Of Pleasure , and hir partes .

Pleasure is a certeine exultation , or an excéeding reioysing , sprounge of the euentes of things desired .

Pleasure is of two sortes , one is saide of honest and good thinges , the other of dishonest : In respect of honest things , it is called Voluntas : In respect of dishonest Voluptas .

A wise man ought not to be puffed with pleasure : for it is the foode of filthinesse , it killeth the body , weakeneth the iudgement and taketh away vnderstanding .

Of Ill-will .

Ill-wil is that which neuer speaketh wel , neither can take any plesure at the prosperity of anye man but hir owne : it is a token of an abiect & seruile man , at an other mans prosperity to be gréeued , or to reioyce at the hurt of any man : bicause the common state of mankinde is such , as none hath assuraunce of perpetuall felicity . For Fortune is lyke glasse , which then may easily be broke , when it shyneth moste .

Of Delectation .

Delectation is a pleasure , which infecteth the minde , by a certeine swéetenesse , conceaued by the eare , with-out some recreation , cares would ouercom vs .

We ought to beare the discommodityes of this lyfe patiently .

Of Oblectation .

Oblectation is a certeine bending , or inclination of the mynde , to a pleasure gentle , and swéetely moliūyng the minde .

This Oblectation in the beginning a man ought to restrayne by reason : For if it once come to a custome , it will easily come to a habite , and hauing got an habit in pleasure , impossible it is to put it away , and to be indued with vertue .

Insultation .

Insultation is an an excéeding delig●t and pleasure , aken at the hurts of another : especially , as when we ouercome our enimyes , to laugh them to scorne , and vnreasonablye to reioyce at the same .

More shame for insultation , them same for their victory haue many men purchased , as much honor for clemency , as glorye for victory , haue diuers atchieued .

Of Boasting .

Boasting is a iesting ioyfulnesse , exalting it selfe insolently .

If a wise man be defiled with this affection , it maketh him not only with pride to be puffed , but also ridiculous .

Who immoderatly lyketh to praise him-selfe , is a good vice to make wise men sporte . As the shadow doth folow the body : so should Fame folow good déedes , it ought not to be hunted after .

Boasting makes vs not onely to forget our selues , and the cause of our well doing , which is good in déede , but also causeth many to be ashamed of their parentes , then which , what can be more impietie .

Of Prodigalitie .

Prodigalitie is sayde to be a dissolution , or a to much losing of a vertue .

A prodigal mans property , is to couet other mens goodes , and not to care for his owne , to spend lustily , & to fare deliciously : so he hath , he cares not how he getteth it : & so he spendeth , he cares not how , when , or who consumes it .

No admonition of friends , neyther feare of pouerty can make a prodigal man thrifty .

The ende of prodigall persons , for the most parte , is straunge & wicked .

Of Ambition .

Ambition is a loue and care of promotion , or an vnmeasurable desire of glory .

Except ambitious persons be cut from euery common weale , impossible it is to be without ciuil & continual discord .

Of Lust.

Lust is a desire raised against reason , or a wylde and vnbrydeled appetyte , which in whome soeuer it raignes , so kylleth all good motions , that vertue can haue no place in the minde of him .

Lust makes a man to haue neyther care of his owne good name , nor consideration of the shame which his posterity shal haue by his wicked liuing .

Of Needinesse .

Néedinesse is an insatiable coueting or a desire without al mesure immoderat

Couetousnes is neuer minished , neither with lacke nor abundance , and it lacketh as well those thinges which it inioyeth , as which it wanteth .

Where little is , little is the care , and little ought to be coueted .

Prodigality and couetousnes , are the two plagues , which ouerthrowe great and famous kingdomes .

Of Anger .

Anger is defined after two sortes , either according to hir nature , or according to hir effect : according to hir nature , Anger is a heate of bloud , and inflaming of the same , euen to the innermoste parte of man .

According to hir effect , Anger is a lust or desire to punish or to be reuenged on him , which séemeth to haue hurt vs .

Of Wrath.

Wrath is a desire to be reuenged séeking a time or oportunity for the same .

Anger consisteth in habit and disposition : but wrath in déede and effect .

It is a hard thing to alter the minde of man , and sodeinly to plucke away , that w●ich by custome is come to an habit .

〈◊〉 Anger doth most moue vs , then 〈◊〉 we most carefully keepe the tonge .

Of Palenesse .

Palenes is called an anger , newly begonne , or but newly beginning and after a little while is quickly gone .

A man infected with palenes , is soone hot , & soone colde : bicause reason ouercommeth the outragiousnes of the passion : for if it should persist & continue long , it would easily come to hatred .

Of Hatred .

Hatred is an olde grudge or a desire by which we wish ill to some body , that so may come either to welth or profit .

The difference betwéene hatred and anger is , time can asswage anger , but hatred once rooted , can-not be ( or very hardly ) pluckt from the hart .

He which is angry desireth to haue him vexed , with whom he is angry : but he which hateth , desireth his death , whom he hateth .

Of Discorde .

Discord is an anger conceiued very at the hart , by an extreame & inward hatred .

He which is dissentius , as an vnprofitable member should be cut from the body of a common weale . The dissentius person can agrée with none , can yéelde to none , but dissenting from all , séeketh by conspiracies , Insurrections , poysoning of Prynces , the playne euersion and ouerthrowe of all .

Not the inequality of power , but the dissention of mindes maketh dissention .

By discord the greatest things come to nought , and by the same , the world and all thynges els shall perysh .

An angry man , in his heate , dyffereth not from a mad man , beholde his lookes , his colour , his iesture , voice wordes and behauiour , and no difference shall you finde .

Of Loue .

Loue is a diuine mistery , giuen vnto man , for his conseruation & comforte .

The greatest and moste burning affection is Loue , for Loue is the bond of friendshyp .

A wise man may loue , so long as it is without care and sighing .

The cause of Loue is delyght , which by the aspect and sight of beauty is taken , whosoeuer in viewing and beholding taketh no pleasure , can at no tyme loue in déede .

Loue is an vnsatiable desire , intruding it self into man , by some wonderfull beautye , a passion vnméete for a noble man .

The effects of loue are straunge , & more to be shunned then anye other perturbation .

This loue vexeth the minde and casteth the body into sickenesse .

Loue is the cause of deadly hatred , and can abide no partner in the same .

Loue makes valyant captains , most vile captiues , and those which are subduers of the stoutest , to be in subiection to the most abiects .

Through loue , whoredome , deflouring , adultery & incest , are committed .

Loue is remedied either by fasting , by time , or with an halter , for good chéere , nourisheth and increaseth loue , time doth take away or at the least asswage the same : But if neither fasting nor time wil do good , then the next remedy is to take an halter & hang him selfe .

Of desire and longing .

Longing is an immoderate desire of a thing wished for , and therefore hastening is a lyngring to him which longeth .

Euery thing is most estéemed when either it beginneth to want , or we altogether lack it , wherfore it appeareth that we know what a thing is , and of what estimation when we haue it not ,

It is vnméete for any wise bodye , whose part is to beare patiently , which must néedes be borne , to be subiect to this perturbation of longing .

Of Feare and Sorrow .

Feare is an opinion of some euill comming towards vs , which séemeth to be intollerable .

A wise and valyant man , shoulde alwayes bée héedefull , but neuer fearefull : for there is more euil in fering , then that which is feared .

A man wer better to repent him of his il fortune , them to be ashamed of the victory .

Of Slothfulnesse .

Slothfulnesse is a feare of labour to ensue , & as dilygence helpeth & prospereth al enterprises , so contrariwise , Slothfulnesse marreth euery thing . Slothfulnes riseth of too much abundance , & Idlenes maketh of men women , of women beasts , of beasts monsters .

It commeth to passe often-times , that industrious and dilygent men , by their paynes , excell euen those , to whom Nature hath bene most beneficiall .

Of Bashfulnesse .

Bashfulnesse is a feare of iust reprehension , or it is a vehement motion of the minde , flying shame , desiring commendation , it is the best ruler of the lusts when it is raysed by the care and studie of honestie .

Bashfulnes is raised somtime by ill déedes , but shamefastnesse is alwayes through consideration of goodnesse .

Of Terror .

Terror is a certein fere , springing from the imagination of an vnacustomed thing

He is properly called a valiant man , to whom the feare of an honest death doth strike no terror .

Of Dread .

Dread is a feare that troubleth the minde , before any euil doth happen .

Dread maketh vs not to enioy our riches nor other commodities of this lyfe , through a feare of death .

It is the propertie of a wise man , with a quiet minde , to suffer al things , whome prosperitie can-not inflame with disdaine , nor aduersitie ouerthrow : but those things which he possesseth , he inioyeth , and those thinges which he hath not , he doth not greatly couet .

Unto euery wise man it belongeth to haue a fore-cast of those thinges , which may happen .

God will not suffer man to haue the knowledge of things to come , for if he had a prescience of his prosperitie , hée would be carelesse : and vnderstanding of his aduersitie , he would be senceles .

Hope of all paissions is the swéetest , and most pleasant , and héere-off it is sayd , that hope conforteth captaines .

Of Trembling .

Tremblyng is a sodain motion of the minde , ioyned with an amazednes of the same .

He is but a wretch who can-not kéepe his griefe in secrete .

Wicked men séeke the destruction of those which meane best .

Of Conturbation .

Conturbation is an affection contrary vnto Fortitude , without which nothing can be accomplished worthelye , and with commendation .

The whole glory of a battaile , consisteth in the pollycie of a Captaine .

The head being troubled the members cannot fulfill their dueties .

Of Fearefulnesse .

Fearefulnesse is when the minde being mooued , doth as it were forsake the body .

Fearefulnesse is an imbecilitie or weakenesse of Nature , in respecte of yeares , in childhood , or doting olde age , or by sickenes , or it riseth from a conscience conuict and guiltie of some offence .

Of Sorrow .

Sorrow doth cause in the minde of man , a biting grief , & vexation : Feare causeth a fight and departinge of the minde : Pleasure rayseth an ouer prodigall merinesse , and Lust an vnbrideled appetite .

Sorrow is an vnmeasurable contrition of the minde .

Of Pitie or Compassion .

Pitie is a sorrow conceiued by the miseryes of an other man .

Pitie and mercifulnes , brings credite both with God and man .

A mercifull conquerour , a friendly foe : Wherefore euery man ought to endeauour to séeme , and to be mercifull .

Of Enuie .

Enuie is a sorrow , taken at the prosperitie or welfare of an other man .

As the Auker eateth and destroyeth yron , so doth Enuie eate and consume the hearts of the enuyous .

Such are most enuied as either by wealth , riches , renoume , authoritie , or vertue , are better then the rest .

Enuie gotten by vertue , obscureth not the name of any man .

The enuious like of none , but such as are causers to bring those which ar at rest and in felycitie into misery .

Of Emulation .

Emulation is defined to be a grief of the minde , bicause one doth inioye that , which we are desirous to haue .

That man is sayde to emulate , which labours with tooth and nayle , to get the praise and glorye which an other hath , vnto vnto himselfe .

Emulation brings Infamie vnto those which are infected with the same , when they will contend and chalenge their better .

Emulation is naught , and necessary : nought , when it springs of an ambitious Enuie , and necessarye , when it riseth , of a vertuous Studye .

Of Obtrectation .

Obtrectation is a griefe of minde , bicause others woulde haue that , which our selues inioy .

A good thing , the more common , the more commendable .

Of Fretting .

Fretting is a sorrow of the minde , mightely bringing downe a man , and altering his constitution .

Of Sadnesse .

Sadnesse is a sorrow continuing déepely rooted in the minde .

Melancholyke persons are continually vexed , both in minde and body , they are very seldome wel at ease , bicause they disgest their meate verye ill , they are strong in imaginations , and for sharpenesse of witte , they excell .

Sadnesse is to be condempned , but grauitie is commendable .

Of Pensiuenesse .

Pensiuenesse is a dolefull or wéeping sorrowfulnes , and withereth the body of man .

Of Mourning .

Mourning is a sorrow , conceiued of the death of him which was dere to vs .

Their deathes , whose lyues haue béne good , and without any notorious crime , shoulde alwayes be a comforte vnto vs by a continual remembrance .

Patiently should that be borne , which no strength can ouercome , nor counsayle auoyd .

He dyeth not vntimely which dyeth vertuously .

Of Troublesomnesse .

Troublesomnesse is a laborsome sorrow .

No dolour nor daunger ought we to shunne and auoyd , if there-by we may doe good .

Of Lamentation .

Lamentation is a sorrowfulnesse , shewed by a certeine howlyng & crying out .

Of Carefulnesse .

Carefulnesse is a sorrowfulnesse of the minde , procéeding from some great and déepe cogitation fixed at the hart .

Study & carefulnes in a naughty disposed person , causeth gret hurt : but in a good and vertuous person , it conuerteth all his endeuors to good exercises .

Of Molestation and Affliction .

Molestation is a griefe of minde , not ceasing , but continuing .

Of Desperation .

Despayre is a sorrowfulnesse , with-out all hope of better fortune .

Who contrary to the wil and time prescribed of God , will parte the soule from the body perpetually : he is to be punished .

Of mortall vertues lyfe , and of the chiefest felicity .

SOme men haue supposed the delight of the minde , to be the chiefest felicicitie : Others the beastly pleasure of the body : Others a good constitution of the body , and perpetuall health without sicknesse . Some haue thought honesty linked with pleasure . Some to be frée from sorrow and griefe of minde . some learning & profound knowledge , some to liue honestly , and to folow vertue , some not to declyne from the law of nature , some in the goods of nature , fortune , and the minde : so that howe many sectes , so many sentences , how many men , so many opynions .

Felicity is a vertuous prosperity or a floryshing estate , ioyned wyth an honest conuersation : or els a way sufficiently of it self , teaching how to liue well , or a lyfe indued with al kinde of pleasure , quiet and gloryous .

Of the goodes of Fortune .

The goods of Fortune are riches , and will of men , Nobility , Fame , Authority , Honour , many and vertuous Children , and such lyke .

Riches do rather stir to vices , then prycke to vertue .

We shoulde rather gather wealth both to relieue our want , and also to succour the necessity of others .

Riches are according to theyr vse , good , if they be well vsed : bad , if they be abused .

Riches with-out wisedome to vse them , can-not honest a man .

Uertue or good qualityes with-out riches , are as it were a candel vnder a bushell .

Riches without vertue do litle profit .

A true friende is he , whose care is to pleasure his friend in al honest things , moued ther-vnto by a méere good-will , which he beareth vnto him .

Noblenesse of byrth , is eyther vniuersall or perticuler . Uniuersall , as to be borne in a noble and famous countrey . Perticuler , to come of noble parentage . An obscure countrey bringeth no credit to a man , be he neuer so vertuous . And to come of noble parentage , and not to be indued with noble qualities , is rather a defamation , then a glory .

It is better by vertue and good déedes to get renoune , then to depend vpon the opynion of a noble house . Then a good name , nothing is sooner lost , and nothing harder to be recouered .

As fier cast into the water is quickly quenched : so a false accusation against an honest lyfe , is soone extinguished .

Honour is the rewarde of vertue .

Those men haue most excellent wits , whiche are pricked with the desire of glory .

The getting of children in honest wedlocke , is one of the chiefest benefits that can be in a common weale .

Better vnborne , then vntaught .

Of the goodes of Nature .

By this worde Nature is vnderstoode the vertue , force , and property of euery thing . In this place the goodes of Nature be also vnderstoode , all such thinges as are in the body of man , as health , strength , beauty and bignesse .

If a man want the goodes of Nature , he can-not be happy in this lyfe .

Necessary it is for him that is insolent , to be brought to the acknowledging of him selfe , by sicknesse , or other misery . Moste couetous is hee , which is desirous to get , carefull to kéepe , and vnwilling to forgoe .

He is not valiaunter , which killeth a Lyon , then he which mortifieth his wilde concupiscences .

Beauty , riches , pleasure & prosperity , causeth forgetfulnesse of our selues .

Of the goodes of the minde .

Sweeter and more comfortable , are the pleasures of the minde , then the delyghtes of the flesh .

Of ciuill or actiue felicitie .

A man should not lyue to himselfe but should haue a care of his parents , of his children , and countrey-men .

He is a ryght good man , which serueth God deuoutly , and dealeth vprightly with all men .

The diffinition of Vertue , and hir partes .

Uertue is nothing , but auoydinge wickednesse .

Fortitude , when it excéedeth , falleth in-to rashnés , when it faynteth , in-to childysh fearefulnesse .

Liberality when it lauisheth out of reason , is called prodigality , when it is not extended any whit , purchaseth the name of Couetousnesse .

In good thinges , nothing is eyther wanting or superfluous .

Wickednes cannot be comprehended , but godlynesse may : Therfore easier it is to become wicked then vertuous .

Uertue is deuided into foure partes , the first is Prudence , the second , Temperance the third Fortitude , the fourth iustice .

Of Prudence and hir partes .

Prudence is a knowledge of good things , bad things , & things indifferent

The very cause of all goodnesse , is only wisedome , by that we know what to eschew as hurtful : and againe , what to chuse as profitable .

Socrates much giuen to wickednes , by wisdome reformed him selfe , and became a good example of a godly man .

Wisedome doth not commit , or do any thing , for which she may afterward say , Non putaram .

The partes of which Prudence dependeth , are Reason , Iudgement , Circumspection , Prouidence , Docility , Héede ; Aristotle adioyneth warines , Iolines , Craftines , Subtilty & Righteousnesse .

Of Reason .

Reason is an order to do all things , by the consideration of things to come .

Before a man begin any thing , consultation shoùlde be had : but hauing delyberated , spéedy execution .

Of Vnderstanding .

Understanding consisteth in descerning truth from falshood , and in taking heede , least the minde be ouer-much delighted , and so deceaued , by the vain pleasures of the body .

By Idlenes , men learn to liue naghtely .

The way to extinguish the burning passion of loue , is to beware of Idlenes . He which ruleth others ought to be frée from all affections : for anger suffereth not a man to sée that whiche is expedient , hatred hasteneth to vniustice , loue weakneth the Iudgement , lust offereth wrong , griefe stirreth to reuengment , and enuy ouerthroweth a man .

Euil manners come by euil company .

To al men shew a good countenance : yet enter familiarity with none , but such as are of good conuersation .

Sodeine counsail bring spéedy repentance .

Of Circumspection .

Circumspection in an especiall care of the minde , to bring those things which we haue in hand , to a good purpose .

Circumspection in war , is the cause of escaping many daungers , in peace doth al thinges to the increase of vnitie , amongst men . The causes bringing circumspection , are feare , care , necessitye and affection : feare afflicteth , care compelleth , necessity byndeth , affection woundeth .

Of Prouidence .

Prouidence is a certein vertue and force of the minde , by which we foresee a thyng , before it comes to passe .

Prouident men ought to be admitted into the consultation of great matters .

Of Docilitie .

Docility or a good capacity , is a certeine vertue of the minde , by which we quickly conceaue , and easily vnderstand those thinges which are taught vs , of an-other , we account not that a good wit , which will easily attayne to the perfection of wickednesse .

Docility gotten by industry , though it be harde in conceauing : yet is it not hasty in forgetting .

To whom Nature hath giuen sharpnesse of wit , they are most carelesse , and least commended in their exercises .

Noble men , whether they giue themselues to godlines or wickednesse , in eyther of them they so excel , as none of our calling .

They haue not onely a good wit , but also a power to bring al that to passe , which they are desirous .

Of Heede .

Héede is nothinge els , but wyth Iudgement , to decline from thinges hurtfull .

A man ought to encounter at the pleasure & time appoynted of the enimie .

Contrary to Héede , is temeritie , a foolishnesse , which runneth all vppon the head , & neither obeyeth reason nor the perswasion of friends .

Great care ought to be had , whom we may beléeue , for faire tongues often-times worke mischiefe .

Of Warinesse .

As it is the parte of a wise man , wisely to consult , and giue counsaile , so is it the duetie of a wary man , wel to conceiue and vprightly to iudge .

He is the most excellent , which is endued with that discretion , that in al extremities , can giue him-selfe that counsaile which is profitable .

Of Wilynesse , Craftinesse and Subtiltie .

The minde of a craftie man , by practise is hardened , euen as the hande of a worke-man by great labour .

To be wily , craftie , subtil , are horrible , if they be vsed to wicked purposes , so are they to be imbraced , when they be referred to honest endes .

Of Equitie and Righteousnesse .

Equitie or Righteousnes , is defined to be a more gentle sentence , giuen to malefactors , then commonly the lawes doe giue .

Equitie iudgeth with lenitie , lawes with extremitie .

Ther is a Iustice naturall , & a Iustice legal , the legal iustice is the written law , according to which common Iudges giue sentence . The naturall Iustice , is the discretion which euery prudent & wise man is endued withall , wher-with he being driuen thervnto , through consideration of circumstances , doth oftentimes make things bitter swéet great & daungerous , easie , haynous & horrible , either not so at al , or not so horrible , as they are supposed to be .

Equanimitie is a tranquilitie of the minde , by which in aduersitie , we doe not through grief & thought , hurt our selues , nor in prosperitie , exalt nor reioyce ouer-much .

Of Temperance and hir parts .

All vertues are to bée deuided into . 2. sorts according to Cicero , who calleth them either vertues of knowledge or of conuersation : those of knowledge he calleth prudence , & wisdom : wisdom he saith only consisteth in contemplation , prudence in the knowledge of common matters . Domestical prudence is when euery priuate man doth prudently consider of his own affairs : & ciuil , when we bend our selues to the profiting of the weale publik

The learned haue deuided vertue into foure parts , to wit , prudence , temperance , fortitude , and Iustice .

Temperance is a vertuous habite of the minde , wher-by we abstain , from all vaine and pestilent pléasures both of minde and body .

It is the office of tēmperance , to couet nothing , wheroff it should afterward repent hir .

Of Modestie .

Modestie is a vertue teaching a man how to rule his affections , and in all his actions to kéepe a meane .

Modestie is perceiued by the countenaunce of a man , for by the same , we may gather the disposition of any . The gretest kings haue the gretest cares .

It is the part of a good shepheard to shéere his shéepe , & not to fleay them .

The true modestie of an honest man , striketh more shame , then the sight of many wicked and immodest persons , can stirre to filthinesse .

Of Shamefastnesse .

Shamefastnes is a natural blushing , by which we are afrayde & ashamed to commit , any thing which is not honest .

Blushing is iudged to be a feare comming of a guyltie conscience , but shamefastnesse of honest things .

Of Abstinencie and Continencie .

Abstinencie is a kinde of temperance , wherby we bring vnder the power of reason , our appetite , when it is allured vnto vnlawfull delectation .

Continencie is a kéeping of our selues from those things , which are not to be coueted .

Abstinencie consisteth in the hauing our appetite : Continencie , in tempering our lusts of the flesh .

Honestie to be preferred before lechery , chastitie before incontinencie , & a faithful promisse , before sinful plesure .

Incontinent is he which kéepeth no measure , in the coueting of worldlye things , or cannot conteine himself from the effect of fleshly desires .

Of Chastitie .

Chastitie , is the rule or patron , how a man may leade an honest and vertuous conuersation .

He is to be sayd to haue chast eares , which can-not abide to heare that , which is dishonest .

Of Honestie .

Honestie , is a frée election of the minde , to doe those things , which are agréeing to the rule of vertue .

Nothing can make men so miserable , as wickednesse and impietie .

God hath giuen this gift vnto man , that by honestie he may best profite .

The pleasure that commeth of honestie , is continuall , not transitorye .

The pleasures springing from dishonestie , be mingled with griefe , and vexation .

Players of Enterludes , are not to be allowed , bicause they both speak that which is not séemely , & by iesture shew that which is dishonest .

He whose desire is to lyue well in the world to come , shall for a time , lyue wretchedly .

He which chooseth to lyue well for a time , shall for euer lyue vnquietly .

Of Moderation .

Moderation doth so measure all our actions , that it will not suffer vs to passe the bonds prescribed by honesty .

By moderating our selues , we learn to forbeare , when we are iniured .

A man should beare & not blame , which can-not be auoyded .

A man ought not to reuenge his owne priuate cause .

Of Sparing or Hardnesse .

It is the common vse of most men vnder the show of one thing to engraft in our mindes an other : & theroff prodigality is called by the name of liberality , cruelty of equitie , foolish boldnes of fortitude , & couetousnesse of sparing . We ought therefore to be carefull , leaste those vices deceiue vs , which séeme to accompany the vertue . A couetous man is hée , which out of reason coueteth , sparing is like a good husband thriftily to kep , not vnthriftily to spend

Of Sobrietie .

A sober man is he , whose minde is not ouercome , but hath the vse of wit , & sences , & contrary wise wée call him dronken , whose head , hands nor féete , can-not discharge their duetie .

Dronkennes , is the beginning of dishonestie and whoredom .

Sobernes of dyet doth not only kéepe our bodyes frée from grose humors , which springs of ill dyeting , but also prolongs our dayes very much , and makes vs liue a healthful olde age .

Of Fortitude .

Ther is no vertue , but either sword , strength , or threats will weaken the same . To vanquish affections , to resist anger , is only the part of a most valiant man . Fortitude is a knowledge , instructing a man how with commendation to aduenture , daungerous , troublesome & fearfull things , & in the taking of them in hande to be nothing terrified .

Of Magnanimitie .

Magnanimitie is a certein excellencie of the mide , placing before hir eies , at al times vertue & honor & to the atteining off , bends al hir cogitations & studies .

It is the nature of him that is magnanimious , for the loue of vertue , onely with-out hope or desire of recompence to doe euery thing , he is delighted , in a good conscience : in aduersitie he mourneth not : in prosperitie , hée insulteth not , and in trouble he pineth not , he stands in admiration of nothing , he thinkes not any thing too hard , too be brought to passe , he is constant , but in a good cause , neither wil , he goe about any thing , but that which will bring him credite , hée is no hipocrite nor flatterer , he can-not abide to currey any mans fauour , if he hate a man , he shal know it , if he loue one , he cannot kéepe it secret .

He is ashamed , by a benefite to be bound to any man , he thinkes him a conquerour , which bestoweth a good tourne , and him which receiueth , hée numbreth amongst them which are vanquished . If he receiue any thing , he is neuer well vntill he haue requited the same with greater measure . He thinkes hée shoulde not bée desired vnto any thing , neither doth he loue to request a thing at any bodyes hande , for to beg a thing at a friends , is to buy it , it is no small griefe to a good nature to trye his friende .

More honesty is gotten by forbearing , then by reuenging .

Of Trust or Hope .

Trust or Confidence is a certeine perswasion , rather of a prosperity to come , then at hand .

The causes of this Confidence , be two , eyther former good lucke , and in hope of the like good-luck , we are animated to take any thing in hand , seeme it neuer so daungerous , or the authoritye of some person .

Men ought to take great héede , least by too much confidence they fall into perilles .

Confidence , except it be guyded by modesty , and procéede from iudgement . may rather be called arrogancy .

Through arrgoancy haue manye come into hatred .

A wise man ought not to take vpon him , more then he can discharge , neyther to contend with him , with whom he is not to be compared .

Of Security .

Securitie is one parte of fortitude , by which , after we haue cast in our minde , all inconueniences , and knowe the worst that can happen , we are quiet and with-out care .

Of Magnificence .

Magnificence a vertue only to princes .

Of Constancie .

It is the dutie of Constancie , to resist dolours of minde , and of continencie to expell all foolysh pleasure .

Wisdome is in nothing more apparant , then in constancie .

Constancie , except it be in trueth , and in a good cause is impudencie .

Of Suffering .

Suffering teacheth vs to go forwarde in an honest matter , with-out griefe and gruding .

By familiarnesse , humblenesse , and quiet bearing of thinges , we win the hartes of men .

It is his parte , which gouerneth others , not with wordes and whyppes to waxe cruell against malefactors : but with suffering and gentlenes , to draw them to his minde .

Of Patience .

Patience is a voluntary aduenturing of hard thinges for the desire of vertue .

At some tymes it is méeter to reuenge , then to forgiue : and some-times it is a part of Iustice , with iniuries , to requite iniuries .

It is no lesse euill to requite , then it is to offer an iniurie .

Frayes , fightings , & contentions , aryse onely , bicause wicked layng aside all patience , séeke occasion to moue troubles and tumultes .

Impatience being set against misuse , it ministreth matter of continual debate .

He which bendeth him-selfe to reuenge , doth immitate his doinges , of whome he is molested : and he which immitateth an euill man , can-not be a good man in any sorte .

Of Stabilitie .

Stabilitie is a continuing in that which is well begone .

Stable vertue ouercommeth al things ,

To say , and vnsay with one breath , is to wauer , as a wether-cocke .

It is no lesse vertue , to kéepe things gotten , then to be desirous of new .

Of Iustice .

Fortitude without wisdom , is but rashnes , wisdome with-out iustice , is but craftines , iustice with-out temperance , is but cruelty : temperance with-out fortitude , is but sauadgnes .

Iustice is a diuine and celestial vertue , which if men would imbrace , they might lyue quietly from troubles , and happely to theyr hartes desire .

Philosophers makes foure sorts of Iustice : Celestial , natural , ciuil , & iudicial .

Celestial Iustice , is a perfect consideration & dutifull acknowledging of God .

Natural Iustice is that , which al people haue in them selues by nature .

Ciuill Iustice is that , which is made eyther by the lawes of nature , the statutes of the people , the consultations of Senators , the deuices of Princes , or authority of graue and wise men .

Iudicial iustice dependes vpon lawes , made for the commodity of a common wele .

The alteration of a Prince , bringes the alteration of a common weale .

A good Prince , more by the example of godlines , then by godlines it selfe doth persist : so a wicked Prince , more by the challenge , as due vnto them .

Euery good subiect should prefer a common profit , before a priuate , and a vniuersall , before a peculier .

By how much more any man knoweth the thing , which he loueth , then the thing knoweth him , by so much he loueth it better : but a father doth better know the sonne , then the sonne the father : and therfore the father doth loue him better .

They which take the greater paines in getting of any thing , loue that which is gotten more intyrelye , then they which take lesse paines : But the mother doth with great paines attaine to them , then the father , and therfore hir loue must néedes be greater .

Of ciuil Friendship .

Ciuil Friendship is of thrée sortes , the firste is common or general good-will , wher-by we wish wel vnto al men : the second is good felowship , which continueth but a time , as long as pleasuré lafteth , but no pleasure , no frienship : the third is a perfect friendship , which bringeth to passe that among men , ther be a great agréement , both in will & in working .

There is no more certeine token of true friendship , then in consent and communicating of our cogitations , one with an-other .

The gréement of the wicked , is easily vpon a smal occasion broken : but the friendshyp of the vertuous continueth for euer .

As a kingdome cannot haue manye gouernours , nor one wife many husbandes , and loue them : so one can-not loue many intyrely , and be beloued of them againe hartely , with-out hypocrycye .

Strength is then weakened , when it is deuided .

That man is a faythfull friend , to whome we may vnfolde the secretes of our hartes , and fréely communicate , as if we weare alone those thinges , which any way trouble vs : whose wisdome is great , with whome we may talke boldly & familiarly , without fayling , without dissembling , with-out hiding anye thing from him .

A faythfull friend , come wealth , come wo , come prosperity , come aduertie , is no chaungeling .

example of godlinesse , then by the thing it self , doth corrupt the manners of his subiects . For the common sorte of men , perswade them selues , al that to be well done , which is done by example .

It is the parte of euery Prince and Magistrate , that he beware least by euil example , he bring a wicked custome in-to his dominion .

The vertues of the law , are foure , to beare sway , to forbid , to punish , & suffer .

The precepts of the law , may be comprehended vnder these thrée thinges , to liue honestly , to hurt no man wilfully , to render euery man his due , carefully .

Of Innocency .

Innocencie is an affection of the mynde , which will not molest , iniurye , nor hurt any man .

An innocent man , in respect of a good conscience , contenneth al worldly things .

A rumour raysed of nothing , vanysheth of his owne accorde .

Innocency may for a tyme be oppressed , but it will ryse againe : it may be obscured , but it will shine againe : it may be ouerwhelmed , but it can neuer be drowned .

The remembraunce of a good conscience , is a comfort in aduersitie .

Euery man should consider , that hée is borne to helpe , and not to hurt hys felow neighbours .

Of Friendship .

Friendship is a naturall good-will of well disposed persons , caused through sicknesse of manners , and motions of the minde , fancying ech other for nothing els , but only for the increase of vertue , not for any pleasure or profit .

The kindes of friendship are three , naturall friendship ▪ Ciuill and Hospitall .