The philosopher of the court, written by Philbert of Vienne in Champaigne, and Englished by George North, gentlema[n].

The Philosophie of the Court.

THe auncient Philosophers past whose morall iudgementes were allowed for doctrine in their time , did all affirme that nature hath giuen vs nothing euil : and if in our life we would follow , or do no more than we are naturally enclined vnto , and that which she prescribeth , we should neuer doe any thing but well . But if wée growe déeper into consideration of the cause , and come nearer the quicke , whiche they could not so well attaine to , as we may ( who haue our eyes open and cléered by him from whence procéedeth this nature , of which they speake so much , and which tooke that name through ignorance of him : For who is it else that we should cal Nature , if we beléeue God to be the creator of all things ? ) It will manifestly appeare , that thi●●entence is truer than they thinke for . They say , the instinct of nature , sufficeth only to liue will : and we likewise affirme the sam● : yet they knowe not that the well liuing whereof we speake , is perfiter than their Philosophicall liuing , which in respect of ours is most vnlike well liuing . Notwithstanding wée affirme as they , and agrée with them , that nature hath giuen vs sufficient ayde and helpe too lyue well . But to the ende wée enter not intoo errour , or séeme to depraue God of due glorie which I speake for his honour : I will not say that this nature which I now speake of , and the philosophicall reason is all one . For the nature whereof I now write , is the first nature , not corrupt or filthie , or blinde , but such as knew no sinne , nor tasted of any other thing , than the blessing of God . This I am sure hath no parte in euill : I call that euill according to the ballance and measure wherewyth wée trie good and euill at these dayes , whiche is muche iuster and harder than the tryall of Philosophers . But since it bath bene corrupted and touched by oure enimye , it styll abydeth lame and vnperfite : And ( that is worse ) it cannot acknowledge what it was at the first , nor conceyue from whence it tooke begynning , except it be lightned by a spirituall clearnesse , which these Philosophers had not . Euen so thys seconde Nature soyled in fylthe as shée is , is the same that the Philosophers so muche speake of and meane ( for they knewe no better ) but this is nothing to satisfie Gods iustice , or the good lyfe requyred of vs by hym : but is rather a hurte and hinderance too the same . Yet otherwyse to make a man iust , wyse , graue , and vertuous , among men , which is the accomplishing of the precepts of Philosophie , nature can doe all . For the spirit of man can perceyue no imperfitenesse in this nature béeing so spoyled , ignorant and weake : yet hauing this vnderstanding and iudgement ( whiche is abyding in this seconde Nature ) that God hathe not made anye thing euyll : and beléeuing that this seconde Nature is the first , not corrupted but made of God as in déede it is , and that there is no other : hée wéenes all to bée well , and supposes all operations procéeding from this to bée perfite good , and estemes whatsoeuer is done by the same for vertue . This is ( as I coniecture ) all the science and ignorance of the Philosophers . This is the knowledge of our graue and sage fellowes of the worlde , that haue so arrogantly vaunted of this great dame vertue . These are the causes that the lawes ciuil , which is part of their Philosophie , do suffer some things repugnant to gods rōmandemēt , as kéeping of Concubines , to repell by forée , ( which they say is natural ) any prescription with brech of faith , & such like We will therefore speake as they , and with them , but with an other intent : not intreating so much of their true vertue , as of any other disguised and masking vertue , which men doe followe and honour in steade of the right : to the end the world may know theyr double follie and ignorance : for hauing found this last and newe vertue , they haue not that they suppose : and thoughe they had it , yet should they haue nothing .

Nature therefore ( to speake as a Philosopher ) Nature is the mother of all good things . is the mother of all good things , and the same which prouokes vs to vertue . Then it must néedes followe , that we are naturally borne to doe good , and that shée soweth in our myndes , certaine small sparckles of good will : which if we quench by wicked custome of doing euill , we ought not to imputo the same to nature , for none can iustly say that naturally any is euill . These small sparkes are stirring sharp prickes , that still do moue and incourage vs , to doe those things which are good of themselues . So that after the first prouoking motion whiche commeth of nature , the alone and onely goodnesse of those causes , is the finall ende which draweth ●s therevnto . This is the same that Aristotle treates of in the first of his Ethikes , who perswades what vertue is , and howe it may be knowne , saying : Si quispiam rerum agendarum est finis , quem nos propter seipsam expetimus , constat hunc talem finem summum bonum , ipsumque , optimum esse . If there bee in our doings any ende , the which we desire for it selfe : it confirmes that this ende is the soueraine good , and that in the same consisteth vertue . Wherefore wée muste beléeue that if any other intent or cause make vs to doe anye act , than suche as beséemeth honestie , and notwythstanding the same séeme lawfull & laudable , yet is it not good . Vertue will bée loued only for hir owne sake , which is a point wherin many ( but of meane understanding ) though of sufficient iudgement , are oft deceyued : when they sée a man of good courage , enforce himself with great paine to do any thing that séemes good in itselfe : as to helpe his neighbor , or well to serue his master : or to defende his subiects : so soone as they knowe it done , they straight estéeme him an honest man : nothing considering why he did it : either for reputation to be a good man , or to be better recompenced than be deserued , whereby he might defraude another wel deseruer , or for feare of reproch if he should not do it : by which it may appéere vnto vs , that those works which to vs séeme best are nothing worth , we must not iudge any work according to the shew , but according to the cause and intent of the doer . For ( as Aristotle saith ) vertue and vice consist in the intent , and not in the worke . Therefore we must be more carefull to beware that the shew of good deceiue vs no more , than the apparance of euill . For a masked euill , is a double mischief : and no euil is so dangerous , as prefered & well seeming goodnesse which is called hypocrisie . Wherein Cicero tooke some paine in the first booke of his Offices , at the end of the Chapter , beginning : Sed ea animi elatio , &c. speaking of magnani●itie , where he sayth , that it is rashly & tauntingly spoken ▪ that we shoulde take in hande & interprise any hard , dangerous and worthie attempt , without desire of glorie : for that there are few found ( as he affirmeth ) who after they haue done any thing valiantly or worthily , are not glad to be praysed , estéeming this pomp● of rurall brute , a triumphant reward of their well doing . But I beleue Cicero then thought of him selfe : for supposing that some knew him very couetous of honour , & yet would séeme neble minded & vertuous , he would not altegither separat this desire of glory from magnani●ity .

The hope of prai se should incourage the euill to do well , and to exercise the same , by which exercise they may accustom themselues to vertue , that by little & little they may become good men : and when they are become such , the loue of vertue only will make them do well , and no cause else . We desire and loue many other things , not for the loue of themselues but for the loue of others , as money to be mery with , & health to be at our ease : so that hauing both mony & helth , and wanting our ease , we shuld not be satisfied . But vertue is of greater value , & of more price with vs : for she alone pleaseth vs : and we desire to do well , only for that it is good to do wel , & to none other ende . Nature than makes vs loue such things as ar good ▪ & this loue by hir , is so firmly fixed in vs , that howsoeuer nature is corrupted & altred , yet is she stil inclined & drawn to that which séemes to hir best : & this semblance daily foloweth the qualitie and condition of nature . For as long as she is sound and not corrupted , so long good things in their perfection seeme also good , and follow hir . On the contrary part , when nature is corrupted , reason & iudgement slepe , lust & ape●it gouern , black semeth white , & euil good : the wickedst works seme to hir good , she catcheth holde on them , she followeth them and doeth as much mischiefe as may be , and so makes a vertue of that which in déed is vice . This is the same that the Poet ment , saying : Decipimur specie recti , The apparance of good deceyueth vs , not for that the good chaungeth , or sheweth it self at any time otherwise than it is : but our naturall iudgement being corrupt and blind , so mistakes it . Since therfore the fragilitie and weaknesse of our nature is so great , that vnwares to vs , sléepingly , and as in a dreame , she chaungeth hirselfe : if we haue not diligent regarde ( for this worlde is no other than full of allurements to vice ) she being once altered , the semblance and opinion likewise altereth , & new affections enter , to serue this newe appetite , as it fareth with some king entring into his newe kingdome , where prowesse is not vsed , & the wandring mind caried indifferently either one way or other : and therefore it is commonly sayd that vertue is the centre or midst of vice : for none can so little decline to any side , but falleth into one vice or other . We ought then to be very carefull to nourish and maintaine this nature in hir simplicitie , euen as she is , before she be more decayed , and to prop hir vp on euery side , lea●t she reele hither or thither . I call it reeling or staggring , when by our negligence and ignorance , we suffer our selues to be ouercome with euery fond opinion , conceyt or maner of life that takes vs in the heade , and to giue hir armor and weapons , as wel to defend as to vanquish hir enimies that seeke to make hir yéeld , which we may easily do by the true knowledge of good from euil , and not by fraud & frequentation of the world . Or rather ( if it be tollerable in me to tread a little out of the Philosophers tract , & speak the truth ) we ought to enforce our selues , to deface & extinguish the vice of the second nature by faith , & to reenter into the purenesse & cleannesse of the first : which the Philosophers ( as I haue sayd afore ) knew not , as we do , and better may , if we open the gate to him that sayth vnto vs : Behold I am at your doore and knock thereat , to them that open I will enter , and eate with them and they with me .

There is nothing that doth sooner chaunge the affection and condition of mans life : or ( to speake more plainly ) our nature , than company . This similitude & resemblance , that all men take one of another by the capable conceyt of reason , is of so great force that like as the more sort be , the rest wil seke to be like vnto them . And though some delight to be contrary in maner of liuing , to the place & countrey they are in , the reason is , they haue seene others do the same wher they haue bene , whiche they follow : I denie not , but among many there are founde , that without the example of others , do straunge things of themselues , not accustomed any where : and if such actes ● honest and not repugnant to reason , they are to be commended though the multitude millike them : who estéeme that onely to be wel and wisely done , which is most common among them , and most people vse : counterpaysing vertue and wisdome , with small trifles , supposing such as gouerne themselues contrarie to their order of life , to be fooles : not considering which gouernment is best . To eschue this publike reproufe , the auncientes haue sayd , we must liue according to the maner of the Countrie that we are in , which is to be vnderstanded only in outward gesture and indifferent causes . For they will vs not , if in what Countrey soeuer we be , is vsed any custome contrarie to vertue or reason , to approue and allow the same . Therefore we desire stil to folow others in their actions , as though vertue remayned in the vulgar peoples doings , when there is nothing in the world so ignorant , so blind , and so vndiscrete , as the people : who without iudgement , wanting all consideration , and cleane voyde of reason , do pursue and approue their first determinations : and that if their doings , orenterpryses fal out well , it is fortune : euen as a blind man shoulde wander in a darke vnknowne place , none would say he did it by clearenesse of his sight , but at aduenture . For this cause , the lawes haue forbidden seditious companying and vnlawfull assemblies , for that the most part of men are euill , peruerse , and subiect to their appetites and foolish affections , so as the terrible and monstrous méeting of the vulgar sort , doe commonly conspyre , and debate of mischéenous matters . Cicero pleading for Cn. Plancus , was accused of publike bryberie , for that in the election of the Ediles , his parte was preferred before one named Lateranensus , a man notable vertuous , and of an honourable house : after he had shewed in popular election , the fauour of the people to be more of value than the dignity of the person , which they regard not : there is ( saith he ) neither counsel , iudgement , reason , or discretion in the people : and our predecessors were euer of this opinion , that the deuices , determinations , & deliberations of the common multitude shuld rather be dissimuled than alowed . Bring then c●nuersant in the world , and familiar in worldly causes , approuing the vulgar opinion of others , we shall easily accustome our selues to doe that is euill . For so soone as the smal sparks of vertue be extinguished in vs , and that we abandon or leaue to folow the fashion of the Court , we shall become expert masters in euil : so apt & capable we are to learne it ( as Iuuenal sayth ) Quoniam dociles imitandis Turpibus ac praais omnes sumus .

This custome to do euil , and thus to liue , so chaungeth and altereth our nature , not knowing good from euill , as it makes vs neither to couet the one or shunne the other : we account good , and preferre to be the soueraine good , that which best pleaseth vs , & is alowed good in the world : and in the felicity & delight of men , we repose and determin our vertue . For the v●rtue of man consi●●eth not in that which is only good of itselfe , folowing the opinion of Philosophie : but in that which séemeth to them good , & is no other than a certaine maner of liuing , or rule in life . And since it is diuers , according to the diuersitie of Countries & people , as in times past were sundry sects of Philosophers , we wil treat of that which is most allowed , & embraced ( for that it is more masked and disguised than the others ) which is Courtly life . The knowlege wherof , we may aptly cal in these days Philosophie . And this I mind to treate of , bicause that they that know it & can vse it , are counted wise men and Philosophers .

The definition of this Philosophie .

OVr new and morall Philosophie may thus be defined : A certaine & sound iudgement , howe to liue according to the good grace and fashion of the Court. I am sure this definition cannot bée pleasing to euery one : for some professers of Artes , which peraduenture more subtiller & according to the Stoikes maner , touch things néerer , will say vnto mée , that the same order of liuing can be nothing lesse , or farther vnlike to the propertie of Philosophie : for all Philosophie consisteth in the knowledge of secrete & hidden causes , and in that which no ●ye can discerne . But to liue Courtly , or according to the maner of the Court , consisteth in certaine small humanities , and chiefly in outward apparances : wherevnto I will answere , that the minor is not true : for though a Courtier may bée knowen by his countenance gesture , and behauiour ( which is our Philosopher ) as they may all other kinde of people , yet the true science consisteth not only in the same . But rather it is impossible for any to gouern themselues so well , to haue a Courtly grace & entertainement , if they perfectlye vnderstande not the opinions of the Court. For ( as theyr maister Aristotle sayth ) all actions & operations procéede of true understanding & knowledge : and how may wée be singular in that which we vnderstand not ? None therfore can be a good Courtier , onlesse he vnderstand what pleaseth best & is most liked at the Court : & to giue Beso los manos , after the Spanishe maner , to embrace with lowe reuerence , and to make a braue countenan e , with other such like , suffiseth not : as I may aptlie applie for example , oure maysters of Artes , who haue mouths to kisse , armes to èmbrace , and faces to countenance , & can do all this well : yet were it straunge to sée one of them in his old girded gowne furred with white , his burnt pantofles , & his night cap of fréese , to fall on dauncing & sporting among fayre Ladies . How he would courte it with them , how hee would please and entertaine them , & how he would rauish their bartes or allure them ? when neyther his wanton looke , or smiling cheare , his humble curtesie , nor lowe embracing , ( though they would suffer it ) would serue him among them ▪ if he be reputed wise , or wel learned . And why so ? Bicause those reuerences are not wel pleased ▪ & beséeme not a man of iudgement and knowledge , too please suche companie . For if hée did , hée woulde bée otherwise apparelled , and muster in gallanter manner : hée woulde frame a courtlie countenance , and séeme gentle , modest and pleasante , preparing his sprightes to speake and vnderstand nothing but mery & gladsome purposes . And thus finely furnished with his little Page in place of his poore & ragged scholler , he might peraduenture bée welcome . Lette vs then mayneteyne and holde this for a maxime or principle , that to gouerne our selues according to the Courte , wée oughte and muste haue the true vnderstanding of the opinions of the Courte , & vertues of the same , whiche obtayned , will make vs in all our actions to be comelie , honest , and ventuouse , and to bée esteemed graue , wise , and sounde of iudgement : from the which proceedeth this Decorum generale , generall comelinesse , that Cicero speaketh so much of in his Offices : & sayeth , that it may better be conceiued in imagination , than vttered by cunning : whiche wée maye nowe terme the good grace of euery one , whereof wée wyll treate more heereafter . So that yf anye woulde indeuer them selues to doe suche things , and wante the true knowledge hereof , they shall fayle of their purpose , while supposing to winne honor and praise , they may cause themselues to bée derided of euery man , as is commonly seene in these rude youthes , & skillesse minions of the Court , great companions & woers of the Citie , Counterfaite Courtiers whiche simper it in outwarde shewe , making pretie mouthes , & marching with a stalking pace like Cranes , spetting ouer their own shoulder , speaking lispingly , & answering singingly , with perfumed gloues vnder their girdels their buskins pinkt & cut , their short clokes , their little cappes , their heare curled after the maner of Cesarea , somtimes a little long locke turned vp like a pigs tayle betweene their temples & the eare : And in this attire , with a word or two of Frenche , Italian , or Spanish , which they cary in their budgettes , they dare deuise with any noble person of the affayres of the realme , & pronouncing with a maiesty , how the king hath shewed greate fauour to such a gentleman . Of these it may be saide , as heretofore was saide of the Philosopher , hée hath a fayre bearde ▪ shaue him , & take away all his wisedome . So take from these minions these kind of habits or apparell which I haue described , and you shall finde them beastes , doltes , loutes and clownes . But though ye do not , those , whose eyes are of reasonable iudgement , can discerne them well ynough .

AFter wée haue thus giuen the definition of our Philosophie : & shewed both the argument & reasons , we haue to call these causes so defined Philosophie : It seemeth very méete , to speake of the effect therof , which is vertue . For the end of Morall Philosophie , is grounded onely on vertue : wherevnto none can attaine , but by the meane of this science . And I beleue without searching any further , or making so many distinctions of Genus & Species , as the ouer scrupulous and curious haue doone , that in taking one parte of our former definition , wée haue the same of our vertue . The which by a certaine and shorte diuision , in forme of a description wée shall plainelyer and better shewe hereafter . Vertue is a manner of lyuing according too the manner of the Courte , and differeth from the Philosophie of the Auncientes , in that their vertue ( as I haue sayde afore ) is to liue according to the iustinct of Nature : and ours is too lyue according too the manner of the Courte . And euen as it was aunciently affirmed , that if wée followe Nature and doe no more than oure naturall reason sheweth vs , wée shoulde neuer doe euill : so , if wée followe the manner and customes , in due and true order of the Courte , wée shall euer doe that is séemelye , good , and well . For who is so rashe , foolishe , or madde , that wyll saye any thing is euylidoone , whiche is doone by a Gentleman Courtier , well instructed . Maye wée not then call them beasts , and doltes , which are ignorant of the pryce and valewe of oure Courtly vertue ? It makes me remember the old Atticque , who vnderstoode not the phrases of an eloquente Orator , when hée spake a woord most méete and well placed too the behoofe of the poore beaste : hée scroned him for his labour . The propertie of ignorance is too brutishe and intollerable , who as they are not content with that they cannot doe or deuise any thing of themselues : so will they not regarde or estéeme that for wel which the wise and learned do say . Héereof it is that Cicero speaketh so much in his oration pro A. Cluen . nighe too the myddest . Therefore seeing the Courte and Courtlye countenance is the onely rule whereby and wherevpon wée muste guyde and frame our life , it is not to bée maruelled at , if good wyttes wellborne , and desirous too attayne to this perfection of vertue . doe earnestlye aske , and diligentlye enquyre of commers and goers from and too the Courte for newes : What doe they ? What saye they ? What manner of lyuing is there nowe among them ? What sortes of apparell , what sportes , what fashyons newlye forged ? who is beste welcome , most regarded , and in greatest estimation ? who is most braue ? who is the trimmest dauncer , the pleasantest deuyser , and the beste vawter ? what authors are moste alowed , what bookes reade they , what songs carryeth the brute ? And a thowsande other lyke demaundes . For howe shoulde wée else nowe knowe the meane of lyuing with the good preceptes and doctrine of the auncient Philosophers paste , and chéefelie of those that are not wrytten , or of suche whose bookes are partlye loste , as Pythagoras , Socrates , Cratippus , and others , and of the Noble & valiant Romanes : if it were not had from tellers of tales & caryers of newes . Leaue of then to reproue our English men , & to say , that it were requisite and néedeful to place certaine persons in highwaies , that should haue none other occupation , but to report & tell newes too those that passe by : why shoulde their vehement desire ( not curiositie ) to vnderstand newes , which I greatly allow , be any way reproued or touched ? And euen as the good and famous lyues of oure elders , whose examples doo greatlye stirre vs vp to vertue , woulde bée profitable for vs , yf by wryting wée shoulde knowe them , ( whiche is the principall argumente whereby Cicero sheweth the benefite and vtilitie of letters , in pleading for the Poet Archias ) so howe coulde so manye wyse and honest Philosophers of the Courte , serue too the example of those that neuer sawe them : were it not for the reporters and blasers of newes ? And further suche reportes encourageth , euen those that are spoken of too indeuour themselues too doe better : for the Philosophye whereof wée treate , importeth not the same that the Auncientes doothe : who woulde haue vs , withoute any hope of honour too embrace and followe vertue for the loue of hir selfe : but that wée shoulde or oughte too liue vertuously , to the ende to obtayne ▪ honor and reputation , as well too oure selues , as to oure posteritie , whereof it is sayde Virtutis merces gloria : Honour is the guerdon and rewarde of Vertue . And truelye I beléeue , if other testimonie might haue bin had of Ciceros conscience ( whome I name so oft for the excellencie of the man ) than by his owne writings : we should find , that in troth honor made him attempt and execute many things , especially he aboue all the other Romaines : which it appeareth he could not altogither so couertly conceale , by this place last alledged . What shall I saye of poore Ouid , when he was in exile in that barbarous countries of Scythia neare the Sea coast ? hauing there no companie that would commend him when he had made any verses , as they dyd when he was at Rome in his brauerie and full of prche conceytes ? he had there no longer courage to do any thing , for his pleasant vayne lefte him , as he doth excellently wryte to Seuerus de Ponto .

Impetus ille sacer , qui vatum pectoranutrit Qui prius in nobis esse solebat , abest The heauenly force that fraughtes with store of skill , each Poets prudent hed ( Which homely harbor eft before was wont with me to take ) is fled . The reason hereof foloweth after . Excitat auditor st●dium , laudataque virtu● Crescit , & immensum gloriacalcar habet . Hi● m●● cui recitem ? &c. The eare to studie sturres , Each vertue praysed growes , Each glorie gayneth spurres As gayned glorie flowes .

Let vs conclude , that the ●ommoditie of true reporters and faithful counters of newes , is great , necessarie and profitable to good life . But to returne to oure purpose , the vertue whereof we speake , is whollie set and placed in the court : euen as the same of the auncients is placed in nature : whiche we maye more better and perfitlier vnderstande , if in following the precepts and order of such Philosophers as are least scrupulous or preci●e , we deuide it into foure hyndes ▪ as Wisedome , Iustice , Magnanimiste , and Temperance , whiche are the foure fountaines or springs from whence procéedeth the perfection of ●onestie . And though they be so wel lincked together , that the one can not goe without the other ( for who will cal any vertuous , be they neuer so profounde and wise , if they be not true and iust ? ) and that the four together and not one alone , make a man to be accounted wise : yet the diuision and particion is not altogither vnprofitable , to the ende that by ● certayne disposition so framed , we maye the easilyer iudge to what parte or place of bonestie euery action ought to be referred , to instructe the rude and learners . For in all sciences , it sufficeth not alone to vnderstande the Arte : but also we ought to haue the Methode to teach as Cicero sayth , de le gibus . Non fol●● scire 〈…〉 est , sed quaedant est ars etiam docendi ▪ It is better therefore to speake distinctly , and by order of euery one of these seuerall kyndes ( whereof vertue is composi●●s of an harmonie ) than by vndiscrete order or rashe confusion , to speake generally of vertue .

Yet before we enter into priuate or particular iudgement of vertue , and the better to findethe ●ay● into this pleasant Garden , where grosset● that greate and fayre tree in whose top ●●● is placed : it shall be verie 〈◊〉 we keepe one pathe , as vpon a planke or brooge , and ●olde this for a principall poyute that followeth . The Auncientes among other preceptes of theyr Philosophie : the ●●silyer to set foorth and make knowne their vertue , would at the beginning giue this for a maxime , Nos●●●● ipsum : knowe thy selfe , affirming , that if by this meane a man once knewe himselfe , the shoulde finde something in him lyke to the Goddes : the which participation with the deitie , ought to bridle hym with shame from doing euill , and pricke him forward to do well . And there is in this short sentence , and vnder these two wordes , much matter of great efficacie and force : for the better understanding wherof , I wil discharge myselfe by Cicero , in the end of his first boke of lawes . And whereas ours Philosophie springs from an other fountaine than theirs whiche procéedeth onely out of nature , and oures of the contentmente and pleasure of men : So are the wayes sundry to fynde the diuersitie of these two . I thinke it good therfore that to come to this perfection of our vertue , in stead of knowing ourselues , we ought to sée and knowe the worlde ▪ for after a p●rfite iudgement of the whole , we shall the better vnderstand one part . And when we haue the knowledge of sundrie fashions of liuing ▪ the contrarietie of some , and the di●orsitie of others , it giueth an intire and true understanding of this : and further , amongst all other the excellencie of this will s● mightily draw , and so strongly allure good wittes and gentle courages , that all other orders of life l●●t and shaken off , they only will followe this , which is the fashions of the Court. But to the ●nde it may be vnderstanded , what I call seeing of the world , it is not to mounte on horseback● , and ryde from hence to Paris , and from thence to Rome , from Rome to Mounte Synay , from Mount Synay to seeke S. Patrikes Purgatorie , and from thence to the Antipodes , and so to the Canibales . For to sée the worlde , is not to sée many buildings or countries , or to passe sundrie Seas , though it be some what to the purpose , and that by it maye partly be knowne the same I speake of : yet I meane , séeing of the world is to vnderstande the custome , lyuing , and maners of sundrie nations , wyth their properties and faculties , and the conuersation they vse one to the other . And thus may we do and not trauel far for it , as béeing in some famous and notable Citie ( wherevnto is great resorte of diuers stra●ngers ) we may make a perfit impression in our myn●●s of that we sée , and sometimes , it is otherwise attayned vnto by reading in bookes . T●e proofe whereof is perceiued by sundrie , wherof some haue past moste part of the worlde , and mustred in all the Ca●pes that haue bin in many yeares , they an accounted to vs the platfor●es of Castles , ●arts , and Churches , ●he situation of 〈◊〉 , the dis●●iption of countries , and other notable things , as much as is possible to ●● t●ld● , and as the eye maye at any ●i●● f●● : others that h●●s their whole life time remaynes at the Courte , at London , at Paris , at V●nice , at R●ome , at Lyons , at ●ntwery , and suche frequented Cities , celebrated with mest resorte of people : are notwithstanding very beastes , and haue no more knowledge than a poore peasant , whiche neuer was ●●t of the sight of his parishe steeple , sauing that they can playe on the bytte a litle better , and march more delicately and stately . The reason is , for that the one sorte are so abashed & astonied at the suddaine change of those neweities and rare deuises they see in straunge countries , which seemes to alter in a moment , that the iudgement of their ●●rightes is therby so troubled , as it cannot conc●●●e the perfection of any thing right : where at they are so lightly moued , as they resemble brainelesse fooles , that run so fast through the ●●reat they regard not what they sée , where they are , nor what place it is they be in . And the others are so accustomed with the sight of ●ne only thing , that this custome and familiarity of daily seeing it , doth so weary & dull their minds , that they take no hée de of them , 〈◊〉〈◊〉 or accounting more of it any way at all , than of that they neuer saw , Hereof it is , that Cicero speaketh so much in the. 11. booke de Natura Deorum , giuing this reason , why the Atheistes did not acknowledge that there was but one God by his works , seeing the heauens , the planets & stars , the earth , the elementes , & other wonderfull workes of his , saying : Sed assiduitate quotidiana & consuetudine oculorum assuescunt animi , neque admirantur , neque requirunt rationes earum rerum , quas semper viderunt , perinde quasi nouitas ipsa nos magis , quam magnitudo rerum debeat ad exquirendas causas excitare . Which is to say : that our senses are so dull and glutted , with that our eyes doe daily see and beholde , as it is no maruell to vs , neither doe we consider howe it commes to passe , or howe it was made , nor who is the cause , as thoughe the rarenesse rather than the greatnesse or excellencie of anye thing shoulde make vs the more to wonder . It is then the mynde and imagination of man onely , that seeth and vnderstandeth any thing in his perfit kinde : the which we should dayly sturre vp , and so accustome with good purposes , that it decaye or ruste not in vs : wherby séeing and discerning with iudgement the maners & liuing of all nations , we maye the easilier and truelyer knows ours : And by the same vnderstanding come to the perfection of our vertue . For the good credite and praise whereof , I may boldly say and affirme , that there is no easier meane , nor pleasanter manner of liuing than in dure Philosophie : As for the world past I list not to meddle withall , nor search how the auncient Philosophers ( whose doctrine serues litle to our purpose ) found or liked it in their days . But sure I am , that time hathe euer since , brought his alteration . And as touching death the dissoluer of their Philosophie , to expell the feare of him , they haue spoken maruallously , and in most of their workes haue prescribed the despising of death vnto vs : yet in my opynion it coulde not but greatly gree●e them : for the ground and foundation of theyr profession , whiche is nature , was cleane put out and cut off by it . I reporte to Moni●pus in Lucian , who viewed all that past the floud Acheron to bell : and sawe none but that bashed and were astonied in the going in , except Diogenes , which did nothing but se●ffs and iest at all things : who as he euer contenned life , so was he neuer seene fearefull of death at any time . Most true it is that Socrates farre off , had a good courage and séemed to despise it , but when he came to the wicke● , he chaunged coloure as well as others . Let vs nowe proceede to the purpose , and speake of our vertue in hir seuerall kynds by order , without confusion .

Of Prudence or wisdome .

THis noble Troy wherein ( as I haue ●aide ) our vertue is seated , hath foure armes or branches , wherby we must ascend & elimb vp vnto hir : the first principal & chief braunch we cal Prudence , which consisteth in a skilful iudgement and knowledge of true things . For it is v● possible that by our daily doings , we can wel please the world , if we know not throughly what we do . From this knowledge proceedes the vnderstanding of all Artes and liberall Sciences , whereby we become right Courtiers : As of Musicke , the playing on the 〈◊〉 , the 〈◊〉 , the Citrone , the Harpe , the Corne● , the Flute , the Virginals , the Viall , and other sweete musical instruments Also to daunce all maner of daunces : as the double & simple bra●les of Burg●n●e , Po●●owe and Champanay , the ba●e daunce , the Almayne , the ●allyard ▪ the 〈◊〉 , and infinit others , The 〈◊〉 to compose devices , Postes , pleasant purposes , Songs , So●●e to , and 〈◊〉 , or a●●orous Lame● factot●● , in pro●● , verse , or ryme , very 〈◊〉 and in ●ragie all 〈◊〉 , as 〈◊〉 the languishing pain● of a seruant 〈◊〉 in ●●pleasure , and euill ▪ ●warded of his 〈◊〉 : Further , it is singular good , to haue some pretie sprinckled iudgement in the common places and practizes of all the liberall sciences , chapt vp in hot●hpot togither , out of the whiche we may still help ourselues in talke , with apte deuises at assayes , to haue substance and matter to treate of , and encounter with all maner of things , and no mo●e . Also to haue store of histories , to passe the time méet for any company , and with the more assured cunning to couche our credite , it shall not be amisse to enterlace our discourses with certeine suddaine lyes and inuentions of oure owne forging . Likewise the knowledge of diuers and sundry languages ▪ as the spanish , the Frenche , the Italian ▪ the Dutche , and others : to the ende that in all these seuerall tongues , we may salute , reioy●e , wonder a● , exclayme vpon , disdayne , sk●rne , and ●●o●te whome we will . The knowledge of Fence , of va●ting , of Tennis , of dauncing , and other sportes of exercise : And some vnderstanding of the state and affayres of the Realm● , as of warres , of practizes , of marchandice , and howe we maye honestly robb● , deceyue , and make our best profite . And withall , ●ertayne other small pettie practizes and traffiques , that are vsed in the world , in which euery one cou●ts to excell , for the co●●●n●able consideration that commes of it . On the contrarie , such as are ignoraunt in these faculties , and will not endeuer themselues to haue some smacke or smell in euery one of them , are beas●es , doltes , and ●alues . And for that Vertue is the meane betwéene ●wo bites , as it is commonly in c●ntrarie occurrences : when the two extremities are knowne , the midst is easily founde , which is our vert●e . Prudence then ( as we haue said ) is the perfite ●ath way and iudgement to all the artes afore spoken of , wherin is to be vnderstanded , that I measure this perfection , 〈◊〉〈◊〉 to the ●i●●ure , but reputation of the Court. And he , who is so throughly expert in the sciences , that ●e knoweth thereby howe to aduaunce his credite and honour , is po●●●te , and wort●y to be called wife . But this meane ( that I speake of ) is so hard to kéep , that there are few which declyne not to the one side or the other . Some beléeuing wel of them selues , that they are singular in these arts , and yet want the true tra●e to beginne , weigh things lightly , regarding neither place time , nor counsel : whervpon they are accounted wilful & ra●● . Others that would be estéemed more graue & sage th● the rest , do muse & breake their braynes with trifling folli●s which serue to no purpose , and there aboutes spende inestimable paine & time : & these are too curious . Take therefore the meane betwéene both , and you shall come to the true and entire knowledge of thinges honest and necessarie : and so you haue oure vertue . From temeritie and rashnesse it is not néedfull to disuade any by morall reasons : for there are so manye infected with this follie , and their wilfulnesse winnes them such contempts in the worlde , as they are noted and scoffed at of all men : and I beleeue the wife beware by them since they knowe the remedie . Walke one night through Paris , and you shall finde a compani● of yong gallants , some braue and in good order , and others smothly combed for the purpose , courting and woing their Ladies : and for that they are so vnskilfull howe the knowledge of this Philosophie maye bring them into their mistres fa●our , beléeue of themselues to be passing excellent and singular good players on the Lute and Gitterne , and do nightly walke the streates before their louers gates , tearing the poor strings of their instrumentes , as it were in despite of Mercurie . Their mistresses ●● of ●o ●ylde nature ( some suche there are ) that they account this the greatest glorie & most delight in the world , to heare how their amorous seruantes , with sundrie sorts of musicke present their louing obedience . As it is sayde of a Dame in Rhoane , who to trye the loyaltie of hir Louer , made a crosse with chaulke on hir chamber doore , and enioyned him penance , nightly to come and kysse it , who was so deuout that he thought it sacriledge to breake ty●e with his mistres : till some merie mate spying and pitying his incessant paine , to further his deuotion , mending the workemanship of this relique with such supple substance a● the poore penitent , hauing bothe his nose and lippes par●ell gilt withall , gaue ouer his Pilgrimage for euer . So these pigions holden thus by the nose , and fed peraduenture with a farewell from some kynde Mistresse , who knowes howe to continue their follie : doe nowe and then méete with odde remembrances . As when their ha●nt hapneth to be wher dwelleth some braue philosopher of the court , whose delicate eares cannot indure so great iniurie done to Orpheus , by their disordred ser a pi●g and crouding , do blisse them out at their windows with a pifpet , perfuming both the players and their instrumentes , in suche swéete maner , as the gallantes are not heard of in a moneth after . Some other supposing themselues perfit dauncers , for that they haue heard say it is an excellent grace not to séeme to haue care or to thinke of their daunce , do in dauncing before noble damsels , frame their countenance with a counterfet modestie , and letting their cape slip off the one shoulder in shewe their gay ierkins or dublets , kéeping euer this good mean , that it may be supposed they deliuer their trippes and trickes easily , without labour or regarde of theyr daunce , by little and little lets it fall off on the chamber floure : And thus the gallants glorying in their own shadowes , tread their two simples with a double tricke , and beleeue they haue done singular lywell , I leaue to common coniecture , howe the lookers on doe laugh at it . Another poore foole , yet a Gentleman of countenaunce , who thinkes him selfe learned in languages , trauelling by the way , and taking vp his lodging where lieth a Gentleman Italian , for that he wil séem to haue language , salutes him with Bonne iourne , although it be v●ry late : the Italian supposing him in a mockerie to pronounce Bougeronne , without demaunding any more , draweth out his r●pler : our mynion mated to sée this suddaine furie , not knowing the cause , is compelled to defende himselfe : & so they are doth in danger the one to maime or marre the other vpon this fond & foolish quarell . Poore soules haue pacience . & consider howe your ignorance makes you no better than brute beastes . And if I durst speake of Orators , who suppose of themselues to haue double iudgements in al maner of sciences , for one litle word that they would perfectly to be vnderstand and eloquently vtter , being of small consequence , will trauell so far about for it , that some of them are neuer able to come to their matter againe . And touching Aduocates and lawyers , who will seem with their store of law to carie al before them , when they vnderstand neither the point , but , nor mark of the cause wherevnto they should tend their talk : which the good scholemaster Quintilian doth declare : for after ( saith he ) they haue grauely with a long preface pleaded in latine and french iumbled togither , their clients case , in the end Parturiunt mentes . &c. that is , Huge mountaines trauell with yong , and at length bring forth a sillie Mouse . They open the principall places , & after compare the laws , doctors , chapters , & cannons togither : yet commonly they fortefie that part most which is least assaulted , & suddenly somtimes ouerthrow themselues . Cepasius maior a Romane , whom Cicero painteth so gallantly pleading for Cluencus , was a cunning doer herein .

None can sufficiently declare the great iniuries and other inconueniences that chanceth in enterprises of importance , as in the feates of warre and pollicie , in marchandise , in phisicke , and diuinitie it selfe , through this rashnesse : for example , rashe Tylers ofte breake their owne neckes . And to conclude , there are so many examples of rashe , brainesicke , and headstrong people , that their vice is so noted , as it néedes no more reproofe . The remedie to avoyde the falling into the faulte of rashenesse , is to consider of all causes not suddenly , but with discretion , deliberation , and good councell .

The other vice and extremitie of Prudence , is Curiositie ( as we haue sayde afore ) whiche is no lesse daungerous than this last we haue treated of , yet is it much more painefull : for the rashe man executes his determinations and purposes without studie or iudgement , the curious man with great circumstaunce tormentes himselfe daye and night , and both of like substance and profit . The great Philosopher Plutarch in a certaine treatise , wherhe defineth what Curiositie is : compareth the curious man to a housholder a very euill husbande , who hath euer his nose out at his windowe , viewing and noting the doings and gouernment of other men , and not regarding nor hauing eye to his own familie , whose seruantes and varlettesin the meane tyme doe spoyle and robbe him within his doores . That man is double blinde in hys owne euill , that killeth himselfe with others rares , trauelles , and toyles : and yet his busynesse no whit the sooner doone . Wée wyll call him Curious in oure Courtlye Philosophie , that breaks his braines in searching the secretes of suche Artes and Scyences , as serue too no purpose for the instruction of oure lyfe according too vertue , that is too saye , according too the manner of the Courte . Lette vs then consider howe farre suche a one swarueth from Prudence or wisedome : yet there are manye in these dayes that treade the steppes of the auncyent Sages , and thereby séeke too attayne to this true and perfect vertue ( as they call it ) whiche is lodged so hyghlie and statelie , and in a place so harde and daungerous to come too . You shall sée some suche curiouse men in the Courte , solemne , sadde , and melancholike , that will not eate but at prescribed houres , they will not speake but when it pleaseth them , they wyll not laughe for the Pope , nor bée subiect too anye Prince or Lorde , bée hée neuer so greate : euer contrarying & misliking of that which others do : and to conclude , they are not pleasante to anye person . To what ende or purpose serueth this greate curiositie , onelesse it gyueth occasion too the worlde , too call them precyse fooles and seruants to Signour Monarche ? when shall they with their glosed hypocrisie obteyne the fauour and good reputation of honest Gentlemen and ciuil Courtiers ? neuer . If another Diogenes should come among them , with his staffe and his wallet , blowing and supping his wortes in his tunne , would not the Pages roll him vp and downe ? But if he were a Minippus , or Fryer Iohn of Saincte Anthonies order , they woulde prayse him better . There are to be found infinite numbers verye curiouse in thousandes of small follies , most vnprofitable and seruing to no purpose , & yet will séeme great wise men & of singular knowledge : as prognosticators , Southsayers , Magiciens , and Alkumistes , notwithstanding these laste haue béene of late , and yet are welcome and well allowed of some for the time . But I beléeue their credit will not haue place long . It suffiseth to knowe so muche of their s●iences , as may serue too passe pleasante discourses among companie , and no more . For the reste , it is nothing to our vertue , but rather hindreth and letteth from attayning the true & honest meane that should bring vs to the perfection therof . And thus you haue the summe of that whiche in oure Philosophie is called Prudence , or Wisedome .

Of Iustice .

IVstice being next and aduauncing hir self in hir order , is the same vnto the whiche we must referre all our other conclusions , & without the which the whol hath no part in vertue . For to what end or purpose doth the knowledge of any art or science profit vs , if the same be learned onely for fraude and deceyte ? How may wée iustly call or accompte any of a noble harte and inuincible minde , able too frounte all fortunes , if hée employ and indeuoure himselfe to harme and iniurie others ? Are not modeste men and those that dawnte their appetites , and subdue their affections to reason , worthy to be termed Iuste ? without Iustice no vertue could continue , stand , or should be supported Therfore we ought to take greate paine , & employ all our studies too the true knowledge of hir . And for that she is of so mighty a maiesty as hir braunches cannot in bréefe definition bée comprehended , we wil in some sort describe them . I am not altogither ignorant that the vulgare opinion of Iustice is a sure & perfect mind , to giue and do to euery man , that belongeth vnto him : which truly is méete & very requisite . But since it séemeth vnto mée , either that it comprehendeth much more , or else that it ought not ( which belongs vnto it ) to be vnderstanded so generally , as the same shall néede more exposition or explication than Iustice hir selfe , I meane not to vse it for a definition . For a beginning or principle it is a true maxime , as Cicero sayeth , & to be considered of , in the whole deduction of Iustice : That it is very good , not to iniury or wrong any . & I thinke for the perfect accomplishment of this vertue , it suffiseth not onely to iniury no person ( as we will shew herafter ) but we must also endeuor our selues to doe good to others : yet must we not vnderstande , that in dooing no good where wée ought , though wée take nothing from him that is his , we do him wrong : that were a suttell supposer , & suche captious opinions are damnable . For we say not that to leaue pleasuring of him whome wée very wel might pleasure , is doing him any wrong The Iustice wherof we write , may be diuided , though hardly , into Legal & Moral : whose difference cannot without greate difficultie be knowne , for the néernesse of affinitie that is betwéene them , onlesse we make some diuision , and treate of them seuerallye , to the ende it may bée discerned wherein they bée contrary , and wherin they agrée . All Iustice be it Legall or Moral , is diuided in two kinds : wherof the one propertie or kind is Commutatiue , & the other Distributiue : And I beléeue in my opinion , that out of this last Distributiue , Cicero hath drawen liberalitie , which he makes & affirmes to be one part or member of Iustice , in his offices . Vnder these two kinds of Iustice , is confirmed , included , & consisteth the whole actes & doings in the mutuall society of mans life . This is the same vertue that is sayd to be the theater or place of humaine felowship , vnder the which all people are bound & ioyned one with the other , & by the whiche euery one is warned from deuiding & separating themselues asunder out of this companie . Notwithstanding , after the time that the good disposition and affection of men , procéeding onely of nature , was ouerthrowen and corrupted ( as I haue sayde at the beginning ) and that the Goddesse Astrea had lefte the worlde , for that mankind began to deuide , scatter , and leaue the one the other ( as Ouide doth excellently describe in his Metamorphosis ) and that this societie and conuersante companying of men lost familiar felowship , cleane contrarie to the will and intent of him that placed them héere : It hath bene and is needefull to giue them reynes , & bits , to bridle , bynde , hold in , and entertaine them togither : which are the lawes Ciuill , wherby such men as at the first of their owne naturall accorde , were good , iuste , and loyall , are now constrayned to follow Iustice , not hir selfe , for shee hath lefte and forsaken the earthe , but one so like hir as maye bée . And those that lyue and gouerne themselues in suche orderly sorte , as the lawes cannot reprehend them , nor any way touch them , wée say , to haue in them Iustice Legall : the which howe muche it is different from this firste Iustice , whiche was before the gyuing and constituting of lawes , and that whiche is the same of the Auncient Philosophers , in whose place oures is succéeded , I leaue for this tyme too thinke of . Notwithstanding I may saye thus muche , that the lawes Ciuill forbidde all offices , so farre onely as they are borne , nourished , and raigne among men . But the Philosophers forbidde all that they imagine in their mynds too bee contrarye too reason : whiche commaundementes are ouer strayghte and rygorous . This argumente is Ciceros ( and therefore I will not séeme too deceyue him ) in his Offices , where hée sayeth : Aliter leges , aliter Philosophi tollunt astutias : Leges , quatenusmanus tenere possunt , Philosophi , quatenus ratione & intelligentia . Nowe further to oure purpose .

Of Justice Legall , and of the Lawes Ciuill .

LEgall Iustice , commeth of obseruing the ciuill lawes , the keepers whereof are called iuste , and good : whiche hathe béene heeretoofore diuyded in Commutatiue and Distributiue : wherein wée haue followed the opinion of the auncientes , and also of Melancton , that Noble personage and beste Philosopher in oure tyme , as appeareth in one Epitome , whiche hée made of Morall Philosophie , whiche notwithstanding is contrary to this . In this diuision is comprised all that oure Counsellers and lawe makers haue written : whose volumes , studies , trauelles , and workes beeing gathered togither , haue made an entyer and perfect bodye : yet there haue bene many good doctors , that haue written sundry matters , which smell neither of Commutatiue nor Distributiue . The Commutatiue consysteth in causes touching contractes , titles , obligations , and actions : and consequently in the right of any , too knowe who vseth or enioyeth that hée hath rightfully or no : who may contract or bargayne , and wherefore wee may contract or no : Of contractes , some are voluntarie , as buying , selling , ●●ring , lending , gyuing , and others , of the which doth also procéede supposed contractes , whence commeth the ryghte of succession . The others are compelled or constrayned : as all crymes and offences : so that moste part of the Ciuill lawes are comprehended in Commutatiue . And it is called Commutatiue , for that the firste kinde of contracting and bargayning , whiche was then in custome and vsage , was com●●tation or exchaunge : For at the beginning , before this poysened infection of monie was forged , the good people of the worlde did chaunge that which they might spare , for that they wanted , ( and as Homer sayth ) there was no talke of buying nor selling , for the price and estimation of profite that grew by the customable encrease of contracting & bargayning was not yet knowen to them : but after they had entred the entrayles of the earth , and broken vp the bowels of their first mother , and that this thrice mischieuous , insaciable , execrable , and gréedie famine of Golde and Siluer had assaulted and vanquished the harts of men , straight way was found the glutted gaine of practise by trafficke , that exchaunge , permutation , & election , had no more place among them : for there was nothing so worthie , holy , godly , or religious , that coulde then saue it selfe from the deuouring hurlepitte of greedie gayners .

The other part of Iustice legall , is Distributiue , so called , for that it consisteth in distributing of honors , dignities , magistrateships , personages , offices benefices , immunities , exemptions , priuileges , franchises , and liberties , and of all other profites bestowed on persons worthie and well deseruing in publike causes : and also , the institution howe such people should gouerne and beare themselues in these estates and dignities . The which Distributiue , for that it is no other than the rewarde of vertue , I esteeme to be worthie so great commendation and prayse , as nothing more , and therefore at this time wil touche it no further , but repose my selfe on that whiche the noble Orator Demosthenes hath sayde , in the Oration he made of Immunitie agaynst Leptinus , ( who would haue disanulled and taken it away : ) where he hath so sagely and profoundly set it out , and with such wise and graue modestie shewed howe we shoulde recompence and regarde worthie persons and well deseruers . And I among the rest of the opinions , doe best allow of this : for it is ( sayeth he ) a most fayre and commendable thing , not by flatterie or fraud , nor by reproch and tyrannie : but rightly and iustly , with our companions , familiars and like , in the lawes and the Citie , to shewe our selues among others to haue deserued some dignitie : which estimation and credit if you take away , take also away your Common-wealth , for so will it be without gouerners & gouernment . Thus haue you of the lawes Ciuill and Legall iustice , so much as serueth to our purpose .

Of morall Iustice .

OVr iustice , wherby we must attaine to our vertue , that is to say , to be weltome and well liked euery where , accounted wise , and good liuers , according to the maner of the Court , is much otherwyse than the same we haue yet spoken of : as in some places , alowing more liberty , & in some other more strictnesse and scrupulousnesse . And for that it doth extende further than the other vertues ( as we haue saide afore ) so much is it the harder to shewe and name hir extremities : wherin I can say no more , but affirm that whatsoeuer is not done according to our vertue , how , in what sort , or whose act soeuer it be , is no other than manifest wrong and iniurie . And to speake of Commutatiue , as concerning contractes & bargayning one with an other : this must euer be the principle or maxime , that we ought not to abuse or wrong any : yet by this is to be vnderstanded if the iniurie be not couered , or hild with some shew , or likelihood of reason ( for we are not accustomed to consider of causes so neare ) as what he is , or whether he be honest or no , that taketh away or withholdeth the goodes of an other : For it is not onelye sufferable in bargaynyng , in buying , and sellyng , for euery man to make his most profite , be it by fraude or otherwise , but also verie commendable . For ( the Lawyers say ) Licet contrabentibus , inuicem se d●cipere . It is lawfull in buyers , sellers , and marchantes , one to deceyue the other . Is not that man worthie then to bée noted an Idiot , and to be banished a common-wealth , who hath apt occasion to deceyue or beguile his companion and mate by any honest meane , and will not do it ? he learneth it not by our Philosophie , nor by the Court. We holde this generally as a great argument of our vertue : that it is tollerable to beguile , filch , and cogge , and do the worst we can , so that neither lawe , Iudge , nor iustice may touch or catch holde of vs for it . Nemini enim facit iniuriam , qui suo iure vtitur . He that makes the best of his owne , and mainteynes his owne right , doth wrong to none . And this pretert to mainteine our owne right , we giue as a licence to do all things : wherein those that are most subtile , craftie and ouer-reaching , are the best allowed and moste estéemed of . Of whom it is sayde , if they owe any thing they will pay it , and if any owe them , they will likewise looke to be well payed . And touching stryfes , contentions and offences : they are accustomed with this destinction to be defined . Such as blade out their brawles manfully by armes , ( whatsoeuer they be , or the cause they fight for ) are not only to be excused , but rather to be commended : for commonly those that mainteyne their matters by the sworde , either defend their persons , or their honour , or they are prouoked and constreyned vnto it , so that they haue euer suche pretectes , or likely cloakes , vnder which the truth of their faultes and contentions lyeth hidden , and is couched so cunningly , that wée sée them not : also we neuer regarde but the superficial part of any thing , and that which sheweth it selfe vnto vs . As for other offences , as robberies , ciuil iniuries , and such like priuate faultes , they are much more reproued & condemned than the rest , for that they haue not these foresayde cloakes and ordinarie shadowes , without the which , all crymes and offences are more damnable , by oure Philosophie , than by the lawes : For Philosophers euer desired a iustice more strict , and a life more iust , than the Lawes do : likewise Gentlemen , Courtiers , and others of the Court , are not content with a prescribed life , according to the Ciuill lawe : But they will yet adde thereto more . For an euill doer or guiltie persone , at the least fault that hée committeth , toucheth the honour of him that is offended , which is in these dayes the most odious and hatefullest offence that may bée . For none can so slenderly harme or hurte the honour of a Gentleman or Courtier , but the combate must straite be chalenged for want of further proufe , so that for giuing of one lie , it is permitted lawfull and iust to kill a man : for the reproufe of vanitie , and the lye , is the greatest scarre and mayme , that they maye giue to oure honour . Whereby it appeares what estimation we haue of our honour : séeing we are allowed as well to defende oure honour , as the auncientes and lawes themselues haue allowed vs to defend our lyues , and not without reason : for honor and reputation is the finall conclusion of our vertue , without the whiche our vertue were of no value . All other offences therefore are lightlyer regarded of vs , than of the Lawes , by reason of their cunning coueryngs , and pretie pretertes , whereof I haue spoken afore : except our reputation be touched , for in that cryme wée are nearer gréeued than at any other , wherein I muste néedes say the Lawes haue béene too fauourable . For too knowe what things they are that doe stayne our honour , they may better bée thought off than spoken : yet I will say thus muche before I passe any further , that touching loyaltie in worde , or humanitie in déede towarde oure equalles or inferi●urs , it is nothing so requisite in our iustice as in the Auncientes , where vppon they made theyr fyrst and firme foundation : for it sufficeth vs to holde and kéepe oure worde so farre as the Iudge and Lawe may compell vs to perfourme it . But to promise withoute the compasse and daunger of action , is no other than a brauerie , in well promising : wherevnto is applyed the common Preuerbe , that the promise of a Gentleman is holy water of the Court.

Of the seconde part of Iustice which is Distributiue , and of Liberalitie .

THe other part of our Iustice is Distributiue , which Cice●o properly calleth liberalitie , ( and reason good : ) for what else is liberalitie , than the bestowing & distributing of honors and goods to well deseruing persons ? wherin the aunetents did flourish , & made famous their common welthes : & surely in these days , I know no vertue so agréeable to our Philosophie , as this same . For ( as I haue often sayde ) the summe of our science , and ende of our vertue hir selfe , is the glorie and reputation of anye man : and he which desireth it , and séeketh it , is worthily accounted wise , but he that hath it may be renowmed the happyest man in this worlde , who shal likewise liue for euer here in this world . On the contrarie , they that are carelesse , and account not what is sayde of them , are to be thought eyther blockish or carelesse . Pithagoras letter could not in these dayes helpe vs to this happinesse : neyther néedes Seneca now to breake our br●ynes any more with this song ,

Illi mors gra●is incubat , Qui notus nimis omnibus , Ignotus moritur sibi . Whom all men tooto well doe know , a heauie ende he makes : Himselfe yet to himselfe vnknowne this present life ●orsakes .

For if we be not ●●ous and knowne , wée cannot attain to the perfection of our vertue : as Claudian sheweth in his Countrie discourse , and this gallant Ouid , that became so wise , after he had receyued correction . Crede mibi , bene quilatuit , bene vixit , & intia Fortunam debet quisque maneresuam .

Beleeue me who so liues within his reach , he liueth well : For eche man ought within the bondes of his owne hap to dwell . And further . Viue sine inuidia , molesque inglorius annos Exige , amicitias & tibi iunge pares . Seeke life that enuie lackes Mixt landlesse life with pleasant yeeres , No friendship ioyne with lackes , Yet friendship frame , but with thy peeres .

I leaue therfore this to those that are so déeply plunged in wisedome , who agrée all with one common voyce , saying that they are most sage and wise , which shew themselues most meeke and humble : for it is directly repugnant and contrarye to oure Courtly vertue . Then since honour is the marke whereat we all shoulde tende our desire : is there any readier meane to good reputation , than by liberalitie to destribute oure treasure too all the worlde : to shewe pleasure to all that come : to be fauourable and curteous to euery one : to rescue some from the Prouost and Marshals , & to frée others from being Galli-slaues : & to kéep & feed v. or vj. pore knaues as rauening as woolues : to make feasts , triumphes , & bankets with open house ? no truly .

Of liberalitie .

THis vertue consisteth in the distributing of three things in temporall goods , and this belongeth to great Lords . In reuerences and honor , and that is the duetie of inferiour companions : and in spirituall gifts , which is the office of those that are learned . As touching the first , the principle which we ought to regarde , is to vse no liberalitie , but to such as deserue it : by whose meanes wée may bée accounted Philosophers ▪ of the Court , and worthie of this reputation : To good souldidurs and men of warre that know theyr obedience to theyr Capitaine ( and to such as I haue spoken of afore ) ▪ braue Gentlemen , gallant , curteous and ciuil , that haue their hand neuer from their Cap , and one knée on the grounde , so seruiceable , so obedient ▪ with a thousande courtesies , and as manys reuerences : such are worthie the liberalitie of Princes : And not those churlish repyners , vnto whom when you haue giuen the one halfe of your goodes , they will thinke styll you are beholden vnto them , and by circumstaunce refuse youre courtesse , to confirme the more theyr glowming grauitie : and as for receyuing any honour or reuerence of them , it is as muche as nothing : yet will they not sticke too malaperly to checke you , and say you liue ●uill , and will speake to you as to theyr seruants . To be beneficiall or doe good to these surly sort , is euill done , and is an extremitie of our vertue : whiche wée call prodigalitie , whereof wée maye saye with the good Ennius , Benefacta male locata , male facta arbitror . A good turne euill bestowed , is euill imployed : or a pleasure done to one vnworthie , is a hatefull vice .

The other maxime of our vertue is , too measure liberalitie according to oure facultie or abilitye : For none ought too gyue so muche , as hee ●ee compelled to begge himselfe after : yet there are some of sundrye opinions ▪ that saye withoute respecte or regarde of goodes and worldlye wealth , wée shoulde not locke vp oure liberalitie , for they goe and come and increase dayly , and that it is better to be poore wyth honour and estimation , than riche wyth villanye and reproute ▪ But I am not of theyr opinion . For the Auncientes woulde not , that in pleasuring of anye , wée shoulde so ●nable our● owne state , that wée should take away the ●eane and benefit from ourselues , to be able to be friendly still : we must then gouerne our bounty in such sort , as he doth which sheweth the way to a straunger , or he that lighteth an other mans candell at his : for the teacher leseth not his knowledge , nor the candel his clearnesse : and I thinke the grauest & wisest sort of our Philosophers , wil sonest agrée with me in this . And further , he that is faln● in decay , although by the same he haue deserued honor , & is estéemed liberal : yet will it be hard for him in his pouertie , to continue that credite , and maintayne that reputation : for we ordinarily disdayne the poore , and those that be in necessitie .

Our thirde Maxime is to ioyne liberalitie with iustice : for it is neither good , commendable nor decent , to be bountifull of that belongs to others , and ( as they say ) of an other mans leather to cut large thongs : wherein wée must consider of that wée haue spoken of Iustice , that to withholde , or violently too kéepe anye mans goodes from hym , is no other then a gentle brauerie , so that the same bée cloaked and couered wyth some likelyhoode of reason . For ( as we haue oft say● afore ) the semblances and apparaunces of all things cunningly couched , are the p●yncipall supporters of oure Philosophie : for suche as wée séeme , suche are wée iudged here : for by shiftes and some charge we may peruert iudgements and informations with cunning conueyance , but this is straunge to such as haue not felt the swéetenesse thereof , for we kepe this géere close in our budgets .

Also we ought to regarde , that in the vse of liberalitie eyther wée doe the first pleasure , or we acquit such good turnes and pleasures as we haue before receyued : wherein when we render and restore , we must not in any wise shew our selues niggards , nere and sparing : for those obligations of thankfulnesse are no lesse with vs , than if it were in a Ciuill cause . This is a great Argument to be obserued that where wée are liberall , it shoulde bee done so voluntarily , and with so francke a minde , as the name it selfe importeth : hauing regarde too consider the conclusion of euerie Diuisi●n , to the ende the better too vse our vertue : what wée are , how able wée are , and what they bée vppon whom wée bestowe anye bountie or pleasure : eyther oure Parent , Neighbour , familiar or friend , or any other such lyke . In all the Circumstaunces there is one pretexed poynt , that séemes of so greate efficacie , as it were a perfite and good loue grounded on vertue : whiche wée sée to be finely flourished in Gentlemen to Gentlemen , and souldiers to souldiers , when they are all Courtiers , or of our Courtly crew , wherein it is not néedfull ▪ nearely to regarde or search the occasion , & causes of such friendship or friendly amitie . For it sufficeth that vpon this foundation of honestie , and Courtly ciuilitie , there be certaine shadowed graces and countenances of weake loue , and faint fauour : whiche may well be called ( if the terme were tollerable ) a fawing flatterie , that tyeth them togither with mutuall curtesie .

Of the two other partes of Liberalitie .

THe other two partes of our liberalitie● consist in distributing , and hoste wing of Dueties , Honours , and Reuerances ▪ whiche belongs to inferiour followers , and to the good felowship of Courtly companions ▪ And as for gyuing of aduic● and counsell ▪ that belongs to the learned and lettered men , be they superiours , equalles , or inferiours . Touching the first , they must ●ar●full● regarde that they be not sparing , slanke or negligent , in lowe ●ointing and humblie reu●rencing ▪ suche as des●ru● it ▪ For then men might call them eyther arrogant , proude , or ignorant : neyther must they be prodigall to euery man with their salutations , in words or déedes : for so they may be accounted déepe dissemblers , flatterers , or very simple soules . As for the lerned , they should haue care , & partly enforce themselues to giue counsell to others : yet not alwayes with the truth , but a●●ording to the appet●●e , and pleasure of shose , they speake and giue aduice vnto : for if they holde , follow , and affyrme their owne iudgementes and opinions , howe true and good so euer they bée , they shall be called obstinate fooles & wilfull headstrong : & so they can neuer come is the perfection of our vertue This is very much vsed in consulting with Lawyers of our right , wh● commonly frame their councell according to the humor of the partie whom they counsell . This is not onely vsed at these dayes , but in times past Cicero did the same in his pleadings , as himselfe doth witnesse , in his oration for Plancus . In causis ( sayth he ) adhibemur , vt ea dicamus , non quae nost●a auctoritate coastituantur , sed quae ex reipsa causaque due an●ur . They will haue vs in pleading , not to say at all times what séemes to vs good : but to speake that only which serueth the t●me , place , and persons belonging to our purpose . And furthermore : Non solùm meo consilio vti consueui , sed multum etiam eius , quem defendo , & consilio & voluntati obtempero . I haue not ( sayth he ) beene accustomed to doe all after my owne head or iudgement , but rather applied my selfe to the counsell , will , and opinion of my clyent . I sée none please mée more in this respect , than holye mother Churche men : and not without cause , for moste of them take great payne to attayne to oure vertue . And it shoulde séeme greate iniurie too learning , if the ignoraunt and vnlettered shoulde haue this vertue , too restrayne theyr affections , to frame and accommodate themselues to the qualitie and condition of those they talke too , better than the learned : much lyke the néedie Norman , that procured him selfe a Prebendshippe , and yet so ignoraunt for learning , as hée could not reade : kept his Hymnes , Houres , and tymes of Seruice with the best : who when a friende of hys saw him chaunting in the Chauncel , & knew his ignorance , asked him how he prayed , and what he sayd : I haue ( quoth he ) learned the Alphabet or .xxiiij. letters , whereof all prayers are made , and them I dayly and wholy deliuer , in my singing and saying to God , who I knowe may make what prayers he will of them : But for the ignorant , we will speake more when we write of modesty . And that whiche wée haue sayde of the liberall in their temporall goods , may serue well for example to the Clergy , in their spiritual deuotions . Therefore it is néedeles to recyte it any more . And nowe to the twoo extremities of this our vertue .

Prodigalitie and Couetousnesse .

THe distributing of goods & magnificall expences , is towards vs so gracious , honest , and fauorable , that I know no way how to auoyde the feare of excesse in this vertue , whiche is prodigalitie . And on the other side , the auaricious nigarde and miser is so hatefull and reprochfull to all men : that to shunne and flye the euill opinion of the worlde , touching this vice , wée muste recoyle backe so farre , that wee become as it were somewhat prodigall . And if it bée tollerable too mingle golden gayne and profitee of mony , with honestie ( whiche the beste and wisest Philosophers past would not do ) wée shall prooue and finde the couetous and nigarde to loose more of their goods by their misery , than they kéepe or get by their wretched policye . Therefore when we sée a churle welthy or rich , we ought not to say that his auarice or néerenesse hath gathered it : For if hée were like liberall to vse it , as he is pining to preserue it , he should by the same ( without comparison ) encrease his cofers with treble gayne . For as by his ouer muche care and diligence hee hath gotten it , so by his endlesse follye and feare to loose i● , hee leaues to imploy it to his greter profite ▪ As when hée sayeth ,

Fertilior seges est alieno semper in aruo : Vicinúmque pecus grandius vber babet . The frute more fertile seemes , that growes within my neyghbours ground● ▪ The vdder of my neighbours beaste , with milke doth more abounde .

This is the cou●touse cause , hée will buy no more lan●s nor beasts , but miserably horde and byde his money in the grounde , or locke it vp for allurement to Theeues . For euen as the ielouse feare of fonde and foolishe husbands , makes their wiues the more soughte vnto , shewing by their suspicion signe of some occasion , either that she is willing , or that she loues not hir husband , or else some other cause whiche makes and mou●s yong men to enter in assured hope of obtayning their desyre . So likewise , the pyning payne , and so nudging solitarinesse , whiche wée sée the myser and couetous endure too kéepe and garde his goods and treasure , wyth his head still in his cubbarde , and his nose euer in his coffer : stirres vp the hungrie théefe , and showes him , where plentye is to bée purchased by his pyking pollicie . Whereof it is commonly spoken : Malus est custos diuturnit atis metus , Hee that feareth , looseth . And Ouide writing to the ielious , whiche watche their wiues so narowly , dothe properly say :

Quicquid seruatur , cupimus magis , ipsaque furem Praedafacit : quod sinit alter : amant . The harder kept , the more is sought , the price doth make eche thing a pray , The thing that others way as nought , who seekes ? we wyshe not what we may .

For the better example of this , I maye alleadge the cunning varlet Strophilus in Plautus : who séeing the greate payne and toyle that the most vnfortunate Erili●s had , in hiding his golde , carying it sometime into one place , and sometyme into another , fraughte with continuall feare leaste hée shoude bee spyed , supposing there was good too bee doone , soughte the cause , and fynding the money , robbed hym of it . Lykewyse , the filth of this vice is such , that there is non● which hateth not a nigarde , and are glad and desirous too doe him all the displeasure that may be : so that he lacketh the grace and good wil of others , wherby he might make a more profit . For ( as Cicero sayeth ) Rerum omnium nec aptius quicquam est ad opes tuendas as tenendas , quàm diligi , nec alienius quàm timere . There is no meane more profitable to man to make him riche , and better to garde his goods , than to deserue the fauor and loue of euery one : nor any thing more contrary , than to haue fewe friends , and be in continuall feare . We reade amongest the Romanes of one named Mamercus , a riche man and of greate credit , who for that he did nothing magnifically or sumptuously , whilst hee was Edile , ( according too their custome ) fell into the slaunder and reproche of auarice and couetousnesse : for the which he was so euill beloued of the people , that after , hée following the dignitie of the Consulship , for this onely cause they refused him . And if we will consider from the beginning to our tyme , what estimation was ther●uer had of a couetous man ? what sayeth all the worlde of a miser ? the villaine will not giue a glasse of wine to any of credit or honestie : or ( as our prouerb is , ) he will not parts from the dropping of his nose : hée dare kéepe no companie for feare of spending : hée dooth no good to himselfe , nor to any other : hée eateth his otes in his owne sacke : he neuer fedeth but in his bosome : & many other suche like hatefull reproches . In so muche , that there is no Gentleman , how noble-borne ●o euer hée bée , that is not reputed and accompted a villaine , if he giue at any time neuer so little occasion to be séene in any thing miserable or pinching . So that I rather allowe , and better agrée with them , who haue theyr hartes so noble , their mindes so franke , and their sprightes so glorious , that they will soner consume their goods in braueries , pomps , and magnificall expences , than to bee slaunderouslye touched with nigardnesse or miserie . Couetousnesse commonly is hated in all persons , but chéefely in Princes and greate Lords , to whome it is moste conuenient and seeming of all others , to exercise bountie and liberalitie , where otherwise , the continuall taking & receyuing of their right from their Subiectes , without giuing , dispersing , and distributing agayne , in processe of time they shall find themselues to haue neither tribute to receyue , nor subiect to pay it . For who can better dispose of goods ( whiche that nobleman Plato would haue had common ) than those that haue them ? Howe shall men of vertue and valure , good companions , and small mates , come by any parte or por●ion , if there be not bountifull giuers ? following this opinion , some will say and mainteyne , that the riche & couetous are théeues , in making that pryuate & their proper owne , which shoulde bée common to all men . It is not then without cause , that this vice is so much hated of vs , & banished from our company , wherein there is nothing so displeasant , as not to be glad and willing to doe pleasure . And therefore , howe much the infamy of it is greate , so much the rather should we withdrawe our selues , and shunne the chaunce of such extremities , euen with the lesse of our goods , or rather ( as I haue sayd ) to be reputed prodigall . For the prodigall are more excusable , without comparison , in our vertue , then the couetous . And if we will well consider of it , we shall finde none so prodigall ( & therfore the more reprouable ) as the auaricious . For what may be greater prodigalitie , than to gather togither , and laye vp the goods of this commonaltie : and to take away from a common wealth the faculty to vse it , & by that meane to lose it , and ( as it is sayde ) cast it into the Sea ? for if the goods of a myser bée not loste from the profiting of a common wealth , at the least for his lyfe , I cannot tell what may bee accompted more lost . For hee pleasureth his friendes , and benefiteth himselfe as much with that he hath , as with that he hath not , and his riches are to him as to others , no riches at all ▪ Wherby it is spoken : Tam deest auaro quod habet , quàm quod non habet : The auaricious hath no lesse neede of that he hath , than of that he hath not . Then if his goods serue too no purpose , neyther too himselfe , nor in the fellowshippe of men : we muste accompt it loste , and béeing loste , wée may cleerelie perceyue , that the auaricious and miser , is the true and perfite prodigall . But to the end we will not séeme to allowe vnmeasurable expences , we will giue bounds , confines , and limits to liberalitie . Cicero in his offices sayth , We ought not to gyue any thing , except it be either profitable or necessarie . So that profit and necessity be the two bounds of this vertue , which ouerpassed any way , we become presently prodigall . But truly if we should thus strictly comprehend all , we s●al make most part of our courtiers , & the best praised , wilfull wasters , whom we not withstanding esteme very wise . For not only those which consume their welth , or make sontimes magnificencie without profite , cause , or necessitie , are not alone pronounced prodigall : But this vnquenche able heate , and vnsatiable desire of glory , the whiche withoute all iudgemente and consideration constraynes them to doe it , is honest , ●●d commeth of so good a nature , that there is attributed vnto them , a vertue more greate than liberalitie , which is called Magnificencie , wherof comes this tytle so excellent of magnicall . And moste truelye when the intention and good wyll of any person dothe fynde and féele that whiche hee doothe good or euill , suche magnificencie is muche to bee praysed , proceeding from ●o greate a loue of oure vertue , and from suche affection too pleasure others , that they haue no leysure too thinke of nor consyd●r all the maximes and circumstances : the whiche ferupulouslye the Auncientes woulde haue vs obserue and kéepe in this liberalitie . And further , wée that doe long looke or muche muse on things secrete and hydden , but regarding the superficiall parte and the outwarde appearance of theyr déedes , séeing that by suche magnificencie they shewe them selues of minde the liberalleste that maye bée : not considering the vtilitye , profite , or necessitie , cunningly couched , and well couered ouer : howe can we but iudge of such people all good and all honor ? leaue we then that same Valerie the great talker of liberalitie , when he sayth , that the two fountains from whence she commes , is true iudgemente and honest good will : for the ardent affection and hote desire to be praysed of all men , can not discerne this , nor will not be so scrupulous , to consider of circumstances so farre off . Let vs compare in semblable cases , the mutuall loue betwéen the father and his children , and we shall sée sometime the feruencie therof to be so great , that without consideration ( meaning them well , ) they doe marre and spoyle them , not hauing their iudgement certaine by reason of this ouermuch affection , to discerne what is good or euill for them . Is such loue and friendship to be blamed with vs ? Is it not true affection ? yes verely , although some others call it a cockering : So that if any will nearer regard the profit of the one or the other , if this amitie do not earnestly appeare therein , it can not be perfit . Euen so let vs iudge of the magnificall man , who if he should consider with himselfe , how profitable it were for him to do that he determineth : would they not say , his deliberation smelt of miser is ? and how he had great ●●are to lose that he mean● to lay out ? It is not at this time only , or in these dayes , that our vertue hath bin so measured . For do not the noble & ancient Romains glorie to be atrbūted magnificall ? Was it neede full or profitable , to cut mountaines , and to make of 〈◊〉 in the s●a a fyrme lande ? Was it requisit euerie morning to ●●● that came & sayd , god mor● ow my Lorde , to giue and distribute such great s●●mes of money as they did ? whereof ●●●●●all doth well report . What should I speake particularly of Pompe , of the Th●aters , the Triumphant Gates and Temples that he builded ? Is not the magnific●ncie of 〈◊〉 knowne by his ●ump●u●●s gardens and galleries ? For this cause onely we haue them as a president of perpetuall memorie , and there is none of our Philosophers that dothe not with great diligence endeuer hym s●●●e to imitate and followe them , chiefly in theyr Antiquities . The honour of the Romaines was so great for theyr haught courages and magnificall myndes : as all Italie is yet proud of it . And if we maye after them speake of oure selues , shall we not fynde among vs in our tyme , some whose sumptuous expenses haue gayned them great ●ame ? Let vs consider of the noble doctors and professed masters in our Philosophie , whom we haue before our eyes for example , whom we must followe and allowe in all , whose authoritie ought to satisfie vs for reason , as well as that same of Pithagoras did satisfie h●s Disciples : he sayde it euen so of these : they haue done it , i● ought not to be argued or doubted , whether it be well or séemely done . We muste vnderstande ▪ that in their liberalities , they manye times consider not what is moste méete , profitable , or necessarie , but that their magnificencie maye be the more extolled . And notwithstanding that suche sumptuousnesse are not euer good ; commendable , and according to vertue : yet haue they great reason so to doe . For ( as Theophrastes saythe in hys booke of Ryches ) suche magnificalnesse , is the profite and reuenewe , that we receyue of the goodes we haue , without the whiche ( the necessitie to lyue excepted ) I estéeme and allowe as well of pouertye as of ryches . Notwithstanding , I knowe verye well , that Cicero , in hys seconde Booke of Offices , lyked not of it : nor Aristotle , who d●ryding vs , for that we wonder to heare howe that in the warres , sometymes in a besyeged Towne or Citie , we will giue a ●esterne for a small vessell of water , and consider not that without necessitie ( hauing both body and mynde at libertie ) we account not to consume muche money for nothing . So eueryone hath his owne opinion , and they be not altogither allowed and approued of vs : for there is not so meane a Courtier that delightes not to make some idle expences , to the end to appear magnificall . And whereas in loue matters euery one principally endeuers him self to seeme wyse , ciuil , and best worthy , and such we will here take him . Let vs imagine the representing of two Louers of some continuance before vs , and consider among ▪ all others , touching this our vertue , how they gouerne and behaue them selues . We shall see the yong gallant , that ( without any consideration of profit or necessitie ) can not finde robes richynough , nor sufficient sumpt●ous apparell for to pranke himselfe withall ▪ neither rings newe made , or iewels new fashioned for his mistres : nor daintie meates exquisit and delicate though to bancket hir . And she for hir part , in euery paynt indeuers hir selfe to do the same . And though peraduenture neither the one nor the other can accomplishe their whole desire , for their poore purse ruthfully plenished : yet they will so do , that their talk shall not tast or smell of any thing but all of magnificalnesse , for in this vertue consisteth their honor or dignitie . I remember me of poore Clitipho in Terence who had a sumptuous louer and of a haughtie heart , and coulde not wring from his father , being olde , couetous , and hard , sufficient money to furnishe hir , vsed priuatly to complaine , & would oft debate alone , howe he should gouerne with credit , the countenannce of his loue , concluded thus in himselfe , saying : Ni●il essemihi , religio est dicere . I make it ( saith he ) conscience to tell hir that I haue nothing for hir . Whereby we may see , hol●● 〈◊〉〈◊〉 was it séeme couetous or néedie , and yet had no meane to shewe himself magnificall : so muche is this vertue commendable . The olde myserable louer in the Comedie of Intronati , did not so , for he was bountifull in perfuming his gray bea●de , when he was at the cost to bestow a peny worth of Ce●it , to besméere himselfe withall : But God knowes howe his Varlet mocked and laughed at him . And as Ouid , writing to a couetous damfell , shewing hir howe he could no longer loue hir , for that she was subiecte to gayne and luker , sayth :

Turpe thori reditu census augere pate●no● , Et facient lucro prostitu●sse suum . With beastly gayne begot in bed , To enlarge the Dowre thy 〈◊〉 gaue , And set thy face with curled hed , To shewe and sale to euery slaue ▪

Hereby you may perfectly perceyue , what vigour or force there is in liberalitie and magnificencie , to winne the grace and fauour of euery body : yet I knowe there are mercinarie mynions , which make no little luker of their lecherie : but this must not be thought to be loue , that is ▪ thus lodged in their laciuious heartes . It is not euill seeming to a woman to receyue gyftes of hir louer , though it be ill seeming for hir to demaund : as their good Master Ouid declareth .

Nec dare , s●d pretium poscided ignor , & odi ▪

It offendeth me not ( sayth he ) to giue , but it gréeueth me when they aske , and that mislikes me most . Was Lays of Corinth , eyther wife or of good grace , to demaunde so manye Crounes of Demosthenes . he allowes of it so well , that he woulde not after heare hir speake , nor giue him selfe to great occasion of repentance . Notwithstanding the danger is greate , ( and especially to persons of noble myndes , and affected to our Philosophie , ) that the Lawes ciuil haue prouided for it : Considering that it is a great interest to the common weale , to haue many poore and needie Citizens : and that the ryches of the Prince , consisteth not so much in his coffers , as in the ryches of hys subiectes , they would that he who is seene or supposed to gouerne hym selfe riot●ously , or to lyue so disorderly as he myghte thereby after become needie , shoude haue an ouerseer , and not accordingly or indistinctly of hym that magnifically makes vnprofitable expences : for if it were so , there would not be found in all Fraunce ouerséers sufficient . Thus wee ought to vnderstande this sentence , Interest Reipub ne quis re suamale vtatur . It behoues the common weale to see , that none applye his goodes euill . For we muste thinke that otherwise the Lawes or Princes woulde forbid these magnifycall expences , as euill of it selfe , and not according to vertue .

Euen as one named Marcus Opius made a Law , that the Romane Ladies should vse no superfluous apparel , nor wear at their eares any Kyng or Gemme of gold , weying more than an ounce , as recyteth Pomponius Letus , of the lawes of Rome : this lawe was ma●e for feare the Romanes had , least by such sundry ornamentes their wiues should be come lasciuious . It may be also considered , of that the Emperoure Iustinian did forbid to some sort of persons , that they shoulde not weare certaine coloured and wrought clothes : ●s of late , the french king prohibited gentle women and Citizens ▪ wiues from wearing certaine ornamentes and attire of golde ( the whiche the Dames of Lions did much murmure and grudge at ) and all is but for the causes before mencioned : for order & pollicie in the distinction and difference of apparell , according to the maiestie ▪ and qu●litie ●● the person ▪ 〈◊〉 of great authoritie and force .

Of Magnanimitie .

WE are nowe mounted very highe , and attained near to the throne where our vertue is seated : and for that she hath reposed hir self in a place hard to come to ; according to this good sentence of ISocrates : Vintutis radix anara , fructus vero dulces : The roote of Vertue is bitter , but the fruites are sweete and good : therefore is it , that the nearer we approch vnto hir , the more euill , vntoward and sharpe do we finde the way , vntil we obtaine the perfit place i● selfe : which when we haue w●nne , nothing will be hard and wearisome vnto vs . I say this , meaning to speak of magnanimitie , wh●●h is the same that makes vs so strong & assu●ed , that nothing in the world ( be it neuer so deficile or difficate , ) can force or driue our 〈◊〉 to declyne from the way of vertue . It is not then without cause called Magnanimitie , and those that professe it and embrace it magnificall : which is to say , of a noble , bountifull , and honorable hart : For what greater excellencie can the spirite possesse or e●idye , t●an to be still accompanied with 〈◊〉〈◊〉 like it selfe ▪ And for any accident , inconuenience , or misfortune that shall happen , not to be troubled or vnquieted , but so to remayne and abyde euer firme and constant ? One great argument of the precious value of this vertue is , that amongst all other things which are common as well to man as to woman , this is only made proper and incident to men , and contrari wise , ficklenesse and inconstancie to women : Of the which common opinion many men are proud , and so content ▪ that for this cause alone they suppose the better of themselues , and will be accounted wise : dis●ayning and contemning to heare the argumente of a woman , as though she were a brutishe and vnreasonable creature : condemning their sundr●e follies , as subduers and vang●ishers of reason in themselues , when such defectes of nature be in both the one and the other . The daughter of Hortensiu● a Romaine Orator , hath by hir singular vertues well moued , that women are capable of reason ▪ ●owe he it ▪ that by meane of a naturall ▪ weakenesse , which is féebled in them for want of instructions and doctri●es , they haue not the vse of it so familiarly . Man chalenging magnanimitie then as proper to him selfe shoulde ●anot estéeme it a great iniuris ▪ that be should be so delicate , effeminate , variable , and inconstant ? If we shoulde see a man marche through the streate at noone dayes , in the habites and attire of a woman , woulde not the world mocke him ? And yet to knowe a man , without the same outward shew and appearance to be a woman in déede , as was Hermaphrodites , there is nothing sayde of hym . Wherfore do we reproue Hercules , when he shrouded himselfe among handmaydes , but onely for that he left his manly courage , and yelded to womanly weakenesse : with the which attire , he could neuer frame himselfe to any thing or other purpose , but to beare the distaffe ? It is not po●●ible for those , who haue then spirites weake and féeble in following this vertue , to attaine good renowme , or ●●e any valiaunt a●e of value , what countenance or braucrie ●o euer they make . This is she answere that Helen made to Paris , when he persuaded hir to go to Troy with him , and to feare nothing , vaunting him selfe to be the valia●ntest and noblest warriour in the worlde . She séeing him so lapt and lin●kt in loue , and enchaunted so farre from that he would séeme or professed ▪ that he had no more the countenaunce of 〈◊〉 , sa● de to him ▪

Quod bene te iactes , & fortia facta recenses , a verbis facies dissidet ista tuis , Aptamagis V●neri quam sunt tua corpora Mart● . bella gerant alij , ●u Pari semper ama . For that in brauerie you your maritall deeds recyte , The truth is thus , that from your wordes your features differs quite , For Venus fitter then , than Mars doth seeme to be ▪ Loue Paris , and let men of force , go fight in fielde for thee .

I would gladly esteeme and regarde loue , if it were not the ground and cause of all this euill , and that it woulde not force and constraine the courage of man , to serue and become vassall to feminine fragilitié : or would prayse greatly women , if they loued more , and delighted more in the vertues of theyr friendes and louers , rather than in a forte of counterfet curiosities . But the doctrine of this great Courtisane in his Art of loue can not lie : Parua leues capiunt animos : Houering myndes haue no hold , and light spirites are best pleased with trifling follies . There is nothing more vndecent or vnfitting to a man , than to be no man . I knowe notwithstanding , ou● Philosophie , and that good grace whereof we will speake heereafter , will not suffer vs that among women we shoulde be still Platons : nor likewise haue vs in euery place to gouern our selues , as it were still in the companie o● women . The considerations of the circumstances , as of the time , the place , the persons , and others ( which is proper to prudence ) will kéepe vs from this euill , wherein it is necessarie to haue this good grace . And the larglier to treate of this kynde , to the ende more clearely to shewe what she is : we must repeate the same so oft spoken of afore , that the end of all our Philosophie and vertue ( that is to liue according to the manner of the Court ) is honour and good reputation : without the which , I sée nothing that should so much stir or prouoke vs to great trauell , and so torment vs in this world , as that . For ( as Cicero faith which was not still Academious ) Nullam aliam periculorum & labo●um mercedem ▪ virtus desiderat , quàm laudis & gloriae : qua quadetractat● , quid est , quod in hoc breuissimo vitae curriculo tammiserènos exerceamus ? Vertue will haue no other recompence for hir paines and dangers , than praise and honor , without the which why should we endeuer so great trauell , in this short and fleeting time of our most w●etched and unhappie life ? Leaue therefore such as speake otherwise of Vertue . Séeing honor then is the butte and marke whervnto the Sages tended their desire , and the only cause that makes man happy , should we not contemne all , neglect , despise , & forsake all other things to come to this ? Yes truely . Beholde here the definition of our Magnanimitie to do good to parent or friende , further than the same is honorable vnto vs . And to feare no daunger be it neuer so greate , that shoulde hinder any actions , whereby it maye attaine to this perfection . By this I meane not , that no payne should be taken to get goods , or that we should not vse our pleasure , or reuerence our parents , entertaine our friends ▪ loue God , and hate the Diuell : But I saye and affirme , that if any of these be to hinder or lesse our honour , we shoulde leaue them and not regarde them : for that man is not magnifycall that preferreth the slendes pleasure of suche small try●●●ng thyngs , to the great value and ●yches of honour . In this the Romaines excelled , whose haughtie heartes and loftie courages so muche imprinted this vertue in the myndes and spyrites of all the Countrie , that yet to this daye to theyr posteritie it is a great pleasure and glorye , as it maye easilye be 〈◊〉 by the●●●oun●●naunces , that smelleth still of libertie , a contemning of all thinges , a desyre to atchieue vertuous actes , and an vncredible patience . There is no iudgemente of the affections and inward dispositions of anye , more certayne than by the outwarde countenaunce and open shewe of oure lyuing . For as it is sayde , Abeunt studia in mores : Oure studies and affections are transformed into manners . Whereof commeth oure ordinarie graces , gestures , and countenaunces , whiche is easylye séene and knowne in all oure actes . And thoughe particularly e●●rye one dothe enforce hym selfe to dissemble and disg●i●e hys proper affections , as muche for the ignoraunce of those he is conuersaun● wyth , as sometymes for hys owne imperfections whyche hee woulde haue secrete or ●●d ( wherein principallye consisteth a good grace , as wée wyll shewe héereafter ) notwythstanding this dissimnlation is no practy●e of the affectious and opynions , common to anye one Nation , Prouince , or Countrey , or to anye one certayne state of persons what so euer . For suche affections causeth in vs one certayne manner of 〈◊〉 ( ● 〈◊〉 I haue sayde ) by the whiche cou●n●onlye euerye one in hys countenaunce will be knowne what hée is , and from whence hée is . Whereby wée maye well discerue the Italyan , the Frenche man , and the Almayne , one from the other , and by theyr gestures and countenaunces onely .

And for as muche as suche opynions and manners of lyuing generally , are the more harde to be taken from vs , béeing so déepe rooted in , vs by continuance , as they are turned into nature : So muche the more ought they to be estéemed , that according to the e●igent of euery cause , for theyr honor or profite , can séeme to be of any other nation , estate or condition than they are . The which we dayly sée do attaine great reputation ; and atchieue their enterprizes worthyly : as maye perfectly be perceiued , in those that are spyes in the wars , an example meete and sufficient for this purpose , though they in the execution be not regarded nor estéemed as they ought . On the contrarie , the most● part of people , albeit they haue the wisdoms to knowe where and when to dissemble , and that they are so magnificall and modest , as they thinke : to do well : yet are they masked in so many follies and fond loue of their countries , and are in so great a gealosy of their doings , that notwithstanding any honor , reputation , or profite , might happen them by this dissimulation , they wil still be like themselues : estéeming it a great offence , to vse any fashion not in custome among them , for feare to be iudged of any other nation than they are : And will be offended , if by them the stranger knowe not the vices and imperfectious of his countrie . But to returne to our purpose , the Romāines haue so flourished in this vertue , that they estéemed nothing for euill but dishonor : and regarded nothing for good , but honor & reputation . And although there were many Philosophers that spake otherwise of this vertue than we doe , saying that goodnesse & honestie consisteth else where , which we alow no● ▪ let them know that the most part are with vs , and of ours , affirming the onely bountie & vertue hir selfe to bée in the good reputation of men : for the whiche the greatest paynes , trauelles , and tormentes , were most delyghtfull pleasures vnto them . And not withoute cause . For if wee haue care too keepe cleane , neate , and orderlye , oure outwarde bodie , regarding that it bee not bounde ●o any 〈…〉 : we should be muche more vigilante , to sée that oure inwarde spright receyue no villanie touched with dishonor . Among all the remembred histories of noble and famous Ladies , I wyll speake but of one , named Lucrece , who to deface the little dishonor she had suffred by hir rauishment , killed hir selfe . What hart of a woman had she ? was it not vertuously done in regard of hir honor , to leaue life , & despise death , nothing remebring the will of God ? who woulde not ( as shee knewe , and as the world was then of opinion ) that the soule should passe out of the ●●die , without leaue of him that placed it there : no ●ore than a Souldier may departe from vnder his ensighe ●● oute of the Campe , withoute licence of his Captaine . It is 〈◊〉 to be 〈◊〉 at , ie ielious fowles , and s●spicious pa●es doe commonly gyue their wiues the picture of Lu●r●ce killing hi● selfe . For the example ▪ ( as they suppose ) may strongly and straungely moue them ▪ and also their wiues themselues haue greate delight to behold the same .

Wée muste not forget one notable poynt , in this vertue : For Cicero in his firste bóoke of Offices sayeth , that commonlie haught the mindes and inuincible courages , fall into déepe desire ▪ of glory , and g●●●●● affection of gouernmen●e , whereby they bée prouoked , stirred , and occasioned to doe euill ▪ so as incontinent they leaue and forsake this vertue . For ( as wée haue fay●e a●ore ) if shée become straunge , and con●rarie too Iustic●● ▪ shée is ●o better than ●y●● , boldnesse and 〈◊〉 : yet for that wée measure not Iustice to strictly as they haue done , so mu●h the lesse wee oughte , or ●ee●●●oo feare this consequent● ▪ And further , if the ●●●de of man bée no●●●ftye and 〈◊〉 hée ●●●ll very hardlye and with 〈…〉 , ●ecome magnificall ▪ Fo● what is ●t that ●●●ld encourage vs too contemne so many thing● ▪ and too bée strong and constante in induring all ▪ if it were not the desire and hope of glorie ▪ whiche is the onely ende of oure Philosophie ? Also who is too bee founde so senselesse ▪ blockishe or voyde of reason ▪ that hauing atchieued any valiant acte , or worthilye ▪ perfourmed any notable enterprise is not gladde and desyrous of renewmed prayse ? The Gods be so ielous of themselues ▪ that they wyll and commaunde to be incessantly ▪ honored : As Ouid writeth to C●s●● in his second booke de Tristibus :

Fama Iouis superest , tamen hunc sua factareferri ▪ 〈…〉 esse iuicat . Aye lasting is the fame of loue , and yet he doth delyght ▪ To gyue the trumpe new matter still , his prayses to recyte .

Cicero likewise thinking of himselfe , and applying vertue according too his affection ▪ chaunged his opinion ▪ and acknowledged the debte : as wée haue noted at the beginning of this worke . The d●sire of glory is so naturallye bo●ne ▪ an● nourished ●ithin oure myndes ▪ that wée ma●e well maintayne and appróoue● , that th●● Philosophye is in some soote grounded on Nature , as well as the same of the auncy●ntes . There is none ▪ who haue occasion to be praysed for ●ny excellencie , eyther by nature , accident , education , or industrie , that is not wylling and desirous to bée spoken of . It may bée aptlye séene in women , who althoughe they bée naturally bashefull , shame ▪ fast ▪ and modeste , and that they dare not so boldlye shewe their affections as men : yet they cannot so dissemble , but that they séeme gladde , and reioyce too bée called fayre , and for the same are not a lyttle glorious . As the Poet that knewe them so well , affirmes of them ,

Fastus inest pulchris ▪ se●uiturque super ●ia forman . Disdayne doth still depende vpon dame beauties trayne ▪ And pride to hir alwayes ▪ as handmayde doth remayne ▪ And after in his Arte of Loue : Delectant etiam cast as praeconia formae : Virginibus curae , grataque forma sua est . The prayse of beautie vertuous maydes doe like and loue full well : They like the name , they loue the form● ▪ wherein they doe excell ▪

This desire of ▪ glory notwithstanding should not be inordinate , for so might it blynde ▪ the iudgemente in suche vayne sorte , that the true vse and knowledge of it woulde leaue vs : whereby it commonlye happeneth , that those whiche are sottes in déede , and not gloriouse , supposing too doe worthilye and honestlye , ( whereof myght proceede a kynde of prayse and glorye ) doe it so foolishly , that they are as they deserue , mo●ked of the people . And surelye I doe not a lyttle lamente , too sée this erroure so common in all men . Therefore wée describe suche gallauntes by the glorious Souldiers , in the Poets Com●dies , who were so meshed in this kynde of follie , that they knewe neither what they sayde ▪ nor what they did ▪ As he that vaunted the King coulde no way hée without him , howe he gouerned all , and that there was none but loued & reuerenced him , saying thus to his seruant ▪

Est istuc datum Profecto mihi , grata sint quae facio omnia . The Gods in byrth to me assignde this glorious gyft from heauen aboue , Tha● all things yeelde vnto my minde , my wordes and deedes all men approue .

And he yet more foole in Plautus , whome his malapar●e ●q●●●e made tóo beléeue that all women accomp●ed him so fayre , as they ran in euery place after him . The patche supposing it to be true , sayd : Nimia est miseria pulchrum esse hominem nimis . It is ( sayeth he ) a greate paine to be an ouer fayre man . Héereby wée perceiue that to be glorious is not euill , so the vse of it be not matched with folly . Cicero in his Offices sheweth , how the magnificall man should not be melancholy or angry , & that magnanimitie doth principallie consist in the brideling of this affection , for bicause ( as hée affirmeth in his T●s●ulans ) it troubleth & ●●reth y● min● more than an other passion . And Plutarche in his treatise of Temperance declareth that those whiche are delicatlye nourished , are most subiect to fre & 〈◊〉 ●s , & sonest angr● . The fury of this passion was well seene by Hec●ba in Eurypides , and by Progne and P●i●omela in Quids Me●amorphosis ▪ Notwithstanding this argument whatsoeuer it pleased them to say , we are of contrary opinion : that i● anye Gentleman or Courtyer bée wronged , cheefly when the outrage toucheth his honor or reputation , and hee seeme no● to take the matter in greate gréese , althoughe 〈◊〉 can dissemble , hée is not valiant nor mag●●●icall . And those that moste 〈◊〉 ●e fume in any suche quarell , are men of mo●● courage , and thoughte ha●●yest of harte . So that sundry are proude to say , I am cholericke of Nature , and accompt of this as a vertue .

Of Temperance .

THe last fountaine from whence floweth the perfeaction of ●onestie , is that that gyueth force and light to others , without whiche nothing can bée well doone ▪ And is called Tempera●ce , whiche is a moderation of perturbations and troubles of the mynde , and a measurable mildnesse or meane in all things ▪ Wherof I can particulie speake no more , but that it very ●●re comprehendeth all the reste , and is the principall spring from whence 〈◊〉 all gold behau●our . The modest man is hée that pleaseth ●uery man , who tak●th nothing in malice or displeasure , and frames his quietnesse to all purposes . On the contrary , he that doth arrogantlye impresse in his sprightes his first opinions and imaginations , & will not any way yeeld to reasonable chaunge , is hated of all men ▪ And of him it is sayde : Malum consilium quod mutori non potest ▪ The counsel of that man is euill , which may not bee alter●d : For althoughe suche aduyce bée good and reasonable ▪ yet it muste bée moderated , & masked , according to the pleasure of others . These kind of people we shold not accompany our selues with , as wilful men , hedstrong ▪ hasty , & suche as are subiect to their owne affections : for since eche one , hath● his proper imperfections , if wée should still be obstinate or stoute , and would not yéeld nor apply our selues one to another , nor supporte and footh one the other , there shoulde bée nothing but deuocion , contention , & particularity among men . Therfore is it most proper to Prudence , to know the persons , place , & time , with the rest of their circumstances . And this beeyng knowen , Temperance entreth our harts , & mollifieth all the parts of it ▪ 〈◊〉〈◊〉 it not to ta●ke ●●ill , or be offended at any thing though the same be imperse●● , in suche sorte , that part●ye it dissembleth , and partlie it applyeth , and obeyeeth to all these cir●●●●●ances . So wée maye knowe , that those offenders are vexed with t●● v●ees , with Ignorance , and that is ●●●●sable when it is alone : and with naturall presumption , engendred and b●●ne in our ●yndes , ●●y this seconde Nature ▪ whe●●●● treate : which opre●umption 〈◊〉 h●●det 〈◊〉〈◊〉 mildenesse , and ●o mak●●● vs 〈◊〉 ●●●ogant , and stubborne agaynste others ▪ and causeth oure anger to be obstinate , furious , and spightfull in opinion . But this vertue expulseth these vices , and maketh our hartes ●●eke , lowly , humble , & obedient . As touching those that offende but of ignorance , they are ( as I haue sayde ) excusable , when the minde is tractable , the desire good , and the heart milde , gentle , and not stubborne : for though good naturall people are ignoraunt of those sircūstances , & know nothing , nor haue séen● any thing to purpose : yet we may then perceyue them to haue good entrance and beginning of knowledge , when they do not wylfully stande in their ignorance . And for that we dayly frequen● and 〈◊〉〈◊〉 company , as are neyther found in our Philosophie ▪ nor good Courtiers : to finde out suche we muste note , that of all the foure vertues we haue spoken of , this is the same which makes vs perfitely to vnderstande and knowe , when any are ciuill , honest , and Courtiers to bée lyked . Some are seene verie sumptuous , and magnificall in moste of their doings , and others attempt great matters of a loftie ▪ hart , to shew a desire to r●uenge their honora ●●d yet ●●ste of nothinglesse than of our Philosophie ▪ 〈◊〉 that is modest , ●●ractable and temperate , is not without the other ▪ vertues also And to the ende that the force of this vertue may be the better perceiued , we wil procéed to speake of a good grace which chiefly amongst al the rest springeth out of this vertue .

Of a good Grace .

These foure vertues , that wée haue treated of afore , are the assured and certain causes , and very springs from whence procedeth honesty , which we like wise call Courtly ciuilitie . Of the which ciuilitie well framed , & according to the circumstances ( that we haue mentioned of ) applyed , is formed , borne , and nourished this a●● grace ▪ which Cice●o in his Offices calleth ●●coru●● genezale . And for that the m●tter to him séemeth so confused , as it is not yet framed into direct and right rules : he sayde , it might be better cōc●●ed in imagination ▪ than set forth ▪ in wryting : we will after him declare that little we knowe , as well by wryting , as by experience . And to the end , th●● the difference ▪ betwene Ciuilitie and good grace ▪ 〈◊〉 be discerned and vnderstanded ▪ All causes pr●●eeding from the vertues before mentioned 〈◊〉 Ciuill actions , though they a●e 〈…〉 to all persones : for the vse ●●everie 〈◊〉 tion shoulde be digested , and moderated , according to the circumstances . This agreement and good grace commes of ciuilitie and honestie : whereby we knowe , that nothing shoulde precisely be called good grace , vnlesse it be honest ▪ And honestie shoulde be measured , according to our vertues before shewed . Notwithstanding , oftentimes abusing the terme , we attribute it to villanous and dishonest actes ▪ as when we say that a theft or pick●ric is done with a good grace , when the fr●●bes , ●●●●els , and subtilties of théeues and theeuing is well obserued . Cicero sayeth there are two kindes of good graces : one speciall , whiche 〈◊〉〈◊〉〈◊〉 to euery one of the vertue 〈◊〉 as that which we 〈◊〉 , doth smell or taste of any particular vertue : The other generall , proceeding from all the vertues , which is a certayne framing and agreeing ●● 〈◊〉〈◊〉 , to the pleesing of the worlde , where of we now speake Wherby we may pertey●● and iudge that they are much ab●sed , & are not of the number of our Philosophers that will euer haue their countenance 〈◊〉〈◊〉 of great vnderstanding ▪ and also they that will not make other 〈◊〉 or 〈◊〉 , but as magnificall and liberall : For 〈◊〉 chéere and our countenaunce must tast of Prudence , Justice , Magnanimitie , & aboue all of Temperance or Modestie . Of the which foure so assembled and vnited , is perfitely séene and proued to come a good grace . Where are nowe out l●stie youthes , that are so liuely and braue , and take so great payne to be gallant , that speake friendlye , marche delicately , and looke loftily ▪ counterfey●ing countenances in all , and supposing by this to haue a good grace : and yet are meerly ignorant of our vertues , whereof that good grace springeth . Then these pleasant apparances , that proceede from the honest actes of good Courtiers , is this good grace ? which cannot be deuided 〈◊〉〈◊〉 from 〈◊〉 vertue , nor our vertue from hir . And wherein is so great force to come to this perfection of honour , as nothing more : so that you may see our Gentlemen to ●a●e mo●● honor and reputation among Citizens and Marchants , and con●ent them better with their borrowing persuasions , than any of these rude and rustickes can do with giftes .

Socrates the fi●st morall Philosopher , gaue one precepte among others , whereby wee might easily come to honour ▪ which is , that we should not maske , or disguise our selues , and that we shoulde be ashamed to séeme otherwise in déed than we are . For ( sayth he ) when any shewe themselues other than they be , it is a playne argument they are of no value . And further their fayning and ypocrisie cannot but be spyed . For glorie gotten in such subtile sorte will perishe . And there is nothing so finely feyned , cunningly couched , nor craftily couered , but time will reueale the same : and all causes conueyed by dissimulation , are subiect to tyme , and are of substance like white blossomes : wheras true vertue encreaseth dayly , and groweth with time to immortall perfection .

To the ende that this appeare not contrarie to that we haue s●yde of Dissimulation , which we affirm to be of so great force in our Philosophie : we muste better vnderstande the sentence of Socrates : for we followe him in this , and his opinion is verie good . True it is , that he that sheweth himselfe other than he is indéede , dissembleth : and he that dissembleth , sheweth himselfe otherwise than he is . But we must consider the ende of dissimulation , which will agree with vs easily . Socrates forbidd●s such masking and general 〈◊〉 by cause ●e shoulde not appeere to be others tha● we are and we also allowe the s●on● ▪ For it w●re very foolish and rashly spoken , to say that a Gentlemen Courtier hathe a minde to be séene or accounted too shew him selfe contrarie to that he séemeth : or to doe any thing to that ende . But Socrates letteth vs not , that hauing no desire to shew ourselues contrarie to that we would be estéemed , notwithstanding we dissemble , and accommodate our selues to the imperfections of euerie one , when the same doth present vs daunger , and is preiudiciall vnto vs . For such dissembling is not euill , and in it is neyther deceyte nor fraude : but all good fayth , as it were done not of purpose to shewe our selues otherwise than we be : but to the ende to please the worlde . Himselfe doeth serue vs for example , for although he was euer like vnto himself , constant and not variable , and desirous not to be séene other than he séemed : yet was he the greatest dissembler in the worlde . It is therefore worthie great prayse to moderate our affections , that they appeare not any way to others : and so to dissemble and accommodate oure selues to euerie one : For this is an easie meane to wynne and drawe to vs the good willes of all men , whereof commeth honor and reputation . And although somtimes , in dissimulation is founde an euill intent , as in those that vnder their fayre and fawning chéere doe couertly hyde hatred : yet for all that they doe not leaue to be good men and vertuous , so that theyr euill will appeare not too much : for it sufficeth to vs , if the means ●e good , vnder the which , he that deceyueth his companion most cunningly and subtlely , is most wyse . We sée the lyke in loue , which is a place where oure vertue and god grace is moste allowed and best proued , as wée haue sayde . And is not then this dissimulation requisite and necessarie to gayne by the deceyuing of one another : as Ouid maketh mention in his thirde Booke de arte 〈◊〉

Saepe virifallunt , tenere non saepè puell● , Paucaque si queras , crimina fraudis habent . G●ile is most part graft in men , in maydens rare to finde : Most maydes are full of fayth , most men haue fayth resignde . And further , Non tamen expositas mensa deprendat Amator , Pyxidas , ars fac●em dissimul●ta iuuet . In place when thou thy mystresse spyes , hir best to please ●hy countenance frame , The easiest arte to beare hir eyes , well to dissemble is the same ,

Sometimes we must dissemble , to blind the worlde , and to shadowe our hote affections with colde regarde and countenances , or otherwise : as Helen admonished Paris , fearing least his loue should be suspected , which he made to hir in the absence of hir husband Menelaus : when she cunningly counselled him saying :

At tu dissimula , nisi tu desistere mauis : Sed cur desistas ? dissimulare licet . Vnlesse thou minde to ceasse , dissemble thou therefore : But why shouldest thou now stint thy sute ? thou canst dissemble sore .

And on the contrarie , to be open and simple , is méete for beastes and ydiotes : for this presumption being still among vs , that is , euery one to deceyue other that most cunninglye can : Those that with open hart declare and shewe themselues not willing to vse fraude , are reputed ignorant , and haue not the courage to speake to a man . For this the Almaynes are best estéemed , as sometymes heretofore we the French men were : yet nowe ( God be thanked ) they haue pretily learned to liue : And further , when the sutteltie of dissimulation , is subiect to reprehension . We should not therfore generally blame dissimulation . For euill people doe makeseuill theyr profite in all things : As O●d sayeth de Tristibus , d●●laring to Cesar , that althoughe s●me women had euyll ▪ ●●●d hys Arte of loue , the booke was not therefore the worse : For ( sayth he ) euill persons abuse the goodnesse of fire , whiche is notwithstanding good . And so of all other good things .

And more : Quodcunque attig●rit ▪ si q●●est studiese smistri● ●d vitium mores instruit ind● suos .

This facilitie of the Spirite is not therefore to be blamed which snakes man according to the pleasure of others , to chatinge and transforme hymselfe ▪ For in so doing he shall be accounted wise ▪ winne honour , and be frée of repre●ension euery where : which Proteus knewe verie well , to whom his diuerse Metamorphosis and oft transfiguration was verie commodious . Thus haue you principally the profite , whiche Temperance brings vs , for the better obteyning of this good grace .

We haue declared howe particularly we shoulde gouerne oure selues in obeying others ▪ nowe wée muste knowe howe wee shall generally vse oure actes of good grace , without regarde of the complexions , conditions , and priuate imperfections of anye : A● amongest ●●aungers , and ▪ i● an vnknowne companys ▪ or in a multitude or greate assemblye where dyuerse are of sundrie ●●inions , which will not be content nor thinke it good that we shoulde frame oure following more to the one than to the other , i● it bée not to some noble person aboue the rest , wherein it is lawfull wythout offence to the companie , to serue and obey ▪ his pleasure ▪ I cannot here forget the ignorance and brutishnesse of the people , who in feasts , banquettes , and assembli●s , gouerne and order themselues , not according to the maner of the Court whiche is the best rule : but according to theyr particular pleasures and opinions . Wherefore it is not to be marueyled at , if oute of suche a companye manye come discontented : when euerye one of the assistaunces hauing their proper imperfections , contrarie the one t●● the other , it were impossyble , but in pleasing of one , wée shoulde ▪ and muste offende the other . So that if any frame themselues to obserue theyr rule and common manner ▪ euerye one wyll constrayne hys desyre ▪ ●●● lyke well of it . And for that the Spirite is the principall parte of manne , hauing ys certayne mouyngs , whiche are the affections , euen as the bodie hath . It is then the same wée shoulde moste care of . For if the mouinges be honest , and according ▪ too vertue , whiche is too saye , if the affections are not contrarye too the foure kyndes , whereof wée haue spoken afore , but are vnyted , concorded , and ruled by them , the gesture of the bodye wyll easilye followe , and nothing shall passe before the eyes of men , whiche shall not bée well done and of a good grace . For the bodye is the Organe and Instrument of the Spirite , by the whiche it doeth shewe it selfe , and makes knowne what it is . It was not wythoute cause , that certayne Philosophers sayde home that the Spirite is euer lyke it selfe , and neuer commes wyth more cunning , nor better learned from the Schooles than shee was beefore : For those that are Tutours and Teachers , do not instruct the Spirites of Infants : But only open , and stretch out the cunduytes of the bodie , to the ende , that the Spirite being deliuered , may know and shewe hir selfe , whereby wée see that menne of weake and féeble Spirites , cannot become learned : What payne and studys soeuer they take , what tyme and charge so euer they spende , and what maister or learner , so euer they haue . The reason is , that the Vesselles and powers of the bodye béeing once opened , nothing more can bée done : and no cunnyng industrie or labour , can any way alter or chaunge the condition of the Spirite . Wherein it séemeth too mée néedelesse , in a master and case so cleare , too vse anye Argument , for too shewe whether the qualitye of the Spirite of manne , bée vertuous or no , when it is too bée knowne by the gesture and outwarde countenaunce of the bodye : as it were impossible for the bodye , to serue for a maske or false Visarde to the Spright , which is euen so . For where as sundry ssi●gular good Authours , haue desyred to make vs vnderstande the conditions and propertyes of persones paste , eyther howe they were learned , wyse , magnificall , or suche lyke , and woulde perfitely represent them and descrybe them vntoo vs : they coulde not otherwyse make them better knowne than by theyr actes , gestures , and maner of lyuing : As wée may sée in Salust , who doeth so lyuely counterfeyte Cateline : and in the Poetes , who had greate delyghte in suche descriptions . And wée oure selues , when wée sée a manne styll busie wythoute purpose or reason , wée saye hée is wauering and inconstant : and when we heare one speake muche and lyke or allowe of hys talke , wée saye hée is wyse , and of a good iudgement . And so wee commonly iudge others by theyr outwarde signes . For too speake a truth , howe shoulde we otherwise haue the knowledge of things inuisible , secrete and hidden : if not by the exteriour apparaunces that be presented to some one of oure senses ? Then wée must néedes conclude , that the countenaunce of manne reuealeth and bewrayeth the knowledge of his Spirite : the whiche can bée no other in outwarde shewe , than shée doeth forme them . Wherefore we ought not to blame the maner of liuyng of a learned man , wyse , bountyfull or liberall : thoughe hée haue not doctrine , prudence , liberalitie , and other qualities of the Spirite . And for that there are many whiche haue not the true knowledge of hir propertyes , ( which is no other but vertue or vyce ) and consequently vnderstande not that it is parte of oure Philosophie : this is the cause , that knowyng nothing of the manners , gesture , and liuing of men , wée commonlye iudge of them otherwise than they are . As of a yong sotte or foole braynlesse and full of prattling , they will estéeme , wise , pleasaunt , and a good speaker ▪ and on the contrarie , of one prudent , modest , and a ciuill Courtier , they wyll regarde as proude , glorious , and of no vnderstanding . These kinde of noddies be of the number of the ignorant multitude , whiche are nothing certaine , but so blinded , that they followe in iudgement of all thinges their first opinion whatsoeuer it be . Of whom it is sayd , Quot capita , tot sensus . As many heads so many wittes . Agaynst whom whosoeuer will contende , is like Hercules fighting with the Serpent Hidra , hauing many heades , who as soone as he had cut of one , there presently sprang out in his place fiue or six more , as euill or worse than the first . The minde of man hath two gouernours reason and appetite : Reason is the same whereby he willes nothing contrarie too vertue : and appetite is that which makes vs desire all things , without regarde or cheyse of good or euill , and seekes no other thing , but onelye for pleasure . Therefore we shoulde in all our life , haue great regarde that wee take nothing in hande wythoute some honest intent . It is a maxime or principle , that the Sages in tymes past left for vs to followe : Nihilfrustra , Nothing in vaine . If in all our doings before the execution , wée holde thys consideration , to thinke of ▪ wherfore wée doe it , and to what ende : surelye there shall not bée so many repentaunces , as there is . And for this cause is it remembred that the wise man neuer sayeth , I thought it not , or it repents me ▪ not for that he ought or should not repent him , when he hath done euil ▪ but for that he attēpeth nothing , without consideration wherfore and to what end : after the which consideration , repentance commes neuer or seldome . Therefore we must haue great sore sight that in all our a●s & déeds , we execute nothing rashly , and without aduice : which if we do , reason shal rule & gouerne so well , that the spirit wil not deliuer from hir , any thing but vertue : from whence this good grace shal then be séene to procéede . Euen so the appetite yelding to discretion , wil enterprise nothing in vs , but be obedient in executing the decrée and commission of reason . Then these immoderate affections , whiche are so blinded & insolent , that they make vs subiect & slaues to our owne proper opinions : shall be banished from vs , as an ●uill contrarie to our Philosophie : whiche is not but too please and be gracious to others , whereby is obteyned honour and reputation . A man thus ruled and gouerned shal haue his whole senses frée , to studie the best meane howe he ought to liue : and when we shall once vnderstande and knowe our vertue to he suche as we haue shewed afore , he will addresse all his thoughtes towarde hir , and will doe nothing which shall not be agréeable to euerie man , wherby be may receiue prayse and estimation of the worlde : which is the accomplishment of our desired enterprise .

Sée here the happie way wée must holde : and whervpon is grounded the perfite glorie of our Philosophie . Sée howe the true and right Courtiers liue : which bende and bowe their owne proper affections to followe oure vertue , and he pleasing to all men . Beholde the true fountayne from whence springs the good grace , which consisteth principally ( as wée see ) in modestie and temperance . Where are nowe these glorious vaunters , that tryumph in theyr imperfections and good heads ? which will not ( as they say ) for any man liuing , doe otherwyse than after theyr owne braynes ? Wée must sende them to Tymon Misantrope that enimie of mankinde , and exclude them cleane from our companie .

The Gentleman Courtyer is none of those , nor so addicted to his owne desires , or so subiect to himselfe , but plyant like waxe , redie to receyue any honest or frendly impression . For if it be néedefull to laughe , hee reioyceth : If to be sad , he lowreth : If to be angry , he frowneth : If to féede , he eateth : If to faste , he pyneth . And to conclude , he is ready to doe whatsoeuer it be , according to the humors and complexions of his felowship and Courtly companie , althoughe his affections are cleane contrary . Yet in all these actions , he muste vse a prudence , that he do not any thing lyghtly , but so grauely and with suche a modest meane , as if he had double consideration in it , regarding why , howe , where & when , with all other circumstances . And that he haue euer in his mouth not to doe wrong to anye , but to garde and defende the righte of all men . And if it bée néedefull to bée magnificall , so to vse it , as it séeme to be done not nigardlye , but bountifullye : that he haue his hart firme , faste , and assured , not moued or bashfull at any sudden motion , how straunge or statelie soeuer it be . That he so moderate and bridle his priuate affections , as nothing be séene to come from him , but curtesie , gentlenesse , and humanitie . And doing this , ther wil presently appeare in him so good a grace , that he shall easily draw vnto him the fauor and beneuolence of euerye man . And as all the worlde may perfectly perceyue , that by the exterior and outwarde actes , one cannot so well deceyue , or so easily beguyle the simplest of iudgemente that is , if hée haue not these instructions in his mynde , withoute the whiche none can attayne too this perfection of knowledge . Therefore lette vs followe and rule oure selues by others , accustoming too doe as they doe , and make a good foundation ▪ For the firste praise consisteth in inuenting and executing in himselfe somewhat that is good : the seconde too prooue it good , and too followe the same that others haue done good by . And in so directing oure dooyngs , besydes that manye will accompte of vs as greate Philosophers , and béeing knowen of the best in our vertue not to haue the whole vnderstanding of it : yet at the leaste they will commende & prayse our desire to knowe the ground of it : whiche by little & little wyll so polish and burnishe our countenance , that in the ende wee may well come too the perfection of this good grace . Lette vs marke the Italian his Ciuilitie and courtesie . For auncient Rome the mother and nourse of manye of oure Philosophie ( althoughe they haue wrytten of others ) haue sowen and spredde in all the countrey certayne countenances and gestures , whiche are daylye practised in suche sorte , as , though some haue not their mindes perfectly instructed , yet they haue their chere and gestures so framed , by a custome of folowing it , that they séeme to vs the beste for Courtly grace in the worlde . The Italian will not appeare in any his actes rashe or heady , but so coldely and so soberly séemes to consider all circumstances , as thougeh hee tasted the sappe and substance of oure beste vertue ; whiche procéedes of Prudence . And in dooing wrong to any , whereby the lawe may touche him , or the Iudge byte him ( as wée haue sayde speaking of Iustice ) he is so circumspecte , as hée commonlye kéepes and conueyes himselfe out of bondage euer . And if it bée néedefull too playe Sienor Magnifico , God knowes how he wyll do his endeuour . Touching the hawtinesse of hart & noblenesse of minde , there are none in the world do better or with more maiestie represent it than they . They blush or bash at nothing : for if you suppose sodainly to moue them , with a shrinke of their shoulder they shake it of , & make a good apparance . If you suppose to make them laughe , they will not chaunge countenance : And for the reste , it is néedelesse to tell , howe they couer , hyde , and represse their affections with their greate , pacience and dissimulation . So that to conclude , they are borne and bredde in their countrey Courtiers . By this example , such as cannot well instruct their mindes in our Philosophie , shall doe singularly well to endeuour and accustome themselues , to imitate , followe , and represent the best liked and moste allowed in the same . I was of opinion too procéede in this matter more particularly , but I féele my pen blunt & wéery : & I am willing to recreate my selfe in this countrey where I am newly come .

The Conclusion .

I Will content myselfe too haue opened thus much , by the which such as haue good eyesight , may as in a turrette or prospectiue place , regarde a farre off , and sée many things touching the varietie of mans lyfe , whereof we haue no whit spoken . Wée may also perceyue that this Philosophy morall , that commaundes vs to do all things which is good faythfully and truely , howe it hath made vs to gather togither this , wherof we haue treated : which willes vs to doe the same , that séemes good to men . And this error is not to be wondered at , since it coms of the corruption and deprauation of oure mindes , who accompts that good which is euill according to the iudgement of other men some what perfect . For wée haue so manye spyes and enimies , that séeke no other than to entrappe and meshe vs in these follies & vanities , to the ende we should not know the true way we ought to take : that it is impossible for this second nature ( wherin the Sages and worldly wise haue sette their onely good and felicitie ) to resist or withstand them : wherby most part of men are deceyued , supposing to haue this Philosophie , whiche they haue not . And others that are sayde too bée more wise , are most abused : beléeuing that in the same whiche they haue , consisteth the onely good & happy state of man , whereas in déede there is nothing more contrarye to the soueraine bountie than their Science alone : whiche doth no other , but puffe and lyfte vp these our mindes against the alone and only omnipotent puyssance . Wherfore I affirme that true Philosophie is the despising & contemning of Philosophie and his foundation , whiche is this second nature , that God hath not made . For by the faulte of man it is become so corrupted . If wée wyll bée Philosophers , we muste shake from vs and vnfolde the darkenesse and impedimentes of this seconde nature , & hir consequence : ( what this consequence is , I leaue to others iudgement ) and indeuour our selues to reknowledge the first , which is the same that God made : who will gyue vs his blessing and grace so to doe , if wée open the gate vnto him who séeketh vs , saying , I stand at your dore and knocke therat , if any will receyue me , I wyll come in and eate with him , and he with me .

FINIS .