[The instruction of a Christian man, in vertue and honestie.].

How an honest life and Vertue are to be gotten. CHAP. 2.

HE that desi••eth to get an honest life and Vertue, hath need of .ij. things. Firste, that hee do so prep••rel••••s m••nde, that it may alwayes be worthy of Vertue and H••nestie. Se∣condly, that he also learne (wh••n h••s mind is prepared) how to gette V••rtue. The readinesse of the minde oughte to be done by three things: that is to wit, by a prompt and readye will: bycause indéede his will is to desire to profite in

in the waye of Vertue.

For, it is a greate instigation or quickning forewardes to Honestie, to haue a readye will to become honest. There is nothing harde vnto hym that hathe a willing minde: as also there is nothing more vneasie and harde, than one to be constrayned against his wil, or to drawe hym to a yéeldyng wyll. Therefore is the olde Prouerbe true: It is a foolishe thing, to leade Dogges to hunting againste their willes: that is to say, to enforce hym that is vnwilling and refuseth any kinde of study. Wher∣fore, the Comicall Poet Terence sayde wel: There is nothing so easie, but may be hard, if it be done with an euill will. Lactantius in his first booke of Christiā Institutions doth say, that Vertue, & not the Image of Vertue, is to be worship∣ped: and it is to be reuerenced, not with any Sacrifice or solempne prayer: but by onely fréewil, earnest purpose and in∣tent. After we once haue a will and loue to attaine Vertue, with two other pre∣cepts is that willing minde to be vnder∣propped

and safely fenced: that is to say wyth Patience and Abstinence: that it shoulde suffer the rather many thinges, and chiefly abstaine from fleshlye plea∣sures.

Hée that desireth Vertue, hath néede of much patience, that hée may the more quietly beare Aduersitie, Laboure and Trauaile: he shoulde suffer the better calamitie and miserie: and as Virgil sayth in his sixt booke of Aeneidos: Let hym not giue place to euill: but on the other side, let him goe on his waye with more lustie courage. For, according to Valerian in his sixte booke: Vertue is wont to hate thē that be féeble minded: that is, Vertue hateth those that be of fearfull heartes, hauing in them no hold of stedfastnesse nor boldnesse at al. That both Patience and Abstinence, are néed∣full to obtayne Vertue, Horace sheweth in these Verses. The childe that ende∣uoureth to attaine vnto the marke that he wisheth for, shall suffer many things in his race, shall wearily passe on the brunte of laboure and sweate, and often∣times

shall be subiect to cold: yea, and hée must abstaine from Wine and Womē. More wisely also doeth that Christian Poet declare, that Patience is necessary to be ioyned to Vertue, saying: Strong Patience is a companiō of al Vertues, and intermingleth hir helpe amongest them all. There is no doubtfull battaile taken in hande withoute this Vertue: For, Vertue is a Widow, whiche Pati∣ence cannot strengthen. Ce••sse to brag: For, God bringeth downe euery proude thing: greate thinges perishe: thinges puffed vp with Pride, cracke in sunder: and they that swell through Loftinesse, are soone oppressed. Learne therefore to put awaye haughtie and proude lookes and loftie stomackes: Learne to take héede of the pitte before thy féete, howe loftie a fellowe soeuer thou be, and spa∣rest no cruell threates. The common saying is of oure Mayster Christe, tou∣ching flourishing Force. The humble heartes doe clime to the Skie, and the proude Gluttons minde on the Duste doeth lye.

Of Abstinence.

MAnye learned men haue witnessed, that Abstinence from bodilye plea∣sures is necessarye to obtayne Vertue. Cicero in his newe booke of Rhetorike, sayeth: He that iudgeth a pleasaunte life to be best, suche a one can not leade hys life with Vertue. Valerius Maximus in his fourth booke sayeth, that the City whiche hathe ouermuche yéelded vnto pleasure, hath lost his greatest rule, and cannot defende libertie. But, the Citie that is delighted in Laboure and Exer∣cise, kéepeth his gouernment, and is able to giue fréedome vnto others. Lactanti∣us in his sixte Booke, lefte a Writing, that there is a thréefolde degrée of Ver∣tue: The first degrée is, to abstaine from euill works: the second is, to refraine frō euill wordes: and the thirde is, to kéepe thy selfe from euill thoughts. That man whiche clymeth vp to the firste steppe or degrée, is noted iuste ynoughe: hée that mounteth vp to the second degrée, Ver∣tue is nowe perfect in him, so that he nei∣ther offend in déede nor in word: and hée

that hath ascended vp to the third steppe or degrée, séemeth truly to haue gotten, euen the very Image of God: For, it is (in a maner) aboue the nature of man, not so much as to admit in thought, that whiche is euill to be done, or wicked to be spoken. Euery one therefore, that is willing to get Vertue, hath néed of Pa∣tience and Abstinence. He hath néede of Patience, to the ende he may patientlye suffer Aduersitie and Trauaile, that hée maye abhorre Idlenesse, and embrace Labour and paines takyng. For, Hesio∣dus the Poet sayde, that GOD placed Vertue on highe vpon a Rocke, that we shoulde séeke for hir by manye doubtfull and hard sweates. Here vppon, the Phi∣losophers spent more Oile than Wine: they suffered very muche Trauell: they were very little or neuer Idle at all: for Idlenesse weakeneth Vertue, and La∣bour strengthneth hir. Abstinence is al∣so néedefull, that we may abstaine from Vices. For Vertue is nothing else, than the flying from Vice, as Horace truelye witnesseth. The Minde béeing thus in∣structed,

and prepared wyth Patience and Abstinence: that is to say, willingly and with glad desire, wée muste searcho the Bookes and Writinges of learned men, what the meane and way is to get Vertue and Honestie. The Authoures of good Learning do affirme, and chiefe∣ly Laertius, in his booke of the liues of Philosophers, that all kinde of Lear∣ning hath néede of thrée things, that is to say, Nature, Instructiō, and Custom: whiche is, Wit, Knowledge and Exer∣cise.

These things there are, which bée re∣quisite vnto Vertue: that is, a quicke & a sharpe Wit: and not a clownish and dul Wit. Plato sayth, that a Wise man, whiche is once endued with Vertue, can not at all be perfect, vnlesse he doe excell others both in Wit and in Knowledge, and is also adorned with the partes of Prudence. All the Philosophers (euen as many as are read to haue bin in olde time) flourished in excellent and noble Wittes. Herevpon Lactantius in his se∣conde booke saide, that there were twoo

degrées of Wisedome: the firste was, to vnderstande Falsehoode: and the second was, to knowe the Truth: and that all Vnderstanding and Knowledge, consi∣steth and commeth from a poolished and fine Witte. The same Lactantius in his seconde booke sayth, that those whiche do allowe the deuises of Auncestors with∣out any iudgemēt, take away Wisdom from themselues, and are led awaye of others, like vnto brute beastes. Where∣fore, Witte is necessary, bothe to the at∣tayning of Vertue, and to iudge also the instructions of other menne. In oure Wittes (saith Cicero in hys Tusculane questions) are ingendred certain Séeds of Vertues: which, if they mighte haue libertie to growe vp: they (of their own nature) would bring vs to a blessed life. If certaine Séedes of Vertues bée en∣graffed in oure Wittes: sure it is, that out of the same Wit (as out of a Trea∣surie) Vertues do growe and spring. E∣uery man by his owne Witte, doeth ey∣ther séeke for Vertues: or else do muche better, sucke them vp, & learne thē, from

an Instructor or teacher: Therfore, the auncient Philosophers tooke none vnto them to bée instructed of them and lear∣ned, vnlesse they had first tryed and sear∣ched out their Wittes. Whiche, if they were founde dull or harde, then woulde they not take them to bée instructed of them. For Quintilian doth affirme, that Preceptes and Instructions, doe to him that hath no Witte, no more good, than tilling doeth the barraine fieldes, howe muche soeuer they bée still laboured and ploughed: which notwithstanding brin∣geth forth neuer the more fruite. Yet all suche as haue but dull and fruitelesse Wittes, oughte not to dispaire, but to take vpon them for such a good purpose) the greater Laboure and Diligence: whereby, at length, the har••nes of their Wittes maye be preuailed against and ouercome, as Quintilian witnesseth in his firste Booke, and the firste chapiter. One manne (indeede) doeth e••cell an o∣ther in Witte: but yet so, that h•• may be able to doe more or lesse: For, there is no man, whiche still getteth no•• some∣what

by hys Trauell and Diligence. For, althoughe it be not in euerye mans power to goe vnto Corinth, wée oughte not therefore to omitte to put in tryall what therein may be done: For, Horace sayeth: It is our partes to goe forthe a little although not far: that is, to make a meane or small Progresse. And Profit is to be commended, although by reason of the rudenesse of thy Wit, thou maist go no further.

Betwixte him that hath Witte, and him that hathe none, there is a double difference. First, he that hath Wit, doth of his own accorde (and that spéedily) fo∣low after Vertue: euen like as an Horse that is swifte in his course, which is at pleasure to be kept backe with the bitte or bridle. But, as he that is rude witted, is like to an Horse that must be driuen forwardes to his race with the sharpnes of the Spurre: so the grosse and dul Wit is to be stirred vp and made sharpe with earnest Labour and Diligence. Here∣vpon, Quintillian reporteth of Isocrates, who had two scholers, namely Ephorus

and Theopompus: the one wittie, whi∣che (he saide) had néede of Bridles: and the other a dullarde, which he sayd, had néede of Spurres. The second difference is, a noble Witte doth not long endure: or els, such things as before it did learn, it doth not kéepe in memorie: euen as those too timely Apples doe soone rotte. But, harde and rude Wits, more slow∣ly do waxe tender, and yet continue far longer. By Laboure therefore, meane Wittes are made fitte for Vertue: For, Erasmus sayth: By Learning, the Wits of men do waxe softe and tender.

Of Learning, of Knowledge, and of Instruction.

NOw we haue some thing talked of the Wit, we haue néede also to saye somewhat of Art and of Instructiō: For Nature and Witte alone, are to be vn∣derstanded not sufficient, vnlesse that Instruction also come therevnto by Na∣ture: which maketh that perfect, that be∣fore was vnperfecte. Therefore sayeth

Cicero, in his third Booke of newe Rhe∣torike, that Art doth ratifie and encrease the giftes of Nature. Again, in the same Rhethorike (the fourth Booke) Cicero affirmeth: That like as an vntamed Horse, althoughe he be well made, by nature cannot be fitte for those vses and commodities whiche are requyred of an Horse: so an vnlearned man, althoughe he be Wittie, yet he cannot attaine vnto Vertue: bycause withoute Learning, Vertue cannot be (of any) attained.

Herevpon (in times passed) were those heathen men moued to erect and buylde Schooles: firste, at Athens the moste flo∣rishing Citie then at that time in all the Country of Greece, and also in other pla∣ces, that Youth in them might bée in∣structed, both touching Knowledge and good Maners. Which twoo, withoute Instruction are verye hardely procured and gotten. Therefore the Philosopher Aristippus, did compare an ignoraunte and vnlearned man vnto a Stone. For, being in times paste asked of a certaine auntient Father, what it shoulde profite

his sonne to be instructed in Learning: made vnto him this answere: If nothing else (sayeth he) yet at the leaste he shall not sitte as one Stone vpon an other on the Scaffolde: hée shall not then be (as it were) a Stone amongst learned men. The verye Ethnickes did knowe, that Vertue was gotten by Instruction in Learning: who had Schoolemaisters at home with them, whiche shoulde learne their Chyldren in Artes and in Vertue: and which was a thing so greatlye reli∣gious among the Athenians, that they made a lawe, that the children shoulde not be constrayned to nourishe or helpe their Parentes, when they be far stric∣ken in yeres: vnlesse, in their youth they had of them bin committ••d vnto Mai∣sters and Teachers to instructe them, & therewith to be furnished with Vertue. To gette Vertue, wée haue néede of a double Instruction: one (as it were) a double Instruction, and the other a liue∣ly manner of Instructing. The Bookes that are read, do giue vnto the Dombe, Instruction: which (in their maner and

kinde) doe teache without the sounde of any voyce. The other Instruction is, of liuing Maisters: who with the liue∣ly sounde of the mouth, bringeth foorthe, and powreth into the eares of yong mē, the Rules and precepts of Vertue. The liuely Learning of the Mayster, is farre much better, than the senselesse or dumb knowledge of the Booke. Therefore cer∣taine auntient Philosophers, are read, to haue measured or passed throughe di∣uers lands and countries, neither lefte they anye that were not gone vnto. Py∣thagoras, Empedocles, Democritus, and Plato, did sayle into strange Countries, to the obtayning and winning of Ver∣tue: and after they had ended the course of their peregrination, they surely found it. They were not contented with a sha∣dowishe and lighte studie, whiche they might haue hadde at home within their owne walles: but they applyed them∣selues vnto other places, where they mighte knowe what shoulde beste be∣come them to learne: where they knew learned men: and not Bookes, but skil∣full

Instructors and Teachers.

Nowe, to saye something concerning Bookes: wée haue to vnderstande, that the Bookes of foure Authoures (among others) are chiefly to be red and envred: that is to say, of suche Poets as be wri∣ters of honest thinges, of Hystoriogra∣phers, of Philosophers, and aboue all, of the holye Scriptures. Good and honest Poets, do very much make and conduce a good and honest life: so that in old time, the most learned cities of the Grecians, woulde firste of all instructe their chil∣dren in Poetrie: thereby affirming, that Poets were onely Wise. In Poets, chil∣dren are broughte vppe in Vertue: as Horace moste truelye sayde in hys E∣pistle.

A Poet doeth fashion the tender and yong stutting mouth of a Child. Imme∣diately also after, he then frameth hys minde with right louely and friendelye preceptes: yea, he instructeth him wyth examples, and comforteth him also in al his pouertie and sicknesse. Secondly. the Bookes of Hystoriographers, whiche do

also propose and sette forth vnto vs, the actes of Noble menne, and their maners also and fortune. Out of whose commē∣dable and worthy life of Praise, bothe the meane to liue well, is thereby got∣ten: as also by the rashe temerositie and vnlucky chaunces of them, wée maye be made the more warie and circumspecte, and so take their Rashenesse for our In∣struction, whiche is very apt and profi∣table vnto vs. Therefore saith Diodo∣rus: It is good for vs to amend our liues, by the offences of others: and to be able also to know, what is to be desired, and what to be auoyded by the examples of other men. An Hystorie (sayth Beroal∣dus) doeth muche inflame vs vnto that thing, which is good and honest: It ab∣horreth Vices: yea, it lifteth vp the good, and subiecteth much the wicked. Third∣lye, The Philosophers Bookes, whiche hath giuen forth Preceptes of Vertue, are Aristotles ten Bookes of Ethickes: Cicero his tenth Booke also of Dueties: Lactantius of his Diuine Institution: as also Erasmus of Ordayning a Chri∣stian

Prince: and manye other Bookes, whiche haue described plainely the way to liue vprightly, and honestly. Fourth∣ly (and aboue all) the Bookes of the Ho∣ly Scriptures: by whome we are tau∣ghte to knowe GOD, and whome wee must also acknowledge to be the Maker of all things, and that he alone is the on∣ly true Wisedom of men, as Lactantius affyrmeth in his seconde Booke.

That Pouertie is no let, vnto the at∣tainment of Ʋertue.

THere is no cause why any estate or sorte of menne, shoulde accuse or finde faulte with Pouertie, as thought it were a plucker backe from Vertue: for Pouertie (as Apuleius witnesseth) was in times paste naturall among the Philosophers: Yea, and it is manifeste, that whosoeuer hath attained vnto any kind of Commendation or Praise, hath bin firste nourished vp from his Infan∣cie, in the state of Pouertie. In time of the olde World, Pouertie was the buil∣der

vp of all Cities: the finder out of all Artes, without sinne and wickednesse: plentifull also in all kinds of Glorie: and among al Nations, it enioyed the com∣mendation and praise. These are the words of Apuleius. If any man there∣fore be oppressed with Pouertie, let him followe the Philosopher, who béeyng constrayned through Pouertie, didde in the night season draw water for mony, that he in the day time might haue foode and norishment, and whereby he might the better giue himselfe to Learning & Study. Whilest we haue therfore time, let vs here take paines, that wée (by it) may deserue that which we must of ne∣cessitie liue vpon: and that we maye get Vertue, whiche commeth and offereth hirselfe vnto all that diligently laboure in their vocation and calling. Herevpō Seneca saide: Thou shalt finde Vertue in the Temple, in the Market place, in the Court, yea, and standing also by the walles of thine house, althoughe but of darke and duskie coloure, hauing to thy selfe knottie and harde handes. Where∣by,

no other thing is signified, than that Vertue also loueth and embraceth suche menne, as are giuen to Laboure and to take paines.

Whether Vertue may be attained without Learning.

BVt, some man peraduenture will saye: There are manye vnlearned men, which neuer did learne letter, that be yet notwithstanding, truly counted & iudged to be right honest mē. We must answere indéede, that many men of a ve∣ry good Witte, are ofte led to Vertue without Learning: as Cicero witnes∣seth in his Booke of Orations, saying: I haue knowne many men of an excel∣lent minde and Vertue (althoughe in∣déede withoute Learning) hauing in a maner the Diuine habite of Nature it∣selfe, as of their own selues: and I haue also séene them to be very temperate, so∣ber, and graue. This also I muste ad∣ioine to the praise and Vertue of the vn∣learned: that is, that Nature is able to

do muche more without Learning, than Learning withoute Nature. And this same therefore I vnite or knit togither, when a certaine fine speache, and stabli∣shing of Learning, shall come to an ex∣cellent and notable Nature: than the whiche, I know not what a more noble & rare thing is wonte to remaine. These are the wordes of Cicero.

Of Exercise.

BEside Witte and Knowlege in the thirde place: wée muste vse Dili∣gent Exercise. Otherwise let no manne bestow his labour and study to get Ver∣tue. For, as Cicero recordeth in his third Booke of newe Rhetorike: In euerye kinde of Discipline, the Rules and Pre∣cepts of Arts are but weake and of smal force: vnlesse they be exercised wyth continuall diligence, and with very long vse and custome. And also in good memo∣ries, Learning but smally auaileth, vn∣lesse it be perfected, and so allowed by Painfulnesse, by Labor and Diligence. And Lactantius in hys thirde Booke, saith: That Artes are learned, not that

they maye be onely knowne, but that they maye also bée putte in exercise. And they are practised, eyther in the be∣halfe of mannes life, eyther else for plea∣sure, or for praise and glorie. Cicero left a writing in his Offices, that all Praise and Vertue did consiste, not in Know∣ledge, but in Practise: that is to saye, It is but a small thing to know what Ver∣lue is, what Honestie is, and what Vice is, vnlesse we also exercise, and put Ver∣tue in practise.

The exercising of our Knowlege, for the obtayning of Vertue.

OVt of these saide foure Bookes: that is to wit, out of Poets, oute of Hy∣storiographers, Philosophers, and the holy Scriptures, if wée desire the fruite and profit of true Vertue and Honestie, it behoueth vs to folowe the custome of Bées in gathering of Hony. For, Bées that doe gather Hony, do flye about here and there among dyuers flowers, taste also of many floures, and sucke vp also the iuyce of many flowers. Then they also carry with them into their Hyues

some swéete moysture of their diligente and painefull Trauell: whiche they also lay downe and presse it togither, and therof commeth the Hony. And by thus often doing, they heape togither at lēgth good quantitie of Hony, which is a swéet rewarde of their laboures. No otherwise oughte he to doe (whosoeuer he be) that is desirous and studious of Learning & Vertue, and that otherwhyles do séeke to become a man: wherevnto, he muste haue foure manner of Exercises. The first Exercise is, that out of those things whiche he either heareth or readeth, hée doe gather oute into a noting Table, those things, whiche shall be profitable to Eloquence and Vertue, as it were in∣to the Storehouse of Memorie, whatso∣euer he shal at any time reade, that may further Eloquence or Vertue. For, eche of them requireth a notable manner, as Cicero witnesseth in his fourth Booke of his olde Rhetorike, saying thus: Wise∣dome withoute Eloquence is but a smal profite vnto a Citie or Cities: and Elo∣quence withoute Wisedome, did for the

moste parte hurte, and neuer profited at all. Therefore shal euery Student haue two Noting Bookes, into the which, he may gather such things, as he both hea∣reth & readeth. Into the one, that which teacheth Eloquence: and into the other, that, which teacheth Vertue: euen lyke vnto a Couetous man gathering trea∣sure, who hathe diuers Chestes, into the whiche he putteth his Siluer by it selfe, and the Golde by it selfe. This Exercise didde Plinie the Writer of the naturall Historie, vse: of whom, Plinie the second (his Vncle) writeth in his Epistles, that he read nothyng, whyche hée didde not also picke out after he read it.

The second Exercise is, that he must shut vp in his memorie, those thinges whiche he gathered oute: and thinke, that sometime he may haue néede to vse them: as Macrobius witnesseth in hys sixte booke Saturnall, saying: That this is the beste waye into reading and hea∣ring, to followe those things which thou allowest in others: and suche things as thou doest most of all wonder at in other

mens sayings, to tourne them to thine own behoofe and purpose. Which thing, the Latines did among themselues: and also notable men among the Gréekes, were wont so to doe. These out of Ma∣crobius. This is not now simply to hear an Authour, to learne onely his words, or to vnderstande his Orations: but out of his writings to gather vnto hymselfe Eloquence, and the way also to liue wel, like as meate, onely put into the mouth and chawes, doth not profite the bodye, except it go downe into the Stomacke, and there be concocted, and so at length is turned into bloude and flesh: So nei∣ther reading nor hearing anye thing a∣uaileth, vnlesse it be tourned to the vse of Speaking, and that rather speaking discréetely and wisely.

The thirde Exercise is this, that no day doe passe away withoute some pro∣fite, after the example of the cunning Paynter Apelles: who daylye was so well occupyed, that at the least, he pain∣ted or drewe out some little line. After this custome and order, the gréedie guts

also of the worlde, doe vse to lay aside e∣uery day, some péece of Coyne into their treasurie, for the encrease of their after store. For, smal things oftetimes, put to small things, at length are made many things: as Hesiodus y^e Poet witnesseth: If thou assayest to adde trifles to trifles, and doest it often: in the ende, a greate heape is gathered togither.

In this Exercise, we must not labour to learne muche, as it were but for one day, but we must with Diligence learn it perfectly and well. Th••refore answe∣red Apelles a certaine vnskilfull Pain∣ter, that bragged of his spéedie dispatch in Painting of an Image: I wonder not (sayth hée) at that: for manye more such fonde pictures, mayste thou soone painte and dispatche. Wherefore, this saying of Cato is to be folowed: Soone ynough, if it be well done.

Augustus Caesar had thereof this pro∣uerbe: Make haste slowly: that is to say, Make slowe hast on thy worke, ther∣by meaning, to do it warily and wittily, and not too too hastily: For, somewhat

flowe and prouident going forewardes, doth muche more profite, than post hast without Arte or Reason.

Now, the last and fourth Exercise is, that thou repeate in the Euening, such thinges, as thou haste bothe hearde and read on the day time. Which vse and cu∣stom, Cato did kéep, as Philelphus saith in his seconde Booke Of the Education of Children. And Apuleius writeth of certaine in India, which are called Bare∣sophisters: who neyther knewe howe to tylle the grounde, howe to plowe the fieldes, neither howe to tame Horses, nor howe to yoke Oxen, ne yet howe to sheare Shéepe. Yet, both the aged Mai∣sters & the yonger Schollers, had Wise∣dom then wonderfully in reuerence: de∣testing nothing so muche, as Drowsi∣nesse and Idlenesse of the mind.

After that the Table was once coue∣red, before Meate was set thereon, all the yongmen out of diuers places (as the manner there was) came togyther to eate. Then the Maisters asked thē what good they had done from the dawning of

the Day, vntill that present time. Then one called to minde, and answered, that he (among certaine which were at Dis∣corde) had made Peace and Concorde. An other sayde, that he did obey his Pa∣rentes, whiche commaunded hym to doe a certayne thing: An other saide, that throughe musing by himselfe, he had de∣uised somewhat: And an other said, that he had learned somewhat. But he that coulde not bring or say something, was thrust forth out of the Doores to his la∣bour and businesse, and so went without his supper. These are the wordes of A∣puleius. So also shoulde euerye manne that is studious of Vertue, folowe (be∣ing by hymselfe in the Euening) the na∣ture of Shéepe, whiche being in the eue∣ning broughte from their Pastures, doe then chew their Cudde in their Coates: that is, do eate againe and teare with their téeth the same Fodder, which they before had cropped vpon the day time: and do also giue Milke to their Shéepe∣hearde through the same Fodder, which in the day tyme they had plucked vp. So

in like maner, he that loueth and studi∣eth Vertue, oughte in the Euening to repeate those thinges, whiche hée before read or hearde: as well those that con∣duce vnto Eloquence, as vnto Vertue.

Secondly, let hym tourne them vnto Milke: that is, let him vse them to a pro∣fitable and honest behoofe of his life: and let him shewe forth that thing, wherein he hathe bin also profitable vnto others: like as the Shéepe being yet filled with Milke, doe shewe forthe themselues vn∣to their Shéepehearde, that they in the day time haue eaten and chewed grasse: and that they haue not spent the daye in Idlenesse. This also will profite, yea, & that not a little, to stande in contention with another whether he hath more pro∣fited in Eloquence or Vertue. For, then doeth euerye manne proue howe muche he doth eyther know or not know, when as he hath entred into comparison with an other. Therefore writeth Suetonius, in his Booke of noble Grammarians, that in times passed (in the schooles) this was the vse and custome, that the Scho∣lers

before dinner shoulde dispute togy∣ther: But after dinner (their Bookes layde aside) they shoulde then declame, or fall into reasoning and arguing.

Notes

• •…•…nce.
• •…•…antius.
• Virgil.
• Valerian.
• Horace.
• Cicero.
• Valerius Maximus.
• Lactātius.
• Hesiodus.
• Idlenesse.
• Horace.
• Laertius.
• Three thinges ne∣cessarye to Vertue.
• Lactantiu•…•…
• VVitte.
• Cicero.
• Quintiliā.
• Horace.
• Quintilian.
• Erasmu••.
• Arte,
• •…•…o.
• •…•…ledge •…•…od Ma∣•…•…
• •…•…pus.
• Foure Book•…•… are chiefely〈…〉〈…〉 be envred, t•…•… the obtaynin•…•… of a good an•…•… godly life.
• •…•…orus.
• •…•…aldus.
• •…•…ro.
• •…•…ntius.
• •…•…mus.
• To confesse God, is our only vvised
• Pouertie.
• •…•…se of Po∣•…•…e.
• •…•…ntes.
• •…•…nsaile.
• •…•…ca.
• Cicero.
• Cicero.
• Lactantius.
• Cicero.
• Bees,
• Foure Exercises. The firste Exercise.
• Cicero.
• Plinie.
• The secō Exercised
• Macrobius
• The thirde Exercise.
• Hesiodus.
• Cato.
• Augustus Caesar
• The fourth and laste Exercise.
• Apuleius.
• Suetonius.