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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	word_n	write_v	youth_n	60	3	7.7038	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
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

doth it admitte the familiaritie of desperatnes and wrath bycause they be also vyces Wherfore it is a common prouerbe Qui homo in aduersis rebus pusilli est animi ille nauti est Which is thus much to say That man which in aduersity is fainte hearted is not to be esteemed Therefore a man ought to do both in prosperitie and in aduersitie as a certaine Philosopher did who in prosperitie would be sad saying that after mirth commeth sorrow and likewyse in aduersity he would be mirry saying that after sorrowe came mirth for fortune is euer mutable inconstant therfore ought we in prosperitie to looke for aduersitie ensuing As Plaut in Amph. sayth Plaut in Amphit Ita diis visum est voluptati vt meror comes subsequatur For so it is the Gods pleasure that sorrow shuld be mirthes waiting mayd And therfore also ought we to thinke thus in aduersity how that God shall ende thys misery at his will and leysure or as Virgill sayth Virgilius It shall be sufficient to haue thought on those euilles and not alwayes and continually to muse and thinke thereon The sixt and laste precepte shall be that he indeuour him selfe to please euery honest and wyse man for thereof descendeth great prayse and vertue for consequently it followeth that who so pleaseth them is also eyther honest or else by frequenting their companye learneth honesty for good mē loue none but good and the naughty person none but euil Therfore expedient it is that he who wil obtaine vertue do applye his industrie to please vertuous men as Seneca sayth we must choose some vertuous man whome we must alwaye followe that we liue so as though he alwayes sawe vs what so euer we doe to doe it so as though he were present at the doing therof for he may easelye liue an honest and vertuous lyfe who lyueth after the will and rule of vertuous men and doeth all his thinges as though they were done before them euen as women decking and trimming them before a glasse when they haue adorned them selues finely and neatly they wander into the market there to be viewed and seene ¶ Concerning the maners and vertues of all ages ALthoughe that Vertue and honestie do deck and adourne a man yet notwithstanding euery age hath his condition of honestie for it is a prouerbe Alia vita alia dieta alios mores postulant For all conditons are not comely for euery age for some become children some youth some yong men some men and other some aged men for with the age the nature chaungeth therfore must they also chaūge their maners For there are v. ages of men which be these infancie childehoode youth mans age and olde age which haue their conditions particularly them selues ¶ As concerning infancie INfancie is the firste age of man after his natiuitie and it is so called bycause it can not speake and therfore he can learne no good maners or vertue bycause he is not yet reasonable nor hath not the vse and practise of the tongue neyther hath he any perseuerance at all Therefore must he onely liue after the wil and pleasure of the Nursse or Mother De Pueritia PVeritia is the second age when as the infants do begin to speake hauing not as yet the full vse of reasō It may so be that they be called children of the Latin word Bua that is a Childes drinke which they call Bua vttering their wordes first vnperfectly without wisedome reason or vnderstanding And these the Parents ought to teache to bring them vp in honest maners and conuersation Firste with these maners that they worshippe and pray vnto God with a willing heart that they be obedient to their Parents that they reuerēce their elders that they flye and auoyde all playe and euill company least they be defiled with vyces before they attaine vnto reason which is the moste odious thing on earth Apuleius As Apuleiꝰ sayth who woulde not hate and desdaine that boye whome he seeth as though he were a certaine mōster stout bolde and very vicious being as yet vnder age soner to be vnhappy and nequitions than strong of body being but of tender yeres and yet of stubbern malice and hatred Yet notwithstāding you can not require perfect wisedome in a childe whilst as yet his childishnesse and imbicilitie of witte hath dominion and power ouer him therefore he playeth with tryfles and gegawes And for all this yet must you not fauour him ouer muche least he incline him to vyces and so remaine alway filthy vncleanly For whatsoeuer he learneth once in hys youth that will he vse for euer Wherfore they ought diligently to be instructed and nusseled vp in these precepts Phill. li. 8. de educat liberorū As Phille wryteth in his eyght booke of the bringing vp of childrē that is that they worship God that they be gentle obedient and seruiceable in wordes conditions and body And to vse a comely cleanly decent forme of apparell not to be tale caryars nor lyars nor beastes of fylthy and wicked conditions not leane of body as Asses neither yet filthy as Hogs in the myre neyther slouenlyke in their apparell as beggars or fleshely and lecherous goates neyther dul witted like a stone or Asse And as sone as they be once seauen yeres olde to commit them in custodie to scholemasters for so were the gentiles wont to do Phil. lib. 2. de educat liberorū as Phille wryteth in his second booke of the bringing vppe of children De Iuuentute IVuentus is the nexte age to Pueritia Perottus although that Perottus sayth that the wise counsellers do numbers it after Adolescentia yet it is before Adolescentia by dayly vse which age commeth in when as the children can new vtter their wordes perfectly and plainly are committed to Scholemasters to be instructed or else be redy to be giuē to their charge And as Perottus sayth Perottus it is called Iuuentus youth of this word Iuuādo to helpe bycause it waxeth able and potent to helpe hys parēts for it cā dispatch quickly his fathers will and commaundement and can put his helpe to many labours or at least do his will therto And as Quintilian wryteth in his firste booke and thirde Chapter Quintilianus lib. 1. capit 3. In this age parents must beware that they do not to much pamper vp their children to kepe them so tender that no colde winde may blowe ouer them for that soft kinde of bringing vp doth corrupt and debilitate the strength and force both of the body and also of the witte And what shall this youth do whiche is thus lasciuiouslye brought vp Verely they that be wantōly petelātiously and delicatly kept in this age will looke for the same delicacie all their lyfe after And when as they can keepe this no longer eyther for their sumptuous expences or else for lacke of Patrimony then do they

rod My onely care and study is to bring man safe to God He that my doctrines learne will they shall persuade him so To God and his Emperiall seate the right way for to go I am a signe directing straight the middle way to go Wherin our auncient fathers steps are yet now for to show By which they haue ascended right the heauenly gates of God Where in most pleasant smelling fieldes the milky floods haue flowde ¶ Plutarch Plutarch also expresseth more plainly what vertue doth teach vs describing hir in his booke of the education of children vnder the name and title of Philosophie saying that by hir it is to be descerned what is honest what is vnhonest what is iust and what is vniust what ought to be imbraced what ought vtterly to be eschewed how after what sort we ought and shoulde behaue our selues towardes our Parents our elders straungers and pilgrims our gouernors Magistrates our frendes our wyues children and families and that we should worship GOD honour our parents reuerence our elders obey our Princes lawes giue place and submit our selues to our Superiours and with all oure heartes to loue oure friendes as oure selues Women to brydle the snaffle of ill concupisence euer to haue care and respecte to their childrens education not to be in bondage or consent with their seruaunt that which is chiefe of all neither to reioyce to much in prosperitie neyther to be to contrist and sad in aduersitie neyther to haue any voluptuous appetyte or desyre at all And so to represse coler and ire that we become not like brutish beastes whose nature and disposition is alwaye to be fearce and vngentle but as men discrete whose nature is to be meeke lowly and gentle Secondarilie Tullie Tullie in hys first boke of Offices sayth that there be foure Wel springs and originall fountaines of vertue from whiche all other discende and oute of which all honestie procedeth which be these Prudence Iustice Temperaunce and fortitude which foure haue foure seuerall and dyuers dispositions and nature as Macrob testifieth in his boke de somnio Scipionis Macrob. de somnio Scipionis who expresseth their qualities in this wyse saying it belongeth to a prudent man to knowe and forecast howe to compasse eche matter and case neyther to doe nor desire ought else but iustice and equitie to contriue his humaine and worldly affayres with a godly and diuine minde to prouide and puruey against damages and daungerous haps whiche by casualties might chaunce or happen The point and ende of Fortitude is not to feare losse and detriments to feare onely wicked and vngodly thinges constantly and with pacient sufferance to forsake prosperity and aduersity Fortitude is of more price thā magnanimitie faith constancie fecuritie magnifisence pacience and stablenesse The qualitie of Temperance is not to say after the dede done had I wist in al affayres to vse wit and discretion and vnder the rule of reason to brydle ill cōcupiscence of the flesh whose handemaydes are modestie reuerence abstinence chastitie honestie moderation frugality sobrietie and shamefastnesse The poynt and propertie of Iustice is to restore to euerye man his right duetie of whō cōdiscend innocencie friēdship concord pietie religion neighborly affection and humanitie Cicero in officiis sayth Cicero in officiis that no mā should hurte his neighbour vnlesse he had sustayned wrong before Secondly to vse cōmon as common and his owne as his owne The true foundation and roote wherof is fayth that is constancie and truth in wordes and dedes Lactan. lib. 6. Lactantius in his sixt booke sayth that there are two offices and dueties of vertue wherof the first participate with God by Religion the seconde with man by compassion and gentle behauiour Macrobiꝰ By these vertues sayth Macrobius a good man ruleth hym selfe and his housholde and cōsequently the publike weale vprightlye maintayning hys worldely affayres ¶ The reward of vertuous and honest life IF any man be inquisitiue of the office and reward of Vertue and honest cōuersation he must knowne that there belōgeth two properties to it First to inryche man with the transitorie riches of thys worlde and after death to reward him with euerlasting saluation which neuer shall haue ende Virgilius Whervpon Virgill wryteth well saying there are but few whome vpright Iupiter with a feruēt zeale fauoured or whom Vertue extolleth to the highe heauēs or else according to Lactantius in his sixt booke Lactan. lib. 6. It is the propertie of Vertue to refraine anger to asswage gredy appetites and to brydle carnall desires Secondly Vertue maketh hir scholer and Client the true rychest man aboue all other in so muche that he shall want nothing but shall haue aboundance of euery thing As Plato in Amph. writeth thus Plato in Amph. that Vertue leadeth the waye and sheweth the pathe to all things perfectly And libertie health life substance parents kinsfolkes defende and garde hir Vertue possesseth all things within hir selfe the vertuous man lacketh nothing but he hath all things at will who ruleth by Vertue For vertue is not desirous of common prayse neyther of that which euery man alloweth neither requireth she honor or glorye Sillius as the Poet Silius sayth Ipsa quidē virtus sibimet pulcherrima merces Vertue is a beautifull rewarde to it selfe Claudius Vnto whome the Poet Claudius agreeth in these verses Ipsa quidem virtus precium sibi solaque latè Fortunae secura nitet nec fascibus vllis Erigitur plansuue petit clarescere vulgi Nil opis externae cupiens nil indiga laudis Diuitijs animosa suis immotaque cunctis Casibus ex alta mortalia despicit arce Virtutis repulsae nescia sordidae Horatius Intaminatis fulget honoribus Vertue is great in euery wyght where she doth beare the sway Not obfuscat by dimmend light but fayrer than the day An honour bright a Castle strong and tower of defence To tende and preace thy foes among to winne a recompence Therefore indeuour vertuously this vertue for to holde A sparke of such royaltie as passeth yellow golde Neither doth the Lady Vertue desire ryches or worldlye goodes for any reward for she farre excelleth them all and is much more noble and precious than they as Horace testifieth by this verse Horatius Vilius argentum est auro virtutibus aurum Syluer is courser mettell than golde and golde courser than Vertue Macrob. de somnio Scipionis Wherevpon Macrobius in his booke de Somnio Scipionis saith that a wyse man attributeth the fruite and reward of his vertue to his wisdom for he is no right perfect wise man which onely gapeth for ambition and glorye And in the same place he wylleth that who so desireth to be a perfect vertuous man he cōtent his gredy appetite with rewarde of his knowledge that is that he be content that he knoweth Vertue not to seeke the vaine

and honest and were inwardely rauening Wolues And Socrates commaūded them also that seing thē selues not well shaped they shoulde also seeke the bewty of the minde with knowledge and vertue whiche is more noble and of longer continuance than the shape of the body Thirdly that they put no cōfidence nor trust in their riches and goodes neyther in their great aboundance of money but that they trust onely to their science and vertue hoping in tyme to become riche and happy men for the wyse and learned is the true riche man and worldly ryches are but transitorie and quickly lost For we reade of many exceeding riche men who haue in a moment bene most infortunate as was Croesus the most riche Prince of the earth king of the Lydians Neyther are ryches to be estemed as precious Iewels Cecero li. 4. nouae reth for Cicero sayth in his fourth booke nouae Rethor Si voles diuitias comparare cum virtute vix satis idoneae erūt vt sint virtutis predissequae siue famulae If thou wilt compare riches with vertue they are scarce fyt for to be hir waiting maids or seruants therefore ought yong men in their flourishing witte and ripe age to prepare a waifaring man or guide to leade them the way to olde age which wayfaring man is vertue and knowledge For by them and through them the aged man hath honour prayse health nourishment Thales Milesius Whervpon Thales Milesius a Philosopher being demaunded in time past what yong men shoulde learne he made answere let them learne those thinges by whiche they may liue in their old age that is to say vertue knowledge The fourth document and precept is that thei teach them to auoyde that which they see hurtfull to another or that which they see contaminate or defile another that by other mens damages misfortunes they learne wisedome and that by them they amende and correct their own wicked life to a better The vyces which corrupt and rust men are disobediēce lying tangling talke vnfaythfulnesse dishonestie carding dycing and all such filthie games whorehunting dronkennesse prodigalitie ydlenesse and the cōpany of vicious personnes The fift precept is that they put before their eies the example both of good men and also of vicious and wicked mē that they may see the life and death of them how the wicked haue bene rewarded wyth punishment and the good men wyth prayse In cōsideration wherof the old auncient Romaynes did vestite and aray their yong men in the prime of their youth with gownes decent for men that by little and litle they might at the last creepe to an honest lyfe After that they were ledde to the open Market place that they might knowe and see the life of mē to be double the one vitious the other vertuous the vitious peruerse life to haue an euill ende and cōfusion but the way to the vertuous lyfe to be straight and ful of brambles and briers but yet at the last to be rewarded with a perpetual beneficial good reward Therfore Hercules being at the state of a yong man choose rather to serue vertue throughe labour and paynes knowing that after labour their cōmeth a rewarde than to be in bondage to vyce by idlenesse Cicero li. 1. Officiorū As Cicero wryteth of him in hys first booke of Offices Sixtly that they be still occupied with labour and wearinesse and neuer suffered to gyue them selues to idlenesse least they fall into all disordered lusts For as Ouid sayth labour taketh away all the desires of the flesh Ouidius Otia si tollas periere Cupidinisarcus If thou driue away idlenesse loue shall haue no force on thee Therefore the olde Romaynes dyd dayly exercyse their children in wrastling fighting swimming therefore ought yong men to be exercised with dayly labor euē as horse coursers vse to breake yong horses ryding them dayly frō streate to streate or in the fieldes to vse them to ryding to the spurre and the brydle who being let styll runne at large would be past mannes might to rule ¶ Of Monition SEcondly Parents and Masters must not onely instruct yong men but warne them also of theyr faults If they cōmit any crime they ought to be taught to doe better and more vertuouslye And ofte tymes to commen in the presēce of them of honestie and honest men that at the length by dayly admonition warning they may become the more honest for wordes doe moue the minde that which a man heareth oftē it imprinted and inclosed in his hearte And that they exhorted admonished to imitate the footesteppes of their Godly and reuerende Parents of their honest Kinsfolks Neuewes as Aeneas in the .xij. boke of Aeneidos doth perswade and admonish his sonne Ascanius that of him his father he should learne vertue saying Disce puer virtutem ex me verumque laborem Fortunam ex alijs nùnc te mea dextera bello Defensū dabit magna inter praemia ducet Tu facito mox cum matura adoleucrit aetas Sis memor O Childe learne vertue here of me the roote of labour true Which shall thée leade to dignitie that neuer thou shalt rue But scape to shore and swim to lande when other ryches fleete A perfect guide by thée to stande a Lanterne to thy féete ¶ Of large and liberall promise THirdely that they promise them to get great rewardes of euery man in euery place and alwayes if in case they seke after Vertue as Horace sayth in his Epistles Horatius in epistolis I bone quo virtus tua te ducit I pede fausto Grandia laturus meritorū praemia Go happely vertuous man whether so euer thy Vertue shal conduct and leade thee in hope to bring home great rewards for thy deserts Go forwardes O ye yong men whether vertue shall leade you for great is your rewarde for he hath al things plentiously and to him that seketh vertue there wanteth nothing Plautus As Plaut testifieth in Amph. Comaedi ¶ Of prayse and threatnings FOurthly and last of all ascribe prayse to yong men if they continue prosper in vertue For prayse is a great helpe and ayde to finish and ende their course that they haue determined Ouid. lib. 5 de tristibus As Ouid sheweth in the fifth booke de tristibus Denique nòn paruas animo dat gloria vires Et foecunda facit pectora laudis amor Finally glory doth encourage and strengthē the minde and the loue desyre of fame doth make men fruitfull For al men as Cicero saith are trayned and inflamed with the feruēt desire and hote loue of honour and prayse Quintilan Quint. also alloweth the prayse of yong mē if they profit in vertue And also he cōmēdeth threatnings for thē if that they be sluggish and vnwilling to attaine vnto vertue and honestie and not threatnings onely but grieuous and smarting strypes Cicero lib. 4. nouae