What is an honest lyfe: of what it consistes, and what it profiteth.
Chap. 1.
AFter that Christe created all thinges, for the behoofe of man: as Brastes, and Birdes: fishe and fleshe, in the precinctes of the wicked worlde: Lastly, our Sauiour made man, gouernour of all: and as a Stewarde, to vse these his creatures, to satisfie nature, not lust: to set forth his glorye, and not to feede his gluttony: to publishe and blaze abroade Christ, his potencie, and not like epicures impiously to abuse the same. The better to busie him in his stewardship, to the intente hée might giue iust accompt therof, to his Creator: hée hath, neede of the habite of honestie, to exile traiterous inuentions, and to bathe him selfe in the Fonte of Vertue, to abandon conspiring affections. And hauing flighted the tumult of vices, hurliburly of sinne, and qualitied the flames of the fleshe, to addicte him selfe to lawfull and honest lot of lyfe. Which integritie of liuing, is nothing els but in a trade of loyall lyfe, to passe brutish creatures, and to apply our selues to that, which is to God gladsome, and associate to Vertue. Vertue, is to flée vice, and to kéepe your selues in the bandes and bulwarkes of honesty.
Sainct Austine teacheth vertue, to bée the prescribed meane to liue well and godly.
Mantuan the Poet, largely deciphereth, what vertue is, vttereth these wordes in her owne person.
I vigent vertue, do dash the doome of fierce fortune, the scourge of vices, the banisher of iniquitie, doo dight and trim the mortall, with the fine and fresh hue, of perpetuitie: I lyst and exalte man, made of dust and ashes, to participate ioyes immortall. The Sunne can do nothing with his bright beames, and splendant goulden Banner: the Moone with her light, and christall clearenesse: the Starres with their [Page 6]twinckling glances, without my presence: If I perishe, mischiefe mounteth, gluttonie gloryeth, vice vaunteth, pryde is pampred, fayth infeebled, religion contempned, and finally, for demure manners, miraculous murders: for pietie, prauitie: and for heauenly contemplation, inuasion of wickednesse.
Plutarch, in his Booke of bringing vp youthe, showeth the effectes thereof, defininge her, vnder the habite and title of Philosophie: sayinge, yt Vertue doth declare what is good and godly, foule and fulsome: how wée should behaue our selues towardes our Parentes, our elders, straungers, Officers, & Magistrates, fréends, seruaunts, and all others. As to giue God duetifull reuerence, to Parentes humble obeysance, to Magistrates lawful obedience, to bee modest to inferiors, not puffed with pryde in prosperitie, nor desperate in pouertie, not prone to pleasure, méeke and gentle, still obseruinge the merry meane, adiudged vertue.
Lucillius that passing Poet, sayth that it is a vertue, to know the good from the bad: to decline from vicious and vnsatiable affections, and to labour to attayne honour, through newnesse of life, and amendment of manners.
The deuision of Vertue.
CIcero, that gay Gardener, and cunning Arborer, hath grafted vpon this Trée of Vertue: foure braue branches: out of which, bud many springing sproutes, very necessary and spectant to perfection, and heale the miserable maymes of mans life. That is, Prudence, Iustice, Temperance, and Fortitude: which foure, as in appellations diuerse, so in proofe and practice dissonant. Yet the true genitors of honest lyfe, and meane methode, of lyuing, which Macrob. witnesseth: in his Booke De somnio Scipionis, particularly imparting, to each of them: a seueral goodly guist of action.
To Prudence, polliticke conueiance, and duetifull direction [Page 7]to wil, that is good and godly, sincere and sauery: and to dissanull nought and noysome, and with diuine prouidence, to be prompte and ready, to shunne iminent daungers.
To doughty Dame Fortitude, it is as duety addicted, not to feare fainting fittes, not to be dismayde, but with criminous assertions, or fulsome factes, not to bee lulled in the Cradell of Securitie, in pleasaunt prosperitie: nor yoked with misery, to pant in pouertie. This Fortitude is not mans might, or stubberne strength of the armes onely, but it must growe to the habite of vigent Vertue, and bee garded and gouerned, with preceptes of reason, inuironed with the institutions of milde manners, and merry meane, which shall yéelde the possessor magnanimitie in countenaunce, constancy in assertions, and couenauntes, bountiful magnificencie, and vaunted valyantnesse.
To Lady Temperance, is adioyned this sway in mans life, that the possessor may not couet thinges worthy repentance, nor perpetrat the desert of Peccaui: inthraling his affections to the yoake of reason. This loyall Lady, hath to her associate and handmaydes, Modestie, Shamefastnesse, Abstinence, Chastitie, Honestie, Moderation, and Sobrietie.
To the péereles pearle Iustice, is highted for gallaunt guift, to contribute to euery man his owne: from which bewtified braunch of Vertue, these iolly Gemmes, haue originall: Innocencie, Amitie, Concorde, Pietie, Religion, Affection, and Humanitie.
Cicero, the Father of fluent and filed Phrase of speakeinge, attributeth to this vertue, many pretty profitable properties. First, not to iniury any man, without great adhibited cause and occasion. Secondarily, to vse things common, commonly: not diducting them to priuate profit or pleasure. This accordinge to Tullie, is grounded on Grauitie, founded on Fidelitie, and seasoned with Sobrietie.
[Page 8] Lactantius, in his sixt Booke, alotteth to Iustice, double function: first, to annexe, and to vnite vs to God, through Religion. Secondly with man, through pure passions of pittie and humanitie.
The rewarde of Vertue or honest lyfe.
IF any dowltish dullarde, bée so blinde and bleared of sight, so incarcered, in the Denne of darkenesse: that hee can not see the bright beames, and royall rewarde of vertuous and honest life: I wish him to know the princely presence of Vertue, and the honourable harbor of Honestie, to bathe there tenante in the blisse of felicitie, to aduaunce him by the goulden gay guifte of promotion, in this worlde: And as the péerelesse Poet Virgill sayth, in the world to come, to ascende the starry skie, to haue perpetuall fruition of ioyes euerlasting.
Lactantius to the vertuous, ascribeth this renowmed rewarde, to bée able for to infring and repell, the outragious onset of wofull wrath, to moderate and bow backe with the bit of honesty, the sore assaults of lecherous lust, to dash the diuelish dint of dreadfull desires.
Plautus writeth that vertue excelleth all thinges: lyfe, libertie, health, wealth, depende and haue their beeinge therof.
Claudianus extollinge vertue: affirmeth, that shée hath no néede of Torches or lightsome Linkes, to bewray her splendant hue in the night, nor store of glistering gould in the day, to clime the stears of preferment: but houering on the stately stages of dignitie and honour: inuiteth her folowers, to taste the blisfull fruite of their toyle and trauell. Will not this hale the Howlets that delight in darkenesse, to the embrasing of vertue, and inspired with her verdure, by litle and litle attaine the perfection therof. Labour for light: damne your darke delightes, and toyle for this treasure.
The hinderance of vertue, and how it is attayned. Chap. 2.
THe famous and learned, trowpe of Philosophers, discoursing of fclicitie, composed of multitude of vertues, as of singular simples, haue interdicted the studentes of Dame Vertue, of the contaminatinge contraries, or extreames therof. Among whom, Cicero, a princely piller of Philosophie: commendinge Abstinence, the freendly forderer of vertuous actions, bountifully abandoneth, and carefully condempneth poysoninge pleasures, as baytes of vice, and heaper of harmes, and sayth: the voluptuous man can not atchiue to the tipe of Vertue.
Valerius Max. sworne to Abstinence, auoucheth that the Cittie cituated on pleasure, drowned with delight, can not long last nor maintaine her liberties, and fréedomes.
Lactantius Chronicled in his fourth Booke, thrée waies to come by Vertue: the first, to abstaine from lewde labours and wicked workes: The second, from wilful wicked wordes, corrupting good manners: The third, from the muse and meditacion of mischéefe. Hee that ascendeth the first steppe of these steares, is adiudged iust: the seconde, vertuous: the thirde, sheweth his ascendent to haue the perfect patron of God, his Creator.
Horace commending Abstinence, sayth, Vertue to bee nothing but abstaining from vice: therfore, leauing it a Guide to the Goddes vertue, my Penne posteth to Patience, as an instrument neate and necessary, to accost this habite of Vertue, and honest tried trade of life. As the ruddy Rose odoriferous in swéete smell, is growinge in brierie bushes, harming the hand that catcheth thereat: So is Dame Vertue placed in difficulte Dales, and can not bee obtained without great labours, sweates and tiringe trauels. Which (as Hesiodus witnesseth) as the pearcing prickes of Briers, perswade the lustned eyes to leaue the Rose, for feare of hurt happeninge therby: so continuall contemplation of goodnes, still in conflict with [Page 10]vice, laborious abstinence, and the wirisomnesse of mind, will insinuat the student, to passe and poste to pleasures: yea, that few or none without curidus caueats of enchanryng enfisements, can persist and perfeuer, to arine in the puissant princely Porte of Vertue, and heauenly hauen of Honestie. In saylyng to this Harbour, the Philosophers spent more Water, than Wine, addicted to due diet, not to delicious delightes.
Laertius, in his booke of the liues of Philosophers, reporteth, euerie discipline and royall regiment of lawfull life, to want thrée thinges, nature, documents, good practice: that is to wit, science, and exercise.
First to discourse of witte, and wise disposition, Plato proueth, that pregnant wit, is an instrument of Vertue, and that there is no parfect prudent parson, but that excéedyngly excelleth all others. And if you peruse the lawdable liues of famous Philosophers, euen there shall yée finde, princely prayse highted their personages, and gallantly glorified for pregnancie of wit. Of which Lactantius appoynteth two fréendly functions: the one, to bewray falsehood, and couert conueance: the other, to further fidelitie and truthe. And by witte, wée must differre from brutish beastlinesse, whose heads heaped with humours, respect only present pleasures.
Tully, toyling to know and finde out the most apparant proofes of Vertue in man, faith, in his Tusculanes questions, it to bee wit: And if the Selles and Sellers of the remples of the Head, be seasoned with the Odoriferous verdure therof: the pure and perfit patterne of vertue must sprynge therefro.
The Philosophers would not almost admit to the Lore of learnyng any, but sutche as by proofe passed, and by triall had the trimme treasure of wit.
Quintilian, saith: That if a man lacke this harbinger of Vertue, preceptes and rules of discipline, auayle as mutche, as Tillage, to bare and barren soyle: whose frui [...]te and increase, may not counteruayle the toyle and tranell therein.
[Page 11]Erasmus, whom tracte of time made more suttle searcher of ingenious impes, saith: That the dull witted boye, may by diligence, whet it, to attempte excellente exploytes of Discipline: For it is apparant, that Nature may be repelled (though Horace holde the contrarie.)
For Demosthenes, blab and bleat of spéeche, by puttynge of certayne stones into his mouthe, to cure and fill vp the imperfection and mayme of Nature, attayned to the vrterance and sugred spéeche of honored Orators, through adhibited déede and diligence. To mitigate and alaye, the rayge of this colde comfort, touchyng the sléepie pated persons: wee reade that Isocrates, had two schollers, Ephorus, and Theopompius, the one, ingenious and egre to attayne knowledge: the other, néedyng the spurre, to aspier the attempted scope. To conclude, this tracte of witte, and praysed promptnesse of conceiuynge: by soundest sentence, and by opinion of Philosophers, I gather, the soonest ripe, to be sooner rotten: and the hard headded felow, hauing attained the habitte of perfection, and edge of excellencie, to passe him whome firste, I braued with bragges. Erasmus, highly had in honour, for his knowledge and iollie iudgement in faculties, by reason of brode blowen blaze of commendation: had a boye of ripe witte, presented by his fréendes, to declayme beefore him. The fréendely furtherers of the buysied boye, expectynge his iudgement, were answered by him: Timely ripe, timely rotten.
But, the ouerthrow of ripe conceauinge, commeth by securitie, and ouer great confidence therein: for trusting to the maturitie of wit, they so longe linger in laysinesse, that either they amit and quenche the qualitie thereof, or with strayning it with extraordinarie meanes, mayme and marre the same.
¶ Of instruction.
AS an Horse or Coult, be he neuer so tame and apte of nature, cannot serue yt vse of man without breaking: [Page 12]So a man, bée hee neuer so ingenious and inritched, by wit and ripe conceauing, without preceptes and institution can not scale, nor ascend the high and haughtie Hil of Pernassus, to bée acquainted with the Ladies of learninge, nor climbe the craggie Cliffes and clymates of knowledge: which position, Cicero sincerely fortifieth saying: That instruction doth corroborate and fortifie the gyfte of wit and nature, and for that cause, Gentilis commaunded first, Schooles to bée errected in Athence, a Cittie in Greece, that the couente of youth, might bee there instructed.
Aristippus a learned Philosopher, compared the vnlearned to a stone: and béeing demaunded by a foolish Father, what learninge auayled his Sonne: hee answered, that a stone had no place in their Theators, or place of preheminence, meaning the vnlearned.
The Ethnickes, studious of erudicion and knowledge, kept an instructor in their houses, to trayne vp their youthes in the pleasant pathe of Nurtur and knowledge: which thing, so well lyked the Athenians, that it was, as Law enacted, that the children, which were not traded vp in erudicion, ought not to fauour their Fathers, or tender curtesies to them, inféebled with age.
To attaine the treasure of Vertue, and gaine the gladfome guift of Discipline, there bee two kindes of instructions: one mute, the other sowndable: mute, as when wee study our selues, discoursinge without wordes, the carued carracters, and woorkes of others: The other, when the instructor or teacher, with sounding voyce, openeth the misteries and hidden hardnes, of others labors. This last manner of instructing, the learned lore, aboue others commend: Pythagoras, Empedocles, Democritus, and Plato, his Peregrinations, sayling ouer Surge and Sirtes of Seas, to heare Lectures, verifie the same: who were not content to like of their priuate studies. Least I should spend my winde in waste, in discoursinge of instruction, and passe the Campe, in which, youthes and others [Page 13]ought to bee trained vp: I decipher them as foloweth.
Pithie Poemes, heroyicall holsome Histories, Princely Philosophie, sacred and sincere Scripture, the salue of sinfull sores, and pathe to Paradice.
The gracious Grecians, thought (only) Poets to be wise, and therfore in honest Poetrie did first season the tender ingenie of Impes, the better to aspire to furder felicitie of Science.
And Horace, singularly séene in the art, in his Epistles, exhorteth Children to be first instructed in Poetrie, as an Instrument necessary, to pollice and file away the imperfection of lisping nature, and that it soweth and planteth in their heedy heades, the seede of Sapience, wisedome, and knowledge.
Diodorus sayde, it was a fine and famous thinge, for man by others crymes and faultes, to cure him of that care, and medicine and heale his infirmities, which the reading of Histories, Monumentes, déedes of other men shall guide vs to doo.
Baeroaldus sayth, that Histories inflameth a man to honestie, enamoreth him with vertue, reprooueth the wicked, and exileth vice.
To stand vpon choyce of Philosophie, the very Ecimologie of the worlde, which wée interpret and conster, a Louer of knowledge, or imbracer of wisedome, foretelleth all Bookes of that noble Science, to bee spectant to surueye the lyfe of man: As the Ethickes of Aristotle, impugning the rebellion of vice, brydling the frensie fits of flaming flesh, with the bit of Nurture and manners, The Pollitickes instructe vs, called to the function of a Magistrate, to minister Iustice, to the exilement of vice, and inhaunsing of Vertue.
Lactantius writ a worthy worke of Diuine institutions. Erasmus, of the institutinge of a christian Prince? with infinit others, commodious for the regiment of the lyfe of man.
[Page 14]Lastlye, fitly furnished, and decently decked with institutions of the surueyed Sciences: wee must imploy our selues, to viewe the valleys of sacred Scriptures, which teache vs to know our Sauiour, and him onely to worshippe: which as Lactantius writeth, is the true Philosophie.
Pouertie impareth not Vertue.
EXperience hauing taught mée, a silly sort of foolish fellowes to withdraw them selues from studie, to heede handy craftes, I thought by excellent examples, and rated reasons, to heale that passion of infirmitie, and to fortifie their faynting fittes, the better to abide the yoake of knowledge.
Apuleus sayth in his time, none became famous, but such as were annoyed with nakednesse, and cloyde with carefull dyet, from the houre of birthe: And hee boldely blazeth this commendacion of Pouertie, that in those dayes, it was the builder of Citties, the maintainer of Equitie and Science.
Wée reade a worthy example of Cleanthes a Philosopher, who pinched with pouertie in youth: in the night season haled vp water in Buckets, which hée sould in the day to maintaine his studie. If our English Fathers were so inflamed with the loue of Learninge: no doubte our Realme royally ruled, would bée a precious patron to all Europe.
Seneca, sayth, Vertue to haue a sting, meaning labour, which plucked awaye by sufficiencie of knowledge, batheth the bier in blisse.
Here may rise a question, whither the vnlearned may attaine Vertue or no, the which question is resolued by Tullie in his Orations, who saith that hee had societie with a multitude of men, both godly, honest, and vertuous, yea, altogeather voyde of knowledge: I annexed [Page 15]this Sentence to my matter, least desperation should bee infixed, & gréeuously ingrafted in the harts of vnlearned dottrels.
Of vse and exercise.
IF a man bee armed with the fine furniture of bountifull Dame Nature, beautified with the gaye Gownes of Witte, and Disposition: yet if Diligence bee dismiste, and Practice put aside, all is vaine, for the beeinge and continuance of Vertue, is in action and exercise.
Cicero, whose doughty diligence, aduaunced to dignitie and high calling among the Romaines: instructeth vs in his Rhetorickes, that preceptes and rules of disciplines anayle nothinge, without daily diligence and paynefull practice therof.
Lactantius, in his thirde Booke, writeth that Artes bee learned and layde for, that gotten, agréeable practice and conuersation may arise therof.
For Tullie sayth, it is a small praise to know Vertue, and not to doo therafter. Man mindefull of Vertue, and studious thereof, must imitate the busie Bées, who in flagrante Sommer, flee abroade tastinge of diuerse Flowers, and of each pickinge reléefe, store vppe, and heape much Honny: So ought a man exercise him seife daily, vntill he hath gotten the trimme treasure of Vertue and Learninge, and the better to attayne to your purpose: in youthfull yeares, vse foure wayes.
The first, in readinge, selecte and picke out of learned Authors, fine filed Phrases, and least the treasurs house of Man, I meane his memory, bee robbed therof, haue them Chronicled in the skirtes of a Booke. And so of euery Science.
Which thinge Plynie practiced, of whom writeth his Vnckle, the second of that name.
[Page 16]The second is, to follow Macrobius Preceptes, teaching vs to vse and exercise the good, and to banish the euill: for what so euer are written. they bee for our learninge: for as the meate lodged in the mouth, or clungde in the stomacke, feedeth not the body, nor hath not concoction, for lacke of naturall heate, to disgest the same into good blood and mayntenance of the body. So doth not reading profit, except it be conuerted to the behoofe of the weale publick, neither is the students conscience discharged: For Tullie saith in his Offices, that wee bee borne partly to pleasure and profit our fréendes, our Parentes, and most of all, our natiue Countrey.
The thirde, is to do some thing (worth the while) euery day, as Appelles the conning Paynter, who though cloyed and ouercharged with a heape of hindraunces, yet daylie drue a line, and paynted some precious protrature, worthy fame.
Hesiodus sayth: Many littels makes a mickell. Neyther must wee greedily gapinge, gulpe vp knowledge to bury it in our bellyes, as churles doo their substance and money: but imploy it so, that the Innocente may reape thereby vtilitie and saluation: and wee must make flow speed, accordinge to Augustus Caesars Adaige, least before wee be fully grounded, wee babble to draw others to errors, a cause of sundry sectes in England this daye, more is the pittie.
It is far better, by dilligence to reade a litle well, and with addisement, than running (as they say) at randon, voyde of reason, to talke of the Moone shine in the water, supposinge though their heads bee filled with humors of vaine glory, that they perceiue not their doultish delights and vanitie of speeche: that others of sound iudgemente, will not condempne them as vayne glorious bablers.
I can compare suche fellowes to a bragginge Paynter, who in the presence of Appelles, cheefe of the Science, brau'd it out with bragges, that sodainly & in the twincklinge of an eye, hee had made a fine well proportioned [Page 17]Image: Appelles knowing his singlenes of skill, answered: Such paultry protratures, thou caust make ynough: than viewing it, sayd: it was doone quicke ynough, if wel ynough.
That sage saying of Cato the wise, may abate and qualifie the hot courage of ouer hasty Ministers now a daies: which presse to preache, before they haue the ground of their worke, or know the foundation of true religion, patronised by our royal and gracious Quéene? How sprang vp sedicious sectes in the Church, but through hastie impudent bablers, presuminge to goe to Pulpit when the Carte cryed for them.
The fourth kinde of exercise, Philelphus sayd, Cato the wise sage Senat to haue vsde: which was at night to repeat and suruey his trauell that daye, and to require accompt of his owne reading: and it was decréede amonge the Lacedemonians, that the Table couered and meate brought and layde theron, that the Maisters and cheese of euery Cittie, should call the youthes in, and demaund and exigate, what they had profited that day: and hee that had doone nothing, was barde their company, as vnworthy to eate.
Apuleius wisheth men, and specially Churche men, and Schollers, with the studentes of Vertue: to imitate the nature of the Shéepe, which at night incarcered with hurdels, and closets, chue the kud: yea all the grasse eaten and geathered that day: which chuynge, yéeldeth a second fruite or milke to the shéepe Maister: so should euery man doo of his reading: for at night they should cal it to minde, to imploy it to the seconde vse or profit, that is, to the common wealth to edifie the vnlearned people, which ignorantly run headlong to vice.
What decent behauiour, Vertue, and honestie is to bee obserued in our proper persons, and in euery age. Chap. 3.
MAcrobius sayth, that Vertue doth consiste in two things, that is, in honest behauiour and show of him [Page 18]selfe, and in godly disposition towardes others: for a man must of necessitie be able to gouerne himselfe, before hée be admitted and thought worthy to haue submission of others. First, we must bridell our owne licentious lewde liuing, and inthrall to the yoke of reason, our furious affections, erre wée bee highted to the dignitie of the facred seate of a magistrate. Herevpon, a wise man, espiynge a wanton witlesse magistrate, spurd a question to Thales Milesius the Philosopher: Who was a kinde kyng and worthie his seate? He answered: He that gouerneth wel him self. That euery one may learne to rule him selfe, I wish these preceptes folowynge to bée obserued, and imprinted in the plotte of Memorie.
First, that a man be addicted to scilence, more than to talke: for taciturnitie argueth wisdome: and bablyng bewraieth a foole. Macrobius sayd, a Philosopher to make as greate a signe and shoe of Learnyng by scilence, as by talke. Apuleius doth write, that Pythagoras, a singuler instructer of youth, was wonte, first to season the twatlyng tungues of his disciples, with the vertue scilence.
Socrates, demaunded, how man might become wise? He adiured the person to obserue two preceptes: the one to huysht rather than to speake: the other, for to learne how to speake.
Dame Nature prouident of the vertue scilence, and of the consequent commodities thereof, incarcered our tungues in a Turret, inuironed with sharpe téethe, to reuenge, if like witlesse wiues it should miscarie to annoy any man, with staynyng hue or blottes of defame. And wée haue two eares and one tongue, to heare more than wée should vnadnisedly blabbe abroade.
The Romaines, embracers of this vertue, had erected in their trim Temples, lofted on Theaters Angerona Goddesse of Scilence, with her lippes seard vp. And the Egiptians so honored Harpocrates, God of taciturnitie, that his princely protrature, was painted in euery house with his singers lockyng his lippes.
[Page 19]Xenocrates, scilent in companie, was asked the cause of his sadnesse & scilence? Hee shapte this answer: That there with hee was neuer annoyed, but inconuenience accident by talke, graueld him daily, and duely. If a man bee spurred to speake: let him haue spéeche of thinges fit for the place, time, and company: Nexte, interrupt none in their talke, nor correct it, least thou be deemed a busie body. An other precept wée haue inioyned vs, to kepe that which is a meane and measurable order in our talke which Terence commendeth in his Comedie, called Andria, with these wordes: I thinke a meane to bee commodious in mans life, and worthy embracinge: therupon the learned sayde, Vertue to be the same, the which Horace doth confesse in his Epistles, saying: Est modus in rebus &c. Englished thus:
In things ther is a merry meane, and bounds for to be kept, The which to passe or to impaire, no vertue may bee reapt.
WHen the seauen wise Philosophers, imprinted their sapient and politicke Posies vpon the walles of the Senat house, Cleobulus Lyndus, one and chéefe of the number, with his fine fingers writ this sage Sentence: The meane is best in all thinges, as an instruction worthy aduertisement and impression in the memory of man.
Another Caueat I will adioyne, that in talking wee doo not carpe nor quip some silly soule, as subiecte to vice or infirmitie, which other of sharper intelligence espie in vs: for Diogenes warned vs to exile our presence, that vice which wee reproue as foule and fulfome in an other.
And Cicero sayth, that hee ought to be spotlesse, that with dire defame surueyeth others infirmities: If a man view both endes of the Wallet, he shalbe so ouer charged with the weight of vices packt behinde, that hee will not annoy with nippes, others of honester lyuinge: For it behocueth a man to pull the beame out of his owne eye, ere hee can espye the mote in his Brothers. [Page 20]As annexed to this cryme, I admonish the gentle Reader that hee be setled in state, not pufte vp with the blissull blast of fawning Fortune, nor dolefully indure distresse, imitating Socrates: who was neuer mooued, to heare of his heauy happes, nor prowde, praysed for excellent exploytes.
Plato was demaunded how a wise man was knowen? He answered: hée that is not angry, beeinge discommended, nor prowd for adhibited prayse. And why? because that pride and wrath bee the extreames of Vertue, and the faire mannered man, knoweth them not. If a man perpend and consider the euent of pleasure, and sawning blisse of froward Fortune, hee had more neede to follow the deede and dooinge of Hermolaus, who in prosperitie mourned, than others that glow and glory therein: For after faire weather, commeth rayne: and there is no such fulnesse, but after comes as great an ebbe. Fortune is variable, as appeareth by Camenus a ritche man, who so bathed him selfe in blisse, and aboundaunce of wealth, that hee neuer tasted of woe, or mischaunce.
Vpon a time for repast, he went to see silly Fishermen castinge their Nettes, and fingering their trash to feede his humors, his Signet fell into the Sea: well sayd hée, now I know that euil Fortune doth raigne: The second day, as they drue their Nettes, they caught a goodly Cod, which for a rare and goodly guift, they imparted vpon the Gentleman: His Cooke gobbetinge the same, in his entrayles founde his Maisters Signet, who with excéedinge gladnesse, and chearefull grace, presented it to his Maister: who blinded with the blisse of Fortune, ioyfully receaued it, imparting vpon his Seruaunt a iolly Iuell, named, Nihil, and perswaded him selfe that Fortune so fauoured his Maistership, that hee could not miscarry in any exployte, or attempt, To bee fully resolued of desembling Fortune: hee tooke a corde, I meane a Halter, and in a brauery, assayed how it became a ritch man, or how that gallant cheyne, would fit Fortunes heire or dandled [Page 21]dottrell: standing vpon a stoole, Fortune burthened and laden with the care of this life, champion like, hee tisped his féete beside: Fortune frowning at his folly, suffered her long lulled lubber, to stranguish and hang to death.
Thus ought wee to conceaue no pride in felicitis, nor dispaire in distresse and pouertie: It was wel and wisely sayd of Plautus in Amph. that it séemed good to ye Gods, yt after pleasure, should succéed paine: as after labor, ease.
This excellent example, may batter the buildinges of Fortune in our daies, and may disgrace them inhaunsed therby. Wherfore, let euery man labour to liue vertuously, to the example of others: And as coye Curtezans and daintie Dames, haue their glistering Glasses to beeholde and correcte their attier, or cumly countenance, so should euery man haue a godly person, for a patterne to liue by, whose steps studied on, shuld guide him to vertue.
Of the diuersitie of ages and yeares, and what manners is proper to them.
KNowinge by the aduertisment of Terence, and other learned Authors, that change of yeares, requireth discrepancy of manners, and alteration of condicions: I thought it to bee woorth the while, to Chronickle in the skirtes of this base Booke, the seuerall duties of all ages: Findinge in Authors, the yeares of man to bee deuided into sixe seuerall wayes, and manners of lyuing: I will anchore and annexe to them their proper functions.
And first, to begin with Infancie, or Babeship, who for weakenesse of nature is not reformable, though sinfull: therfore we wil commit his gouernance, to the discretion of his Mother or Nurce.
Next and second, is childehood, hauing the vse of speaking, whose toungs and mindes like a Painters cloth, is fit for to receaue euery hue or colour. Wherfore their sences are to be seasoned with the verdure of Vertue, euen from their Cradels: for ye new vessel wil tast euer, or long of the first lickor: they must than be taught to prooue and [Page 23]grow a Christian, as they doo in strength and yeares.
Apuleius saydithe childe that prooueth strong in bones, by benefit of bountifull nature, and a Mouster in manners, to be better vnborne, then to haue fruition of life to comaculat, with defame & vnperfect behauiour his pleyfers & fréends. For one rotten shéepe annoyeth a thousād: In Greece it was vsed, that the Father & Maister, was punished for the childes offence, if fondly they fauoured crime committed, worthy chasticemente, and correction.
Diogenes espying a Scholler playing the wanton, with his staffe beate his Maister.
If pampering Parents, were at this day so executed, it would fare better with youthes and teachers. They will not follow the right path of education of children, set forth by Philel. who in his Booke of Education of children, instructeth foolish Fathers, & mad Mothers, to instruct their children to know God their Creator, to bee obediente to them in word and déede, to be humble to their Superiors, gentle to their equals, milde in manners, not teachinge thē, to bable, to lie, to be slothful, to go slouenly in their aparrel, vnwasht or fulsome any way, if vortuously they bée traded vp, béeing tender twigs, & impes, they must of necessitie grow to persection of manners in tract of time.
The thirde age, is called of the Latenistes, Iuuentus, of Iuuo, for the childe passinge the time of seauen yeares, is able to ayde his Parentes, accordinge to the english of Iuuo, to ayd: In which, Quintilian writeth, that such as bee vsed in that time and yeares, to curious cates, confectes, sweete meates, will euer looke for the same: and iudgeth that to be the cause of murthers, theftes, and roberies: For youthes so delicately nusted, comminge to mans estate, wil by hooke or by crooke, come by and maintaine the same: for such as be vsed to delicate diet, except good qualities adorne and boulster it out, their sugred lust will condempne their bodies. Wée reade of one Maxillus a Noble man, whose princely Parents knowinge their Sonne to be borne to large liuinges, & printly [Page 24]possessions, deliciously dandled these auster auspring to mans state, without any good gouernance, or instruction: after the decease of his Parentes, rulinge by rigor, his subiectes, hatinge him for extremitie, perpetrated and doone to them, with force bannisht him his Lande: The poore Pilgrim vsed to fine fare, hauing not vnde, as the Latenistes say, fell to robbing, to maintaine daintines of dyet, and taken with the manner, was dampned to die: By this you may sée, that the assertion of learned Quintilian was true: that what so euer they bee vsed vnto, such they will still haue.
In this age of Iuuentus, the youthes of the Romans, accustomed to hange vp vpon the Pinackles of their Temples, certaine colours, or laces: as Monumentes of passed age, and in tokens of virilitie taken on them, & were cloathed in faire white gownes, to signifie to the assembled troupe and company, that they would leade a cleaner & sadder life, consonant to their attier & externall habite.
This care the auncient Romans toke, to traine vp their children in Vertue, which may bee for the reformation of English Fathers, and fréendly fortherers of youth. As in all ages God is to bee honoured, Parentes obeyed, instructors heeded vnto, so I wish it in this, that beeing fathers them selues, they may to Gods glory, & their fame, and ease, prudently trade vp their owne.
The fourth is Adolescencie, hauing trod vnder foot .xiiij. yeares, in which wée begin to fantsie & séeke after worldly pleasures, as gallaunt Geluings, hounds, to rowse the lodged Bucke, or hunt the Haare and other exercises: in which yeares man may haue great gesse, & coniecture of nature and disposition: This age continueth till, xviij. in which all vices bee grafted and planted: as to haunt harlots, to proue prodigall, prowd, lasciuious: and to end: than be they careles, subiect to sayle with euery blaste: in this they haue most néede of the spurre, to reclaime them from vices: the vigor and feruency of youthfull Adosescencie is sutche, that it so inflameth their buisie [Page 24]bodies, to lust, after transitorie trash: it so blindeth their bleared eyes, that moylyng and wilfully wallowynge in the lothesome lake of Letcherie, and sinke of sinne, they cannot see, nor discerne the pleasant pathe of righteous and godly conuersation. Euen as the fume of Claret wyne, boylyng through excesse in the stomacke, bleareth the eyes, so doth the hurtfull heate of adolescencie, that they cannot sée to diuerte, from the puddle of perdition. Therefore, it is pertinent to the true touche of maisters, and specially spectant to parents, whom care admonisheth to cure their infirmities: to warne them, if they be floted with séemelinesse of shape, comelinesse of complexion, proper compaction, and fine framynge of lustie limmes, that they trust not thereto. For Virgill, espyinge the pride of a boy, by meanes of his fayre face, said: My fayre boye, trust not too mutche to bewtie, for it soone fadeth: Bewtie is but a blast, there is no florishyng flower so vigent and fresh of hue, but in space it decayeth. And Diogenes sayde: The fayre blacke was better accepted, then the fowle white: Meanyng the blacke man fayre conditioned, and well nurtured, to be better than a bewtifull boy, fowly fedde, voyde of good behauiour.
Socrates, a schoolemaster, had a Glasse in his Schoole, and euery day, hee caused his Schoolers to beholde their faces, saiyng to him that was fayre, sée that thy bewtie bée allotted and allied to like conditions. If the face had been hardly fauoured, he wisht him so to behaue himselfe, that the puritie of mild manners, should bewtifie and adorne his euill fauourd visage.
Glicon, lustely limmed, pretely proportioned, conceaued sutche pride therein, that he thought nature had forgot to moulde or make the like: forneying (sommond by necessarie businesse) through a craggie and roughe waye, his stately steede fell, and so martird his fine liuely limmes, that the worste in the towne, felt & tasted of more ease than hée. Than did he inueigh against pride, and his folly excéeding therin. By these examples, all may learne, that [Page 25]nothinge is eternall, but Vertue: Beauty soone blowen away, propernesse of parsonage presently perisheth. Fond Adolescencie, should therfore repose no credit therin. As for ritches and wealth, who would brag of them? which Cicero sayth, be not worthie to bee the handmayde of Vertue.
Cresus, Kinge of the Lidianes, was exceedingly ritche, but quickly quailed with pinching pouertie.
Thales the Philosopher, was demaunded what was best for younge men to learne? He answered, that which they may bee commended for, and honoured in age: meaninge Vertue and probitie of manners.
Plato had this Posie, paynted vpon the Schoole wall: Happy is hee whom others harmes doo make to beware: And all his assembly of Schollers, should reade it duely and daily, to the intente, that they séeing others executed for lyinge, Fornication, Adultery, and other cryminall offences, might in reading the same, reforme themselues. Finding by reading, the Romanes to be studious of Vertue, and carefull of rude Adolescencie, I finde that these youthes of these yeares, should be brought to the Market and there should see the vertuous honoured, and the vicious punished, to encourage them to labour for vertue.
The highe renowmed Hercules in his spring of yeares and manly might: beeinge brought to open assembly, to sée the royall rewarde of honest liuers, perswaded him selfe to doo thereafter, as Cicero writeth of him: and in time came so noble, that at this daye hee is not forgotten. Parentes ought to shew vnto their children, the state linesse of their stocke, and how long it was boulstered out with Vertue: and that like wise it must bée vpholden by them: as wée reade of Eneas, in the 12. of the Eneidos, to haue wisht his sonne Ascanius, to learne vertue of him, and fortune of others: And if hée bee base of byrth, yea, the heyre of a Donge Carte, his Parentes may shewe, how many poore Peisantes and children, came by vertue to high honour and dignitie. As Dauid, from a Shepheard [Page 26]to bee a kynge, with many others. They must follow Vertue, as Horace saith, in his Epittle: I bone quo virtus tua te ducit in pede fausto. Lastly, let prayse for well doing be geuen them. For Cicero saith: The minde of man to be mutche mooued thereby, and desirous thereof.
Ouid, in his first booke De tristibus, saith: Prayse to yéeld no smale force, to spurre a man to goodnesse. Quintilian and many others, be of the same opinion: therefore as due, dedicate it to them.
As farre as knowledge will geue mee leaue, I will decipher theyr duties, dieted to them by the vertuous forerunners, as foloweth:
Cicero ascribeth to them for a dutie, to obey theyr elders: graye heares must bée honoured.
Secondlye, to chuse a vertuous Regimente of life, and trimme trade of liuynge: as Hercules did after the Roman fashion. Thirdely, to forget all childishnesse, and vanitie, remembryng his state, and that lewde behauiour, doeth not only annoy him, but also his freendes and folowers.
The first age is Virilitie, in Latten called vir: to the whiche worde addinge a sillable tus, Vertue is denominated: as of Vir, Vertue. In this age, Vertue must abounde, for yeres yelde courage: the minde is fit to further out Vertue. In this age, man must be fully clothed with the habite of Vertue, as Prudence, Iustice, Temperance, and Fortitude. Prudence, to instructe him to season his speeche there with, to recorde déedes doone: to dispose present affayres, & to suruey prudently all his businesse in his vocation, to commendable ende. For it is the parte of an vndeseréete man to say, I had not wist: or to prooue a Troian wise, too late.
Terence saith in Adelph. It is a poincte of wisdom, not to looke to present, but to foresee future casualties. Iustice shal schoole him to pacience, concorde, humanitie, & faithfull dealyng, the grounde of Vertues.
Temperance to obserue a meane in all enterprises, sobrietie, [Page 27]modestie and chastitie.
Fortitude, not of body, but of couragious minde and valiaunt stout stomacke, to countenance forth the fury and fiercenes of fawning fortune, with a goodly grace beeing pittifully pinched with pouerty: & especially to kepe vnder foote wicked wrath, & odious indignatiō of mad meaning mindes, with rules of reason: Plato adiudged him most valiaunte, that coulde gouerne him selfe spurred to anger.
The last Caueat and rule, rated for virilitie, is so to behaue him selfe, as he wisheth to bée estéemed of, & accompted, and to labour to leade his life in loyall league of honestye, hatinge accesse to the hatefull hue, that dighteth man with dire defame, and spiteful spots of stayned stem of liuing.
Olde Age béeing the sixt, and last leaue taking, for the excellent experience and trim tryall had in expired lot of life, must be so furnished with the guiding gouernaunce of Prudence, that they so compasse all and singuler their affaires, in such wise and subtill forte, as younge impes, may be instructed therwith.
Cicero reporteth, that olde men in his dayes, were so expert and skilful in the common wealth, that the guided and gouerned the same, without any cause of strife, or occasion of Warre.
Romulus, the bountifull builder of Rome, chose an hundreth olde Fathers, whom of Senectus he called Senates, to rule the same: that their christall like lyuinge, might bee an excellent example of prooued probitie to the youth thereof: and they as Princely pictures, and Images of honourable honesty, had highted homage of surueyinge the same. And although they knew this yrkesome age to bee rotten ripe, to season and dounge the ground, yet least the nature of man inthraled to the soueraignties of subtill Sathan, shoulde bee blinded therewith: they had ꝓrotrahed vppon their Iudiciall Seates, this Posie.
[Page 82]Remember man that thou art but dust, & daily drawest on thertoo: Further, there was an olde withered wretch paynted, resemblinge these bendinge backes to imbrace their Mother the ground, ready to the graue, that beholdinge it, they might not choose but execute Iustice aright.
The view of olde age, kept them backe from pinching the poore, or iniuringe their Neighbours: they followed Horace his good aduice, for deprauinge them selues of worldly blisse, they gyrded them to their Graues, daily expecting the onset of dolefull Death.
What decencie is due to God, and honestie towardes all men Chap. 4.
THe true tutche of Vertue doth not consist in the knowledge and science therof: but in exhibiting the same, to reclaime the retchlesse, or rather the gracelesse Groomes, that flowrish the Flag of Vices, and sinne: And Cicero sayth, in dooinge thereafter, which maintayneth the stay and state therof: Séeinge therefore, that the excellent essence, and beautifull béeing of vigent Vertue, consisteth in action, and daily déede of honesty: I will shew how the actes of man haue their course, or ought to bee directed towardes God and man, and euery sortes of people.
Vertuous obeysance towardes God.
HOnesty towards God, martired for the wicked transgressions of spightful meaning man, cruelly crucified, rufully racked, lothesomly lashed with stinginge stripes, by lewde forlorne sinners, consisteth in prayer, and pietie towardes his personage, in humble inthralment to his mercy, crauinge at his handes, to washe and mundises with the Well water of meare mercy, our soule soncke by reason of the fraight of sinne, and surge of sorrowes, to the pit of Perdicion, and gapinge gulfe of dread, and dampnation. To request with trickling teares, as Dauid [Page 29]did, that hee of his benignant beautie, will rid vs of that heauy heritage and duetie due by our rufull race, runned from the stocke of Adam.
Lactantius in his thirde Booke, ascribeth vs a seconde duetie, or seruice towardes our Sauiour: That is, to bée feruent in his cause, reuealers of true Religion, and publishers of practiced pietie: For this onely cause, and seruice to God, were wee borne and created: was learning inuented, and all things fashioned and framed of Christ? In this is wisedome, as Liuie, and Valerius witnesseth: and as Paule teacheth, and all other thinges vayne and transitorious.
¶ Our dutie towardes man.
CHriste in his Gospell saith: Loue the Lorde thy God, and thy Neyghbour as thy selfe: By which we learne, that the first duetie is to him wards: The second towards mankinde.
Lactantius listning to the wordes of the Gospell, affirmeth the first function of Iustice, to be due to God, the second to man: which beeinge so, if a man waxe cruell to his Brother, or tirannously tire him with vexacions, greefes, or other anxieties of minde: let him perswade him selfe, to bee forsaken of God his Sauiour, and to soiorne in the daungerous Denne of Dampnation: least wee should be ignoraunt of our duetie, Paule that precious Pearle of the Church, and posting Preacher of God, sheweth that wée must cloath the naked, harbor the vagrant, bury the dead, féede the hungrie, visite captiues with comfort, giue drinke to the tirstie: which forrunners of fayth, bringeth blisse to the faithful soule of man. In dooing these thinges, wee should prooue our selues second Gods, kinde and curteous, amorous fortherers of firme and fast fréendship one to another: abhorring fightinge, brawlinge, spite, enuie, mallice, as prouokers of death, and frying in the Fornace of Sathan.
Towardes our natiue Countrey.
PHilolius in his fourth Booke affirmeth, that the olde Philosophers did set more by their natiue soyle, than by their Parentes: Therfore Plato sayd, that our Countrey chalengeth part of our life: for we are borne to prosite the same, and that fiue wayes.
The first in trauelling for the honour and ryal renowne of the same: The instinct and inclination of nature foretelleth the same. For if wee come in place where our Countrey is defaced by twatlinge mates, or detected of crime: Nature aduersant to such assertions, wil boyle in man, and the fresh floish of blood, appearinge in mooued moode, will bewray the same, and cause conflictes of parties, as often times it hath beene knowen, the like accidentes to come to passe.
Secondly, in instructing the same with politicke councell, which I take to be addicted, as perticuler function to Preachers, who of nature ought to labour therein, for that their fréendes and Fathers, be inhabitantes therin.
Thirdly to profit the same, by worde and deede to deliuer it from bondage and captiuitie.
Fourthly, to defend the same with maine force, and to repell all violence and iniury offered thertoo.
Lastly, to dye for the honour of thy Countrey, as there are many of the Romanes and others Chronicled in Liuie at this day, for the doughty defence, and sacrificed blood, in the behalfe of their natiue Lande, and that caused Horace to say: It is a méete thing tody for our Countrey: Why are valiaunt Captaines honoured? but that they be prompt, to hazard life and limmes, in the defence of their Countrey: as Sir William Drurie, who manfully rauished the long beséeged Castell of Edenborughe of his maidenhood, an acte worthy highted honour, and perpetuall praise: Captaine Morgan, Captaine Chester, Captaine Barkley, Captaine Frobusher, with many other worthy English Captaines, and valiaunt Gentlemen that liue in flourishing fame, who so valianntly in forraine Landes, finished their conflictes and bloody broyles, that for seare [Page 31]of their manhood, from time to time, forraine enemies haue sainted to mollest Englande with warres. Who hath not harde of the hardy enterprise of famous Frobusher, and his fortunate company, who haue by their trauell inritched this Lande, and Countrey.
These and many such others, worthy warriours, set more by fame and immortallitie of commendacion, then fumbling feare, and losse of lyfe: By such came the Pronerbe: It is better to dye with honour, than to liue with shame. Such (I say) bee the gay Gardes of Englande, their Countrey, beeing worthy members therof. By the ayde of these, the Churles sweate and frie at the fier, tasting of ease, when they fréese with frost, and chilling colde, in daunger of death. As Tullie sayde, that Rome was happy to haue such a consull as hee was: so maye Englande reioyce to haue procreated such valiaunt Captaynes, to serue so good and gracious a Prince, as cause and occasion, at any time doth require.
Dutie due to our Parentes.
WEe are not onely admonished by prophane writers, to féede the humors of of our Parentes, but by sacred Scripture and last true Testament of our Sauiour Christ, and ther in not onely in rated Law, set foorth by Moyses, the messenger of Iesus Christ, but in places depending vpon the performable promises of Christ Iesn, and his meare mercy. Wherfore, who voyde of grace, gréeuously graueleth his Parentes, is not dampned to die the second death (onely) by the Law of the Lord: but is indangered of the fruition of his manifolde mercy promised to the séede of Adam. And as the children be bound to obey, and doo as dutie defineth to them, so Parentes must not will, but such thinges as be honest, vertuous, and lawfull and consonant to the word of God: For wee must leaue father & mother, and cléeue vnto the Lord, we read of many soolish fathers, who béeinge enemies to the Crosse & Gospell of Christ, at the houre of death, mooued vpon their blessinges, that their children should persist therin, a wicked and detestable decree of Parentes.
[Page 32]Parents ought not to commaunde their children, nothinge but that, whiche is honest, godly, and fit for their yeres and calling. And in sutche, God commaundeth vs to be seruiceable at their neede, in worde, in deede, to cure their care to lay, to reléeue them pressed with pouertie: and to beehaue our selues to adorne their callynge, and qualities, by our excellencie of liuynge, that their dulled humours, may be indulged by vs, and not impaired: that they may glory in vs, and not lothe vs: that they may ioy in our presence, and not wish our absence, or dissolution of life. Cicero saith, what is pietie and godlinesse, but obedience to our parentes?
Philellius writyng of the duties of children towardes their parents, saieth: although we can neuer repaye like curtesies, and bestowe vpon them, matchable benignant benefits: yet children must indeuour as farre as lieth in them, to regratifie them, as in seruyng, folowyng, and accompanyng with them, in executing their willes, in patience and performance: and if they commaunde thinges vnlawfull, vngodly, and vndecent: not to snarre or snap, quippe or carpe them for it: but modestly to perswade them, to the contrarie, with reformable termes, or to let it slippe, it passing with patience.
¶ Of sutche pnnishments as were appointed for vnobedient children.
IT will not only decipher the losse of longe life promised by God, in his commaundements, by shamefull death: for disobedience perpatred towards our parents: whiche may sufficiently, reclayme vs therefro: but I will adde how odious a thynge it was adiudged, amonge the Heathens and Insidels, to miscarie towardes them. Orestes Grecus, for killynge of his Mother Clitemnestra, was chaunged into a féende or furious vgly Monster: Nero was for the like déede doyng, counted a terrible Tyrant, worse than bruite beastes: for the Storke beyng a brutish [Page 33]and sencelesse birde, wil féene her Dam and progenitors, ouer egged and worne with age. Amonge the Romanes, bée that molested his Parentes, or payned them to death, was wretchedly wrapped in a Bulles skinne, associated with a Serpent, and throwen into the deapth of the Sea.
Duties towardes their Schoolemaisters.
IVuenall a Poet, pregnant of wit, peerelesse for passing pleasanntnesse of Phrase, and Methode of Writinge, sayth in his Satyres, that many honoured their Maisters and teachers, as they did their Parentes: for as progenitors giue by Gods ayde, bodily beeing, so teachers the liuely life of the minde, garnished with the garde and company of vertues, beautified with mildenes of manners, and nurture. And truly if wée had nothingels, but flesh and bones, which wee haue by benefit of Parentes, wee should prooue inferior to sencelesse creatures: for what is it but the sincke of sinne, and open sepulchre and graue of greefes, without instruction and institutions of a Teacher? Wherfore next to Parentes, I finde them to bee reue renced of olde time, though now a dayes peeuishly paltred withall.
Philelius commendeth obedience, & reuerence towards their Instructors, as a meane to obtaine Learning, and he explaineth it by the example of Troianus, the Emperour, who in all poinctes highly honoured his teacher.
Plutarch, in so much that beeinge Emperour hee preferred him before him, in all places.
Marcus Antonius, a Romane péere, so honoured his instructors, that beeing deade, hee had their Images made of glisteringe Golde, and erected in his Cubickle and Chamber.
Cicero, the Father of fine Phrase, and fluent spéeche, maketh mencion in euery of his Bookes, of his Maisters, and furtherers in Learninge.
These men knew what learning was, & what benefit [Page 34]there was by it atchiued: but hammer headed horders of money, set more by a penny, than by the excellency of lyberall Artes and Sciences. To cast Pearles amonge Swine is plaine pittie, and not loyall liberalitie: I will compare them to Esopes Cocke, who in the Dounghill found a precious Pearle: hée looked vpon it, saw it cleare and bright, yet knew not the precious vse, and vallure thereof: Oh (sayth hée) I had rather haue one grayne of Barley, or other corne, than a bushell of these bright stones. So it fareth with the Countrey clownes, they had rather saue a penny, then profit their Children in learning: the reason is, because they know not how excellent it is, and that a man without learninge is an Image of death.
Of those which contempned their Maisters and teachers.
WIcked Nero, whose diuelish deede to his Motherward, condempneth for a reprobate and abiecte, is noted of all writers of ingratitude towards his Maister: for hee was the death of Seneca his Teacher: that lewds lob and dissolute Tirantt, bad him chuse his death: hee tooke a Pen knife and launced all the vaynes of his body, and so killed him selfe as his name soundeth, for Senecaus is his name, that is slayinge him selfe.
Beroaldus in prouerbiall discourse, inueyinge against the tiranny of wicked Nero, sayth: hee is to bee spitted and spited at, that will infame his teacher, or Maister: they fret and fume, chide and chafe, to pleasure and profite their Schollers, wherfore of right they may require, and of dutie, demaund furtherance at their handes.
Duties towardes ourfreendes.
EXperience hauing taught mee, that very fréendes allied by nature, & adoption for curteous behaniour, to haue sallen at debate, and with dint of beyslerens blooddy [Page 35]blowes, to haue cleane battered the Forte of fréendshippe and Bulwarkes of professed amitie: I thinke and suppose that fury, to haue yssued of ignorance, and lacke of duetie allotted to the professed vertue, to exile such falshood in fellowship and bloody bickermentes, I wil shew how they harboring in the Hauen of Amitie, may escape the surge and Sirtes of Dissension, and for the maintaynance of the loyall league of true loue, let them obserue sixe principall preceptes.
First, doo not exigate or demaund, at thy associate in louing league, any vnhonest exployte, or perpetrate and commit a deede of naughty demeanure, to cracke his credite, or sommon him shame.
Secondly, not like a fléeting Swallow, to accompany thy fréend in prosperitie, and to further a faire face of frendship: and in dule, and dire distresse, to suffer him to cast the cardes of colde comfort alone. In the Sommer a man may haue the chirping chat of the swallow, but in Winter, compared to aduersitie, shee vtterly forsaketh thee: Such bee flatterers, and not fréendes.
Thirdely, to will and nill all one thing, one studie, one exercise, for Cicero sayth: diuersitie of things, aske diuersitie of lyuinge.
Fourthly, that wee doo not to our freend, but as wee woulde, hée should doo to vs, for true and trusty freends: haue one minde, one harte in two bodies.
Fifthly, not to loue or beare a signe and shewe of freendship, in hope of happy rewarde: for wee ought rather to gine, than to aske.
Last of all, fréendly obeysaunce, according to callinge, not as some, which because they thinke a man to bee their freende, will presume to robbe him of his honour, vpon which, spronge vp the Prouerbe: To much familiaritie, breedeth a contempt: Such be not freendes but robbers of mans honour, and Theeues, hauinge the Cloake of freendshippe on, vnder which, they steale a mannes worshippe or callinge from him.
[Page 36]In the chusing of a fréend in déede, wée must know him to bee of good conuersation and behauiour, than wée must haue an eye to his manners, gestures, and conueyances, and examine them, whither they bée sufferable, and whither without grudge of conscience, wee may tollerate them: els wee were better neuer to associate our selues to suche a mate, for it will bée an occasion of sedition and anger: It is aduersaunt to the rule of Fréendship, to correct thy adopted fréends, before a congregacion, or to giue him hase termes inferior to his callinge, which may ingrasse the like boldenesse in the hearers, to afforde thy fréend the like: and so thou shalt bee a means of lowtishnesse to him, whom thou seemest to loue: Finally, I must admonish fréendes not opprobriously to obiect kindenesse, tendered them in their aduersitie, nor hauing imparted vpon them, some good turne to misuse the partye, supposing him bound to obey, for the receipt therof: which I haue noted in a froward fréend of mine. Such kindenes Cicero repineth against, saying: true fréendship abstayneth from cause of dissension.
Dutie towardes olde age.
THe Romanes schooled in Cicero his trim tracte of dueties, made a Law, that whosoeuer passed by the elder sorte of Cittizens, without obeysance of Benet, and bowinge of bones, should bee punished by the head: which, as I conster, to bee beheaded, or els to stand a shamefull Anathemat yoaked in Pillory, to the vtter cracke of their credite: Age is the crowne of honour, for that it is the Cheste of prudente experience, and supposition of honestie, els had hee beene cut off before hee had attayned thereto.
Ouid sayth, that they are to be borne withal, for the infirmitie of age, & aboundance of choller, collected through the want of naturall heate, to disgest humors heaped in their crushed carcasses. And for that the state of the [Page 37]common Wealth is, and hath euer beene, committed to their discreete rule and gouernance: not only prophane Authors ascribe them duetifull reuerence, but it is specified in Scriptures, that wée might more reuerently accomplish and performe the same.
Towardes Matrones and Women.
I Am not ignorant, that dowltish dottrels, haue spitefully sought to spoyle Women of their honour, inferring paltry proffers, to forder their furious frowardnesse, and spite conceaued against them, out of canckered péeuishe Poettes: which altogeather voyde of good nature, manifestly shew the mayme of nature, which so greenously graueleth them, that they indeuour to insinuate and flatter mankinde to forsake woman, the only solace, ioye, and Iewell of the world: Amonge whom, Albertus that malicious man, bewrayed their imperfection, more of spite, than of necessitie or thinge spectant to the knowledge of man: his beastlinesse shall condempne him a Traitour to Women, and they the trimme treasure of man: foule and fulsome, lewde & lothsome is that beastly birde, which besmerth his owne neast. What worde is so base? what terme so wicked? or name so odious, as may fit this forderer of mischeefe to woman kinde, being his nusted neast, and carefullest kindred.
O odious Albert, and you abiecte outcast kistrels, who forgettinge your byrth and beeinge, to haue depended of women, ryotously raue, and desperatly deuise, vndiscretly to discouer their naturall impersections: as though it lay in them to bee rid thereof. Recante yee silly cinicall sectes, your eyes condempne your worke, your toungues at the view of beautifull daintie Diamondes, cry Peccanimus: Your Penne panteth for greefe, to haue inueyed against honest Matrones: yea, as shame of Albertus, his deede weynd him to woe, and misery, so no (doubt) such mischéeuous searchers of maymes towardes their owne [Page 38]Mothers, shalbe dismisde with the like rewarde.
Sainct Peter, a man of milder opiuion, said: A woman to be a crowne of honour to a man: and to be borne with all as the weaker vessell, and should not extende crueltie towardes them, neither in worde, nor déede. For thers is no Tiger so terrible or fierce, no lion so lewde or cruel: no Beare so bare and voyde of gentilenesse, or naturall clemencie, as to payne or pinche, gréeue or molest their pammes, mutche lesse man, indued with reason. I can compare them to no creature, but to vipers which recompence their dammes which bare them, in gnawyng their guttes. Because there be but few that so sclander onslie defame the stately stemne of women, the onely porte of the world, and sure sollace of man: I will bee take mee to scilence.
Dutie towards our enemies.
IT may séeme straunge to the nature of man, so siercely geuen to reuenge, that any league or loyaltie, or manhood should be obserued betwéen furious snes, or enemies Except he hath read it in Historiagraphers, who exhibitted, to the gaze of mens bluddie broyles, and warlike tradicions: in whiche is specified the lawe of armes, how truce is concluded (estsoones) a certeine space: which to violate or defile the corage and valiant stoute stomacke of venterous Captaynes, cannot be brought or perswaded vnto.
Cicero affirmeth in his first booke of duties, that faith boluntarie plighted, and aduisedly geuen, to our foes, is to bee obserued, and parte performed, and in very déede, it is a poynt of brutish beastelinesse, for to strike without admonishion or caueate.
Terence sayd, the wiseman will demurre of the matter, before hée fight. But Vertue admonisheth vs, not to fight, but to bée armed with her handemayde, dame Patience, but if Choller spurre thee to it, I thought good to [Page 39]shew how infierce dealynge wée must prooue men, and not beastes.
Liuie, the Marciasist Poet saith: That wée ought not to fight but for Peace, and quietnesse. And forgeuynge is the noblest reuenge that may bée. Men ought not to iarre or iangle for euerte triffle: for of sufferaunce commeth ease. And as the English man sayeth: It is good slepynge in a whole skinne.
Dutie due to Straungers, or Traueilers.
DOughtie and dutifull Dido, Quéene of Carthage, to the instruction of people, how they should entertaine straungers, and tired trauelers: So feasted Eneas, and his accompanied troupe of trimme Troianes, with daintie diet, and royal hospitalitie, that to this day her bountifulnesse towarde straungers, is fresh and vigent, in memories of men.
And Virgill, thought it worthe the while, to Chronicle in his booke so notable a facte, and to waste his winde in deciphyring the manners thereof.
The Romans forwarde in good déedes and courteous conueiance, who indeuoured to prooue famous for executynge vertuons actions, gaue and imparted the office of the Consulshippe vpon Torquinius: and the Pretorshippe to Numa Pompeius, béeyng straungers: which argueth greate lenitie and force of Vertue, habitante in them.
And Beroaldus, and Liuie affirme: that Iupiter was feared of sutche, as miscaried towarde poore Peregrines and strayinge straungers. And the Gentiles kepte hospitalitie, consecrated to Iupiter, the reuenger of distoyaltie offered them.
Plautus in his Commedie called Paen. Reproueth one sharꝑely for deridynge and scornyng of siraungers.
[Page 40] Plato pardoned no fault doone to them: the Scripture say: Hée is accurst that leadeth the blinde, which is a very straunger out of his way: but now they haue giuē him Drummes intertainment, soone in at doores, and sorier out: light come, light goe: None is so derided, mocked, and laughed at, as straungers, now in England they bee punisht, whipt, plagued, on euery side: there is no sparks of Roman kindenesse in them, no whit of Dido his bountifulnesse, byding in them: which is an occasion of slaunder, to this our natiue Soyle.
Duetie towardes our Maysters, whom wee serue bound or free.
ALl that goe vnder the name of Seruauntes, must obserue these foure wayes, towardes their Maisters, whom they daily feede vpon, and recreate their bodyes by their prouision, as well in nightfull reste, as daylis dyet.
First, it is spectant to the execution of seruile function, to bee prest ready, and willing to finish the rated busines of their Maisters, not as Snayles, slowly settinge it forwarde, but with couragious dilligence, delightinge therein.
Secondly, not glaueringe or flattering their Maisters in their presence, and in their absence fraudilently to deceane them, a thing though it scape the chasticement of man, yet it can not passe the iust reuengement of God, for hee hateth the wicked dissemblinge man, and falshood stinketh in his presence, prouoking his déepe displeasure.
The thirde, Plautus teacheth vs, sayinge: a seruaunte must forsake and abolishe from his minde, all priuate gaine, and onely heede his Maisters profit, and deale iustly therin.
Fourthly, to bee silent, when they bee mooued, though choller so blindeth them, that they swarue from the truth and not to answere, Quid pro quo, as their equals: and [Page 41]not to blab abroade their fables, talkes, or suruey in compassinge of matters, prouokinge their iust displeasure, or lewdly lust after their Wiues or Seruauntes.
The last duety is towardes Magistrates and Officers.
MAgistrates and Officers, beeinge the liuely limmes and members of our gracious Quéene, and Godly Gouernesse, are dutifully to bée obeyed: for where there is no order, sayth Oliuerus Carnaruonensis, there is sempiternall horror, and pathe to perdition. In what doo wee differ from brutish beastes, but in order and lawfull league of life.
Liuie sayth: if the armes, and feete, and other mans members, fal out with ye head, they must all perish: if the Subiectes contempne Magistrates, executioners of the Lawe, both Prince and Subiectes, must taste the gale thereof. God sende the breach of order bée not the ouerthrow of England, and stubbernesse against our Princes Lawes.
Decency deuised to fit all seasons.
TO aduaunce honestie, and shewe Dame Vertue to be fully famylied and habitant in vs, wee must haue respecte and consideration of time and place: for if our talke be not consonant to them both, it argueth litle learninge or hoped hap of Vertue: A learned and vertuous man (in deede) needeth no further commendacion, but to presse in place where hee may shew his actions allied to Vertue and knowledge, arguinge probitie of life, and perfect published manners.
Macrobius sayth: the due obseruation of time and place, to bee the surest signe of wisedome.
And Pyttacus Mitillus, wisheth a man before hée enterprise any exployte, to consider and pithily to perpende, to whom hee sueth, what hee sueth for, and when. [Page 42]As we reade of one Clobulus, who came to Caesar inthralled to wrathe, to request admission, to haue dominion in a Promontarie appertaining to his Empire: Caesar fretting at other losses, commaunded him to bee hanged, sayinge: it is better to hange thee by the necke, than thou shouldest spoyle the Countrey, and spurre many thereto.
Thus it falleth out with such, as desire so dasieth, that they can not see, or to obserue time fitting their purpose.
Hereupon Terence sayde: I came in season, which is the chéefest thinge of all. Which that it may the better bee heeded of children and others, I will speake somwhat of.
How to vse thy selfe at a Banket.
AT Banckets or feastes, where multitude of men are resembled, and towled to repast: haue consideration of the Guestes, of their calling, wealth and honestie, and prefer not thy selfe, beefore them: If thou by continuance of auncestrie, Noble or Worshipfull, and others lately loyalled with worship or honour in place: Disdain them not, in possessinge the seate of Soueraignitie, for they exalted by their owne indeuor and vertue, be better than thou descēded of nobilitie, beeing ignoble, degenerating from thy stately stacke. Euery man will take thée as they finde thee: placed to thy contentation, bable not of Scriptures, as meane Ministers will, but follow rather the example of Socrates, a singuler Philosopher, who requested to speake at a Bancket: hee answered, I am not skilled in things fit for the place and season, adiudgeinge Philosophie vnworthy to bee vttered amonge Cup Gossips, neither did it become his grauitie, to twatle of vanities or olde Wiues Tales, as some of higher profession will doo. And if mirthe mooue thee to wade, and passe in pleasure and iest: let it bée so handled, that it redownd to no mans discredit or grauell any guest inuited or bidden to the Bancket. For Anagiris saide, that a man is sooner mooned to choller and anger, being occupied [Page 43]in drinking and feastinge than other wise: which experience explayneth daily, for drunken frayes bee common. Next, a man must so dyet his stomacke, that it belch not, nor boyle vp, as charged with ouerplus or gluttony, to annoy the hearers squeasie stomackes, nor ply the Pot to often, drinkinge dishonour to him and his: Neither is it méete for thee to common abroad priuate Fables, or tales tolde in thy presence, for therby thou infamest thy selfe, taken of them for a secret well meaning man.
Beroaldus saith, that the Gentiles celebratinge feastes, did show the Threshall to the guestes: wishing that what soeuer was doone or sayd there, should go no further.
Horace biddinge Torquatus to bancket with him, and his fréendes wished him to bringe such as they might bee merry: for in deede, it is no hartie mirthe, when a man maye not for feare vtter his minde, or least it bee blazde abroad: which deare Reader, if it séeme odious vnto thee follow it the lesse.
How to vse thy selfe in sober company.
THe whole drift of Arts, and somme of swéete Science is, to know much, and to suruey his trade of lyuing so amonge men, that they may daily associate them selues with him, to reape some benefit of his vertue, for attayning of which lot of loyall life, wee must obserue seauen poynctes. First, to tollerate the fretting fits of men and manners, and to passe them with patience, and not barke at the shakinge of euery réede. Secondly, in boundes of bountie and honest lyfe, to will and nill with them, and to shun that loatheth them: & labour for that, which getteth gaine to thée or them. Thirdly, in worde, déede and lyuing, wee resemble the Methode and manner of their lyuinge, for than shalt thou bee partaker of the prayse attributed them. Fourthly, not to take in dudgion any matter, without greate and approoued cause and occasion. Fifthly, in humilitie and submission, to handle and deale with all men, dooinge to others, as thou wouldest wishe them to doo towardes thee.
[Page 44]Sixtly, to bee thankeful for curtesies tasted, which shal prouoke thy further gaine, and good will.
Lastly, to speake well of all men: These thinges bee the Ladder to climbe into credit with the sobrest sorte of men, which bee not enticed with vanitie, to wish the fellowship of man, but onely with Vertue.
Obseruations in mutuall talke or communicacion.
TAke héede thou doost not ouerthwart a man in his tale or interrupt him with an other, which argueth imperfection and want of manners in thée: Carpe not, nor iyebe not a man tellinge the somme of his meaninge, as thou couldest dash him out of countenaunce: for the greatest and gréeuousest théeuery is, to rob a man of his maiestie or countenance. Bée not an oppen accuser of the common people, or coyner of lyes, and flyinge fables, and father them not vpon others, in thy talke had with others priuatly, for thinking to hurte others, thou hurtest thy selfe. Search not after the secreates of other men: for beeing reuealed vnto thee, they will animate thée, to doo him mischéefe: and in hope of gaine and lewde lucre, or to bring him vnder feete, wil kindle thy wrath against him. And if the partie bee thy better, giue Diu garde, salutation fittinge his callinge, els may bee take it for a mockery: & before a Noble man or Magistrate, so frame the state of thy body, that you stand vpright, not reelinge this way nor that way, not ytching, nor rubbinge, nor fauouringe on legge, more one than another, not bytinge or smacking thy lippes, not scratching thy head, nor pickinge thy eares, not lowringe in lookes, nor glauncinge thine eyes too and fro, not sad nor fierce, but meeke and merry, showinge good disposition and nature, to bee habitant and graciously grafted in thee.
In iourneyinge.
WHat callinge so euer a man bee, high or low, myrth will become him well, in trauell, so it bee good and [Page 45]honest: for a merrye wayfaringe mate, is as good as a Weyne or Charret: but take heede your mirth reache not to scorne such as meete with you, or to any man his hurte or daunger: but refresh your selues with Stories and merry tales, inuented to exile the languor of limmes and stifnesse of tyred members.
Cato giueth this edicte and commaundement to trauelers, to salute gently such as méete you, not iustling them into the mire, or grauelling them with misdemeanure.
Of Time.
AS all thinges are not fit for euery man, so bee they not decent for all seasons: for iestinge Spirites, bee not accepted amonge mourners or sobbinge Sainctes: neyther is the sad Sot or meagre mooued man, esteemed among such as set Coppe on Hoope: wherfore it is pertinent to the polliticke person, to chaunge his coate as the company doo: But the royall rules of famous Philosophy do instructe vs to vse a meane, the Methode & somme of my booke, for in prosperity lofted by fawning Fortune we ought to perpend & consider, that after much drouth & faire weather, foloweth raine with tempestuous change: & eftsoones, the minde is drowned with the enchaunting dalyinge delightes of fawninge Fortune, that the partie can not see time to prayse God. Wherupon was it said: It is easier for a Cammell to goe through the eye of a Nedle, than for a ritche man to goe or ascend to the highe presence of God: And it planteth in the plat of Secrecie, Pompe and Pryde, to disdayne such as bee pressed with pouerty, and gloriously to crow ouer their heades.
In aduersitie, a tymorous time, and heauie happes of silly man, wee haue to follow valiaunte Eneas example, who tossed in vnknowen Coastes, in daungers of Sirtes in surging Seas, bitterly bayted by spitefull Fortune, to the great recreation of fayntinge fellowes, sayde: God will ende these sorrowes. So man must hope wel, which [Page 46]though it bee the Key of Desperation: yet a blisful blast and gladsome gale, will deliuer the hardy harte from gulphe of gaule and sorrow. Surely, patiencie passeth, and is the best Buckler a man can haue. Therfore to ende, take time as time is, countenaunce thy selfe to time: let it bee thy trimme Tayler, to shape thy countenaunce in all places.
NOw (gentle Reader) I will adde three Poinctes, the conseruatiues of Vertue.
Alwayes accept of Vertue, and Honesty.
Doo nothing that thou doubtest of.
Doo not accompany nor associat thy selfe to the wilful: Which if thou obserue, it wil so (perhappes) lighten thee to the Pathe of Vertue, that not onely here thou shalt bée accepted, but in the presence of GOD, to whom bee all prayse and honour for euer. Amen.