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
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 HellycoÌ„ wher Nymphes do dwel and wisedome hath the raigne Imbrace with ioy hir darlings all that yéeldes to thée a crowne With hand in haÌ„d 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 coÌ„mon wealthes are maintained the true limmit or direction of life frequeÌ„ted and all good godly families gouerned This meane the auncient Senatours or coÌ„scribed fathers of Rome with others in tymes past haue followed yea the HeatheÌ„ 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 saÌ„ctification The principal meane aboue all others whereby thou mayst learne what maÌ„ is at such time as he liueth in the feare of God walketh vprightly in his calling So all eruditioÌ„ 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 GouernmeÌ„t of all estates bicause it treateth of the trayning bringing vppe of man from his childhoode or as Terence wryteth ex Ephoebis taÌ„quam 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 beÌ„ded 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 coÌ„mitting thée to the tuitioÌ„ 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 ê™ he thou callest those to puritie of minde Whom carnall beautie with hir sleights indeuoured hath to blinde Thus mayst thou sée what auncieÌ„t 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 theÌ„ 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 accoÌ„pt 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 Mantuanê° 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
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 thaÌ„ 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 coÌ„cupiscence 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 whoÌ„ coÌ„discend innocencie frieÌ„dship concord pietie religion neighborly affection and humanitie Cicero in officiis sayth Cicero in officiis that no maÌ„ should hurte his neighbour vnlesse he had sustayned wrong before Secondly to vse coÌ„mon 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 Macrobiê° By these vertues sayth Macrobius a good man ruleth hym selfe and his housholde and coÌ„sequently 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 coÌ„uersation he must knowne that there beloÌ„geth 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 ferueÌ„t zeale fauoured or whom Vertue extolleth to the highe heaueÌ„s 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 quideÌ„ 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 coÌ„tent his gredy appetite with rewarde of his knowledge that is that he be content that he knoweth Vertue not to seeke the vaine
mischieuous baytes to entaÌ„gle the vnwary Thirdly to be obedient to their aduice works and indeuouring as diligent Students of that discipline or learning which they imitate For where the pestiferous discention of workes hath a resting place there in a shorte moment the shrill conuict is song Fourthly let vs not hate vnworthily any man in proferring of strife or iniury either by mocking wordes or wicked communicatioÌ„ Fifthly let vs presume before no man thoughe we be their betters of more abilitie in substance or treasure Let vs not hinder them for asmuch considering we would not take it in good part to be hindered our selues Sixtly we must be easely intreated and readily gyrded that where soeuer tyme or place require we may shew geÌ„tlenesse to other For Terentiê° ObsequiuÌ„ parit amicos intermissuÌ„ inimicos peperit semper The other maners and rytes dayly vse and experience which is the mistresse of things doth teach ¶ In mutuall or frendly communication praeceptiunculae IN the frendely talke or communication of men there are eight precepts or rules of vertue as necessary to be imitated Not to trouble other mennes communicatioÌ„ but to refrayne thy tong from speach and haue a regarde to the conclusion of their words And herevpon arose the common prouerbe Two may sing but not be vnderstand for the talke of the one hindreth the speach of the other that it can not be fully percieued To take away no mans honour either absent or present for there is no thefte greater no robberie worser than the taking away of a mannes fame Nothing hath he to vse after life death but fame which once being fleted Ouid. as Ouid sayth afterward he is nothing that is of no estimation or effect We ought to haue a regard what we speake of any man least some being present at our talke receyue dammage thereby especially oure frendes or familliar acquaintance We may vtter nothing whether it be a fond tale or wyse talke hauing before our eyes that it may as well hinder as profite Let euery man therfore take hede how to reason of any new matters or trifles least he be couÌ„ted as you may tearme him the loder of long tongue Mill. For he that as a newe vpstart medleth in euery mans case is iudged a trifling marchaÌ„t fighting vnder the ensigne of the lying army Make not inquisition vppon other mennes secretes for two causes The first is bycause it standeth yll with those oftentymes whose secretes are knoweÌ„ The second insomuch that the demauÌ„ders or questioÌ„ askers be iudged betrayers or secrets once knowen bewraiers of the same wherby the foresayd might sustaine a marueylous detrimeÌ„t Whether a man be sober or dronken as witnesseth Horatius Horatius let him keepe hys owne counsell for vttering his inward thoughtes he is iudged worser than a theefe For secretes oft tymes performe a confessioÌ„ of those things which be proloyned by latrones or euill disposed personnes none will speake thinges but eyther vnderstode or knowen except he be a backbyter or some false tatling Sycophant ¶ Whilst we be in talking with an honest name how to behaue our selues ERasmus in his booke intituled Colloquia sayth As often as any man speaketh vnto thee to whome thou owest honour or reuereÌ„ce frame thy self to the right state of thy body with cap in hande thy countenace indifferent neither sadly nor fleringly but keping the meane of modestie thine eies chast alwayes fixed vpon him to whom thou speakest thy feete close together thy handes not busie but alwayes quiet not wauering with tattering feete nor trifling with thy fingers neyther byting thy lippes scratching thy heade or picking thyne eares Also let thy garmentes comely adorne thy body that thy reuerence thy countinance thy behauiour apparelling of thy body might declare a notable modestie and chast disposition of thy minde ¶ In walking abrode with others a certaine note or onseruation IF it happen or chaunce that we walke abrode or soiourne with any man it is necessary and conuenient that we be decked as it were with nine maners First clement in communication geÌ„tle or easy to be spoken with for Plautus saith that a pleasant coÌ„panioÌ„ by the way is as it were a Chariot easing the wearynesse of our iourney If we be in dignitie inferior we must go on the lefte syde or else behinde not cheeke by cheeke except that good leaue or lycence be permitted Likewise we must not vse an ouer swift pase but a decent and temperate festination Cicero in Officiis as Cicero in Officiis willeth vs. In going of a iourney or from place to place let vs not commaculate oure wayfaring companion but lette vs so moderate our feete and foote steps that we sprinkle not the other with mudde or dirty baggage Let vs speake with a lowe voyce not with a bosting tong Let vs honour whom we meete by the way in giuing theÌ„ the vpper hande and by other meanes wherby reuerence is exhibited saluting obuied persoÌ„s for it is a geÌ„tle a laudable and Godly point Cato Therefore Cato once said Saluta libenter Salute euery man willingly For salutatioÌ„ is none other thing than to wish health or good successe to any man Also let vs put off our Cappes and vncouer oure heades whiche is a manifest signe of humbling our selues and acknoweledging that we be inferiours to the foresayde which Christ commaunded vs to appeare I meane humble and not lusty in mynd heart ¶ How to behaue our selues in a prosperous strate or tyme. TIme also requireth his comelinesse or good vsage for eyther by time we offend more or lesse Tyme is double eyther that is to say merry or prosperous else heauy sorrowfull or infortunate Time if it be lucky or blessed a quadruple comlynesse is to be obserued First of all not to boast to highe reioyce whilst fortune laugheth at oure successe which was wonte to be done among the coÌ„mon people as Iuuenal alleageth Nescia mens hominum rebus modum seruare secundis exhorting that the ignorant minde of men not knowing what would happen hereafter should obserue a merry meane in their prosperitie Secondly not to mocke despise him before vs as though we were happier than he who fortune frowneth against For this boasting and glorying in minde is that which is most odious in the sight of God Thirdly to feare alwayes be carefull least fortune lowringly should be mutable or changed with vs. For she is more vncoÌ„stant than the winde and is sayde to stande on a turning wheele so that she can not persist in one state Therefore in tymes past a certaine Philosopher waxed very sorrowfull in his richest state knowing that after prosperitie aduersitie shuld aryse In this miserable estate he reioyced surely perswading him selfe that after showers fayre weather should ensue after his pensiuenesse greate ioy and mirth should followe Fourthly giuing thanks vnto God for his great beneuolence bestowed on vs that we may not
labour all our thought So at the last shall it come to passe that we may be accustomed with vertue no lesse than if it were graffed in vs hating vice as a Dogge or a pestilent Serpent Virgil. Herevpō Virgil spake saying it is a great thing to be from our infancie accustomed with vertue Nothing is of more effect than dayly vse Thirdly peraduenture a man would say who can indeuour to meditate honest causes continually but somtyme he must play Dormiter Homerus considering that no man is wyse at euery season Therefore this thirde precept is to be embraced with hand and foote with tooth and nayle that is to say to banquet or communicate with honest men not seperating by seduction our selues from their companie as Cicero wryteth that he neuer departed from Mutius Scoeuola an olde man For it is a maruellous thing to be spoken howe much the domesticall or quotidian familiaritie of men auayle in manets that almost it chaungeth and inuerteth nay altogether varieth the nature of man Therefore the Psalmist Dauid wryteth Dauid Cū bono bonus eris cum malo peruerteris With the good thou shalt wax good and with the wicked thou shalt learne wickednesse Therefore we shall be honest and so continue as long as we be cōuersant with good persons and liue in such a Godly order FINIS ¶ Howe a man may attaine to the chiefe pointes of Christianitie or deduction of a Christian life ¶ Of what maner the institution of the first age ought to be THe part of a Father is to bring his child into the schole the time of infancie beeing past growen to the full perfection of seauen yeares to procede and go forwarde in learning if he couet to haue him good being flesh of his owne bodie and not a wanton as the common parents do nowe a dayes nossell their children vp Therefore in tyme teach him modestie pamper him not vppe with trifling toyes but keepe hym vnder with the rod of correction that he may frame his lyfe according to the prescribed rule of the syncere veritie or worde of God Let him be punished if he offend let him be praysed if he behaue him selfe well and honestly with threatning strypes let him be feared from vyces by exhortations let him be progged to vertue yea and let the patrone haue a greater regarde to the maners of education of his childe than the respect of his own bodily health Let him cōmit him to teachers graue sage wittie learned quiet and vertuous where he might tast of the pleasant fruit of learning sweete lyquours of the Latine speach Let him bestowe his tyme on those studeis which instruct the minde with precepts and documēts Among the which is Philosophie This Nursse alone maketh a better nature of a good a chast nature of a wicked and easier to be intreated Let a Christian accustome him selfe and learne that God must first be honoured as the wel spring from whome all good things haue their issue let him learne to obey reason and follow hir in all the conuersation of hys lyfe as his chiefe capitaine and gouernour in worde and dede Let him couet or doe nothing but that which is honest and right Let him also brydle his cogitations the secretes whereof god the iudge of all heartes wyll peruse ¶ God to be gratified of good men and to punish the wicked DOest thou thinke that righteousnes is acceptable in the sight of God and doest thou worship him as the Lord and maker of heauē and earth doest thou prayse his name day and night that thereby thou mightest demerite the sight of him by good iust workes Doubt nothing but as he is able so he can and will gratifie thee For what is so agreable vnto him as beneficence and againe what is more alienate or straunge thā vnthankfulnesse Therefore least any should accuse him as vnthankefull which liue godly he bestoweth his grace on them as he letteth his anger droppe vpon wicked persons adulterers whooremongers robbers manslaughterers And when he seeth that there is no ende of sinning he aryseth at the last to take punishment of the rebellious people and blotteth out the wicked or hurtfull ¶ Certaine anger righteous profitable and necessarie IF the seruants children or disciples learners I meane whome we haue vnder gouernment offend we are angrie reforme them we cry vpon them to amende we brydle them wyth correction to make them good This anger is no sinne for that which is wicked doth much displease a good man and whom leudnesse doeth grieue he is much moued if he see any offende Therefore the father ryseth vp to auenge The mayster commaundeth rods to be in a redinesse not that he mindeth to hurte but that he might practise discipline correct euiil maners and suppresse to much lycentiousnes God vseth this iust displeasure to subdue men and sinners rewarding their wicked estate ¶ The refraining of anger on sinnes to be vicious THey are greatly to bee reprehended which delay their displeasure frō the wickednes of their vnderlings and oftener than nedes pardon their faults By such like whether they be fathers whether they be rulers or masters the lyfe of the offender is lost by whose lenitie out of season or tyme vnbrydled youthfull age is nourished and they thēselues which haue so small a regarde minister a great biued heape of griefe Here therfore we must not refrain from anger but also if it be throwen downe we haue occasion to stirre it vp againe ¶ That we must giue an accompt of our tyme spent LEt euery man make an accompt of those things which he hath receyued which he hath expēced bicause many an ydle worde hath escaped hym Whatsoeuer we heare of others we ought to let it flye as it were by the gates of our eares For there be certaine precepts or rules of the tongue to be marked so that the words which we vtter first come into the entrie of the mind before the mouth devulgate the same Our stomacke must after suche a rate be pacified that no opprobrious or wicked thing shoote out therof And if any thing be inwardly sprong vp by and by it is our part by earnest study and serious toile to plucke vppe the same by the rootes ¶ Certain necessaries to be prepared in the trauailing towarde the life to come AS they which trauail into a farre coūtrey a little before they goe thither prepare or scracth together cōuenient thinges for their iourney least they should perishe through hunger by the way so ought we to prouide in the peregrinatiō of this lyfe we must lay vppe the treasure of good workes of righteousnesse of humilitie of continencie and of all other vertues the at what tyme day or houre God shall call vs to trauayle to the heauenly Paradice our Countrey we might be found ready ¶ In this life we must wash away the filthinesse of our sinnes MY Christian brother washe away thy sinne by
confession For he that refuseth in thys tyme to pourge him selfe from hys iniquitie afterward he shall not finde consolation at the hande of God For after death who shall confesse the Lorde Here we must make a bickerment here we must stryue least in the paying day of the labourers hyre we be counted as vnprofitable seruantes and so secluded the face of the Lorde ¶ We must flée IF thou exercise or practise vertue other men seing the same they wyll not onely prayse thee but glorifie God which is in heauen When they shall do so thē thy store shall increase and God shal graūt vnto thee thy harts desire bicause that by thy good workes he is praysed of them Therfore studie alwayes that thou be not an occasion of offending to any person Paule sayde Si cibus offenderit fratrem meum nunquam in aeternum carnem comedam If meate should offende my brother I would neuer eate any ¶ The workes of learning or teaching must be ioyned with déedes NO man ought to be contented in him selfe For God will also that we edifie others not by teaching onely but in lyfe in maners and conuersation Men couet rather examples than words they doe not so greatly marke the things that we speake as the things we doe Good sayings or instructiōs in the scholes doe not so profite as those things hurte which wickedly we do He that affirmeth wordes nay blessed are we swimming only in that port free from tribulation voide of care possessing an euerlasting rest which Christ him selfe foreshewed to come saying A me discite quia mitis sū humilis corde inuenietis requiem animabus vestris Learne of me bicause I am gentle and humble in heart and you shall finde rest to your soules ¶ Howe they should do that are not able to fast CAnst thou not fast Deale more liberally to the poore be feruenter in prayers to god shew thy selfe more readie to heare the diuine mysteries holy sermons or exhortations Hast thou an enemie doe thy diligence to be reconciled See that thou remoue frō thy mind all hatred or gredy desire of auēgment imbracing gentlenesse or lenitie To this ende fasting is appointed that the lasciuiousnesse of the fleshe being refrayned we might speedily runne as it were to fulfyll the commaundement of Christ ¶ What mischiefe Gluttonie causeth COuetest thou to haue thy health it behoueth thee then to flee sumptuous tables to much gluttonie For hereof aryseth the Goute the headeache and the superfluitie of pestilent humors Intemperance and to much swilling of wine breadeth innumerable kindes of diseases ¶ The goodnesse that aryseth of confession HAst thou desfloured a virgin hast thou committed adulterie or any such like Hasten to the confession of thy sinne Go to the Phisition that he may looke vpō thy soule and heale thy grieuous diseases Here receyue remedies speake to thy selfe alone Say why hast thou offended For the cōfessiō of those things wherewith we haue grieuously offended God abolisheth our offences Attend vnto the Prophet saying Dic tu prior iniquitates tuas vt iustificeris Shew thou first thine iniquities that thou mayst be iustified ¶ The regard of the soule not to haue so much tending to as the body THe charge of the soule is light and easy for we spende nothing that it might haue hir health On the contrarie parte if the body be sicke what cost do we bestow now vpon Phisitians now vpon other things which we cōsume or waste more thā neede requireth The soule hath none of these vnto the which the reading of the Scriptures is as meate clothing succour or almes For the ornamēts wherwith we decke our bodyes be not dayly prayers confession of sinnes with teares but pompous excesse in clothing such like vanitie of the world Early in the morning we apparel vs we washe oure face least any specke should cleaue on the same If all this be done for the preseruatiō of the body with how great a regard ought the soule to be washed that we might offer it louing and beautiful vnto the Lorde ¶ Who is worthie to be called a man NOt he which sheweth a faire countenance hys nosetrilles his eye lids and the other members of his body that is giuen vnto vertue flying vyces and obeying the commaundements of the Lorde him mayst thou call a man The worde of God depriueth a sinner by the name of man than the which offender nothing is more miserable ¶ Giuing of thankes to be much profitable to our lyfe NOthing can be more acceptable vnto god than dayly giuing of thākes for so many benefites which his gentlenesse hath bestowed on mankind The voyce of the Apostle is be thankfull be not those benefites commō to thee which he hath bestowed vpon all men Therfore gratifie his name For the remembrance of the benefites of Christ is a good scholemistres to shew vs howe we ought to frame our life For she doth not suffer vs to fall into sluggishnesse and imitate the wicked-mans practise By this reason man differeth from the brute beast that is to prayse celebrate and glorifie the Lord the onely maker creator and fashioner of al things Great are the gifts which he hath bestowed vpon vs. He hath giuen vs body and soule sheepe oxen with all the Cattell of the field Prophets hath he sent which might instruct vs and correct mannes wickednesse Finally euerie kind of mortall creature waxing worsse worsse wickednesse being spred abrode that which is most odious the worshipping of Idolles he tooke compassion vpon mankinde sent his onely begotten sonne into the earth to take vpon him mannes nature and appeare to the iustification of sinners Let vs therfore think day and night vpon the great benefites of God bestowed on vs yelding perpetuall thankes vnto him for the same ¶ Ebrietie is wicked DRonkennesse blyndeth mans senses and vnderstanding drowneth his mind and forceth the foresayde creature to lye deade as a trunck or blocke vnto whom God hath made al things subiect In the meane season he is mocked of all men as well his wife his childrē as the rest of his housholde His friendes supposing thys a dissehonour drawe themselues asyde They that be wicked persons or hys enimies reioyce laugh him to scorne and cursse him tearme him hog or swine or such lyke beastly name disdayning him and working him all the iniurie they may ¶ A sempeternall name is not gotten in great buildings WYth how great a desire nowe a dayes doe our Senators Magistrates Gouernours of the Citie Lordes Bishops and such like builde gorgious houses lyke vnto the Pallaces of Kinges If thou aske them why they bestowe so great coste why they lay out such aboundance of treasure this is their answere That they might leaue behinde thē to their successors some memoriall signe or tokē that the passers by might say This house he builded Thys cunning or workemanshippe was made of his cost O folishnesse O cares of men