned vnto vs in bloude eyther by father or mother syde our owne reasō shal perswade vs sufficiently that we be vnto thē as vnto our selues to loue them as our selues for they are nothing else but euen as other we They are parts mēbers of our bloude of our stock and of our progenie wherfore we take them for none other than the proper mēbers of our owne body that whatsoeuer we would not haue done vnto vs that same we should depell from them no lesse to profite them than our selues otherwyse we shoulde be worthely called ingrate Euen as he is iustly termed a foole which fauoureth one parte of his body more than an other so he shall merrite the name of a thāklesse person which wil not be ready to helpe his cosin of his owne bloude both with ayde and also with counsell for the lawe of nature biddeth vs so to doe And in the Gospell of our Sauiour Iesus Christ we are cōmaūded to loue our neighbors as our selfe And they are but right neighbours who be of our affinitie and kinred ¶ Towards Frends FIfthly we ought to reuerence our Frendes which reuerēce we are taught sufficiently of the most famous Clearks and especially of Cicero in his booke de amici For there are sixe duties to be done to our Frendes First demaund of our frends nothing which is indecore or dishonest neither to do ought for thy frēdes pleasure but that which shall be decent lawfull The second is to reioyce no lesse at thy frendes prosperitie than