The line of liberalitie dulie directinge the wel bestowing of benefites and reprehending the comonly vsed vice of ingratitude. Anno. 1569.

THE LINE OF Liberalitie. ☞ The first Booke. (Book 1)

Chapter. 1.

AMonge the nomber and those great vi∣ces with raygne a∣mong men that lyue discorderly & are not guyded with the rule of Honestie, I dare well saye there is no one that bréedeth so muche hurt as this: That we knowe not dewly how to be∣stow vppon others, nor to receyue at o∣thers handes, suche benefites and plesu∣res as eyther we doo our selues, or els by others are done to vs. By meane wher∣of, it foloweth that benefittes euilly be∣stowed, are in lyke maner euilly repaied and of such ouer late we complain when we find thē not as we would wish them recompensed. For those benefits accōpt

I as loste, whiche are so bestowed with∣out dew regard. And certes it is no whit to be merueiled at, though amonge all the faultes of men which in déed are ex∣cedinge great and welnigh innumera∣ble, there is not to be founde any one ry∣fer and more in vse then vnthankfulnes:* 1.1 whiche vndowtedly I sée doth happen through diuers causes. The first and che¦fest is, for that wee haue no respect on whom we bestow our benefites. But if we wer to lend money to any one, dout∣les we would enquere diligently before hand, what maner of man he were, of what credyt & habilitie. Neyther is any plowmā so vnwise we se to sow his corn on ground which he knoweth to be bar∣ren. But our benefites which far excell any other thynge that we can geue, we bestow héere and there without any con∣sideracion before had, whether they are dewly employed, and vpon suche as de∣serued thesame or not. And verely I can not say whether is more discortesie to be

thought in him that is to be plesured if he refuse a benefit when it is profered, or in him that doth the pleasour to requier recompense for that which he hath done. But if we mynd to benefitte any man, we ought before hād to cōceiue this good opiniō of him, that with hys good wil we shall at his handes receiue asmuch com∣modity again if we néede, as we present∣ly doo vnto him. Whych hope conceiued though we hap to faile to find it satisfied yet is it a most dishonest and vyle part to make complaint therof. For why, in him that is to discharge suche credit concey∣ued, it is not welthe ne substaunce that are to be required, but onely a mindful and thankfull hart. For he hath suffi∣ciently requited the benefitte which he hath receiued at an others handes, who willingly doth acknowledge himself his debtour. But lyke as ther resteth a fault in those whyche shew themselues to be both in word and déed vnthankfull,* 1.2 for∣getting vtterly and refusyng to requite

the plesures that haue bene shewed thē, so riseth there oftentymes on our parts no small cause of this their Ingratitude. For as wée finde diuers that are of their owne natures vnthankfull, so doo wee our selues make many Ingrat whyche otherwise parhaps would not haue bene so. For sometime we cast in their tethe and vpbraid vnto them what wee haue done for them: and otherwhile we exact importunatly at theyr handes, recom∣pense for suche benefites as wee before haue done vnto thē. Otherwhiles again we shew our selues to be so inconstant of minde that forthwith it repenteth vs of the plesure that we erst dyd. And thus complaininge our case and chaungyng our mindes in the torning of a hand, we doo not onely disgrace the pleasour wee before shewed, and loose the thankes which otherwyse should haue bene dew for the same, but also we agreue gretly the party to whom we dyd the same. For who is he almost that will shew himself

easy to be entreated, or that woulde doo any plesour to speake of, with only ones beyng desired?* 1.3 Who is ••e that vnder∣standyng that his Frind being in néede wold request any thing of him, but either he bended the browes at it, or turned his face asyde, or feigned to haue a thou∣sande lettes and a thousande businesses otherwayes? Or who is he that by longe proces and manifest feigned excuse, hath not sought busyly to shift of the occasion of dealynge for hys frinde whereby he thought he should be troubled, or hathe not deuised a nomber of delayes to dis∣patche himself of suche matters as haue bene vrged vpon hym? To be short, who is he that beyng very ernestly requested by his frinde to doo him a plesure, hath not long tracted the time before he wold assume it on him, or ells plainlye made de••yall to doo it. Or if haples hys pro∣mys scaped him with muche a doo and after longe entreatye weryed, hath not yet done thesame with such doutes cas∣ting

and ceremonyes vsing that far bet∣ter it wer to be quyte deuoid of his suche pleasour, then with such a doo to haue it? Nowe is there any man (iudge you) that hath cause to thincke himself beholdyng to such one at whose handes with hart-grutching he hath bene plesured, or that hath benefited him to this end only that he may brag therof, or for that he woulde be ridd from being any longar disturbed with suche importunat suet? If there be any that thinketh he shoulde account himself his dettour whom he hath delu∣ded with delayes, annoyed with atten∣dance and weryed with scornefull talke before he would plesour hym, he is much deceiued. For plesures ought to be re∣quited with lyke minde and will as they are done•• and for this cause, is it requi∣site that they be not done negligently. For eche one ought to rendre both that whyche he receiued, and in suche order as he receiued it. Whereupon, who that hath shewed plesour after long entrea∣ty, or by constraint (as it were) is worthy

after the same sort to be rewarded. Wherfore the benefitte or plesour that is done, shold not be done slowly or with ouer great deliberacion. For as of eche thing that is done, the mind of him that doth it declareth the order how it is done so the benefitt that is done slowly and with muche requesting,* 1.4 argueth that he who dyd it in suche sort, refused long to doo the same. Neyther ought plesures to be done iniuriousely and with reproche. For as by naturall reason those thinges persist longest and are of longest conti∣nuaūce which ar engrauen déeper in res¦pect of them which haue but a very light imprint, so likewise iniuries who na∣turally haue a déepar séet then benefits, parsist also longar and rifar in mynde. What reward or guerdon may he iustly claym, that wold séeme to plesour a man, and yet in verie déed worketh him gre∣uaunce and displesour? He doeth suffici∣ently acknowledge the plesour and good that hath bene shewed him, who confes∣seth

the same. And albeit that the nom∣ber of vnthankful people be in dede very great,* 1.5 ye•• ought we not (this not with∣standing) to become any whit the slower or lesse willing to doo good. For first as I haue saide, we augment and encrease thereby the nomber of thē. Moreouer w•• leaue therby to shew our selues to be fo∣lowers of the liuing God, who wil not chāge (we sée) his largesse & liberality for the hainouse offences & sacrileges of such as contemne and despise him, but e••ten∣deth his goodnes stil indifferētly to those that are suche offendours aswel as to thē that offended not. For as his nature is to doo good to all men, (I should say to all thinges,) so with them y^• be good, socou∣reth he also thē which shew themselues far vnworthy therof. Let vs therfore fol∣lowe him as our guide, so farre as our fraile and weke nature will parmit. Let vs doo good & succour others, & that with∣out desiring vsury therfore. He is wour∣thy

to faile of his purpose who doth a be∣nefit for this cause onely, y^t he may repe the like again. But som one perhaps wil say that I am much deceiued herein. To whom I aunswere thus. That albeit y^t our wyues & childrē do often hap to frus∣trat & decei••e thexpectaciō which we cō∣ceiued of thē, yet notw^tstanding we may not cesse to foster & bring vp our childrē, nor seke therfore to be diuorced from our wiues. Againe if it be so y^• we arme our selues to endure the thorough tryall of worldly affaires, & that for no maner losse in battail, or wreck on sea, we faint to at¦tempt thesame again,* 1.6 of more strōg rea∣son thē is it fitting & fit for vs, to persist & cōtinew on in our weldoings. Frō whi∣che if a man cesse ones for y^• he was not rewarded for y^e lyke he hath done tofore∣time, it is to be presupposed y^• that which he then did, he did it to no other end, but for that he hoped by doing therof, to reap the lyke again. Whereby right well he excuseth thunthākfull man, who for this

cause only is accused, that he doth not re∣quite the plesour that others haue she∣wed him. Sée we not how many there are in the world vnworthy to behold the brightnes of the Sōne, and yet he casteth his beames aswell vppon them, as vpon the good menne. How many are there I praye you that exclaim againste nature, cursing her that euer she suffred them to be borne into the worlde, and yet geueth shée of••pring to this vnthankfull sort that wished erst not to haue bene, and for all their vnkindnes permitteth them to lyue. It is the propertie of a stowt and princely courage, and of a worthie man not to pursew and follow after the frute & reward which follow benefites & ple∣sure shewed, but to regard the worthi∣nes on••ly or the same good déedes them∣selues, so that though he happen to light vppon some vnthankfull persons, yet he dismayeth nowhit thereat, but séeketh to bestow the residew of his benefites vppon suche as wil more thankfully ac∣cept

the same. For in all this world who is he that benefiteth a multitude, and among them all, findeth not some that will frustrate his expectacion? But vp∣pon this point dependeth the force and efficacie of a benefitte,* 1.7 when the geuer therof loketh not after any rewarde for the same. Of which benefit in suche sort bestowed, a noble hart hath therby alre∣dy reapt sufficient recōpence. Undouted∣ly it is so farre vnséemely that the want of findyng plesour for the lyke shewed should dismay vs from perseuering in so honest a thing, that out of question if I wer exempt from all hope that I should euer finde any one that would beare in mind and acknowledge the plesour whi∣che I should doo to hym, I would yet ra∣ther wishe to find no one of my plesures requited, then for anye ingratitude that I might haue shewed me, I woulde su••cesse frō doing good wherein I might. For who that will not applie himself to benefit others, is farre worse to be iud∣ged

of, then any vnthankful person. And to conclude, this is my opinion. He that neyther will acknowledge nor render the benefites whiche he hath receyued, is no more to be blamed then he that be∣ing requested refuseth in dew time and season to plesour him that standeth in necessitie.

Chap. 2.

Beneficia in vulgus cū largiri institueris, Perdēda sunt multa vt semel ponas bene. Qui veult faire plaisir a plusieurs, pour vng coup quil addressera bien, il perdra beaucoup. Who that on a multitude pleasours bestowes For one that he geues well, a nōber shall louse.

* 1.8IN the first line immoderat and bestowing of plesours without dew regard before had vpon whō they are im∣ploied, is reprehended. For indéed we shuld geue nothing after such a careles sort. But of our benefites espe∣cialy, we should not be so lauash: for yf

they happen at anye time to be geuen vnaduisedly, and without dew conside∣racion, forthwith thereby they lose the name of benefites by dew right, & wolde rather be termed by some other name. The second line is straung, as that whi∣che with the wel bestowing of one only benefit and good déed, recomforteth the grief which might haply grow by y^e losse of a nomber. Marke wel I pray thée and tell me if it be not mete & agreable with the worthines of him that may doo good, that we exhort and moue him thorough∣ly to perseuer in weldoing and plesou∣ring of all men, notwithstanding that it be not his chaunce to employ any of his benefites so, that he may think them wel bestowed. For verely I suppose that that is not to be much acompted of whi∣che is in thend of the secōd verse (to wit) That he shal lose a nomber of his bene∣fites. For why no benefit is lost. For he who is to doo anye benefitte, muste be∣forehand when he mindeth to bestowe

any suche benefit, make this accomp••, that he looketh not to receiue any thyng again for that whiche he is to doo. The reason whiche moueth men to plesour one an other is plaine and single. Grut∣che not to bestow thie benefites. If he that doth receiue them yeld thée the like, take it for aduauntage. If th••u hap not to find the like, but contrarywise Ingra∣titude for thie benefites, yet art thou nowhit dānified hereby. For thou must thus thinke with thyself. That whych I gaue, I dyd it as fully resolued and de∣termined before hand to geue it, and to that end that I might accompt it geuen, without looking to receiue anye the lyke againe. None shoulde note in his booke of Remēbraunces the plesours and be∣nefites which he doth to others.* 1.9 For the niggish and gréedy vsurer wée sée dothe not alwayes obiect to his dettour the ve∣ry hower when his det was dew. The honest frāckharted mā neuer taketh re∣gard to the plesures which he hath done,

when they are ones past, nor mindeth them any more, except he that receyued them by his acknowledging and than∣kesge••ing reuiue the memorye of them. For if he shoulde otherwise doo, and re∣quyer recompense (as I saide) for them, then might they not iustly be said to be geuen, but lent as it were for a season onely. And questionles there can be no∣ne so foule and dishonest vsury of anye thing, as to loke for recompense for that plesour that ones hath passed thée. How∣soeuer thou hast bene considered by them to whom thou hast heretofore done good, yet c••sse not thou to doo good still. And persuade thyself that those benefites are of all others best bestowed, that are done to vnthākful persons. For eyther shame, or the lyke néede, or feare shall at one time or other cause thē to acknowledge the benefits precedent, and shew them∣selues thankefull at length. Ceasse not therfore to benefit still. Strayn thine a∣bilitie: playe the part of a good manne.

Helpe hym with thine own goodes. Ayd him with thy worde & credit. Assyst that other with thy fauour. Let him haue thine aduise. Geue him some of thy hol∣some councell.

Chap. 3.

THere is not one amonge the very brute bestes that hath not perseuerance of suche good as is done vnto him••* 1.10 Againe, there is not one of them so wild and sauluage of na∣ture, and hard to be made tame, but dili∣gēce and paines taking with them, cau∣seth them to forget wholly their olde fe∣ritie, and loue them that kéepe them. The Lyons keper may handle him with suche securitie, that without al perill he thrusteth his hand in his mouth. The Elephant of nature most hauty and cre∣wel, to his Foster yet humbleth himsel•• in most lowly wyse. Somuche preuay¦leth and of such efficacie are benefites,

that the continuall doing and renewing of them, maketh the very brute bests de∣uoyd of all Reason and vnderstandyng, kepe them rife in memorye. The lyke effect whereof they shall also woorke as∣suredly in thunthankfull man. Who though perhaps he forgat one good torne done to him, he will not so neglect the second: or if he shew himselfe to haue sklenderly remembred those two, yet dowtles the third shall enforce hym too call to mind the former twayn which he had erst forgotten. He may well be sayd to haue loste the benefit whyche he dyd, that forthwith thinketh it lost so sone as he hath done it. But he that doth per∣seuer still heaping afresh new benefites vpon them whiche he hath already done, shall enforce the receiuer to acknowled∣ge the same at one time or an other, wer he neuer so hard harted or currish of na∣ture For who that shalbe so ouerlayed w••th benefites shall not haue the hart to lyft vp his eyes agaynst thée, but he

shal forthwith condemne himself of In••gratitude, if he haue not delt with thée accordyngly as he ought, which way soe∣uer he woulde turne him, thy benefites shalbe so rife before his eyes, that by no meanes he shalbe able to shake them out of minde. By thy good desertes and hea∣ping on of benefites, geue him cause to thinke that he is thoroughly bound vnto thée. Which benefites of what force and effect they are to make good nature in any man, I shall herafter declare, so sone as I haue shewed my fātasy in one point or two, somewhat different frō our mat∣ter in hand. That is to wit, For what cause it is said that ther are thre Graces,* 1.11 wherfore thy are called sisters, why they go linked hād in hand, what is the cause why they are allwayes smylinge and of mery countenaunce, what is the Reason why they are euer yong. Finally wher∣fore they are virgins, attired with their garmētes louse and vngyrt about them: and the same so thin that a man may sée

through them. Of these thrée Ladyes, called Graces, thopinion of some is, that the first of them bestoweth benefites: the seconde receyueth the same, and then third confesseth the recept, and requiteth them. Others some there are that by these thrée Graces, would signifie thrée kind of benefytes. Namely the benefi∣tes whych are geuen: the benefites whi∣che are receiued, and the benefits which are receiued and repayed, togethers. But whether of these two opinions is worthiest to be allowed, it is not muche materiall to examin, and for that I will leue it at large vndiscust. Let vs then sée why these thrée Ladyes whom I called Graces, do still beholde thone the other, and make a ring as it wer eche holding other by the hand.* 1.12 Uerely it is for thys cause. The gyft that passeth from the geuer, yf it keepe dew order from the one to the other, it retorneth againe from hym that receiued it vnto the ge∣uer by dew ordely course. Which order if

it be broken or anye whit discontinued, forthwith thereby shoulde it lose all the worthy commendacion whiche the said benefit should requier: like as wee sée yf any of these Ladyes should louse hands, the facion of the King were broken, and streight shoulde lose that name. They are alwayes smyling and merye coun∣tenaunced,* 1.13 for that they should represent to vs thereby, that those that are of good natures ought when they bestow bene∣fytes whyche maye sound to the furthe∣raunce of others, no lesse to reioyce, and shew themselues wellapaid therat, then they should doo who are by them in such sort pleasured.* 1.14 They are alwayes yong, for this that the remembraunce of bene∣fites ought in no wyse to waxe olde or fade forth of fresh memorye. Uirgins they are, for this that benefites ought to be pure, incorrupted, not stayned, and to be done without constraint or enforce∣ment. They were their garments louse, whyche are so clere and thin that a man

may sée through,* 1.15 to declare that benefi∣tes would be also séen and not hidden. With those Ladyes Mercury is also by some associated as companion: not for that eloquence is anye whyt requisyt to commend the benefyt that is done, or the order of doing thesame, but only for that it so lyked the paynter to deuise thesame Chrisippus to whom for his great subtili¦tie of wit diuers attribute no small prai∣se for that he so exquisitely accustometh to sift out the truth of thinges, applieng al his whole talke to the matter he trea∣teth of, and that with no longer proces of wordes then is requisite for y^e thorough∣vnderstandyng therof, hath yet stuffed his whole booke full of these and suche lyke table: so that he speketh hymsel••e verye litle or nothing at all touchinge themployeng, receiuing, and rendring of benefites. In whyche his booke, he doth not onely now and then vse these tales, but he doth so thoroughly store it with them, that it sauoreth almost of nothing

elles but of suche trifles. For besides that whych he wryteth of Hecates, he re∣porteth also that these thrée Graces wer Iupiters daughters begotten vpon Eu∣rinome: in youth, comelines of counte∣naunce, and beawty most excellent, and for this cause were they all thrée apoin∣ted to haue the keping of Heauen gates, and to be attendant on the Lady Uenus. Moreouer. Chrisippus in his sayde booke noteth also that not without good cause their mother whome I shewed you of, was called Eurinome, whō for that thin∣terpretacion of her name sheweth her to be riche & of great habilitie, he feigneth therfore to distribute benefits and frēdly plesures. As though the mother of force muste be named after the qualities and condicions of her daughters, or ells what name soeuer the Poetes plesed to attri∣bute to any thyng, was the very name of the thyng indéed.

Chap. 4.

BUt least I myself offend in that whyche before I obiec∣ted against Chrisippus, I will ouerpasse th••se thyn∣ges, which as they vary frō our matter in hande, so concerne they it no whytt at all. For we haue taken in hande to spéeke of benefytes, and to ge∣ue preceptes of that whyche aboue all other thynges knytteth and conioigneth the society of mankynd together. Wée are I saye to prescribe rules and pre∣ceptes for menne to frame their lyues by, least that vnder collour of courtesye some fall into excessiue prodigalitie: and least that others some by ouernere scau∣uing and héed takynge in bestowinge of benefites,* 1.16 shoulde happen cleane to ex∣tinct and lose the ryght waye of libera∣litie. Whyche as indéed it ought not to excéed, so neyther should it be ouermuch skanted, but to obserue a iust, dew, and lawdable meane. Touching which mat∣ter, these are thinstructiōs that we geue.

That men accept thankfully such bene∣fites as are done vnto them,* 1.17 and that gladlye in lykemaner they requite the same. We are moreouer to propose vnto them a great contencion which ought to be betwen the geuer and the receiuer of benefites. Whiche is, that we should not content our selues to render the lyke on∣ly of that which we haue receiued at the handes of those that haue pleasured vs, but that we should stryue to excell them farre in well meaning and minde to ple∣sour them againe. And impossible it is that any man can requite a good tourne, except before hand he haue found it. For which cause they that do any plesures or employ any benefites, are to be aduerti∣sed that they make none account of their benefit after they haue ones bestowed it, and they that haue receiued thesame, to thinke themselues somuch the more en∣detted to them for so doing. Of whyche honest and commendable cōtention this is the whole and thonly end:* 1.18 to stryue

ernestly to ouer matche and excell them at whose handes we haue founde plesu∣res, by doinge gretter good to them theu we before receiued. To whiche conten∣ding to matche or rather excel our bene∣factours, Chrisippus in like maner exhor¦teth vs. Sayeng that forasmuch as these Ladyes Charites or Graces (of whom I told you before) are Iupiters dawghters, we ought to accompt it no small offence if we should cōmit any thing that might séeme repugnant to the natures of those fayer damoyselles. But here would I gladly O Chrisippus that thou hadst she∣wed me the meane and waye howe I might haue become more liberal by she∣wing fréendship and plesours, and more gratefull to them that for their goodnes and benefites haue well deserued at my handes. How the mindes of the plesu∣rers and those that are plesured ought to contend. Again how they that haue be∣nefited others shoulde tread the remem∣braunce of those their benefytes vnder

fote, without thīking on them any more, And those who haue receiued the sayde benefites, how they shoulde frame their memory to be allwayes thinking on thē without forgetting. But as for those fo∣lish and fantastycall fables which Chri∣sippus reporteth in his boke so common∣ly, let vs leaue them to Poetes whose whole drift and meaning is geuen only to please and delight mens eares,* 1.19 and to deuise pleasaūt tales. But they that pur∣pose to cure euill disposed mindes, and to conserue faithfulnes & honesty amonge men, and cause them to call to remem∣brance without forgetting such benefits and plesours as are done vnto them, had néed to order their wordes with good ad∣uisement, to talk ernes••ly, & chose to fra∣me his tale with words of most weight and importaunce. Unlesse you think that light and foolish talke, and old wiues ta∣les be able to redresse the cause and roote from whense so great hurt and mischefe is lyke to ••nsew,* 1.20 that may wel sound to

the vtter ruine and decaye of the wh••le world. Namely that a man should make no more accompt of him that hath high∣ly benefited him, then he would of suche one at whose hādes he neuer found any kind of plesour, or el••s that you suppose that this geuing of precepts touching y^e welgeuing, receiuing & rending of bene∣fites is but a newe found thinge and of late deuised.

Chap. 5.

NOw therfore likewise as I pas∣sed ouer the thinges that were superfluouse, & concerned not our purpose, right so it is requisite & very necessary that I shew the way how wee shall learn to acknowledge the good and plesour that we haue receiued of others. For som one y^t hath at time of his néede receiued money at an others hād thīketh that he oweth that or somuch money as he receiued. one other being p••eferred to y^e dignitie of a Consull iudgeth he dothe owe y^e enioyeng of his Cōsulship to him

by whose meanes he was so preferd. Som other being rewarded with a spi∣ritual promociō supposeth he is to rēdre the same. Other like wyse that by the procurement of some or other haue attayned the rule and gouernement of a Prouince, adscribe the same as dew to that person at whose handes he receiued his saide office. Indéed truthe it is that eche of these who hath receiued any such or lyke thing at an other bodyes hand, is to thinke himself of dewtye bounde, and endetted for the same to them at whose handes or by whose meane they had or receiued any suche benefits or plesours. Howbeit if we will néerely examine the nature of benefites, and lyst to sée what a benefit is, we shall then find that anye those thynges aboue named or anye the lyke of them are not to be called benefi∣tes, but onely the signes and shewes of benefits.* 1.21 For no benefyt may be handled with the hand, but hath his seat and abi∣ding place in the minde alone. And there

is great diuersitie betwene the benefyt it self, and the matter or substaunce by which the benefit is represented. Wher∣vpon we must know y^t neither siluer, nor gold, nor lād, nor offices, nor fées, nor any thing ells what soeuer our dearest frin∣des bestow vppon vs ought to haue the names of benefites, sith as I sayde they consist onely and wholly in the minde of the bestower of them. Neuertheles the rude and ignorant people suppose that thinge onely that is séene with the eyes, geuen with the hand, subiect to our sen∣ses, and in our possession, to be the bene∣fyt•• And asfor the fréendly minde which indéed ought chefely to be had in pryce and regarded, that weigh they nothyng at all. Wherein howmuche they are de∣ceyued, eche one may wel and easyly dis∣cerne. For why, those thinges whyche we possesse, whiche we sée, and whi••he∣we so gredely hunt after, are very vncer¦tein and transitory. The mutabilitie of fortune, the daunger of the time, the vio∣lence

and force of enemyes may quickly bereft and depriue vs of all these things. But the trew benefit still persisteth, and decayeth not,* 1.22 no though all that perrish and be lost quite that was geuen vs. That onely shoulde be called a benefyt, which no violence, no force, no misfor∣tune is able to vndoe, plucke from vs, or make frustrate. As by way of example. I reskewed a frind of mine from Pyra∣tes and robbers on sea: and when I had deliuered him on this sort and was gone other enemyes toke him and caste him. In prison. In this case, they that so toke him depriued him not of the benefit whi¦che I did to him, but the vse therof only, Again. I deliuered a nomber of men frō drowning or burning. Of which cōpany sith that time, certain of thē dyed by sick∣nes, certein of them by other mysfortu∣nes ended their liues. I say yet notwith¦standyng the benefit I did to them re∣maineth stil and decaieth not, no though the parties be dead themselues to whom

it was done. Then appereth it that all those things which falsly abuse thapel∣lacion or name of benefites, ought rather to be called frēdly tournes, or such thin∣ges by which the fréendly mind doth de∣clare it self. The like wherof is to be ga∣thered in other matters, wheras other∣whiles a word is vsed only significatiue∣ly to represēt as it wer y^e truth of things, by significatiō or colour of sence, & other∣whiles is vsurped for the thing it self. As you may sée here. The Chefetain of the bād rewardeth such as he hath approued valiāt after the feat wherin he hath ex∣perimented his said valiauntnes sōtime with a Chain or collar of gold, otherwhi¦les with a garland properly appointed for suche as geue the onset at skalynge the walls at any séege,* 1.23 & otherwhiles w^t a garland assigned to him that saueth a Citisens life in warres. Whiche eyther Chain or garland if a wan will consider apart by it self,* 1.24 and not hauynge anye relacion to anye farther thinge, what

great excelēcie or preciousenes cōsisteth in them? What great magnificence or worshyp resteth there I praye you in the Senatours gowne trayling on y^e groūd, purfled and embrowdred round about, if we consider it onely in that it is a gown or hath this or that facion? There is no one of these that is the honour it selfe, but the onely signes and shewes of ho∣nour. In lyke maner none of those can be sayde a benefit that is discerned with the eye, but are onely mere tokens of benefites.

Chap•• 6.

THen mayst thou well de∣maunde of me what it is that I call a benefit. The trew descripsion whereof admit this to be.* 1.25 A benefyt is a courteouse and frendly deed whyche beyng done geueth cause of reioycing to others, and conceiueth plesure it self in doing the same thing, redy of it self with¦out

constraint to doo that whiche it doth: So that it appereth it maketh no matter what the thing is that is geuen or done: For that (as it is sayd.) The benefit con∣sisteth not in the thyng that is geuen or done, but onely in the minde of the ge∣uer. And that there is a great diuersitie betwene these twayne, thou mayst ease∣ly know hereby. The benefyt allwayes is simply and of his owne nature good.* 1.26 But the thing that is geuen or done, is of it self commonly neyther good nor euill. It is the minde that extolleth and commendeth thynges of small valour, and of no regard, and disgrateth & quyte debaseth other some thinges of estima∣cion and great price. The thyngs which we séeke and pursew after so ernestlye, are of themselues neyther good nor euill. The diuersitie of their qualities ryseth onely vpon the mindes of them that haue the rule and disposynge of the same: by whyche disposing, they purchace eyther their commendacion or the contrarye.

Then maye we thus conclude. That a benefit is not that thing whiche is geuē with the hand. Lyke as thinges offred vp in sacrifice be thesame neuer so fatte and fayre, or richely adourned with gold and ryche iewelles, yet the diuine ho∣nour dothe not rest nor consiteth in anye of the same oblacions, but onely in the well meaninge and disposed myndes of the sacrificers. For the immolations and offringes of godly, deuout, and wel∣disposed persons God accepteth wel and in good part be the gift neuer so simple. Yea though it were but a courtsye of Corne and that in an earthen vessell, whereas wycked men shall not escape the punyshement of their impiety and the reuenge thereof, no though they offer vp neuer so plentiful and the same riche sacrifices.

Chap. 7.

FOr yf it were so that benefites consisted in the thynges whyche are geuen,* 1.27 and not in the mind of him who geueth the same, then should it also follow, that lok how much greatter in valewe the thynge is that is geuen, so muche gretter shoulde the benefit be to be accompted of. But that is vntrew. For somewhiles wée are more beholdyng, and to thinke our sel∣ues depelyer bounde to hym that geueth vs thynges but of small valew, whose goodwill notwithstandynge ought to be more deere to vs and hygher in esti∣macion then any the greate abundan∣ce and ryches of Princes. For admitte that his gift was but simple, his hart yet was magnificent and liberall, in that he regarded not hys owne pouertie, he was so glad he had to serue my greate want presentlye. Wherein he declared

himself not onely to meane well to me∣warde, but also to haue an earnest zele and desier in himself to declare & accō∣plish the same In which his weldoing, he séemeth to take delight, bestowing those his benefits as one not loking or hoping after anye Recompence, more then if he had geuen me no whyt at all. But of his owne accord séeketh to find and take oc∣casion to proffit and plesour me. On tho∣ther syde (as I haue sayde before) these thinges are neyther plesant nor accepta∣ble whiche though of themselues they séeme to be of great valew and pryce, yet they are not without great entreaty, and importunate seute and request obtained at the hands of the graūters, or els whi∣che by chaunce and vnaduisedlye escape them. But farre more thankefully is the litle simple gift to be receiued, geuen with assured goodwill and franckly, then is plenty and affluēce geuen with grut∣ching and repining. For why, in suche case thus may I saye. Truthe it is: that

whiche this man hath geuen me is but a small thing, but wayeng his abilitie, he is muche to be commended, for he gaue it me with a very good wil: and besides, his welthe coulde not extend to geue me any thing of gretter valew. Againe, the present of that other. I confesse was ve∣ry muche and of great pryce, but with what distrust did he it and longe delaye, and how muche did he repent him after that he had done it? He dyd it for vaine glory onely, and to thend he might triū∣phe ouer me, and reporte to others howe much he had plesoured me, and in what necessity I stode of his help. So that good cause I haue to perswade myself that he dyd it not for good will, and earnest loue, or affection he bare to me, but to blase abrode his own name and take occasion so to doo at my necessitie. Who that to this end bestoweth his benefytes, I saye he doth not onely deserue notes to be ac∣compted liberall, but rather an euill na∣tured niggard.

Chap. 8.

* 1.28ANd for profe that smal gif∣tes geuen franckely and of a méere good will deserue gretter commendacion far, then richer and costlier gif∣tes whiche are bestowed with difficulty and euil will, this notable example may make profe abundantlye. Socrates that worthie and famous Philosopher being accustomed to réede publiquely and ge∣ue preceptes of good gouernement, had repayring to his sayde Lectour a great and populouse audience. Among whom there were both ryche and poore. It for∣tuned that his scollers with a common concent on a time concluded among thē∣selues that eche of them after their ha∣bilitie in token of their goodwills towar∣des their sayde maister, shoulde present him with litle or much, whych they did. Eschines one of the companye in welth farre vnequall to the residew as he that had vtterlye nothynge, and yet in good

wil to gratifye his maister not inferiour to anye the best, when he sawe euerye one of hys companions to geue vnto Socrates their mayster presentes of great Price, came with a mery chere also to Socrates, and sayde. Syr in all thys woorlde haue I nothyng that I may present thee withall. Whereby I ac∣knowledge easely my great pouertie. Howbeit in all this hard extremity, that onely one gift whiche I haue to geue, I make present with. Namely mine owne person. Which simple present I beseche thee accept in so good parte as I nowe wilingly offre thesame to thee, perswa∣ding thyself that though my companiōs here haue indéed richely presented thee with giftes, yet hath eche of them left himself farre more in store then he hath here departed withall. Whereas I haue geuen thee all without reseruynge to myself anye whytte at all. To whome Socrates as thankefully aunswerynge sayd. And why? Thinkest thou not that

thou haste also geuen to me a great pre∣sent? Unlesse thou makest none accōp•• of thyself being in state as thou now art, wherfore assure thyself that I will res∣tore thée to thyself farre bettered then I now receiued thée. Loe by this gift all∣moste of no vallew, did Eschines farre surmount the bountifull hart of Alcibia∣des who was no lesse gentle and cour∣teouse then welthye. And in Socrates iudgement passed the largesse and muni∣ficence of all his yong companions.

Chap. 9.

HEreby may you well sée that a noble minde is able to find out matter whereby he may declare his liberalitie, euen in the extremitie and naro∣west straytes of al his pouertie. In whi∣ch case Aeschines (me semeth) might wel haue sayd thus. A hard and cruell For∣tune. Yet hast thou gained nothing her∣by that thou haste made me thus poore.

For though I haue nothynge of thyne wherwith I may worthely or at all pre∣sent my maister, I will not yet let to doo my dewty, but I will now doo it of mine own. And yet should noman thinke that he accompted nothing of himself for that he presented so himself (as is sayd,) For hereby the wytty yong man found occa∣sion to bind Socrates to him after a sort. So that (to retourne againe to our pur∣pose) it appereth that it is not the excel∣lencie or valew of the gyft whyche is to be regarded, but the hart with whyche it is geuen and the order of the doing ther∣of. The hawty and curious Courtiars who are in office,* 1.29 and by meane thereof haue that séeke vnto them, will hardly and with muche a doo be spoken with of their sewters aboute anye matter of weight, and yet when they are spoken with, they fode fourth selly folkes with many fayer wordes and bare promesses, whiche in thend standeth them in verye small or no stead. And yet of a far worse

nature iudge I him to be, that with op∣probriouse and crewell woordes, with a churlish and frowninge countenaunce vttred after a dispytefull sorte, displa∣yeth what he hath done for this man or that. For therehens commeth it that although we see the poore outwardely make a face and shewe of goodwill to∣warde the Riche, yet inwardly they hat•• them in theyr hartes to the death. And that altogether for their fortune. And yet diuers there are of them that hate one an other for doynge some thynges whyche they that reprehende them per∣haps woulde doo, if they were in lyke power and authoritie. Few there are but emproue their Landes to thutter∣most to maigntaine their owne auarice. They regard nothing but despice other∣mennes pouertie, and séeke to the vtter∣most all y^e meanes they can how to shon∣ne it themselues, fearryng nothyng ells but fallyng into penurye. For redresse and preuenting wherof, they cesse not to

molest their vnderlings and inferiours, oppressynge theyr poore tenauntes, all∣wayes vexing them that are not able to make resistaunce, and kepynge them downe still with might and mayn. And yet what can a man well saye agaynste some such pilling of prouinces and ma∣kynge the vttermost of suche offyces as thou hast thyself payed derelye for, seyng that the Cōmon Law among men whi∣che proce••eth and is grounded vpon na∣turall reason permitteth thée to sell a∣gaine the thing that thou bowghtest.

Chap. 10.

BUt loe the grief to see thin∣ges somuch disordred hath caused me to straye father from my matter in hande thē I thought to haue done, for that sufficient matter to talke of, still offred it selfe. Wherefore for thys time I make here an end, for feare least I deduce the lyke cause of blame to these

our dayes. Our auncestours and forefa∣thers haue complained them of this her∣tofore:* 1.30 we our selues at this present find vs agreued thereat, and I feare very much that our posteritie shall haue lyke cause to be wayle them•• to sée that good condicions and honest maners amonge men are so corrupted, that naughtines hath altogether got their places: & that wordly affayres fall out eche daye worse and woorse with somuche euill that all∣mose there can be no more. And now are these thinges rooted so, and settled as it were in this state, that lykely they are so to continew and hold on stil, onely now and then perhaps they may chaunce to be tossed to and fro a lytle, lyke the wa∣ues of the sea: which when they haue for a season, bene still and quyet with in the shore, if there happen to ryse a sodaine flaw or a sharp pyrry of winde, streight way they woorke aloft and tosse vp and downe for the time. So may it chaūce to fare with these euill condicions of men.

For as the times doo alter and channge, right so follow they. Somewhile shal ye sée Daliaunce and bodily plesure beare chefest sway: eftsones againe vnmeasu∣rable festing, ryotous banqueting, and superfluous féeding shall playe his part. Sone after shall all they be exiled forth of place, & then none shal rule but sump∣tuous apparelling and trimming the bo∣die with costly arraye. And more then ef∣feminat painting and prankyng the vi∣sage, the most certaine argument of the fowlenes & deformity of the minde with wastful profusion and spending of large patrimonyes and ample enheritaunces. Again before a man would almost think it coulde be so, all these vices are quyte shut vp as if they had not bene, and Ti∣ranny onely taketh place, then fall they to Ciuill warres, whereby all holy thin∣ges are prophaned, Lawes and good or∣der quite extinguished, goodnes and god lines wholly abolished. Dronkēnes for a time beareth the bel. And it shalbe dée∣med

a vertew in him that shall beare most drinke. So that a man may sée, that vices neyther continew allwayes in one staye: but as they are altogether deuoyd of stedfastnes, and at variaunce amonge themselues, so they force one to geue an other place. So that wée maye well pro∣nounce of our selues to our g••eat shame and reproche, that wée haue bene euill, that wee are euill and that we are lyke (it greueth me muche to saye it) to be e∣uill still. For why, there shall not fayle to be among vs from time to time, man∣quellars, tyrantes, theues, adulterers, encrochers of other mens goodes, com∣mitters of sacriledge, & traytours aswel hereafter, as heretofore, and at this pre∣sent. And yet Ingratitude ought no lesse to be detested then any the vyces that I haue named before:* 1.31 as that from whense and by which, all those others do proc••de and haue their rooting. Without whiche it is impossible that any euill could sprīg and take his encrease at full as it dothe.

Wherfore, eche one shunne & flee it as y^e horriblest vice that may happen to anye man. And yet if it be thy fortune to byt vpon any that sheweth the Ingratitude:* 1.32 forgett and forgeue it stil, as the lightest fault that thou mayst finde among all o∣thers. For the grettest losse that cā hap∣pen to thée hereby, pardy is but the losse of thy benefit onely. And yet he to whom thou didest it, can not accuse thée that thou pleasouredst him not, which is the commendablest thing that maye be, and deserueth most prayse. For as we should diligently in plesouring of al men, espe∣cially haue regard to doo it to them that we iudge will proue thankfull and ac∣knowledge it wilinglye again, so ought we not to make restraint of benefitinge those whom alredy we knowe precisely they wil proue vnthankfull: and that by profe had of them in times past. As sup∣pose tha•• it laye in me to restore to anye manne his Children, whom (to doo it) I must reskew w^t great peril & daunger: I

ought no whytte to stycke at the doynge herof, vnlesse I were to susteine assured lye great harme and hindraunce therby myself. And asfor him that I know wor∣thie to he plesoured by me, I may in no case refuse or lingar to do it, were it so that I should spend my bloude and ad∣uenture my lyfe for him. And asfore him that I know assuredly vnworthy to whō I shoulde doo any plesour, yet if I saw him in daunger of théeues,* 1.33 and that by my outcrye I might saue him & deliuer him from them, I may not stick to crye as lowed as possiblye I can for his suche safegarde.

Chap. 11.

* 1.34NOw followeth it that wee shew what those benefites be that we should doo the one to the other, and howe we should doo thē. First of all the thinges which we ought to geue, should be suche as be necessary to him to

whome we geue them. Secondly they should be profitable, Thirdly acceptable and suche chieflye as are of longest con∣tinuaunce. It behoueth then that wee begine with those thinges that are ne∣cessarye. Whiche are deuided into two sortes, vnder thone of which, are contei∣ned those thinges whiche conserue mās lyfe. Under thother, are included those thinges whiche doo well gouerne the∣same and cause it to be of long durance. For among men ye shall finde some that will wake but small accompt of the re∣cept of suche benefits as are transitorye and of no continuaunce,* 1.35 and others some shall ye finde whiche disdaine to receiue any benefitte at an other bodyes hande: sayeng. It sufficeth me that I haue of min•• owne: I am well enough conten∣ted therwith, I will not trouble my self with anye more to endet or endaunger me withall. By whiche meanes he re∣fuseth not onely to rendre the thankes & courtesy dew for y^e offer of plesour made

to hym, but with shamefull desdaigne reiecteth thesame.* 1.36 Farther it is to be vnderstode that emonge the necessarye plesours whyche men maye do the one to the other, there be certaine degrees, of whyche some are principall as those without whyche we can not liue: some next them and second as it wer, as those without whiche we can not lyue well: and other some thirde, as those without whiche we wil not liue. Of the first sort are these. To be deliuered from the han∣des of our enemyes, frō the fierce cruel∣tye of Tirantes, to be saued from exile, and sentence of losse of goodes and Lan∣des,* 1.37 and other such lyke daungers, whi∣che as they are indeed verye great, so is our lyfe on eche syde assaulted with the∣same. And these I saye are of that nature that how muche gretter and more peril∣louse they séeme to be,* 1.38 and thereby cau∣sers of gretter feare, so muche the more shall they who are deliuered from them, thynke gentlenes in vs ••y whose mea∣nes

thei are so dispatched from thesame. For why, the great feare whyche they were in, shall make the benefytte when they fynde it, séeme to them muche the gretter. In whyche behalfe, we may if the cause will conuenientlye beare it without damage or detriment to be su∣steined by the partye so endaungered, some what delay the spéedy doing of the plesour to thend thapparant shew of the daunger, maye cause hym bothe to ac∣compt better, and beare in mynde the longar, the benefyt when it is shewed. The benefits which occupie the second place and degrée, are those without whi∣che we maye after a sort liue, but yet so, that we were better dead then lyuinge in suche maner. As to be barred of liber∣ty, to be depriued of good name and fa∣me, to lose a mans sences & wittes, and others suche lyke. In whiche degre may be nōbred also al such thyngs as by affi∣nity of bloud, by vse or lōg custome do be¦com dere to vs, as our frīdes, our wiues, our

Children and such lyke thynges to whi∣che our minde is so tenderly affectionat, that it séemeth to vs lesse grief to los•• our lyfe, then to depart with any the thī∣ges afore mencioned. Next after these, as it were in the third place succede tho∣se things that are profitable. which part extendeth very large and includeth a ve∣rye great multitude of thynges, as mo∣ney not superfluous or excessif, but com∣petent and reasonnable s••muche as may mainteigne vs in good state of lyfe. He∣therto are also referd prefermentes of honour, or attainment of any higher de∣grée. And among al the thinges that are accompted profitable, there is no one better then for a man to endeuour to ad∣u••untage and profit hymself. Asfor all other thinges whyche are not so necessa∣ry for mans lyfe as the aboue named thynges are, whe•• they are had, they bréed but superfluitye and excesse, which bringeth men to a certeine wantonnes and hauty minde. But the things which

we mean, and of whyche we now doo en∣treat,* 1.39 rest in this point chéefelye, that for the commodiousenes of the time & place wh••che they serue, they may well séeme to be pleasaunt. And againe that they be suche as be not common to euerye man. For by diligent notyng of these circum∣staūces, as time, place, person, and thing presented, we shall stande well assured that lightie wée shall neyther geue nor send to any man that thynge that shalbe eyther superfluous or not acceptable. As to sende bookes to a rusticall person and vnlearned, or nettes to a studious man and one altogether addicted to his boks, séeme both gyftes not fit, for that they are not agreable with the qualities and natures of them to whom they are sent. In like maner behoueth it that we send no suche presentes to any man that the present may smell to touche any vyce or infirmitye of his to whom we sende the same.* 1.40 As to sende wyne to one that we knowe will lightlye and commonly be

dronke: and plaisters and salues to hym that is muche geuen to sicknes, or trou∣bled with sores. For in so doing we shal quyte disgrace our present, and forne good will whyche we woulde séeme to séeke. Wholly into disliking, for that the partie maye (after a sort) séeme to be put in minde by our sayd present of the vic•• which well enough he knoweth to be in hym.

Chap. 12.

WHerfore if we will doo any ple∣sour or ells bestow any benefit vpon any man, aboue all other thyng we shall séeke to doo it by thinges of longest continuaunce, to this end that o••r said gift, and the memory therof may continew the longar. For there are very fewe that be of so good nature to beare still in minde the plesour that hath bene shewed them, if it be not stil tofore their eyes. But those that are verye forgetfull and vnthankfull,* 1.41 the present remaining

of the benefyt before their syght whiche hathe bene bestowed vppon them, shall not permit them to be forgetfull,* 1.42 but of force shall cause them, by beholdyng the same forthwith to remēber who it was that dyd them that benefitte. Therefore in seekynge to doo plesour it behoueth vs to doo it by thynges of longest du∣rance. To thys ende that by the conti∣nuaunce of the thynge geuen, the me∣morye of the geuer maye also remayne so ryfe, that wée shall not néede our sel∣ues to vpbrayde them therewith again, to who•• we haue done any suche bene∣fites: For better it were that the gyft it selfe should reuiue the remembraunce thereof, when haplye it doith decay, then the geuer by reportynge it hymselfe, shoulde disgrace hys sayde gyft. And as∣for me yf I were to geue goodes, rather woulde I chose to geue it Bullion or plate, then Coyne. Soner woulde I geue costely Images and Pictures of woode or stone, then a gowne or o∣ther

garment of smal continuaunce & lasting, whiche quickly fadeth with the time. For there are a nomber of people who remember the gyft of any thing no longar while, then the vse and occupa∣cion of the same endureth. For whyche cause I would not if I might chose, geue suche a thynge that should passe ouer so lyghtly and come to nothyng, but would doo it by suche thynges as by the same still remayning before their eyes the re∣membraunce of the plesour they founde by my meanes, they might continew fi∣xed and rooted (as it were) in the hart of them to whom I dyd suche plesour. For as there is noman I gesse so voyd of vn∣derstandyng, and depriued of his sences, that would geue light and thin sommer gownes in cold wynter, or thicke furred gownes for sommer, So doth it behoue in employeng of benefites and fréendly plesours to way diligētly both the time, the place, the nature and qualities of the person. For certaine it is that there are

some times, yea and some minutes and instantes of time, in which some things are plesaunt and acceptable, which selfe same thynges at some other season, are asmuche displeasaunt and vncommen∣dable. Who séeth not what great diuer∣sitie there is betwene these twain. To geue the thing that no man ells hath at that time, and to geue that wherof then presentlye eche man hath abundauntly. Againe to geue that whiche a man hath long sought after and could not fynd,* 1.43 and to geue that whiche in euery place with out traue••l one may haue pl••ntifully: It appereth then that it dothe not skill so∣much how deare and valewable the gif∣tes are, as it doth, how rare and e••cellēt they are, wherby they purchace no small thankes euen among the richest sort. As for example. A few sorye apples whiche are timely ripe before any elles in anye other place, wee sée what merueilouse great thankes the geuer getteth for the nouelty of them, when as within a short

while after, a great multitude of them are not woorth godamercies, wheras be∣fore they were taken in better stead then if they had bene thīges of double valew.

Chap. 13.

* 1.44ALexander king of Macedo∣nye who for hys innume∣rable and those great con∣questes was surnamed the great, as he retourned one time victorious from the east parts hom∣wardes, was so pu••fed vp with pride and insolence, that contemnyng to be called any more a man, hauing deserued as he thought more then any man, gan to par∣swade his army, and charge them to. To honour him as a God. Whiche his good and fortunat successe eche countrey frind & in legue with him seming to reioyce at sent some vnder the name of the whole, to méet him as he retourned, and to pre∣sent him with one thing or other. Amōg others, thinhabitātes of the Citie of Co∣rinth

to declare their vnfained reioycing at his good fortune, sent embassadours also vnder the Cities name who in to∣kē of their faithfullnes shoulde signifie to hym that the Corinthians were con∣tented to assume him into the nomber of the Burgeses of that their Citie. When Alexander had heard the tenour of their message, and scorned their offer, as no∣thing in respect of his magnificence, one of thembassadours mildly aunswered. What Ale••ander, whye makest thou so lyght of this our offer? Neuer was y^e like made yet to any, sauing to Hercules and now to the. Which when Alexander vn∣derstode, he accepted with great thanks the offer as honour, which y^e Corinthiās made vnto hī, & gaue as courteous enter∣tainemēt to thembassadors as possible he might. Howbeit he regarded not y^e sim∣plenes of thē y^t did him y^e honour, but in thassuming of the same so thākfully, res∣pected onely y^e worthines of hī y^t he was partener made w^tall, which was Hercu∣les

Thus maye you sée he was alltogether addicted to pursew honour whereof not∣withstanding he knew neyther the trew waye nor meane to attaine there to, but followed thexample of Bacchus, whose minde was so houen vp with pride, that he was some way matcht with Hercu∣les, that forthwith he thought he should reche the heauens and there ioyne with Hercules also, as he did at Corinth.* 1.45 But beholde howe vnfyt matches th••se twayn wer. For Hercules neuer deligh∣t••d to spoile any place. He went through the woorld too. But not for any couetous∣nes or desy••r that he had to get any part therof to himself, or any whit that he co∣ueted that any part therof shold be sub∣iect to him, but onely for the zeale he had to reuēge the iniures of them that with∣out desert were afflicted, and to redresse the tirannye of naughty and cruell op∣pressours. A defendour he was of them that were good, and a pacifier of trou∣bles both on sea and lande. But Alexan∣der

euen frō his very youth trained him∣self in shewing and doinge oppression: a decayer and vtter despoyler of all con∣treyes where so he became. An vtter de∣struction aswell to his Frindes as hys enemyes. Reposynge his onely felicitie in making himself to be dread of all mē.

Chap 14.

BUt lette vs now retourne again to our purpose. The good or plesour whiche is done to all men in cōmon and a lyke,* 1.46 deserueth sin∣gular thankes of no man priuately. For why there is no cause why any manne should yéeld great thankes to any vint∣ner or ordinarie tabler of gestes, for that he had wine of him, or dyned with hym. For he may well say in this case. What g••eat plesour hath anye of those (I na∣med) shewed me for any the thing••s spe∣cified? He hath done me herein no more

plesour then he would do to his enemye or the most dishonest parsō of the world. For to what ende dyd he shewe me the frendlines whiche he dyd, but onely to serue his owne turne? That thing ther∣fore whiche thou geuest, and wouldest haue takē in good part and well thought of, let it in no wise be such as thou doest commonlye and to many. And yet would I not that anye man shoulde thinke I spéeke these thynges as though I would make anye restraint of liberalitie. But yet must it be so done, that it may séeme to keepe the ryght waye, and that it pur∣chace not reproche to the geuer. It is lawfull to geue euery where. And yet who that receyueth a benefitte in the o∣pen face and presence of a multitude, ought not therefore to déeme lesse well of the gift as though the presens of the others were any whyt a disgracinge to it. Agayne, it doth behoue eche manne to haue a good perswasion with him∣selfe,

and to thinke that although others be benefited aswell as he, and that at hys handes who benefited hym, yet that he dyd it with a better will to hym then to the reste. As thus I confesse I haue receyued but the lyke benefytte or ple∣sour that thys other hath done, howbeit it came to hys owne mocion that whiche he dyd to me and without anye request of myne. He shewed suche one the lyke plesour as he dyd to me, but yet he dyd it quickely to me and without delaye, whereas that other had it not with out desert, and that of longe time to. Manye bestow sondry thynges to seue∣ral parsons, and yet not to eche man af∣ter one sort Fort to some it is done vpon lyght request, and to•• some vppon longe entreaty. To some vppon condicion that they shall doo the lyke agayne when they are required thereto. And to other∣some for that olde age and wantte of children of theyr owne on whome they

might bestow their plesours, easely per∣swaded them to doo it there where they did. But who that would haue his bene∣fites and the plesures whyche he is to doo to diuers, acceptable and wel accōp∣ted of by eche of thē, must fynd the mea∣nes how to deserue a lyke well of them all, and to cause that eche of them in his owne perswasion maye thynke himself preferd and estéemed aboue the residew. I would be loth to seme to hinder the be∣nefites and plesures that anye man is minded to doo what soeuer they are. But this wote you wel that how much great¦ter and magnificent the benefites are, so muche the greatter honour and com∣mendacion shall they purchace to them that doo thesame. And yet must a man vse discrecion in geuing. For benefites whych are done rashly and without con∣sideracion,* 1.47 can by no meanes be eyther plesaunt or commendable. So that whē I councell that these thynges be vsed wisely, with moderacion, & dew regard,

yf any one there be that for that thinketh that I prescribe boundes and limites to Liberalitie and restraine the same, & not to augment and, encrese it rather, vere∣lye he dothe not vnderstande these my preceptes aryght. For what vertew I be¦sech you should we haue in gretter price then this? Or to what vertew should we parswade people vnto, rather then vnto this, whiche continueth and lynketh to∣gether the society of mankynde?

Chap. 15.

HOwbeit as ther is no honest vertew of the minde that is rooted and grounded aryght,* 1.48 vnles the same be ruled and gouerned by Reason, so is there no benefit rightly and dewly em∣ploied, except the same be done with mo∣deraciō and discreciō. Wherfore I wold not aduise ne counsell anye manne to be ••uerlauash and prodigall in bestowyng

his benefites, sekyng thereby to purcha∣ce the name of liberalitie. For that bene∣fit is well bestowed, and deserueth to be lyked of all men, when he that doth the∣same, doth it with aduise and imployeth it vpon him that deserued the same. We our selues willingly woulde not accept benefites at eche mans hande, for feare least we should not be able to mak amē∣des thoroughly as wée woulde, for all suche benefites as happly myght be be∣stowed vppon vs. Noman calleth that a benefitte wherof he is ashamed to con∣fesse the Authour. Crispus Passiona was wont to saye that there were some to whom he woulde repayer for theyr iud∣gement, good aduise, and councel, ra∣ther then for their benef••tes.* 1.49 And againe that there were othersome of whome he woulde rather accept theyr gyftes then theyr councell: and expressed theyr na∣mes. I woulde rather (quod he) haue the good and sage aduise of Augustus then of Claudius.

And rather would I wyshe to fynde the munificence aud lyberalitie of Claudius then the same of Augustus. But in myne opinion a manne should not make anye greate accompte of the benefitte that suche one dothe to hym, whose iud∣gement is but of small regarde. Why then maye you saye Shoulde not a manne accepte the benefitte that Clau∣dius geueth? Yes verelye that shall he doo. But yet he shall waye of it as of a thynge commynge by chaunce one∣lye, which a thou wottest well is lyght∣lye variable frome good to euill. What meaneth it then that wée ioyne these thynges in suche order that the one of them maye not séeme to be parfit with∣out that other? It is assuredlye for this cause. There canne not be any thynge ryghtlye sayde to bée a benefitte, that wanteth the better parte whyche yt shoulde haue. (That is to saye) iudge∣gemente and discrecion.

And therof it foloweth that if anye man haue geuen thee a great somme of mo∣ney and hath not done it with good will and as a benefyt should be done, it is no∣more to be accounted for a benefit, then if by chaunce or good fortune of thine, thou shouldst happen to finde anye treasure. So that it appereth that we must yet re∣ceiue some thynges when they are proffred vs, for whiche not withstanding we are not any whit to thinke our selues to rest endetted.

Notes

• * 1.1

  Ingrati¦tude the m••st cō∣mon vice & the cau¦se why.
• * 1.2

  Uery vn¦thankful¦nes, in worde & dede and the cau∣ses.
• * 1.3

  The true descrip∣sion of him that dothe no pleasour but by importu¦nat re∣quest.
• * 1.4

  Bene∣fits ought not to be done slow¦ly & vpō request.
• * 1.5

  The mul¦titude of ingrate pleople shold not make vs y^• slower to doo good••
• * 1.6

  That we shold per¦sist on in weldoīg.
• * 1.7

  Wheri•• cōsiste••h the force of a bene¦fyt.
• * 1.8

  Immesu¦rable ge∣uinge is commēda¦ble in no thynge.
• * 1.9

  Benefi∣t••s done shold not be remē∣br••d by him that dyd them
• * 1.10

  Brute bests ac∣knowled¦ge good done to them.
• * 1.11

  Thre gra¦ces.
• * 1.12

  Why y^e .iii Graces holde one thother by y^e hand
• * 1.13

  Whi thei laughe.
• * 1.14

  Whi thei are yōg & Uirgins
• * 1.15

  why thei are so apa¦relled.
• * 1.16

  The law of lyfe ••s to showe the waye how to liue & to be conuer¦sante a∣monge o∣thers.
• * 1.17

  The cōtē¦cion of ho¦nesty res¦teth in ge¦uīg, takīg & rendrīg benefites
• * 1.18

  The right vse of this cōtēcion.
• * 1.19

  Poetes common lyers and flaterers.
• * 1.20

  What hurt ry∣seth by Ingrati∣••ude.
• * 1.21

  Wher is the very seate and pla••e of benefits.
• * 1.22

  Benefits neuer de∣cay.
• * 1.23

  Corona muralis.
• * 1.24

  Corona Ciuita.
• * 1.25

  The di∣scripsion of a bene¦fyt.
• * 1.26

  The hart al one cō∣mendeth al things
• * 1.27

  Symple thynges gyuen with a goodwi•• more ac∣ceptable then rich giftes with gru••¦chyng.
• * 1.28

  A nota∣ble exam¦ple of libe¦rality of one ha∣uing no∣thing to geue ga∣ue hī self.
• * 1.29

  ••he cour¦tyar.
• * 1.30

  Cause of cōplainte vppon naughti∣nes hath not wan∣ted in old time.
• * 1.31

  Ingrati¦tude the ro••e of al vyces.
• * 1.32

  Ingrati∣tude the greattest vyce that may be done, and y^e lightest that may be suffe∣red.
• * 1.33

  The per∣fit trial of a liberall hart.
• * 1.34

  The ma∣ner how mē shold do their benefites
• * 1.35

  One as euil as an ingrate person.
• * 1.36

  A diuisiō of benefi∣tes.
• * 1.37

  Causes why bene¦fyts seme the gret∣ter.
• * 1.38

  Causes by which our bene¦fites may s••me ••••e gretter.
• * 1.39

  we ••u••ht to shew profita∣ble ples∣sours.
• * 1.40

  Thinges to be no∣ted in sen¦ding pre∣sentes.
• * 1.41

  Unthāk¦ful & for∣getful mē
• * 1.42

  Gift••s ought to be o•• lon∣gest con∣tin••aūce
• * 1.43

  Thyngs rare most accepta∣ble.

  Omne ra¦rum cha∣rum.
• * 1.44

  A nota∣ble exāple of arrogā¦cy & pryd
• * 1.45

  Uery mā¦hod.
• * 1.46

  plesour ge¦nerall to al men is accepta∣ble to no•• in priuat
• * 1.47

  Regarde to be had in bene••i¦ting.
• * 1.48

  what ple¦sour is well em∣ployed.
• * 1.49

  •• wittye ••••yinge.