The first book of Tullies Offices translated grammatically, and also according to the propriety of our English tongue; for the more speedy and certain attaining of the singular learning contained in the same, to further to a pure Latin stile, and to expresse the mind more easily, both in English & Latine. Done chiefly for the good of schools; to be vsed according to the directions in the admonition to the reader, and more fully in Ludus lit. or Grammar-schoole

The first Booke of Marcus Tullius Cice∣ro, q 1.1 concerning Duties, to Marcus [his] Sonne. (Book 1)

CHAPTER 1.

The* 1.2 Argument [of thi•…•… first chapter] q 1.3 by Desiderius Erasmus of Roterdame.

TVlly] exhorteth * 1.4 his son•…•…e Cicero by his own exāple, that he * 1.5 addict not himself to any q 1.6 one studi•…•… alone; but that hee q 1.7 ioyne Greeke with Latine, & q 1.8 eloquence

of speech with the q 1.9 knowledge of Philosophie. * 1.10 Afterward q 1.11 to the* 1.12 end to make him * 1.13 more attentiue, hee commendeth [vnto him] thi•…•… part of Philosophie, which is con∣cerning Duties; q 1.14 for two causes e∣specially; either for that the vse o•…•… it, q 1.15 extendeth it selfe most largely to euery condition of life: or be∣cause q 1.16 this alone is common to all sorts of Philosophers. Lastly, q 1.17 hee affirmeth, that he chiefly followeth the Stoiks in this discourse, because these haue q 1.18 determined the very best of the end of goodnes, q 1.19 where∣unto al Duties are referred: where∣as Epicurus measuring the chiefe good by pleasure, and Aristo, Pyr∣rho and Herillus taking away [all] * 1.20 choyce of things, haue q 1.21 subuer∣ted * 1.22 euen the nature of dutie.

1 * 1.23 ALthough (sonne Marc.) •…•…t q 1.24 cōcer∣neth you, q 1.25 hauing heard Cratippus now a year, & that at q 1.26 Athens, q 1.27 to be throughl•…•… fur∣nished with * 1.28 pre∣cepts & institutiōs of Philosophy, for that q 1.29 singular authoritie both of your * 1.30 teacher & also of the City; q 1.31 the one whereof may q 1.32 store you with knowledge, q 1.33 the other with examples; 2 yet as I my self q 1.34 haue euer for my bene∣fit ioyned Latine studies with greek* 1.35 neither haue I dōe that only in Philo sophy, but also in

the q 1.36 practice of o∣ratory; q 1.37 so I think you ought to doe the same that you may be * 1.38 alike in the * 1.39 faculty of both kindes of speech: q 1.40 vnto which purpose we (as wee q 1.41 sup∣pose) haue broght great * 1.42 helpe to our q 1.43 countrie∣men; that not on∣ly [they who are] q 1.44 ignorant of the Greeke tongue, but also the lear∣ned, may thinke * 1.45 thēselues to haue attained somwhat, q 1.46 both to further their eloquence, & also their iudg∣ments. 3 Where∣fore you shall learne indeede, of the q 1.47 chiefe of the

Philosophers of this * 1.48 age: & you shall learn as long as you * 1.49 will; yea & you q 1.50 ought to be willing, •…•…o long as it shall not repent you how much you * 1.51 profit. But yet q 1.52 reading q 1.53 my books * 1.54 not much diss•…•…ting frō the* 1.55 * 1.56 P•…•…ipateticks (be∣cause * 1.57 wee desire to be both * 1.58 So∣cratians and Pla∣tonians) q 1.59 vse your owne iudge∣ment▪ concerning the mat•…•…ers them∣selues. (For q 1.60 I do not hinder you) q 1.61 but surely you shall make [your] Latine q 1.62 tongue more q 1.63 flowing by reading q 1.64 my

workes. Neyther q 1.65 yet wold I haue this q 1.66 thought to bee spoken arro∣gantly [of me] for q 1.67 yeelding vnto many the know∣ledge of Philoso∣phy, if I * 1.68 assume that vnto my self, which q 1.69 properly belongeth vnto an Oratour, [that is] to speak * 1.70 apt∣ly, distinctly & q 1.71 e∣loquē•…•…ly, bec•…•…use I haue q 1.72 spēt [my] time in that study, q 1.73 I seeme after a sort to challenge it [as] by my own right. 4 * 1.74 For w^ch cause (sonne Cice∣•…•…o) q 1.75 I earnestly exhort you, that* 1.76 you reade q 1.77 care∣fully not only my

orations, but also these bookes [which I haue 〈◊〉〈◊〉] of Philoso∣phy, which q 1.78 haue now almost made themselues equall vnto those: for there is a greater q 1.79 force of elo∣quence q 1.80 in those, yet this q 1.81 euen & q 1.82 middle kinde of stile is also to bee * 1.83 regarded. And q 1.84 the rather be∣cause I do not see, that it hath hap∣pened as yet to a∣ny of the Greci∣ans, that the same man trauel•…•…ed q 1.85 in both those kindes [of speech] & fol∣lowed bo•…•…h q 1.86 that lawyerlike maner of pleading, and

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this q 1.87 m•…•…lde kinde of q 1.88 discoursing: except peraduen∣ture Demetrius Phalerius may be q 1.89 accounted in this nū•…•…er; [who was indeede] * 1.90 a subtile disputer, q 1.91 but no great O∣rator, yet * 1.92 sweet, that you may knowe [him to haue been] * 1.93 the scholar of Theo∣phrastus. But how much vvee haue profited in both [kinds] q 1.94 let o∣thers iudge: cer∣tainely wee haue followed both.

q 1.95 And I think ve∣rely, that Pla. also (if he would haue practiced that Lawyerlike kinde

of pleading) could haue spo∣ken most grauely and * 1.96 most copi∣ously: and q 1.97 that Demosthe. could haue don elegant∣ly and finely, if he had •…•…ept those things which hee learned of Plato, and q 1.98 would haue pronounced thē. q 1.99 So I iudge like∣wise of Aristotle and Isocrates, q 1.100 ei∣ther of which be∣ing delighted with his owne * 1.101 studie, despised the other.

5 But q 1.102 whereas I had * 1.103 determi∣ned to write som∣what vnto you at this time, and ma∣ny things hereaf∣ter,

I haue q 1.104 desi∣red q 1.105 to beginne with that especi∣ally, which vvas both most q 1.106 fitte for your age, and most q 1.107 graue for authority; q 1.108 For whereas there are many things in philosophie both weightie and pro∣fitable, disputed of q 1.109 very exactly and * 1.110 copiously by the Philoso∣phers, those which haue beene q 1.111 deliuered & pre∣scribed by them concerning Du∣ties, do seeme q 1.112 to extend most large ly. For no part of [our] life, neither in q 1.113 publicke [af∣faires] nor * 1.114 in pri∣uate,

nor [in mat∣ters] * 1.115 pertaining to the * 1.116 pleading place, nor in * 1.117 do∣mesticall busines∣ses nor if you doe q 1.118 ought alone, nei ther if you q 1.119 haue dealing with ano∣ther, may q 1.120 bee without Dutie. Al∣so all honesty of life q 1.121 doth 〈◊〉〈◊〉 in * 1.122 regarding it, and [all] q 1.123 disho∣nestie in neglec∣ting it. 3 And in∣deede this questi∣on is cōmon q 1.124 to all the Philoso∣phers. For who is he, that q 1.125 giuing no precepts of Dutie, dare name himselfe a Philo∣sopher? 6 But there are some

q 1.126 sects, which * 1.127 peruert all duty, hauing determi ned the q 1.128 boūds of good & euill. For hee that so deter∣mineth the soue∣raigne good, that it hath nothing q 1.129 con•…•…oined with virtue, and mea∣sureth the same by his owne com modities and not by honestie, it cō∣meth to pass, that this man if hee * 1.130 consent vnto himselfe, and be q 1.131 not somtimes o∣uercomne by the goodnes * 1.132 of na∣ture, can neither q 1.133 practice friend∣ship, nor iustice, nor * 1.134 liberality. And certainly he

can by no means be a valiant [man] q 1.135 who iudgeth griefe to bee the greatest euill, or temperate q 1.136 who determineth plea sure to bee the chief good: which things, although they are so q 1.137 ap∣parant, that the matter needeth * 1.138 no disputation, yet they are * 1.139 dis∣puted q 1.140 by vs in another place.

These q 1.141 Sects therefore, * 1.142 if they will bee agreeable to themselues, can say nothing con∣cerning Dutie. q 1.143 Neither can any precepts of Dutie [which are] * 1.144 firm, stable, & q 1.145 agree∣able

to nature, be set downe but ey∣ther q 1.146 by thē who [affirm] only [ho∣nesty] [to be desi∣re•…•…] or by them who q 1.147 hold q 1.148 that honesty is especi∣ally to be desired for it selfe. And therefore q 1.149 the gi∣uing precepts thereof, is q 1.150 pecu∣liar to the Stoiks, and Academiks. and Peripatetiks, because the opini∣on of Aristo, Pyr∣rho and H•…•…rellus, hath beene * 1.151 his∣sed out lōg agoe; who neuertheless q 1.152 might haue had their q 1.153 lawfull li∣berty, of q 1.154 discour∣sing concerning Dutie, if they had

left any choise of * 1.155 things, that ther might q 1.156 haue bin an entrance to the finding out of du∣tie. 7 q 1.157 We there∣fore at this time, and in this questi∣on, doe chiefly follow the Stoiks: not as * 1.158 Interpre∣ters, but as vvee are * 1.159 wont, we will draw out of their fountaines, so much as q 1.160 by any meanes shall seem good, q 1.161 accor∣ding to our mind and iudgement.

This first chapter cō∣•…•…ineth the exordium or entrance into the whole worke: and in it T•…•…ully directing all his speech to his •…•…onne,

1.

Putteth him in minde what knowledge in Philosophy might be lookt for at his hāds; to wit, that he should be fully furnished with the groundes thereof.

1. Because of the ex∣cellenci•…•… of his reader, viz Cratippus.

2. In regard of the time wherein he had heard him▪ viz. •…•… whole yeare.

3. For the place where, viz. at Athens a fa∣mous Vniuersi•…•…ie. And that because as his rea der might store him with precepts, so the place with examples;

2

Hee exhorts him to ioyne the study Greeke and Latine to∣gether;

1. For that he himse•…•… had done so, both i•…•… the stndie of Philoso∣phy and Rhetoricke;

2. To the end that he might bee equall in both tongues, viz. both Greeke and La∣tine;

3. That thereby hee might benefit his countri•…•…men; not on∣ly the rud•…•…r sort, but euen the l•…•…arned also, as he himselfe had done before, both for speech & iudgement▪

3

Hee willeth him that (though hee was a hearer of Cratippus the chiefe Philosopher

of that age, and doe incourage him there∣vnto that hee should he•…•…re him as long as he would, & as he per∣ceiued hims•…•…lf •…•…o pro∣fit by him, yet) •…•…ee would •…•…ade his wri∣tings also: and that 1. Because his wri∣ting•…•… did not much diff•…•…r from the philo∣sophy of the Pe•…•…ipate∣tiks, which his sonne followed▪ (•…•…ith they desired to be both fol∣lowers of Socrates & Plato) though con∣cerning that sect, hee leaue him to his owne iudgement.

2. For that reading his

writings hee should make his latine tong more copious.

3. Because howsoeuer hee yeelded vnto o∣thers the superioritie in the knowledge of Philosophy, yet hee challenged vnto him∣selfe a preheminence amongst Oratours; for that hee had spent his whole time therin.

4

To this purpose hee perswades him fur∣ther, to the diligen reading not onely o•…•… his orations, but al∣so

of these his three bookes of Offices, which were now equa•…•… in number •…•…o those three volumes of Ora∣tions: and this like∣wise,

1. Because though his Orations were more lofty, hauing more power of eloquence in them; yet this mid∣dle kinde of stile, which he vseth here in his Offices is also to be regarded.

2. for that he obserued that none of the Gre∣tians had attained heereunto, to excell in both these kinds of stile.

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Except peraduenture Demetrius Phalerius, who was no great O∣ratour, though a sub∣tile disputer, and yet of sweete speech, that he might be knowen one of Theophrastus scholars.

But for his owne skill in both kindes, he re∣ferreth it to the iudge ment of others.

Allso he thinketh that Plato could haue don excellētly, if he would haue followed that kinde of stile.

And in like maner Demosthenes, if hee would h•…•…u pronoun∣ced those things which he had learned of Plato.

So likewise Aristotle and Isocrates, if they had not despised one another, being either of them too much conceited in his owne studie.

5

Hee sheweth why he purposing to write many things vnto him, began with these books of Offices.

1 For that this worke was most meete for them, both for the age of the one of thē, and the grauity of the other.

2 Because although there are many other things in philosophie very profitable, yet none so profitable as this concerning duty; nor any that exten∣deth it selfe •…•…o largely;

Sith no part of our life can bee without dutie, in what matters soeuer, or howsoeuer we are to deale in pri∣uate or in publike.

And moreouer for that all honesty of life is in regarding dutie, all dishonesty in the neglect of it;

3 Because this questi∣on of Dutie belongs to all Philosophers,

Neither dare any as∣sume the name of a Philosopher, vnlesse hee haue giuen some precepts of Dutie;

6

Hee giueth him warning of some sects

of Philosophers 〈◊〉〈◊〉 peruert al dutie in set∣ting downe 〈◊〉〈◊〉 the limits of good and euill.

Because •…•…e that deter∣mineth the chief good to be in any thing but in virtue, or in that which is agreeable thereunto, cannot be virtuous, nor so much as put any vertue in vre, vnlesse hee bee o∣uercomne by the goodnes of nature.

Neither hee that

iudgeth the chiefe e∣uill to be in a•…•…y thing but in vice, or that which belongs ther∣vnto, or followeth thereupon.

These things hee o∣mitteth; as both appa∣rant▪ and handled by him in another place.

And moreouer hee sheweth, that these Sects can say nothing concerning Dutie;

Nor that any can set downe any right pre∣cepts of Dutie, but

Nor that any can se•…•… downe any right pre cepts of dutie, but o•…•… ly they who hold 〈◊〉〈◊〉 tue to be the chiefe good.

And therefore th•…•… onely the Stoiks, Ac•…•…∣demiks, and Peripa•…•…∣cians canne giue p•…•…∣cepts of duty;

for that the opinio•…•… of other Philosophe as of Aristo, 〈◊〉〈◊〉 and Herillus, 〈◊〉〈◊〉 been hissed out o•…•… t•…•… schooles long befo•…•…

7

Hee therefore profes∣seth that hee chiefely followed the Stoiks in these bookes so far as hee thought •…•…t, for his purpose, to sette downe the truth; and so drewe out of their fountaines, what so e∣uer seemed necessary heerevnto.

Chap. 2.

* 1.162* I think it therfore meet, sith q 1.163 all my discourse shal bee q 1.164 of Duty, to * 1.165 define q 1.166 first what duty is: 2 which I * 1.167 maruell q 1.168 that Panetius preter∣mitted. 3 For eue∣rie q 1.169 treatise q 1.170 cō∣cerning any mat∣ter, which is * 1.171 vn∣dertaken q 1.172 accor∣ding to reason, ought to q 1.173 begin with a definition, that it may be vn∣derstood, what it is * 1.174 wherof it is q 1.175 discoursed.

Chap. 2.

In this chapter T•…•…∣ly first declareth h•…•… purpose to began w•…•… the definition of D•…•…∣tie, as most meet; •…•…r the whole disputatie is to be of Duty.

2. Reproueth Pan•…•…∣tius for omitting it.

3. Teacheth that eu•…•…∣ry treatise ought to •…•…∣gin of a definition, •…•… the end that the who discourse may be b•…•…∣ter vnderstood.

Chap. 3.

The Argument.

BEcause the q 1.176 name of Du∣ty is not q 1.177 of one sort, neither could be fitly defined q 1.178 in generall▪ he expres∣eth it by a diuision, which q 1.179 in truth is double in word, but the same q 1.180 in sub∣stance. Hee ma∣keth also two kinds of Duties, q 1.181 accor∣ding to the q 1.182 opini∣on of the Stoiks. * 1.183 The one, which they call a perfect dutie, and is ioyned with the end of goodnesse, neither doth it q 1.184 appertaine to any man q 1.185 but

only to a wise man. q 1.186 The other is of a middle kinde, or onely begun, which is neither good of it selfe nor euill, but is q 1.187 vndertaken for some vse of life: as for exāple, q 1.188 Right∣ly to restore that which hath beene committed to our trust to keepe, q 1.189 is a worke of perfect Dutie: * 1.190 [onely] to restore that which hath been commit∣ted to vs in trust, q 1.191 of * 1.192 an vnperfect; * 1.193 whenas no man saue onely a vvise man can restore * 1.194 a∣right, q 1.195 though e∣u•…•… fooles also may restore. And Saint Ambrose thinketh, those Duties which

are q 1.196 performed according to q 1.197 coū∣sell, to be of the for∣mer kinde; q 1.198 those vvhich are done * 1.199 according to pre∣cepts, q 1.200 of the lat∣ter: as for example▪ to q 1.201 husband our substance well, * 1.202 ap∣pertaineth to the q 1.203 imperfect Dutie; to bestowe vpon the poore q 1.204 to the perfect.

* 1.205 EVery questi∣on concer∣ning Dutie, q 1.206 be∣longeth to one of these two kindes▪ One kinde is which appertaineth to the * 1.207 ende of good things: q 1.208 the other which * 1.209 consisteth in precepts; by

which q 1.210 the course of [man•…•…] life may be framed for eue∣ry condition there∣of: q 1.211 Of the for∣mer kinde, there are such like exam∣ples▪ as these fol∣lowing. •…•…hether all Duties be per∣fect? Whether one Dutie bee not greater then ano∣ther? q 1.212 and such as are of the same kinde. But q 1.213 those Duties whereof precepts are giuen, although they ap∣pertain to * 1.214 the end of good, yet that doth lesse appeare, because they seeme rather q 1.215 to belong to the framing of the common kind of life: concerning

which q 1.216 we are * 1.217 to shew our mindes in these bookes.

q 1.218 There is moreo∣uer another diuisiō of Dutie. For there is saide [to bee] a certaine * 1.219 middle and a perfect Du∣tie. I suppose vvee may call [that] the q 1.220 perfect Du∣tie which the Gre∣cians mame 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: q 1.221 but this [we may call] a * 1.222 mid∣dle [Dutie] which they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And they define those [Duties] thus: that they define that which is right, to be a perfect Du-Dutie. But they say, that * 1.223 to be a middle Dutie, q 1.224 for w^ch a probable rea∣son

may bee ren∣dered, wherefore it is done.

Before hee defines Duty, he declareth that there are two sorts of questions concerning it.

One sort of them about the end of good things:

The other, concer∣ning precepts of Duty for framing the whole course of life.

And first hee sette•…•… downe precepts 〈◊〉〈◊〉 the former kinde•…•… 1. whether all D•…•… ties bee perfect, &

And in the seco•…•… place, hee shewe•…•… his purpose to ha•…•… dle in this boo•…•… the later sort of th•…•… former question viz. cōcerning pr•…•… cepts of Duty f•…•… ordering and fr•…•… ming the life 〈◊〉〈◊〉 man.

Afterwards he pro∣poundeth an other diuision of Duty, to wit, that Duty is ey∣ther meant▪ viz. of a middle nature, or else perfect.

The perfect hee thinketh to be that which the Grecians call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; & the middle, that which they name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Then sheweth how they define both of them, viz that they define the perfect Duty to bee a right Duty.

The meane to bee that, for which a probable reason

may bee rend•…•… why it is done.

Chap. 4.

What q 1.225 maner of delibe•…•…on [ought to be] in the choise of things.

q 1.226 THe delibera∣tion then of taking counsell is of three sorts, as Panetius thinketh. For first [men] doe doubt, whether that which q 1.227 commeth to bee consulted of, bee honest to bee done or dishonest. In cōsidering wher∣of, their mindes are oft distracted into contrarie q 1.228 o∣pinions.

q 1.229 Second∣ly, they * 1.230 inquire or consult, vvhether the thing whereof they take aduice, may farther [them] for the commodi∣tie and pleasantness of life, for q 1.231 ability and plentie of [all] things, for wealth and power, q 1.232 where∣by they may both helpe themselues & q 1.233 theirs; all vvhich deliberation falleth q 1.234 vnder the consi∣deration of profit.

3 The third kind of doubting is, whenas that thing which seemeth pro∣fitable, is thought to * 1.235 fight with ho∣nestie. For whenas profit doth seem to snatch to it selfe,

[and] * 1.236 contrarily honestie, to q 1.237 call backe againe vnto it selfe▪ it commeth to passe, that the minde is * 1.238 distrac∣ted in q 1.239 deliberati∣on, and bringeth a q 1.240 perplexed * 1.241 care of q 1.242 imagination. 2 Whereas, to q 1.243 o∣mit any thing in diuiding, is a very great fault, tvvo things are * 1.244 preter∣mitted in this diui∣sion: q 1.245 for men are not onely wont to deliberate whether the matter bee ho∣nest or dishonest; 1 but also q 1.246 of two honest things pro∣pounded, whether is the honester; 2 and also of two profitable things

layde before [vs] vvhether is more profitable. So q 1.247 that conside∣ration, which hee thought to be three foulde, is found q 1.248 meete to be diui ded into fiue parts▪ First, then q 1.249 wee are to intreat of hone∣stie; but, two man∣ner of waies: then q 1.250 in like sort of profit; q 1.251 lastly, of the q 1.252 comparing of them together.

Chap. 4

In this chap•…•… Tullie in the fi•…•… place setteth dow•…•… three question which are vsuall taking counsell, a•…•…∣cording to Pane•…•… us.

1. whether the m•…•… ter to be consult•…•… of be honest or d•…•… honest: in wh•…•… consideration h•…•… sheweth that th•…•… are many difficu•…•…∣ties.

2. whether it be pro∣fitable or no, viz. whether it may fur∣ther our commodi∣ties or pleasures; or more enable vs to helpe our selues and others.

3. when profit see∣meth to fight with honest•…•…; whether is to be chosen.

Because when our profit draweth vs one way, and hone∣stie

another, o•…•… mindes come to 〈◊〉〈◊〉 exceedingly d•…•…∣cted and perplex•…•…▪

2

In the second pla•…•… reprouing Pane▪ 〈◊〉〈◊〉 omitting 〈◊〉〈◊〉 in this diuision, 〈◊〉〈◊〉 addeth other 〈◊〉〈◊〉 questions where men are wont deliberate also,

1. Of two ho•…•… things whether more honest.

2. of two profit•…•…∣ble things wheth•…•… is more profitab•…•…

So that hee maketh fiue generall questi∣ons in ech delibera∣tion▪

The two first con∣cerning honesty.

The two next con∣cerning profit.

The fifth of com∣paring them both together.

Of the two first hee disputeth in the first booke; of the two next concer∣ning profit in the second; of compa∣ring them both in the third.

Chap. 5.

The Argument.

q 1.253 In this Chap∣ter [Tully] accor∣ding to the opinion of the aucient Aca∣demy,

and of the Storks (who thinke the chiefe good to come from Nature, and doe q 1.254 affirme, this to be the very thing to liue bles∣sedly, [viz.] to liue according to Na∣ture) doth teach, what seedes Nature hath sowen in vs, and what helps it hath q 1.255 giuen, wher∣l•…•… q 1.256 through dili∣•…•…nce and practice w•…•…e may attaine to felicitie, * 1.257 whither all things are refer∣red. For, * 1.258 in the first place it hath * 1.259 put into euery li∣uing creature an q 1.260 endeuour of de∣fending it selfe; which is common to men with beasts

by the lawe of Na∣ture, and it is cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, q 1.261 that is to say, the first accor∣ding to Nature; q 1.262 then followeth a•…•… earnest desire of those things, which are q 1.263 furtherers of safetie▪ [•…•…nd] * 1.264 a fly∣ing of those which are hurtfull. But moreouer q 1.265 it hath giuen to man (be∣cause hee consists not onely of body but also of * 1.266 minde) a * 1.267 power of reaso∣ning, that hee may bee q 1.268 wholly safe; from whence all q 1.269 disciplines, and those moral vertues do q 1.270 proceed.

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IT is giuen to * e∣uery kinde of liuing creatures by Nature * 1.271 from the beginning, * 1.272 to de∣fend it selfe, life and body, and * 1.273 to shun those things which seeme hurt∣full; and also to seek out & prepare all things whatso∣euer are necessarie * 1.274 to liuing: as, fee∣ding, q 1.275 dens, and q 1.276 other things of the same kinde.

2 An q 1.277 earnest de∣sire also of q 1.278 com∣ming together for the cause of * 1.279 pro∣creation is q 1.280 com∣mon to all liuing creatures, and also a certaine * 1.281 care of those * 1.282 things

which are q 1.283 bred.

Buth this q 1.284 is the speciall difference betweene man and beast. 1 q 1.285 For that the beast q 1.286 ben∣deth it self so much as it is mooued by sense, vnto that thing onely which is at hand, & which is present, very little percei∣uing * 1.287 what is past or to come: but man because he is * 1.288 partaker of reason, whereby he seeth q 1.289 what will follow, * 1.290 percei∣ueth the begin∣nings and causes of things, q 1.291 neither is ignorant of the q 1.292 proceedings of them, and as it were q 1.293 things going be∣fore

them, he com∣pareth q 1.294 things that are like, and adioyneth & knits together things to come q 1.295 vvith things present, * 1.296 seeth easily the course of [his] whole life, and pre∣pareth thin•…•…s ne∣cessary q 1.297 to the lea∣ding thereof.

2 q 1.298 Moreouer the* 1.299 same Nature doth q 1.300 win man to man by the * 1.301 force of reason, to q 1.302 a soci∣ety both of speech and of life, & doth breed q 1.303 〈◊〉〈◊〉 a certaine q 1.304 speciall loue towards them which are q 1.305 begot∣ten; and infor∣ceth that q 1.306 compa∣nies of men are wil∣ling

to bee q 1.307 assem∣bled amongst thē∣selues, and q 1.308 bee al∣so seruiceable vnto▪ one another: and for those causes [in∣forceth them] to studie to prouide those things, which may q 1.309 furnish them both q 1.310 for appa∣rell and also for su∣stenance; and that not for themselues alone, but for their q 1.311 wiues, children and others, * 1.312 who are deare vnto them, and vvhom they ought to de∣fend: which care q 1.313 doth also stir vp mens spirits, and doth make them q 1.314 more couragious to doe their busi∣nesse. 3 Also the

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the inquiry and searching out of the truth * 1.315 is espe∣cially proper q 1.316 vn∣to man. There∣fore when wee are* 1.317 free from necessa∣rie businesses and cares, then we q 1.318 de∣sire to see, heare and learne * 1.319 some∣thing; and wee ac∣count* 1.320 the Al know∣ledge of things ei∣ther * 1.321 hidden or * 1.322 admirable [to be] necessarie * 1.323 to liue well and blessedly. q 1.324 Wherevpon it is vnderstood, what thing [soeuer] is true, simple, and * 1.325 sincere, q 1.326 that is the fittest to the nature of man.

4 q 1.327 There is a cer∣taine q 1.328 desire of

soueraintie adioy∣ned to this q 1.329 loue of * 1.330 seeing the truth, that a minde well * 1.331 informed by Nature, is willing to obey no man, but one q 1.332 com∣manding* 1.333 or teach∣ing, or q 1.334 gouer∣ning iustly and law∣fully q 1.335 for [his] commoditie sake: whereof * 1.336 appea∣reth [that] great∣nesse of courage and the contempt of q 1.337 worldly vani∣ties. 5 Neither indeede is * 1.338 this a small * 1.339 power of Nature & Reason, that this one liuing creature doth per∣ceiue what Order is, what q 1.340 is seem∣ly in deedes and in

wordes, * 1.341 what a measure is. And therefore no other liuing creature per∣ceiueth the * 1.342 faire∣nesse, comelinesse and q 1.343 proportion of the partes of those same things which are percei∣ued by sight.

Which q 1.344 resem∣blance, Nature & Reason q 1.345 conuey∣ing from the eyes vnto the minde, doth think q 1.346 com∣linesse, * 1.347 constancy [and] order q 1.348 to bee also obserued, much more in counsells and in deedes; and q 1.349 is heedfull q 1.350 that it doth not any thing vncomlily or q 1.351 ffe∣minately; also that

it q 1.352 neither do not * 1.353 thinke any thing * 1.354 wantonly, both in all opinions q 1.355 or deedes. Of which things, that q 1.356 ho∣nestie which vvee seeke is * 1.357 forged and made: which although it be not q 1.358 honoured, yet let it bee honoura∣ble: * 1.359 for wee say truly, though it be praised of no man, yet q 1.360 it is prayse∣worthie by Nature. q 1.361 You see doubt∣lesse (son Marke) the very forme and as it were the face of honestie: which if it could be beholden with the eyes, it would stirre vp (as Plato saith) q 1.362 a maruelous loue

of wisdome.

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Chap. 5.

In this fifth chapter Tully teacheth first what is common to all liuing creatures by nature: as name∣ly,

1. To defend them selues, liues and bo∣dies, to shun what appeareth hurtfull, to follow after that which seemeth good for them.

2. An earnest desire of going together for procreatiō, with a care of their young.

In the second place hee declareth the speciall difference betweene man and beast.

1. That the beast followeth only that which is present, & whereunto it is mo∣ued by sense, little perceiuing what is past or to come.

But man carried by reason, in conside∣ring circumstances and comparing things together, fol loweth what he ta∣keth best for the life, and prepareth things necessarie for the leading thereof.

2. That men by th•…•… meanes 〈◊〉〈◊〉 reason ar•…•… •…•…ore sociable and desirous to liue in assemblies toge∣ther, hauing a speci∣al care of their pro∣geny.

And that they a•…•… also more seruicea∣ble

one to another studying to pro∣uide all necessaries for themselues, and theirs, and so for all other whom they loue, a•…•…d ought to defend, as their wiues and children and all others who are neere and deare vnto them.

Heereby their spi∣rits are stirred vp, & they are made more cheerefull to their businesses.

3. A third difference

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is, that man onely searcheth out the truth, whence he 〈◊〉〈◊〉 by all meanes desi∣rous to learne; and accounteth the knowledge of all se∣cret and admirable things necessarie to a blessed life.

The consequen•…•… heereof.

4. That there is i•…•… man a certaine de∣sire of soueranti•…•…

〈◊〉〈◊〉 bearing rule and 〈◊〉〈◊〉 obey none but 〈◊〉〈◊〉 that gouerneth for his benefit.

Hence springeth in man that greatness of courage & con∣tempt of humane things.

5. A fift difference i•…•…, that man onely obserueth order measure and com∣•…•…nesse in words and deeds: and taking a

proportion from the fairenesse 〈◊〉〈◊〉 things that are seen it cōueieth it to th•…•… minde for framing all speeches and ac∣tions accordingly that it do all thing comelily, no thing vnseemlily.

Hence ariseth that honesty which is heere sought out: which though it were not seene nor praised of any, yet is praise worthy by nature.

And this hee teach∣eth to bee the verie forme of honestie, which seene with •…•…he eyes would stir •…•…p in vs a marue∣•…•…us loue of vertue.

Chap. 6.

The Argument.

Of the foure * 1.363 Vertues, from whence all the Du∣ties q 1.364 of the com∣mon course of life doe q 1.365 spring: [as] wisedome, iustice, q 1.366 valour and tem∣perance, and of the matter of euery one of them.

BVt q 1.367 * 1.368 whatso∣uer thing is honest, q 1.369 springeth out of some one of [these] foure * 1.370 fountaines. 1 For it is q 1.371 exercised either in the q 1.372 wise

perceiuing of the truth and q 1.373 skilful∣nesse: or in pre∣seruing the * 1.374 soci∣ety of men, and gi∣uing to * 1.375 euery one that which is his owne; and in the q 1.376 faithfull keeping of contracts; or in the q 1.377 greatnesse & power of a q 1.378 hauty & inuincible cou∣rage; or else in the order and mea∣sure of all things which are done q 1.379 & spoken, q 1.380 wher∣in consisteth * 1.381 mo∣destie and tempe∣tance. 2 Which fower although they be q 1.382 wrapped and * 1.383 intangled to∣gether amongst themselues, yet q 1.384 certaine seuerall

kindes of Duties * 1.385 doe growe out of euery one of them: as, out of that part which was descri∣bed first, wherein wee place wisedom and prudence, q 1.386 there is the sear∣and q 1.387 finding out of the truth; and this is the proper q 1.388 function of that vertue. For as eue∣one perceiueth q 1.389 most clearely, what is truest in e∣uery matter, and q 1.390 can both se•…•… and q 1.391 giue a reason most wittily and most readily, q he is wont q 1.392 to be right∣ly accounted the most prudent and wise. 3 Wherfore truth * 1.393 is subiect

to his, as the mater which it handleth, and in which it is q 1.394 exercised. But necessities are * 1.395 propounded to the other three vertues, to get and keepe those things, q 1.396 wherby the trade of [mans] life is maintained; that both the societie of men and q 1.397 neigh∣bourhood may be preserued, and his excellencie and greatnesse of cou∣rage may * 1.398 shine a∣broad, both in in∣creasing of q 1.399 sub∣stance, and getting commodities both to himselfe & * 1.400 his, and also much more in despising these same things.

Also order, & con∣stancy, and mode∣ration,* 1.401 and those things which are like vnto these, are exercised in that kinde, vnto which a certaine action is to be * 1.402 adioyned, not onely an q 1.403 oc∣cupying of the mind. For we q 1.404 ap∣plying a certaine meane and order to these things which are q 1.405 practi∣ced in [our] life, shall * 1.406 obserue both honestie and com∣linesse.

In this sixt chap∣ter Tullie teachete that there are som•…•… chiefe and cardin•…•… vertues, out 〈◊〉〈◊〉 which all other d•…•… ties do proceed: 〈◊〉〈◊〉 wit, Prudence, I•…•… stice, Fortitud•…•… Temperance. Of euerie of whic•…•… he first setteth dow•…•… the definition, the the subiects abo•…•…

which they are con∣uersant.

1. As, that prudēce is a vertue, exercised in spying out the truth, & in cunning.

2. Iustice, is in pre∣seruing the societie of men, and giuing euerie one their owne.

3. Fortitude, in the greatnesse of an in∣•…•…cible courage.

4. Temperance, in keeping order and measure in all spee∣ches and actions.

Secondly, he shew∣eth how certaine se∣uerall duties is∣sue out of each of these: as, out of pru∣dence the finding out of the truth.

Because as euerie one best seeth the truth, and can best giue a reason there∣of, so he is accoun∣ted the most pru∣dent.

3. Thirdly, decla∣reth the subiects of

these vertues; that truth is the subiect, about which pru∣dence is chiefly ex∣ercised.

But certaine neces∣sities are the sub∣iects of the other three vertues. As for example;

To get and keepe these things where∣by mans life may he maintained, soci∣etie & neighbour∣hoode preserued, the excellencie and greatnesse of his courage may bee seene, by increasing substance, getting commodities for himselfe and his, & in disposing these humane things; are the subiects about which both Iustice and Fortitude are exercised.

And fourthly that Temperance is ex∣ercised in keeping order, constancie, and moderation: whence doe chiefly proceede both ho∣nestie and comli∣nesse.

Lastly, hee noteth a difference between Prudence and the other three duties. That Prudence is only in the exercise of the minde, the other three are chiefly seene in out∣ward actions.

Chap. 7.

Of Prudence the q 1.407 chiefe of all ver∣tues, and what is to be auoided in it, al∣so what is to bee q 1.408 imbraced.

q 1.409 NOw of the foure * 1.410 pla∣ces into which wee haue diuided the nature and q 1.411 power of honesty; that first which consi∣steth in the know∣ledge of the truth, doth q 1.412 especially concerne q 1.413 man∣kinde. For q 1.414 wee are all drawne and led to a desire of knowledge and q 1.415 skill. q 1.416 Where∣in wee thinke it a

goodly thing to q 1.417 excell. q 1.418 But to shippe, to erre, to bee ignorant, [and] to de decei∣ued, wee account it both q 1.419 euill and dishonest. In this kinde [of vertue] q 1.420 being both natu∣rall and honest, two q 1.421 faults * 1.422 are to be auoided: the one, that we q 1.423 take not things * 1.424 vn∣knowen for know∣en, and q 1.425 rashly as∣sent vnto them. Which fault hee who will q 1.426 escape (q 1.427 as all ought * 1.428 to be willing) q 1.429 must bestow both * 1.430 time and diligence to the q 1.431 considering of matters. q 1.432 The other fault is, that

some [men] q 1.433 im∣ploy ouergreat studie, & q 1.434 too much trauell q 1.435 vpon ob∣scure and difficult matters, and the q 1.436 same q 1.437 not neces∣sarie▪ Which faults beeing q 1.438 auoided, q 1.439 whatsoeuer dili∣gence and care shal be q 1.440 spen•…•… in things honest and wor∣thy of knowledge, q 1.441 shall be q 1.442 rightly commended: q 1.443 as, in Astrologie, wee haue heard of Ca•…•…∣us Sulpitius; in Ge∣ometry, wee our selues haue known Sextus Pompeyus, many in Logicke, moe in the Ciuill Lawe; all which* 1.444 Arts are exercised in the q 1.445 searching

out of the truth: * 1.446 by the studie whereof, to bee drawen away from q 1.447 necessarie im∣ploiments, it is a∣gainst Dutie. For the q 1.448 whole praise of vertue doth consist q 1.449 in action: from which yet of∣tentimes q 1.450 there is an intermission, & q 1.451 there are gran∣ted q 1.452 many recour∣ses * 1.453 vnto studies: q 1.454 yea and the stir∣ring of the minde which neuer * 1.455 re∣steth, may q 1.456 con∣tinue vs in the stu∣dies of q 1.457 meditatiō, euen without our q 1.458 trauell. But eue▪ q 1.459 cogitation and motion of the minde q 1.460 ought to

be occupied either in q 1.461 taking aduice q 1.462 about honest matters, and per∣taining * 1.463 to liue well and blessedly, or in the studies of science and know∣ledge. q 1.464 And thus haue wee spoken of the first foun∣taine of Dutie.

In this chapter Tullie speaketh of Prudence: which consisteth in the knowledge of the truth.

1. shewing it to be the chiefe of all the foure vertues, and to concerne man∣kinde especially:

And that, because we are all drawne to a desire of know∣ledge, thinking it a goodly thing to excell therein, and contra•…•…ily as disho∣nest to be ignorant or deceiued.

2. He teacheth, that in prudence two faults, contrary thereunto, are to be auoided.

1. That wee take not things which wee knowe not, as though wee knew them, and so assent rashly vnto them: and to this end, to bestowe both time & diligence to con∣sider of matters.

The second is, that we bestowe not too

much studie & tra∣vell in matters both obscure & difficult, and also needlesse.

And these two falts beeing e•…•…chewed, that all care and di∣ligence bestowed in searching out things honest and worthy of our knowledge, shall deserue due com∣mendation:

As, Caius Sulpitius is commended for his knowledge and paines in Astrolo∣gie, Sextus Pom∣peius in Geometry many in Logicke and the Ciuill law, & so in other good studies.

Yet heere giueth a∣nother C•…•…ueat, viz. That by such •…•…u∣dies wee suffer not our selues to bee drawne away from more necessarie im∣ployments. And that because all the praise of vertue cō∣sisteth in action o•…•… performing Duties, from which yet there may be inter∣missions and retur∣ning to studie.

And also for that the verie meditatiō of the minde is a kinde of studie; though without a∣ny great trauell.

Lastly, he conclu∣deth this point with one other caution. To wit, that all our

thought•…•… be imploy∣ed eyther in adui∣sing about honest matters and which app•…•…tain to a bles∣se•…•… life or in the studies of science and knowledge.

Chap. 8.

Of Iustice.

But of q 1.465 the o∣ther three [vir∣tues] remayning, q 1.466 that part exten∣deth it selfe the farthest, q 1.467 where∣in the society of men amongst thē∣selues and (as it

were) the commu∣nitie of life is con∣tained; whereof there are two parts: Iustice, q 1.468 wherein is the greatest q 1.469 brightnesse of vertue; * 1.470 which good men q 1.471 haue their name, and * 1.472 Beneficence ioy∣ned q 1.473 hereunto, which s•…•…me q 1.474 wee may call either * 1.475 bountie or libe∣rality. But the q 1.476 principall dutie of Iustice is, that q 1.477 no man hurt a∣nother, vnlesse [he bee] prouoked by an q 1.478 iniurie: * 1.479 And then that hee vse common [things] as common, and priuate [things] as * 1.480 his owne. q 1.481 How∣beit

no things are priuate by nature, but either by an∣cient * 1.482 occupation, as [of them] who in time past came into * 1.483 empty [pla∣ces:] or by victo∣rie, a•…•… [of them] who q 1.484 got [things] by warre: or by lawe, couenant, condition, lot.

q 1.485 Whereupon it is come to passe that the q 1.486 ground Ar∣pinas is * 1.487 saide▪ to bee of the Arpina∣tians, the q 1.488 Thus∣culan [ground] of the Thusculanians. And the * 1.489 descrip∣tion of priuate pos∣sessions is q 1.490 of this sorte. q 1.491 Whereup∣on, * 1.492 because part of those things

which q 1.493 were com∣mon by Nature, * 1.494 is becomne pro∣per to euery one; let euery one * 1.495 hold that, which hath * 1.496 befallen q 1.497 to each. If any man will couet greedi∣ly* 1.498 vnto himselfe more then that, he shall * 1.499 violate the lawe * 1.500 of humane societie. But be∣cause (as it is no∣tably written q 1.501 by Plato) we are born not for our selues * 1.502 alone, q 1.503 but our Countrey doth * 1.504 chalenge a part of our birth, q 1.505 our parents a parte, our friends a part, and (* 1.506 as it plea∣seth the Stoiks) * 1.507 all things which

are bred in the earth, * 1.508 to be crea∣ted for the vse of men, and men to bee q 1.509 borne * 1.510 for the cause of men, that q 1.511 they amongst themselues may * 1.512 profit one ano∣ther: q 1.513 Herein * 1.514 we ought to follow nature [as] q 1.515 a guide, and q 1.516 to bring a∣broad common commodities, by exchange of Du∣ties, in giuing and q 1.517 taking, [and] to * 1.518 binde together the q 1.519 society of man with man, both by arts and by trauell, and also by riches.

In this chapter Tullie 1. setteth out the nature of •…•…ustict that by it al humane society is preserued, and how it exten∣deth it selfe most largely of all the o∣ther three vertues.

2. He sheweth that there are two parts of it, viz Iustice properly to called, wherein is the grea∣test glory of vertu•…•…, and whereof good men are specially named: and Bene∣ficence▪ which wee m•…•… call bounty or liberaliue.

3. Hee declareth som speciall functi∣ons of Iustice: as, That no man hurt another but vpon iust c•…•…use. That men vse common things as common, priuat as their own▪

4. Hee teacheth heereupon, how by nature all things were common, but made priuate by these meanes fol∣lowing, or the like: as▪ By auncient te∣nur•…•… or ocupation, by victorie, lawe, couenant, conditi∣on, lot, &c.

Hence also he shew eth how things haue had their names of their ow∣ners, as the field Arpinas, of the Ar∣pinatians, &c.

Hereupon also hee gathereth these rules;

1. That euerie one should content him selfe with his owne so gotten: and that whosoeuer coue∣teth more then his owne, violateth the

lawe of humane so∣cietie.

2. That for so much as we are not borne for our selues alone (as Plato writeth notably) but part∣ly for our countrie, partly for our pa∣rents, partly for our friends▪ and ech for the good of others; like as all creatures are bred for the

good of man, so men especially for the benefit of men to profit one ano∣ther; that we should heerein follow Na∣ture as guide, in cō∣municating our cō∣modities to one a∣nother And so by exchāging of kind∣nesses, by giuing & taking, by our cun∣ning, helpe, and ri∣ches to binde all sorts vnto vs in so∣ciety and good wil.

Chap. 9.

q 1.520 Faithfulnesse [is] the foundation of Iustice, from the Etymology of the worde.

Al BVt the foū∣dation* 1.521 of Iustice is faithful∣nesse: that is to say, a constancy and truth of words and * 1.522 couenants: Whereupon, al∣though this per∣aduenture shall seeme * 1.523 hard to some man, yet we may bee bolde to imitate the Stoiks, who search out q 1.524 diligently from whence words are deriued, and vvee

may q 1.525 think * 1.526 faith∣fulnesse to be cal∣led, because q 1.527 that is * 1.528 done which was promised.

In this 9. chapter Tully 1. teacheth what is the founda∣tion of all Iustice, viz. faithfulnesse.

2. He defineth faith∣fulnesse, that it is constancie & truth in all our speeches and agreements.

3. In imitation of the Stoiks, who search out diligent∣ly the deriuation of words, he sheweth whence fides is na∣med, viz. a fio & dico, because that is performed which was promised, so to shewe the nature of it.

Chap. 10.

q 1.529 [There are] two kindes of iniu∣stice, as [there are] * 1.530 of iustice: and from whence they q 1.531 come.

1 BVt there are two kindes of iniustice. The one [* 1.532 is] of those men who q 1.533 offer [iniury:] The o∣ther of those who doe not * 1.534 beate backe an iniurie from them to

whom it is offered, if they be able.

2 For hee that makes an assault vpon any man vn∣iustly, beeing stir∣red vp either by * 1.535 anger or any* 1.536 q passion, hee see∣meth as it were q 1.537 to lay violent hands vpon his fellowe: and hee who * 1.538 defendeth not nor resisteth iniurie if hee can, is as well in fault, as if he should for∣sake [his] parents or friends, or coū∣trey. 3 And in∣deede those iniu∣ries which are done of set purpose q 1.539 to hurt, doe oft times q 1.540 arise from feare: whenas hee who

q 1.541 intendeth to hurt another, feareth * 1.542 lest vnlesse hee do that to another, himselfe q 1.543 should be q 1.544 anno•…•…ed with some discōmodity. And [for] the most part, q 1.545 ma∣ny men q 1.546 take occasion to doe * 1.547 wrong, that they may obtaine those things which they q 1.548 do earnestly de∣sire: in q 1.549 which kind of vice, coue∣tousnesse doth q 1.550 shew it self most euidently. Riches also, are earnestly desired, both for necessarie vses of life, and also to en∣ioy pleasures. But in those in whom there is q 1.551 more lof∣tie

minde, the co∣ueting of money q 1.552 hath an eye vn∣to q 1.553 power, and a∣bility of q 1.554 p•…•…easu∣ring [others:] as of late M. Crassus denyed q 1.555 any sub∣stance to bee suf∣ficient for him, who desired to be a Prince in the common wealth, q 1.556 * 1.557 with whose reue∣nues he could not q 1.558 maintaine an ar∣my. q 1.559 Moreouer, sumptuous q 1.560 fur∣nitures do delight, and the q 1.561 brauery of life with * 1.562 ele∣gancie and plenty; by which * 1.563 things q 1.564 it commeth to passe, that the de∣sire of money q 1.565 is infinite.

4 Neither in∣deed the q 1.566 enlarge∣ment of a mans priuate estate hur∣ting no body, is to bee dispraised: but iniurie is euer∣more to be q 1.567 auoi∣ded.

5 And q 1.568 most men are q 1.569 excee∣dingly brought q 1.570 to forget iustice, whenas they q 1.571 fall into a desire of rule, q 1.572 honour, or of glory. For that which is in Ennius (There is no q 1.573 holy societie, nor fide∣lity of a kingdome) * 1.574 doth extend it selfe more largely. For whatsoeuer is q 1.575 of such sort, in which moe cannot * 1.576 excell, * 1.577 so great

contention q 1.578 com∣meth to passe for most part therein, that it is a very hard thing to keep a holy societie. The * 1.579 rashnesse of Caius Caesar decla∣red that of late, who q 1.580 ouerturned * 1.581 all diuine and humane lawes, * 1.582 for that souerain∣tie which hee had imagined to him∣selfe by the errour of [his] q 1.583 conceit.

And it is a grie∣uous thing in this kinde, that the de∣sires of honour, rule, power, and glorie, are for the most parte in the * 1.584 greatest coura∣ges▪ and goodliest wits. By how much

more q 1.585 wee are to take heede, q 1.586 that wee offend not at all in that kinde.

Tully in this chap∣ter teacheth 1. that there are two kinds of iniustice, as there are of iustice.

The one is of such as doe iniurie.

The other of such who doe not saue others from wrong when they may.

2. He declareth the greatnesse of these faults by compari∣son. For the first: That hee who as∣saults another vpon anger or any like passion, doth, as it were, lay violent handes on his fel∣lowe.

For the second: That he that saueth not another from wrong if hee can, is aswell in fault, as if hee should forsake his parents, friends or countrie.

3. He noteth the v∣suall causes of wrongs: as of those done rashly; anger or some sudden pas∣sion.

Others done of set purpose, arise from feare of some euill to themselues vn∣lesse they hurt o∣thers. Or from co∣uetousnesse of get∣ting riches, or a greedie desire of pleasures.

Or else from ambition: as when men desire riches, eyther to be come great therby, or to pleasure o∣thers.

As in M. Cras∣sus: who thought no man meet to bee a prince or chief man in the common∣weale, vnlesse hee were able with his reueneues to main∣taine an armie▪

Moreouer, he shew∣eth that wrongs are cōmitted for state∣ly buildings, main∣taining sumptuous furniture, for gor∣geousnesse & plenty of all things: for which ends and the like, the desire of money is infinite.

4. He giueth a Ca∣ueat, that the in∣crease of a mans pri uate estate is not to be dispraised▪ but only the wronging of others by it.

5. He teacheth that the principall cause of iniustice is am∣bition, when men fall into a vehement desire of honour & glorie, and cheefly of bearing rule.

This hee prooueth 1. By the testimony of Ennius; That there is no holy so∣cietie nor fidelitie in seeking or ruling a kingdome.

2. By reason.

Because in things wherein moe can∣not excell together, such contentions fall out, as it is hard to keep a holy soci∣etie.

This point hee also further illustrateth by the example of Caius Cesar, who had verie lately be∣fore ouerturned all lawes both of God and men, for ob∣taining that rule which hee had for∣merly conceited.

Lastly, he giueth a∣nother Caueat in regard heereof, that sith these ambi∣tious desires of rule and honour are for the most part in the greatest courages and goodliest wits, therefore all noble mindes and excel∣lent wits should chiefely take heede heereof.

Chap. 11.

One iniurie [is] lighter then ano∣ther.

BVt q 1.587 it is espe∣cially to bee considered in all iniustice, whether the * 1.588 iniurie be don with q 1.589 some passi∣on of the minde, which for most part is short & q 1.590 for the present time, or else * 1.591 of purpose and aduisedly. For those q 1.592 wrongs are * 1.593 lesse, which *hap∣pen* 1.594

vpon some sodaine q 1.595 moode, then such as are done * 1.596 beeing pre∣meditated & * 1.597 pre∣pared. And thus * 1.598 haue wee spoken of q 1.599 doing iniurie.

In this chapter

1. he teacheth that the nature & kinde of the wrong is to bee wisely conside∣red: whether the iniurie was don vp∣on som sudden pas∣sion, or mature de∣liberation & aduise.

2. Hee giueth the reason of the neces∣sity of this conside∣ration,

viz. Because those iniuries which are done vpon any such sudden passion are lighter & to be accounted lesse, the those which are done vpon delibe∣ration & as it were of set purpose.

Chap. 12.

He rehearseth the causes from whence the second kinde of iniustice may q 1.600 a∣rise.

1 q 1.601 MOreouer there are wont to be q 1.602 many causes of q 1.603 omit∣ting* 1.604 [our] defence, and of q 1.605 leauing [our] Dutie.

2 For either q 1.606 men

are vnwilling q 1.607 to vndertake q 1.608 displea∣sure, or trauell, or q 1.609 charges: or else they bee so hinde∣red with negli∣gence, sloth, q 1.610 idle∣nesse, or else by their owne priuate studies, or by cer∣taine q 1.611 bu•…•…nesses, that they suffer them to bee * 1.612 for∣saken, whom they ought q 1.613 to defend.

3 q 1.614 Wee must therfore take heed▪ that wee doe not thinke, q 1.615 that to be sufficient, which is spoken q 1.616 of Pla∣to in behalfe of the Philosophers; q 1.617 that they are therefore iust, be∣cause they are q 1.618 im∣ployed in q 1.619 finding

out the truth, and because they q 1.620 con∣temne and q 1.621 set at nought those things which q 1.622 most men doe * 1.623 vehe∣mently desire, [&] q 1.624 for which they are wont q 1.625 to be at daggers drawing a∣mongst thē•…•…elues. For whilst they at∣taine the one kinde of iustice, that they hurt no man in q 1.626 doing of wrong, they fall into the other: for beeing q 1.627 hindred by the studie of learning, they forsake [thē] whom they ought to defend. There∣fore q 1.628 hee indeed thinketh, q 1.629 that they would not en∣ter into the affaires

of the common weale, q 1.630 vnlesse they were compel∣led. But it were * 1.631 more equall to be done q 1.632 volunta∣rily. For whatso∣euer is q 1.633 rightly done, q 1.634 the same is thereby iust, if it be voluntarie. There be also, who either for a * 1.635 desire of * 1.636 sauing their sub∣stance, or q 1.637 for some hatred to men, do say, q 1.638 that they q 1.639 looke vnto their own busines; lest they q 1.640 should seeme to do wrong to any man: who whilst they are free from the one kind of iniustice, doe runne into the o∣ther. For they for∣sake

the * 1.641 society of life, because they bestowe q 1.642 no studie vpon it, no labour, nor sub∣stance. q 1.643 Seeing then that two kinds of iniustice being propounded, wee haue adioyned the causes of q 1.644 both kindes, and haue set downe those things before, in which iustice is cō∣tained▪ we shalbe a∣ble q 1.645 easily to iudge (vnlesse we will ex∣ceedingly * 1.646 fauour our selues) what is the dutie of euery season. For q 1.647 the care of other mens matters is difficult, although that q 1.648 Chremes in Terence q 1.649 accoun∣teth

nothing ap∣pertaining to man, to bee * 1.650 strange to him. q 1.651 Neuerthe∣lesse, because wee perceiue and feele those things more, which happen vn∣to our selues, q 1.652 ei∣ther luckily, or vn∣fortunately, then those things [w^ch q 1.653 happen] to o∣thers, which wee beholde, * 1.654 as it were, a great way off; wee iudge o∣therwise of them, then of our selues. Wherefore they q 1.655 giue a good pre∣cept, who forbid to doe any thing, which you doubt of, whether it bee right or wrong. For, q 1.656 the rig•…•…t it

* 1.657 shineth q 1.658 of it selfe: but doubting q 1.659 signifieth q 1.660 an ima∣gination of wrong.

Tully declareth in this chapter.

1. That there may be sundrie causes of the second kinde o•…•… iniustice, viz. of o∣mitting the iust de∣fence of our neigh∣bour.

2. He setteth down

diuers of those cau∣ses: as, for auoi•…•…ing either the ill will of others, or of their trauell or charges. Or else for that they are hindered by neg•…•…gence sloth or by their owne priuate studies or businesses.

3. He warneth that men doe not there∣fore think thēselues iust, and that they haue done their du∣ties (as some philo∣sophers do) because they are imployed in the studie of lear∣ning, or for that they contemne the world, which most

men so dote vpon, and so leaue the de∣fence of others.

And thē giueth the reason hereof; Be∣cause heerby, whilst that they auoid the one kinde of i•…•…iu∣stice, that they hurt no man, they fall in∣to the other, viz. to forsake them whom they ought to de∣fend.

And that there-vp∣on they cannot bee drawne to any ser∣uice

in the cōmon∣weale, but by con∣straint; Whereas of the contrarie, hee teacheth, that all such seruice for the good of others, e∣specially for the cō∣monwealth, ought to be voluntary, & that then onely it is iust.

After, he rehearseth some other causes why men vse to leaue the defence or helping of other•…•…: as for sauing their sub∣stance▪ or vpon som hatred, grudge or the like.

And yet, that they to this end pretend their own businesse, orlest they should seem to doe wrong to others.

So that heerby they

forsake the society of life, whilst they will neither bestow any of their studie, trauell or substance for the helping of others.

By these things rightly considered, •…•…e teacheth that men may bee able easily to iudge, what duty is required at euery time and sea∣son; vnlesse they be too partiall and o∣uer much loue them selues.

Yet heerin he shew∣eth that it is a verie ha•…•…d matter, to take care of other mens businesse as wee ought: howsoeuer Chremes in Te∣rence thinketh o∣therwise;

and after giueth the reason herof which is this; for that wee haue more feeling of those things which happē to •…•…ur selues, the•…•… of those which befall others: be∣cause we behold o∣ther mens estates as it were a great way of, but our owne more neerely.

Lastly, for a conclu∣sion, he commen∣deth that precept of such wise men, as, who forbid a man to doe any thing whereof hee doubt∣eth, whether it bee right or wrong. Because the right is apparent of it selfe,

but the verie doub∣ting intimateth an imagination of a wrong.

Chap. 13.

Tully teacheth * 1.661 Duties to bee ca∣ried q 1.662 in regarde of circumstances; and that which was q 1.663 a∣greeable to Dutie, to be made against duty two waies especially: if either q 1.664 there bee a departing from profit, or the lesse profitable be prefer∣red before the more profitable; moreouer to be sometimes ba∣sides Dutie to stick too much in q 1.665 the strict words of law.

BVt the * 1.666 time doth q 1.667 fall out, when those things which seeme most q 1.668 meete for a iust man•…•… and him whom wee call a good man, are changed & * 1.669 made contrarie: q 1.670 as, not to restore a thing committed to vs to keepe; also not to performe a pro∣mise made to a q 1.671 mad man; and sometimes to deny and not keep those things which ap∣pertaine to truth and vnto fidelity, may be iust. For q 1.672 it is meet q 1.673 that they bee referred to those foundati∣tions of iustice▪

which I laid down in the beginning:

1 First * 1.674 that no man be hurt▪ * 1.675 and then that q 1.676 there be a respect had to the common cō∣moditie. q 1.677 When these things are changed by the time, Dutie is chan∣ged, that * 1.678 it is not alwayes q 1.679 alike.

q 1.680 For there may fall out some pro∣mise & couenant, q 1.681 which to be per∣formed, may bee vnprofitable ei∣ther to him to whom it is promi∣sed, or else to him * 1.682 who promised it. For if (as it * 1.683 is in the Fables) Neptune had not * 1.684 done that, which

he had promised to * 1.685 Theseus, Thes. had not beene q 1.686 bereft of his sonne Hip∣politus. For of [his] three * 1.687 wishes (as it is written) this was the third, which q 1.688 in his fu∣ry hee * 1.689 wished * 1.690 concerning the death of Hippoli∣tus: which beeing obtayned hee fell into q 1.691 most grie∣uous lamentation.

Therefore q 1.692 nei∣ther are those pro∣mises to bee * 1.693 kept, which are vnprofi∣table to them, to whome you haue q 1.694 made them; nor if they hurt you more, then they q 1.695 benefit him to whome you haue

* 1.696 promised. It is against Dutie, * 1.697 the greater * 1.698 damage to be q 1.699 rather ad∣mitted then the lesse: as, if you q 1.700 haue appointed * 1.701 your self to come as an aduocate to any man vpon a present occasion, and in the meane time your sonne shall begin to bee grieuously sicke, it cānot be against Dutie, not to q 1.702 per∣forme that which you * 1.703 said; and he to whom the q 1.704 pro mise was made, should more q 1.705 swerue from Du∣tie, if hee q 1.706 should complaine that he was disappointed.

Now who seeth

not q 1.707 that it is not necessarie to stand to those promises, which q 1.708 a man hath promised, beeing either constrained by feare, or decei∣ued by guile? * 1.709 which things in∣deed, q 1.710 for most parte, q 1.711 are dischar∣ged by the * 1.712 Pretors Court, and many of them by q 1.713 sta∣tutes.

In this chapter he teacheth, 1. That Duty may bee alte∣red in regard of cir∣cumstances; & that w^ch seemeth meet for a iust and good man, may become cleane contrarie: as for example;

That it may some∣times bee lawfull & meete, not to re∣store a thing com∣mitted to vs in trust: as also, not to performe a pro∣mise made to mad men: & sometimes to deny those things, which other wise truth and faith∣full dealing would require.

And then giueth the reason heereof.

Because it is meete that all such matters

be limited by tho▪ two foundations of iustice layd downe before; viz.

1. That no man be hurt. 2. That there be a respect had to the generall good, or commonweale. And that so, duties may bee altered ac∣cording to times and occasions a•…•… these fall out.

2. He sheweth what promises and coue∣nants a man is not bound to keepe.

As first, such pro∣mises as the perfor∣mance-of prooueth hurtfull eyther to him to whom they are promised, or to him that hath pro∣mised them.

This he illustrateth by the euill that came vpon the per∣formance of that promise which Neptune made to

Theseus for graun∣ting him three wi∣shes. The last wher∣of was the death of his owne son Hip∣politus, which in his furie he had de∣sired: which pro∣mise being perfor∣med accordingly, hee fell into most grieuous lamenta∣tion.

Hence hee conclu∣deth, that neyther such promises are to be kept; nor such as may more hurt him who promised, thē then they can bene∣fit him to whom they are promised.

And then giueth a reason of both.

For that it is against Duty, to admit •…•…a∣ther of the greate•…•… euill then the lesse; and also giueth an instance of the la∣ter kinde.

As, if an aduocate should promise his client that he would pleade his cause at such a time; & in the meane while his son fals grieuously sicke that he cannot be for him; that it is not against Duty for the aduocate to be absēt in th•…•…s case: and that the client should more swarue from Duty, if hee should complaine that he was disap∣pointed, then the other by his absēce.

So likewise hee tea∣cheth that men are not bound to such promises as they made, inforced by feare, or drawne in∣to by deceipt.

Lastly, hee sheweth that for such promi ses men are dischar∣ged of them either by the court of con∣science, or some sta∣tute lawe.

Chap. 14.

q 1.714 In Duties be∣longing to the lawe, vve are not to stick in the q 1.715 wordes [of the lawe] [but] equi∣ty is to be looked vn∣to.

q 1.716 MOreouer, ther doe oft times iniuries arise by a certaine cauillation, & too craftie q 1.717 and q 1.718 sub∣tile interpretation of the lawe.

1 Whereupon that [saying] viz. q 1.719 Extreamity of lawe is the q 1.720 ex∣treamest iniurie, is now * 1.721 becomne a q 1.722 common pro∣uerbe in [our] q 1.723 talke. 2 In which kinde many things are done amisse, euen q 1.724 in the com∣mon-weale mat∣ters: as hee who when q 1.725 truce was* 1.726 taken with the e∣mie for a hundreth and thirtie dayes,

q 1.727 spoiled his q 1.728 land in the night, be∣cause q 1.729 the truce was takē for daies, and not for nights. q 1.730 No nor yet indeed q 1.731 our countrie∣man is to bee q 1.732 ap∣prooued of, if it bee true, q 1.733 that Quintus Fabius Labeo or any other (for I haue no∣thing but by heare∣say) beeing q 1.734 ap∣pointed by the Senate to bee an * 1.735 arbitratour q 1.736 be∣tween the Nolanes * 1.737 and Neapolitanes * 1.738 concerning the bounds of their Land, when hee came to the place, q 1.739 did commune with them both a∣part, that they

should not do nor desire any thing * 1.740 couetously, and that they would ra∣ther q 1.741 goe backe then * 1.742 go forward. * 1.743 When Al both of them had done it, * 1.744 some ground* 1.745 was left in the midst. Therefore hee so q limited their bounds, as they had * 1.746 saide; [and] adiudged that which was left in the midst, vnto the people of Rome.

This verely is to deceiue, not to iudge. Wherefore such subtilty is to be * 1.747 auoided in e∣uery q 1.748 matter.

There bee also certaine Duties to

bee obserued euen towards them, of whom you haue receiued wrong.

For there is a measure both * 1.749 of reuenge and puni∣shing. And [indeed] I * 1.750 know not whe∣ther it be sufficient q 1.751 that hee who q 1.752 began should [onely] repent of his iniury, but [that hee be] punished, that hee commit not q 1.753 the like of∣fence after, and o∣ther also may bee the slower to doe wrong.

Tully in this chapter declareth, how iniuries oft∣times are commit∣ted by cauilling & subtile misconstru∣ing or wresting of the lawe.

This he prooueth, 1. By that common prouerbe: That the extremitie of law is the extreamest ini•…•…∣rie.

2. By vsuall experi∣ence in the cōmon∣wealth, whereof he giueth two nota∣ble examples of crafty dealers.

One of which (whose name he o∣mitteth) hauing made truce with the enemy for thir∣ty daies, spoiled his

land in the nights; pretending that the truce was taken on∣ly for the daies, and not for the nights.

The other example is of Quintus Fa∣bius Labeo: who (as the report wēt) being appointed by the Senat of Rome, for an arbitratour betweene the No∣lanes and the Nea∣politanes about the setting out of the boundes of their lands, communed with both sides a∣part, perswading them to do nothing

couetously, & that eyther side would rather giue backe then forward, in re∣gard of peace, and that they might not seeme to incroche vpon one another. Which when both sides had yeelded vnto, there was a peece of ground left in the midst be∣tween them: which hee adiudged from both to the people of Rome.

But this dealing he accounteth to bee rather▪ to deceiue then to arbitrate; & so admonisheth all to beware of it.

Lastly, he teacheth that there are Du∣ties

of Iustice to be executed vpon thē who do such wrōgs and giueth the rea∣son thereof;

That it is not al∣waies sufficient that hee who •…•…ath done the wrong bee sorie for it, but that hee be punished also somtimes; and that for two causes.

1. That he may not doe the like after. 2. That others also may bee terrified from doing wrong by his example.

Chap. 15.

Hitherto [Tullie hath spoken] of ci∣uill Iustice: now [he discourseth] of war∣like Duties; And maketh two kindes of warre, to both of vvhich these things are common; that q 1.754 they be not vnder∣taken but vpon iust causes; that they be not entred into, but q 1.755 their demaundes first made, [nor] vn∣lesse [they bee] so∣lemnly proclaimed: that they may bee rightly atchieued, that * 1.756 vvee bee not cruell aboue mea∣sure against them vvho are ouercom•…•…. Also that they who

yeeld themselues bee receiued more cur∣teously; that fideli∣bee performed to an enemie euen priuat∣ly, not onely in so∣lemn q 1.757 agreements. But these things are proper; that we deale more * 1.758 •…•…ildely with this kinde of ene∣mies vvho striue for soueraigntie; more seuerely vvith them who seek our life.

1 q 1.759 MOreouer the laws of q 1.760 armes are to be q 1.761 specially kept in a common weal.

2 For whereas there are two kind•…•… of contention, one by q 1.762 reasoning, a∣nother by * 1.763 force; and whereas that is

q 1.764 the property of man, this of beasts; wee must fly to the later, q 1.765 when wee cannot vse the for∣mer.

3 Wherfore q 1.766 in very deed, warres are to bee q 1.767 taken in hand * 1.768 for q 1.769 this, that q 1.770 we may liue in peace without iniurie.

4 And the victo∣ry beeing gotten, * 1.771 they are to bee preserued who haue not q 1.772 beene cruell nor q 1.773 vnmer∣cifull in fight: as our ancestours re∣ceiued euen into [their] Citie, the Thusculans, q 1.774 E∣quians, Volscians, Sabines, [and] Her∣nicks; but they

q 1.775 vtterly razed Carthage and Nu∣mance. q 1.776 I would they had not so razed Corinth: but q 1.777 I take it, that they chiefly respe∣cted the situation of the place, lest the very place might at any time q 1.778 incourage them to mooue warre. q 1.779 Certainly in my minde, q 1.780 we ought alwaies to aduise for peace, q 1.781 which may be free from feare of treachery. Wherein q 1.782 if they would haue yeel∣ded vnto me, wee should haue had, although not the q 1.783 best, yet some Common vveale, which now is

none. But whereas q 1.784 you are to pro∣uide for their safe∣tie whome you q 1.785 shall subdue by force; q 1.786 thē they es∣pecially, who yeel∣ding vp their wea∣pons, fly vnto the mercy of the go∣uernours, are to bee receiued, al∣though q 1.787 the ram hath q 1.788 battered the wall. q 1.789 In which point, Iustice hath beene q 1.790 so much regarded q 1.791 amongst our men, that they who had receiued * 1.792 to [their] mercy Cities or Nations q 1.793 conquered in warre, should bee patrones q 1.794 of the same, * 1.795 by the cu∣stome of [our] an∣cestours.

And q 1.796 in very truth the q 1.797 iu∣stice of warre is * 1.798 described most * 1.799 holily in the q 1.800 fe∣ciall lawe of the people of Rome. q 1.801 Whereby it may bee vnderstoode, q 1.802 that no warre is iust, but which ei∣ther is q 1.803 mooued, q 1.804 demands beeing first made; or which is proclaimed be∣fore, and q 1.805 bidden by defiance. Pom∣pilius q 1.806 the General [of the Romanes] kept a Prouince, in whose armie q 1.807 Ca∣toes sonne, being a young souldier, q 1.808 did serue. q 1.809 And whenas it q 1.810 plea∣sed Pompilius to q 1.811 dismisse one

q 1.812 band, he dismis∣sed also Catoes son, who serued in the same band. But whenas hee remay∣ned still in the ar∣my, for the loue q 1.813 of the warres, Cato writ vnto Pompilius that if he q 1.814 suffered him to q 1.815 remaine in the army, hee should q 1.816 sweare him again; because q 1.817 he being discharged of his former oath, might not lawfully fight with the enemies. So q 1.818 great regarde there was in q 1.819 ma∣king warre. There is q 1.820 a Letter of Marcus Cato q 1.821 the elder, to Marcus his sonne; where∣in he wrote q 1.822 that

hee had heard, q 1.823 that hee was dis charged by the Consull, q 1.824 being a souldier in Mace∣donia in the Per∣sian warre. Hee therfore q 1.825 warneth him that he * 1.826 be∣ware, that he enter not q 1.827 the battell: for hee denyeth * 1.828 it to bee lawfull [for him] who is not * 1.829 a souldier to fight with the ene∣mie.

2 And q 1.830 certain∣ly I note q 1.831 this, that hee q 1.832 who by his proper name was perduellis [id est] * 1.833 a stubborn enemie, was called hostis [meaning] q 1.834 a stranger; the mildenesse of the

wordes asswaging the q 1.835 haynousness of the * 1.836 thing. For he was called hostis * 1.837 with our ance∣stours, whom now wee name peregri∣nus, [a stranger.] The twelue tables declare [the same] * 1.838 Aut status dies cum hoste; and a∣gaine, Aduersus hostem aeterna au∣thoritas. What may bee added to this q 1.839 mildenesse, to call him by so q 1.840 faire a name, with whome you * 1.841 make warre?

Although q 1.842 pro∣cesse of time hath now made that name more * 1.843 hard: for it q 1.844 is departed from the name of

Peregrinus, [that is to say, a stran∣ger] and * 1.845 q 1.846 remai∣neth properly * 1.847 for him who q 1.848 beareth armes against any one.

3 q 1.849 Also vvhen q 1.850 there is fighting q 1.851 for soueraigntie, and glory is sought by warre; yet it be∣hooueth alwaies, q 1.852 that there be the very same iust cau∣ses of warre, which I spake of a little before. But those warres q 1.853 in which the glory of q 1.854 so∣ueraigntie is pro∣pounded, are to be made q 1.855 with lesse cruelty. For as when wee contend q 1.856 in ciuill matters, wee doe one vvay

* 1.857 if he be an enemy [•…•…ith whome wee contend]: other∣wise if * 1.858 a compe∣titour: [for] q 1.859 with the one the strife [is] for honour & dignitie, with the other q 1.860 for life and honestie. Thus warre was * 1.861 holden with the Celtibers, and with the Cim∣brians as with ene∣nemies, whether should q 1.862 liue, not whether should •…•…eare rule: but q 1.863 with the Latines, Samites, Samnites, q 1.864 Carthagineans, [and] with Pirrhus, q 1.865 the fight was a∣bout the q 1.866 Empire. The q 1.867 Carthagine∣nans [were] truce∣breakers. Anniball

[was] cruell, the rest [were] more iust. q 1.868 That is doubtlesse q 1.869 a no∣ble saying of Pir∣rhus, q 1.870 about resto∣ring of prisoners.

Neither require I golde q 1.871 for my self, neither shall he giue me any * 1.872 price;

Neither q 1.873 [are we such as] q 1.874 make a gaine of warre, but q 1.875 warriours.

Let both of vs q 1.876 make triall for our life, with the q 1.877 sworde, not vvith golde.

Whether q 1.878 Lady Fortune will haue you or mee to raigne, q 1.879 or vvhat may betide;

Let vs try by q 1.880 valour, and with∣all

take this q 1.881 an∣swere;

q 1.882 Whose man∣hood the fortune of war q 1.883 shall spare, q 1.884 I haue determi∣ned to spare their freedome.

q 1.885 Accept it: q 1.886 for I giue it, with the good liking of the great gods.

q 1.887 A Princely saying indeed, and well beseeming Al the lineage of* 1.888 the Eacidanes.

4 q 1.889 Likewise also if q 1.890 priuate men, q 1.891 inforced by oc∣casions, shall pro∣mise any thing to the enemie, q 1.892 they must keepe their promise therein: as Regulus, being taken by the Car∣thagineans

in the first * 1.893 Punick-war: [who] when hee q 1.894 was sent to Rome q 1.895 about the exchā∣ging of prisoners, and had sworne q 1.896 that hee would returne; first, q 1.897 as soone as he came, q 1.898 his aduice vvas in the Senate Se∣nate house, that the prisoners shold not bee restored: afterwards, when * 1.899 he was staied by his kinsfolkes and friends, q 1.900 hee was more willing to re∣turne to punish∣ment, then to q 1.901 breake his pro∣mise giuen to the enemie. And in the second Punike warre, after q 1.902 the

field at Canes, q 1.903 verb. the Censors q 1.904 sessed all those tenne at a yearely fine so long as a∣ny of them liued, vvho had forsworn themselues: which Anniball sent to Rome bound by oath, that they should returne, ex∣cept they obtained the ransoming of those that were prisoners [at Rome:] q 1.905 & him likewise who had found an excuse by deluding his oath: For vvhen as hee had q 1.906 got∣out of the Campe by the permission of Annibal, * 1.907 here∣turned a little after, b for that he sayd,* 1.908

q 1.909 hee had forgot∣ten I knowe not what. And then being gone [again] out of the campe, hee thought him∣selfe * 1.910 freed from his oath; and [•…•…o] hee was in wordes, but indeed hee was not. For q 1.911 it is to bee considered alwaies in promi∣ses, vvhat a man q 1.912 meant, not what hee said. But the * 1.913 greatest example of iustice towardes an enemie, q 1.914 vvas shewed by our an∣cestours. Whereas * 1.915 a runnagate trai∣tour from Pyrrhus had promised the Senate, q 1.916 that hee would giue the king poyson and

kill him, q 1.917 the Se∣nate and Caius Fa∣bricius deliuered that runnagate trai∣tour to Pyrrhus: so as it did not not approue * 1.918 the trea∣cherous q 1.919 death no not of an enemie, both mighty and mouing warre * 1.920 vn∣prouoked. And thus q 1.921 haue we spo∣ken sufficiently of q 1.922 Duties appertai∣ning to warre.

Let vs also re∣member, that there is a iustice to bee kept euen towards q 1.923 the basest. And the condition and q 1.924 estate of q 1.925 slaues is the basest: whom they that com∣mande to vse so, as q 1.926 hired seruants

to q 1.927 require [their] labour, and q 1.928 giue them their due, do not q 1.929 command a∣misse. q 1.930 Moreo∣uer, whereas iniury * 1.931 may bee done two manner of waies. that is to say, either by * 1.932 force or by * 1.933 guile: guile seemeth to be * 1.934 as of the Fox, force of the Lion; both of them most q 1.935 vn∣beseeming man: yet guile * 1.936 [is] worthy the greater hatred. But of all iniustice none is q 1.937 more capital, thē of them, who then when they deceiue most, yet * 1.938 doe it to the end that they may seeme good men. q 1.939 [So

likewise] enough is said concerning Iustice.

Tully heer discour∣seth of military du∣ties, and teacheth; 1. That the lawes of Armes are chiefly to be obser∣ued in a Common∣weale.

2. That whereas there are two kinds of contention, the one in debating matters by reason, the other by force;

and that the first of these beeing proper onely to man, the other more belōg∣ing to the beastes; that we are then on∣ly to flie to the la∣ter when we cannot preuaile by the for∣mer.

3. Sheweth, for for what cause wars are vndertaken. viz. That men may liue in peace without iniurie.

4. What is to bee done when the vic∣tory is gotten, viz. That they bee pre∣serued who haue not carried them∣selues cruelly in the fight.

This he illustrateth by the example of their ancestors, who receiued some such euen into the citie, as the Tusculanes, Equies, &c. when as they vtterly rased

and spoiled other cities, as Carthage and Numance. And so likewise Corint; though he thinketh that this was done onely in regard of the situation of it; lest the place might haue incouraged them to new warre. Here he giueth this generall aduice;

That men should alwaies consult for peace, so 〈◊〉〈◊〉 as it may bee free from dāger of treachery. This he teacheth by the effects, that if they had done this as hee would, they had had a florishing cōmonweale, which now was none in re∣spect.

5. That as the con∣querors are to pro∣uide for the safetie of all whom they shall subdue, except such who haue car∣ried themselues cru∣elly; so more speci∣ally for them who yeelding vp their weapons haue be∣taken them selues to the mercy of the gouernour, though there hath been no remedy but to yeelde or die.

This he commen∣deth by the exam∣ple and custome of their auncestors, that made such cō∣querours as had re∣ceiued to mercy ci∣ties or nations, to become patrones of the same.

6. Hee declareth that the iustice of war, is most holily lette downe in the lawe of the heralds of the Romanes; & that therein it may be seene what warre is iust, viz. No war but which is moued vpon demands first made, or procla∣med solēaly, or b•…•…d∣den by open defi∣ance.

7 He setteth down certaine other spe∣cial Duties to be obserued in warre. 1. That no souldi∣er be admitted to fight with the ene∣nue, but being first solemnly sworn. This he sheweth by the authoritie of Cato, writing to Pompilius the Ge∣nerall, vnder whom his sonne was a young souldier:

That, whereas hee had heard, that hee had dismissed his sonne, vpon the oc∣casion of dismissing that band 〈◊〉〈◊〉 hee was; hee should not suffer him to remaine in the armie much less to fight, vnlesse hee sware him againe; Because hee beeing discharged of his former oth might not lawfully fight, vnlesse hee was sworne againe.

Also by another Letter of his, to his sonne; That where∣as

he heard that he being then a sould∣ier in the Persian wa•…•… was discharged by the Consull, hee should not enter the battel to fight: be∣cause it was not law∣full for him who was not a souldier, to fight with the e∣nemie; signifying that none indeede were souldiers but those which stoode sworne.

A second is, that there bee as much mildenesse shewed to the enemy as may be.

This he proueth by the example of their auncestours; who gaue to the enemie the fairest name they could: as by calling him who was properly perdu∣•…•…llis, viz. a stubborn enemy, hostis, mea∣ning,

a stranger or forener, according to the auncient cu∣stome; so mitiga∣ting the hainousnes of the thing by the mildenesse of the word.

This hee proueth moreouer by the lawes of the twelue tables wherein the obstinate enemy is vsually called hostis, intimating a stran∣ger.

Although he shew∣eth that through processe of time the word hostis is vsed properly for the o∣pen enemie, who proudly beateth armes against vs.

A third Dutie is, That when the war is onely for soue∣rantie and glory; as there must bee the same iust causes of war, mentioned be∣fore: so that warre must be made with as little cruelty as may be.

This he illustrateth 1. by an argument from the like, taken from the manner of

our contention in ciuill matters. That is in ciuill strife wee deale one way with an enemie, with whom we contend for life & honestie; and another way with a competitour who contendeth with vs onely for honour & dignity: so must it be in war∣like matters.

After, hee further manifesteth it by particular exāples: As by the warre a∣gainst the Celtibers & Cimbrians, which was as against ene∣mies for life: and contrarily against the Latines, Sabines Samnites, Cartha∣gineans & Pyrrhus for the empire only wherein they dealt fairer, though some of these enemies were truce breakers and too cruell.

Thirdly, he sheweth it by a noble saying of Pyrrhus, about the restoring of pr•…•…∣soners, 〈◊〉〈◊〉 in verie by En•…•…ius, to this effect;

That he sought not golde but victorie; neither would bee ha•…•…e the tri•…•…ll made with golde. but with the sword.

So that hee who should win it by the sword should weare it, with as harty good will as the great Gods gaue it. This he commen∣deth for a princely saying, and well be∣seeming one descē∣ding from Achilles. A fourth precept is, That the verie pri∣uate souldiers per∣forme their word to the enemy, though they promised, be∣ing inforced there∣unto, by the occasi∣on of the times and straights whereun∣to they were driuen. This ho•…•… declareth also by examples; first of Regulus a worthy Roman:

who in the first Pu∣nike war, being ta∣ken prisoner by the Carthagineans, and by them sent to Rome about the ex changing prisoners, hauing sworne that he would returne vnlesse he obtained the exchange of them; hee both dis∣swaded the matter [as incōmodious] and chused rather to returne to the ene∣my, to endure any punishment (thogh he was much staied by his friends) then to breake his pro∣mise giuen to them.

The second exam∣ple is of the Cen∣sors of Rome: who fined all those tenne at an yearely fine, during their liues, who had falsified their othes, where∣by they had bound themselues to An∣niball the enemy that they would re∣turne to him, vn∣lesse they obtained the ransoming of certaine prisoners at Rome. And so dealt they likewise with one other, who deluded the oth which hee had taken, by a kinde of equiuocating, so i∣magining himselfe free. For he hauing sworne to returne; so soone as euer hee was gotten with∣out the campe, he returned presently, as if hee had forgot

something: & then getting himself out of the campe again, he thought himself quit from his oth; as hee seemed in words, though in∣deed hee was not.

Which Tully proo∣ueth by a generall rule for all promi∣ses;

That the true mea∣ning, not the bare words, is euer to be respected therein. A fift precept is this, That there be euer kept a speciall hatred of treachery. This hee teacheth by a notable exam∣ple of iustice euen towards the enemy and against such dealing: That when as a runnagate from Pyrrhus had pro∣mised the Senate to poison him; the

Senate sent the trai∣tor back to Pyrrhus signifying his trea∣cherie: Thereby shewing their ha∣tred of such a fact, though against an enemie both migh∣tie, and mouing war vnprouoked.

Thus farre he hath spoken of warlike Duties.

Next, he speaketh of Iustice to bee kept, euen towards the basest sort and con∣dition of people, which he maketh to bee the slaues; that we are as wel bound to giue them their due for their labor, as to require their labor of them.

Lastly, hee setteth downe two maners of doing iniurie: One by force, w^ch is most proper to the lion; A second by fraude, the pro∣pertie of the foxe: both of them be vn∣befitting man; but guile the worse of the two.

And here he teach∣eth what is the most hainous kind of all iniustice, viz. when men intende the most deceipt, yet do it vnder a pretence of honesty, and to the ende that they may seeme good men.

Chap. 16.

The Argument.

Of liberality the second parte of Iu∣stice, which yet Aristotle seemeth to q 1.940 ioyne to Mo∣destie: vvherein Tully q 1.941 sheweth that three things [are] to be looked to especially. The first [is] that wee giue not any thing which may bee hurtfull to the re∣ceiuer; nor that wee take from q 1.942 some by wrong

that which we * 1.943 may giue to others. The second [is] that wee * 1.944 exercise our liberality q 1.945 ac∣cording to our a∣bility. The third [is] that wee giue not to whom wee ought not. But we must giue either q 1.946 to them who are commended for vertue, or to them who q 1.947 are louing∣ly affected towards vs; or with whom q 1.948 wee haue some speciall bande of societie: or to con∣clude, [to them] who [haue] de∣serued well of vs; to whome a kind∣nesse is to be q 1.949 re∣payed euen with vsurie: Last of all,

repeating the de∣grees of humane societie from the q 1.950 first originall, he cōpareth them a∣mongst thēselues, that so much may bee performed q 1.951 as is due to euery one. But Seneca hath written most * 1.952 diligently in ma∣ny bookes concer∣ning this part.

q 1.953 LEt vs now speake, as we had q 1.954 purposed, of bounty and li∣berality, then which certainely nothing is more * 1.955 befitting the na∣ture of man. q 1.956 Not withstanding, it hath diuers q 1.957 cauti∣tions. For 1 First

[wee] must q 1.958 take heed q 1.959 that our bountie hurt not both q 1.960 those to whom wee would seeme to be •…•…oun∣tifull and also o∣thers: * 1.961 Secondly, that our q 1.962 bountie be not q 1.963 more, then our abilitie: q 1.964 Thirdly, that we giue to euery one, according to their dignitie. For that is the foundation of Iustice, where∣unto all these things * 1.965 are to bee referred. For both they that doe a pleasure to any one which may hurt him, whom they would seeme q 1.966 willing to profit, are not to be q 1.967 dee∣med

bountious, nor liberall, but q 1.968 pernicious flatte∣rers. And also they q 1.969 that hurt q 1.970 some, that they may be liberall to others, q 1.971 are in the same iniustice, as if they should turn other mens goods into their owne. * 1.972 And indeede there are many q 1.973 and name∣ly [those who] are desirous of honor and glory, who * 1.974 catch away from some, that which they * 1.975 lauish to o∣thers. These also suppose that they shall seeme boun∣tifull towardes q 1.976 their friends, if they inrich them by * 1.977 any meanes.

But that is so farre off from Dutie, that nothing can be more contrarie to Dutie. We must therfore take heed, that we vse q 1.978 such liberality, as may profit our friends, and hurt q 1.979 no man. Wherefore q 1.980 L. Sil. las and C. Caesars q 1.981 conueying of q 1.982 goods from the iust q 1.983 owners vnto * 1.984 strangers, ought not to be thought q 1.985 liberality. For nothing is liberall q 1.986 which is not iust. q 1.987 The second point of caution vvas, that the * 1.988 bounty should not bee q 1.989 more then our abilitie; for that they that will bee

more q 1.990 liberall, then their q 1.991 abili∣tie doth suffer, of∣fend first in * 1.992 this, that they are iniu∣rious q 1.993 to their next kin. q 1.994 For they conuey those riches vnto q 1.995 stran∣gers, which it were more reason to be dealt and left q 1.996 to these. There is also for the most parte in such liberalitie a greedy desire of catching and q 1.997 pul∣ling away by iniu∣rie, q 1.998 that they may haue store to q 1.999 lauish out to o∣thers. q 1.1000 Moreo∣uer, wee may see q 1.1001 very many, not so liberall by na∣ture, as led vvith a certaine q 1.1002 vaine

glory, that they may seeme boun∣tifull: which things may seem to q 1.1003 pro∣ceed rather from ostentation, then from a q 1.1004 free heart. And such a q 1.1005 coun∣terfeit shew is nee∣rer to vanitie, then either to liberali∣ty or honestie.

The third q 1.1006 cau∣tion is, that in [our] liberality there should bee a q 1.1007 re∣garde of q 1.1008 worthi∣nesse: wherein both his manners vpon whome the benefit shall be be∣stowed q 1.1009 are to be looked vnto, and also his q 1.1010 affection towardes vs, and community and felowshippe of life,

and kindnesses q 1.1011 performed be∣fore* 1.1012 for our com∣modities: q 1.1013 All which, it is q 1.1014 to bee wished that they may q 1.1015 con∣curr: If not, the moe causes and the greater, shall haue more weight [in them].

In this chapter Tully discourseth of bounty or libe∣ralitie;

1. Giuing it this commēdation, that nothing is more be seeming man.

2. He teacheth that three things are to be looked vnto in it: as,

1. That our boun∣tie

neither hurt thē to whom we would seeme bountifull, nor others.

2. That our boun∣tie bee not aboue our abilitie.

The third is, That wee giue to euerie one according to their dignitie: for this he counteth the chiefe foundation of iustice, whereun∣to all these are to be referred.

Cōcerning the first of these three; he teacheth vs to be∣ware of it: first, be∣cause they, who pleasure others with that which may hurt them, are not to bee deemed

bountifull, but per∣nicious flatterers.

And secondly, be∣cause they who hurt some to be bounti∣full therewith to o∣thers, run into the same fault, as if they should take from others to i•…•…rich themselues therby,

Now hee sheweth that there are many of this later so•…•…t; as namely all desirous of glorie: who sup∣pose that they shall seeme bountifull to their friendes, if they may inrich them by any means

But this he teacheth to be so farre from Duty, as that no∣thing can bee more contrary vnto it.

Whence hee giueth this generall direc∣tion for our libera∣litie to our friends, That it bee such as may do them good without the hurt of any man.

And so concludeth, that the conueying of goods by Sylla and Cesar from the iust owners to o∣thers, ought not to be thought liberali∣ty; because nothing is liberall which is not iust.

Concerning the second caution, viz. That our bountie bee not aboue our abilitie, hee giueth these reasons of it:

1. Because such as will giue beyonde their abilitie, are in∣iurious to their next of kin: for that they conuey those riches to strangers, which it were more reason, should bee dealt & left to their kinsfolkes.

2. Because there is commonly in such liberalitie a greedie desire of pulling from some iniuri∣ously, that they may haue to lauish to o∣thers:

3. Because this kind of liberalitie spring∣eth rather frō vaine

glorie then good nature, onely to the ende that they may seeme bountifull; and so rather from ostentation, then a free heart.

So that he accoun∣teth •…•…uch a counter∣feit shew, neerer to vanitie, then either to liberalitie or ho∣nestie.

For the third cautiō viz. That we giue to euery one accor∣ding to their digni∣ty; hee directeth, that heerin we haue a speciall regard of the worthinesse of each towards whō we vse our bountie; and therein to con∣sider both his man∣ners and affection towards vs, as also his neighborhood, society, friendship, & kindnes•…•…es to vs.

All which he teach∣eth, that it were to be wished they might concurr; o∣therwise the moe of them and greater to haue the more weight and respect with vs in our libe∣ralitie.

Chap. 17.

q 1.1016 Manners are to bee considered, not according to the exact q 1.1017 considera∣tion of the vvise Stoicke, but the ci∣vill * 1.1018 image of ver∣tue.

ANd because q 1.1019 we liue not with perfect men, and * 1.1020 fully vvise, but with q 1.1021 such in whom q 1.1022 it is very well, * 1.1023 if there bee [in them] resem∣blances of vertue; I q 1.1024 take this also meete to be q 1.1025 con∣sidered, q 1.1026 that wee despise no man, in whom any q 1.1027 signe of vertue doth ap∣peare. q 1.1028 Also that euery man be specially so regar∣ded, as each shall bee q 1.1029 more speci∣ally graced with these milder ver∣tues, [viz.] * 1.1030 mo∣destie, temperance, and that same iu∣slice* 1.1031 of which *ma∣ny

things are spo∣ken alreadie. For q 1.1032 a hauty & a great * 1.1033 courage is for the most parte more feruent, in a man q 1.1034 who is too short in perfection and wisedome: [but] these * 1.1035 vertues seeme rather to q 1.1036 appertaine to a good man. And these things [may be considered] in manners.

Tully declareth in this chapter, what is to be considered concerning mens maners spoken of before, for the gui∣ding of our libera∣litie.

And first, that wee neglect no man, in whom there appea∣reth any shewe of vertue.

Hereof also hee gi∣ueth this reason; Because we liue not with men who are perfect & absolutely wise; but with such as in whome, wee thinke it very well, if there be but re∣semblances of ver∣tue.

2. That we regarde euery one the more as he shall be more graced with the milde vertues of modesty, tempe∣rance and Iustice: and then giueth the reason hereof;

Because hauty cou∣rages and hotte spi∣rits are not vsually in the wisest men; but contrarily those milder vertues, viz. of Temperance & Iustice, seem com∣monly to follow a good man.

Chap. 18.

* 1.1037 How the good will of others to∣wards vs, is to bee * 1.1038 considered.

q 1.1039 NOw concer∣ning the good wil w^ch euery one * 1.1040 hath towards vs; that is the chief point in Dutie, that we giue most to him, of whome wee are beloued most. But q 1.1041 wee must measure good will, not af∣ter the q 1.1042 manner of young men, by a certaine q 1.1043 heate of loue; but rather by * 1.1044 stabilitie and constancie.

Heere Tully tea∣cheth how we are to consider of mens affections towards vs.

And first, that this is to bee looked vn∣to principallie; that wee giue most to him of whom wee are most beloued. 2. That we measure mens affections to∣wards vs, not by a certaine heate of loue for a fit, as yong men are wont to doe; but by the stability & constan∣cie thereof.

Chap. 19.

How kindnesse is to bee requited to them who haue q 1.1045 wel

deserued of vs.

BVt if the de∣serts [of men] be such, that q 1.1046 we are not to seeke to creepe into fauour, but to requite kindnesse; a cer∣taine greater care is to be q 1.1047 vsed, * 1.1048 be∣cause there is no Dutie more neces∣sarie then * 1.1049 requi∣ting of * 1.1050 thanks.

For if Hesiode cō∣mandes to restore those things which you haue q 1.1051 bor∣rowed for your vse, with a q 1.1052 larger mea∣sure, if that you can; what then ought wee to doe being prouoked by a q 1.1053 kindenesse? Ought wee not to

imitate the * 1.1054 fertile fields; which bring much more then they haue recei∣ued? For if vvee q 1.1055 stick not to be∣stowe kindnesses vpon them, whom wee hope will q 1.1056 do vs good hereafter; q 1.1057 what manner of men ought wee to be towards them, who haue done vs good alreadie?

For whereas there bee two kindes of liberality, one of q 1.1058 bestowing a be∣nefit, the other of requiting, q 1.1059 it is in our owne power vvhether wee vvill giue or no: [but] q 1.1060 it is not lawefull for a good man not to restore,

if so that he can do it without iniurie. There are also q 1.1061 re∣spects to be had of benefits receiued: neyther [is there any] doubt, but most is due q 1.1062 to e∣uerie the greatest. Wherein yet it is especially to bee * 1.1063 weighed, with what minde, affec∣tion, and good will q 1.1064 any man * 1.1065 hath done it. For many men doe many things * 1.1066 in a cer∣taine q 1.1067 headinesse, without q 1.1068 discreti∣on or measure, to∣wards all [alike:] or else being q 1.1069 carri∣ed with violence of affection, as with a certaine * 1.1070 sudden winde: which * 1.1071 be∣nefits

are not to be accounted so great, as those which are q 1.1072 offered with iudgement, q 1.1073 adui sedly and constant∣ly. But in * 1.1074 bestow∣ing of a benefit, and in requiting kindnesse, (if [all] other things bee q 1.1075 correspondent) q 1.1076 this is a princi∣pall point of Duty; that as q 1.1077 any one stādeth q 1.1078 most in neede of [our] * 1.1079 helpe, so to helpe him especially. Which is done q 1.1080 of verie many * 1.1081 clean contrary.

For q 1.1082 of whom they hope for most, although he haue no neede q 1.1083 of them, yet they

* 1.1084 serue him * 1.1085 espe∣cially.

Tullie in this chapter giueth di∣rections for requi∣ting of me•…•…s kind∣nesses to vs; & first teacheth that wee ought to haue a spe∣ciall care heereof. Because there is no Duty more neces∣sarie then it.

2. That wee ought to repay such kind∣nesses with a grea∣ter measure then we receiued them.

This hee prooueth first, by the testimo∣nie of Hesiode, commanding to re∣store things bor∣rowed for our vse, with fuller measure, if we can; and ther∣fore much more such good turnes, as haue been done vs frankly, and where∣by we haue bin pro∣uoked; heerein i∣mitating

the fertile fieldes.

Secondly, he shew∣eth it by another reason from the less thu•…•…; That if wee sticke not to be∣stowe benefits on them who (wee hope) will doe vs good heereafter, much more ought we on them, who haue done vs good alreadie.

3. Whereas there are two kindes of liberalitie, one of bestowing a bene∣fit, the other of re∣quiting; hee teach∣eth, that howsoeuer it is in a mans owne power whether hee will freely giue a benefit or no; that yet it is not in any case lawfull for a good man, not to

requite a kindnesse, if he can do it with∣out iniurie to any.

3. For kindenesses receiued, that wee haue special regard: because howsoeuer wee owe most to him of whom wee haue receiued most; yet wee are to weigh with what mind & affectiō any one hath benefited vs. Because many men do such things vpon a certain hea∣dinesse without dis∣cretion, & towardes all alike, or carried with some violence of affection: which benefits he teacheth

not to bee so great, as those which are bestowed with iudgement, aduice and constancy.

Lastly, that in all these, this is a prin∣cipal part of Duty; that (all other things beeing an∣swerable) we helpe him most that stāds in most neede: though men com∣monly deale cleane contrarily; giuing to them most, of whom they looke for most, although they haue no need.

Chap. 20.

What order [is to bee obserued] in the q 1.1086 neighborhood of life: and first concer∣ning the vniuersall societie of all mortal men.

BVt the q 1.1087 socie∣tie, and neigh∣bourhood of men shalbe q 1.1088 best main∣tained, if as q 1.1089 euery one shall bee the neerest [vnto vs] so q 1.1090 we shall bestow most * 1.1091 liberalitie vpon him. But it seemeth wee must q 1.1092 fetch somewhat

further, what are the q 1.1093 naturall * 1.1094 prin∣ciples of neigh∣bourhood & q 1.1095 hu∣mane societie: for, q 1.1096 the first is that, which * 1.1097 is seene in the societie of all mankinde. And the bond thereof is reason & speech: which q 1.1098 reconci∣leth men amongst themselues, and ioyneth them to∣gether in a certaine naturall societie by teaching, learning, q 1.1099 conferring, q 1.1100 rea∣soning, and iudg∣ing. Neither q 1.1101 do wee differ more in any thing from the nature of * 1.1102 wilde beasts: in vvhich wee say oft times q 1.1103 that there is for∣titude,

as in horses, [and] in lions; but wee doe not say [q 1.1104 that there is in them] iustice, equi∣tie [or goodnesse:] for they are void of reason and speech. And sure∣ly this is the q 1.1105 fel∣lowshippe which q 1.1106 extendeth most largely to men a∣mongst thēselues, & to all * 1.1107 amongst all: in the which a community of all things, which Nature hath * 1.1108 bred to the common vse of men, is to be kept so, as those things which are q 1.1109 appoynted by Statutes and the Ciuill lawe, bee so * 1.1110 holden as it is or∣dayned:

q 1.1111 besides which [all] other things are to be so obserued, as it is in the Greeke pro∣uerbe; All things q 1.1112 to bee common among friends. q 1.1113 Likewise all those things doe seeme to bee common q 1.1114 to all men, which are of the same kinde: which being put [for example] by •…•…nnius in one thing, may bee q 1.1115 transferred vnto many; [thus.]

A man who cur∣teously sheweth the way to one out of his way,

Doth, as if hee should light a q 1.1116 can∣dle q 1.1117 at his candle;

That neuerthe∣lesse

it may light himselfe, when he hath q 1.1118 lighted the other.

For * 1.1119 there is suf∣ficient commaun∣ded by one thing, that whatsoeuer can bee lent with∣out * 1.1120 hindrance q 1.1121 be granted to e∣uery one, q 1.1122 yea though vnknown. Whereupon q 1.1123 are those common say∣ings; Not to for∣bid* 1.1124 [* any] the running water: to suffer [any that will] to take fire from [our] fire; to giue faithfull counsell q 1.1125 to him that asketh aduice: which things are profitable to those who receiue [thē]

[and] not q 1.1126 hurt∣full to the gi∣uer. Wherefore wee must both vse those things, and * 1.1127 alwayes bring somewhat to the common cōmo∣ditie. But because the q 1.1128 substance q 1.1129 of each priuate man is small, and the multitude of them who neede q 1.1130 it is infinite, common liberalitie must be referred to that end * 1.1131 of Ennius, that neuerthelesse it q 1.1132 light himselfe; That we may haue ability, wherewith we may be liberall to our owne.

Here Tully setteth downe certaine things concerning the neighborhood and society of men, and how it may bee best maintained.

And first giueth this generall pre∣cept; that as euerie one is neerest vnto vs, so wee bestowe most on him.

Secondly, noteth the degrees of neighborhood and societie in nature.

And therin the first is, that which is seen in the generall societie of all man∣kinde: the bonde whereof he sheweth to bee reason and speech.

Because these ioyne men together in a certaine naturall so∣cietie, by tea∣ching, learning, conferring, reaso∣ning, iudgeing and the like: and also because these make men to differ most from the nature of beasts: w^ch though they may haue hardi

nesse as in Lions, horses, &c. and o∣ther such like quali∣ties: yet can they not haue iustice or goodnesse, because they want reason & speech.

Thirdly, he sheweth that this societie ex∣tendeth it self most largely to all men amōgst themselues; & that to this end, a community of all things which nature hath made to the cō mon vse, be kept ac∣cording as they are appointed by Sta∣tutes and the Ciuill lawe;

And for all other things, that they be so obserued, as it is in the Greeke pro∣verbe; That all things be common among friends.

Fourthly, he noteth more particularly, what Duties ought to bee common to be performed to al, besides those ap∣pointed by lawes; viz. what good so∣euer we may doe to others, without hurt to our selues: and that wee are to performe the same euen to them whom wee knowe not; according to the saying of Enni∣us: as,

To shew the way curteously to one going out of his way. To light ano∣ther mans light frō ours. So, not to for-

So, not to for∣bid any the running water. To suffer any one to take fire from our fire. To giue faithfull coun∣to each asking ou•…•… aduice.

And generally to yeelde whatsoeuer things are profita∣ble to the receiuer, not hurtfull to the giuer.

Whence he conclu∣deth that as we are to vse these things our selues; so euer to haue respect to the common good of all:

Yet here he giueth another caution. That because the substance of each priuate man is small, and the mul∣titude of them that stand in need is in∣finite; that euery one so order his li∣berality that first he looke to him∣selfe and his, and so to all other in their place, and as they are neerer to him or further off in de∣gree.

Chap. 21.

THere bee also moe degrees of society of men. * 1.1133 For that we may departe from that infinitenesse, there is a neerer [de∣gree]; To bee of the same q 1.1134 stocke, nation, [and] q 1.1135 lan∣guage, q 1.1136 whereby men are q 1.1137 especi∣ally knit together.

It is also more q 1.1138 neere, to bee of * 1.1139 the same Citie. q 1.1140 For citizens haue many things com∣mon amongst themselues; the q 1.1141 Common Hall, q 1.1142 Churches, q 1.1143 Gal∣lerie walks, q 1.1144 High waies, Lawes, q 1.1145 Pri∣uiledges,

Iudge∣ments, Voices in election, Customs q 1.1146 likewise and Fa∣miliarities, also many matters and q 1.1147 Bargaines with many. But q 1.1148 a faster k•…•…ting [of men] together, is* 1.1149 of the fellowship of kinsfolkes. For from that * 1.1150 vn∣measurable society of mankinde, q 1.1151 it is driuen into a lit∣tle and a narrowe compasse. For q 1.1152 whereas this is common q 1.1153 to all liuing creatures by nature, that they haue q 1.1154 a desire of procreation; the first societie is q 1.1155 in the very wedlock, the next in chil∣dren

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q 1.1156 and after that one house, q 1.1157 whereto all things are common. And q 1.1158 this is the q 1.1159 ori∣ginall of a Citie, & as it were the q 1.1160 seed∣plot of a Cōmon∣weale. [Then] followe the q 1.1161 kin∣reds of brethren; after, of q 1.1162 brothers children & sisters children: which when they cannot now bee q 1.1163 contay∣ned in one house, get them abroad into other houses, as into q 1.1164 Colonies. [Afterwardes] doe followe q 1.1165 enterma∣riages and q 1.1166 allian∣ces, of which also q 1.1167 many kinsfolke [do * 1.1168 arise.] Which * 1.1169 propagation and

q 1.1170 succession is the originall of com∣mon weales.

And so the * 1.1171 con∣iunction of blood & good will [there∣upon] * 1.1172 knitteth men in loue toge∣ther. For it is a great matter to haue the same mo∣numents of our ancestours, to vse the same q 1.1173 religi∣on, to haue q 1.1174 the same burying pla∣ces. But of all so∣cieties there is none q 1.1175 better, none more * 1.1176 firme, then when good men like in q 1.1177 conditi∣ons, are q 1.1178 linked to∣gether in familiari∣tie. For that ho∣nestie, (which wee haue oft times

q 1.1179 mentioned) al∣though wee see it in another, yet it * 1.1180 moueth vs; and maketh vs * 1.1181 friends to him, in whom it seemeth to q 1.1182 be. And although * 1.1183 all vertue allureth vs to * 1.1184 it selfe, and q 1.1185 causeth vs to loue them in whome it seemeth to be; yet Iustice and Libera∣lity* 1.1186 q 1.1187 worketh that* 1.1188 most of all. * 1.1189 But, there is nothing q 1.1190 that winneth more loue, nor q 1.1191 that linketh men more surely toge∣ther, then q 1.1192 a like∣nesse of good con∣ditions. For in whome there are q 1.1193 the same desires, the same q 1.1194 mindes,

q 1.1195 it commeth to passe amongst these, q 1.1196 that either is as much de∣lighted with the other as with him∣selfe: and that q 1.1197 is brought to passe, which Pythagoras q 1.1198 requires in friend ship, that q 1.1199 many become one. Al∣so that q 1.1200 common fellowship is great, which q 1.1201 groweth of q 1.1202 kindnesses giuen and q 1.1203 receiued to and fro. q 1.1204 Which whilst they are * 1.1205 mutuall and plea∣suring, they a∣mongst whome q 1.1206 those happen, are q 1.1207 linked in a firme societie.

But when you haue q 1.1208 considered

all things, in q 1.1209 dis∣course and reason; q 1.1210 of all societies there is none more acceptable, none more deare, then that q 1.1211 which euery one of vs hath with the Cōmon-weale. q 1.1212 Deare are our pa∣rents, deare are our children, [our]* 1.1213 kinsfolkes, and fa∣miliars: but our Countrey alone contaynes [in it selfe] all the loues of all [these.] For which, what good man q 1.1214 could doubt q 1.1215 to take his death, if he may q 1.1216 doe it good? q 1.1217 Where∣by the beastly cru∣eltie of these men is q 1.1218 more to be ab∣horred, who haue

q 1.1219 rent in sunder their Countrey with q 1.1220 all manner of mischiefe, and both are and haue beene occupied q 1.1221 in the vtter ouer∣throwe thereof.

But if q 1.1222 question and comparison be made, to whome most dutie ought to bee yeelded; our Countrey and* 1.1223 parents are the* 1.1224 chiefe, by whose* 1.1225 benefits we are es∣pecially bound: Al Our children* 1.1226 [are] next, and our whole familie; which q 1.1227 hangeth vpon vs alone, nei∣ther can haue any other refuge.

q 1.1228 Afterwards our kinsfolkes agree∣ing

well [with vs] q 1.1229 who also com∣monly haue the same estate. Wher∣fore the necessarie * 1.1230 aydes of life, are due to those espe∣cially whome I spake of before: but q 1.1231 conuersation and common li∣uing, counsels, * 1.1232 speeches, exhor∣trtions, * 1.1233 consola∣tions, and q 1.1234 other∣whiles ch•…•…dings, q 1.1235 are most vsuall amongst friendes. And q 1.1236 that friend∣ship is the pleasan∣test, which q 1.1237 like∣nesse of conditions hath q 1.1238 linked in one.

Chap. 21.

In this chapter hee setteth downe sundrie degrees of the societie of men. And first, how after the generall society with all, these are neerer degrees; 1. To bee of the same stocke, nation & language, where∣by men are more specially knit toge∣ther.

2. To bee of the same citie, is a nee∣rer degree. These also haue many things common a∣mong themselues, as common-hals, churches, walkes, high-waies, lawes priuiledges, iudge∣ments,

voyces in e∣lection, customes, dealings, and the like, to ioyne them together.

3. A neerer degree is of kinsfolkes, to be of the same kin, wherein the society of men is brought into a narrow com∣passe.

And heere hee tea∣cheth, what is the▪ verie first and •…•…igh∣est societie; and so how that ascendeth and spreadeth.

That whereas there is in all liuing crea∣tures a naturall de∣si•…•…e of procreation, so also in mā: whēce the first societie is in wedlocke, the se∣cond in children, a

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third in one house wherto most things are common.

This he sheweth to be the originall of a citie, & as it were the seede plot of a common weale. A fourth societie he noteth to be of co∣zin germanes, viz. of brethren and si∣sters children: w^ch when they so in∣crease that they can not be contained in one house, doe get them abroade into other houses as into colonyes, or newe townes.

After do follow en∣termariages:

Whence ariseth a fift societie; viz. of alliances of kins∣folkes by mariage, of which many kin do spring.

And this propaga∣tion hee noteth to be the original of common-weales. Also, that this con∣iunction of blood and good will knit∣teth men in loue to∣gether;

And that so much the more, because they haue the same monumēts of their ancestours, religi∣on, burying places, &c. which hee no∣teth to bee a great matter to knit the harts of men in one.

5 But of all other societies he teaches that the excellentest and most firme, is of friends; viz. whē good men like in conditions, are lin∣ked together in fa∣miliarity.

The reason hereof is, first, because the vertues which wee see or imagine in o∣thers, do most firm∣ly binde vs vnto them, & especially Iustice & liberalitie.

And secondly, for the likeness of con∣ditions in right friends; then w^c• he sheweth that no∣thing winneth more true loue, nor linketh men more firmely: for that in whom there are the same desires & mindes, either of

them is as much delighted with the other as with him∣selfe; & thence a•…•…i∣seth that which Pi∣thagoras requires in friendship; That many become one.

Furthermore, hee teacheth here, that the fellowship w^ch groweth of kinde∣nesses giuen and ta∣ken to and fro, is verie great; because these being mutuall and pleasuring one another, must needs link men in a firme league.

Sixtly, he teacheth, that yet all things

being rightly con∣sidered, the most acceptable & deare societie of all o∣thers, is that which which euerie one hath with the com∣mon wealth.

This hee prooueth by an argument from the lesse, thus; That howsoeuer our parents are dear vnto vs, and so our kinsfolkes & fami∣liars, yet our coun∣trie alone contains in it selfe the loues of all these, and therefore ought to be dearer to vs then all these. So that no good man should doubt to lay down his life for it, if hee may doe it good.

Whence hee noteth that the beastly cru∣eltie of such men who seeke the vtter

ouerthrowe of their countries, or the rending the same in peeces by any mischiefe, ought to be abhorred of all. Lastly, he declareth, that if yet compari∣son and question be made, to which of these societies most duty ought to bee yeelded; That,

1. Our countrie & parents are to bee preferred, because wee are specially bounde with their benefits.

2. That our chil∣dren and whole fa∣milie are next, be∣cause they depende vpon vs alone.

3. Our kinsfolk ca∣rying themselues

well and louingly towards vs.

And to these prin∣cipally he teacheth, that the necessarie aydes of life apper∣taine; but that fa∣miliar conuersati∣on, counsels, spea∣ches, exhortations, consolations and o∣therwhile chidings, are most vsuall a∣mongst friends.

And in a word, that of all friendships that is the plea∣santest which is lin∣ked by likenesse of conditions.

Chap. 22.

The Argument.

q 1.1239 The Duties of Liberality ought to be cōsidered, not only q 1.1240 by these degrees of societie, but also by other circumstan∣ces.

1 BVt in q 1.1241 do∣ing all these Duties, q 1.1242 we must mark what is most * 1.1243 necessarie for e∣uerie man, and what euery one q 1.1244 is either able or vna∣ble to attaine with vs or without vs. Therefore the de∣grees of friendship * 1.1245 shall not bee the

same, which [are] of times.

2 Al There are* 1.1246 certaine Duties which are q 1.1247 more due to some then to others: as, you shall sooner helpe your neighbour in q 1.1248 inning [his] corn, then either your brother, or your familiar friend.

But if there bee a q 1.1249 trauerse in law, you shall rather defend your kins∣man and friende then your neigh∣bour.

These things therefore, and the like are to be q 1.1250 tho∣rowly considered in euery Dutie; al∣so custome and q 1.1251 practice q 1.1252 are to

be vsed, that vvee may bee * 1.1253 good q 1.1254 makers of ac∣count of Duties: to see by adding and deducting q 1.1255 what summe re∣mayneth of the rest. Whereupon q 1.1256 wee may vnder∣stand how much is due to euery one. But, as nei∣ther Physiciās, nor Captaines▪ nor O∣ratours, although they haue q 1.1257 gotten the rules of [their[art, can attaine to any thing worthy great q 1.1258 commen∣dation, without vse and q 1.1259 practice: so indeede those rules of * 1.1260 keeping Duty are q 1.1261 taught vs, that wee our selues

q 1.1262 should put them in vre. q 1.1263 For the q 1.1264 hardnesse of the matter requireth also vse and exer∣cise. q 1.1265 And thus haue we spoken al∣most sufficiently, how honestie from which [all] Dutie q 1.1266 springeth, is q 1.1267 de∣riued from those things, which are in the law of q 1.1268 hu∣mane societie.

Tully in this chapter setteth downe some other Duties, concerning our bounty and li∣berality: as,

1. that in perfor∣ming Duties to ech societie mentioned, we must still consi∣der, what is most necessarie for euery man; and then what each is able to at∣taine of himselfe, & what hee cannot without our helpe: and that the degrees of friendship and of times are not al∣waies alike.

2. That there are certain Duties more due to some further from vs in degree then others neerer. As, that we are soo∣ner to helpe out neighbour in in∣ning his corne then our brother, or familiar friend; but in a trauerse of law a man is rather to defend his kinsman or friende then his neighbour.

3. That as wee are throughly to consi∣der these things in euerie Duty, so also to put them in vre: that by long cu∣stome and practice

we may become expert to knowe what is due to euery man.

This hee maketh plaine by a simili∣tude taken from Physiciās, Captains and Oratours; who although they haue gotten the rules of their art, yet cannot attaine ought wor∣thy any great com∣mendation, without vse and practice.

And also that al the rules of Duty are taught vs that wee

may practice them; and for that the hardnesse of the matter requireth vse and exercise.

And thus conclu∣deth this point, how honestie is deriued from those things which are in the lawe of humane so∣cietie.

Chap. 23.

The Argument.

The third foun∣taine of Dutie [18] of q 1.1269 Magnanimitie: which q 1.1270 is bred of a contempt of hu∣mane

things, and a certaine q 1.1271 noble∣nesse of minde: and it is declared especially in q 1.1272 dan∣gerous attempts, and q 1.1273 atchieuing difficult matters. q 1.1274 This hath at the right hand q 1.1275 a•…•…da∣ciousnesse, q 1.1276 obsti∣nacie, q 1.1277 outragious fiercenesse, q 1.1278 arro∣gancie, cruelty, q 1.1279 rash confidence, q 1.1280 weiwardnesse, an∣ger, q 1.1281 rigour, q 1.1282 am∣bition; at the left hand q 1.1283 fearfulness, q 1.1284 cowardlinesse, q 1.1285 stupiditie, and [other] vices of q 1.1286 the same kinde. Also Magnanimity is * 1.1287 exercised part∣ly in * 1.1288 warlike mat∣ters, but more in

ciuill affaires, and to conclude in the priuate life, con∣cerning all vvhich q 1.1289 Tully q 1.1290 discour∣seth diuersly.

BVt wee must vnderstand, whereas four kinds [of virtue] are pro∣pounded, from w^ch Honestie and Du∣tie should q 1.1291 pro ceed; q 1.1292 that seemes to shine most brightly, which is q 1.1293 wrought with a great and q 1.1294 loftie spirit, despising q 1.1295 worldly vanities. Therefore [that] is q 1.1296 commonly ready in q 1.1297 reproach, if any such thing may be said.

For in truth yee

young men q 1.1298 carry q 1.1299 womanish hearts.

And that q 1.1300 vir∣gin [the heart] of a man.

And if there be any thing like to this.

O Salmacis * 1.1301 giue spoyles without blood or sweat.

And contrarily in praises, I q 1.1302 know not how, we praise those things, as with a more full mouth, which are done with a * 1.1303 great courage, q 1.1304 valiantly and ex∣cellently. Hence is the [large] * 1.1305 field of the Rhetoriciās, concerning Ma∣ratho, Salamis, the Plateans, Thermo∣pilanes, Luctrians,

and [concerning] Stratocles. Here∣by our Cocles, hereby the Deci∣ans, hereby Cneius & P. q 1.1306 Scipio, here∣by M. Marcellus & innumerable o∣thers, & especially the very people of Rome * 1.1307 excelleth in * 1.1308 greatness or cou∣rage. And [their] desire of q 1.1309 Martiall glory is decla∣red, for that wee see euen [* 1.1310 their] pictures for most parte q 1.1311 in vvarlike aray.

Heere Tully ente∣reth to speak of for∣titude, shewing it self in a braue mind, despising these ex∣ternall things; tea∣ching that it see∣meth the most glo∣rious of all the foure cardinall ver∣tues.

This hee prooueth first by the vsuall reproches & taunts which are cast vpon men for their lacke of courage:

As the speech of

the Generall in En∣nius taunting the cowardlinesse of the souldiers;

That they bare but womanish hearts, and that a maide by her valour put them all to shame.

And againe: That the Salmatian spoiles were with∣out sweat or blood. Secondly, by the contrary praises, & the exceeding com∣mendations of such exploits as are done valorously and with a noble spirit.

This hee further il∣lustrateth,

1. By the ample praises of the Rhe∣toricians both of his owne and for∣mer times, concer∣ning sundry valo∣rous persons, their

noble acts, and pla∣ces where; especi∣ally of the people of Rome, whose chiefe fame was for their valour.

And lastly, for that whome the people of Rome would chiefly honor, they erected them pic∣tures in honour of them, for most part in warlike attire.

Chap. 24.

q 1.1312 Fortitude if it departe from hone∣stie, q 1.1313 loseth q 1.1314 the name.

1 BVt that lof∣tinesse of q 1.1315 spirit which is seene in perils and in q 1.1316 trauells, if it q 1.1317 be void of iustice and fight not for the common * 1.1318 safe∣tie, but for q 1.1319 pri∣uate commoditie, * 1.1320 is faultie. For that is not onely q 1.1321 no propertie of vertue, but rather of q 1.1322 brutishnesse, q 1.1323 setting all huma∣nitie aparte.

2 Therfore q 1.1324 for∣titude is well defi∣ned

of the Stoiks, vvhen they say, q 1.1325 that it is a vertue * 1.1326 fighting for * 1.1327 e∣quity. Wherfore no man that hath at∣tained the glory of fortitude, [euer] got [that] praise, by q 1.1328 treacherie, & naughtie deceit: for nothing can be honest vvhich is voide of iustice. q 1.1329 Therefore that is a worthie saying of Plato: Not only (quoth he) [that] knowledge which is q 1.1330 seuered from iustice is rather to be called q 1.1331 subtil∣ty then wisedome; but also a courage which is q 1.1332 forward to danger, if it be q 1.1333 set on q 1.1334 for ones

owne greedinesse, and not for the common q 1.1335 good, may rather haue name of q 1.1336 audaci∣ousnesse then of q 1.1337 fortitude. And therefore we would haue q 1.1338 men who are valorous and puissant, to bee good and q 1.1339 plaine hearted, q 1.1340 louers of truth, and no∣thing at all deceit∣full; which are q 1.1341 of the midst of all the praises of iustice.

3 But that is o∣dious, that in q 1.1342 such hautinesse and greatnesse of cou∣rage, there grow∣eth * 1.1343 most easily q 1.1344 a wilfulnesse, and and ouer-great de∣sire of bearing

rule. For q 1.1345 as Plato writeth, that the generall fashi∣on of the Lacede∣monians, was to be inflamed with a desire of conque∣ring: euen so euery one as hee doth most excell in greatnesse of cou∣rage, so hee speci∣ally desireth to bee q 1.1346 chiefe of all, or rather q 1.1347 without p•…•…ere. And when q 1.1348 a man coueteth q 1.1349 to bee aboue all, it is a difficult thing to keep equi∣tie, which * 1.1350 is most proper to iustice. Wherupon it com∣meth to passe, that they cannot * 1.1351 en∣dure themselues to be ouercomn, nei∣ther

by reasoning, nor q 1.1352 by any com∣mon and right or∣der of lawe. And they become for the most part q 1.1353 bri∣bers & q 1.1354 factious, that they may at∣taine the greatest wealth, and be ra∣ther superiours by power, then equall by iustice. q 1.1355 But the harder it is [to master this affecti∣on] the worthier it is▪ For there is no * 1.1356 time that ought q 1.1357 to be with∣out iustice. They therefore are to be accounted valo∣rous & of a wor∣thie courage, q 1.1358 not who doe wrong, but withstand it. But a true and wise

valour of minde iudgeth that hone∣sty which▪ nature chiefly followeth, q 1.1359 to consist in deeds and not in glory; q 1.1360 and had rather q 1.1361 bee the chiefe, then to seeme so. For q 1.1362 hee that de∣pendeth vpon the q 1.1363 erronious conceit of the q 1.1364 rude multi∣tude, q 1.1365 is not to be accounted q 1.1366 in the number of va∣liant men. But as euery man is of courage most high and desirous of glorie, [so] is hee most easily q 1.1367 driuē on to vniust q 1.1368 mat∣ters. q 1.1369 Which place is indeed slipperie, because there is scarce any man

found, who, q 1.1370 when he hath sustained trauells, and ad∣uentured dangers, doth not desire glorie as a reward of his labours.

Tullie in this chapter teacheth, how to discerne of true fortitude.

And first, that bould nesse in daungers, if it be either voide of iustice, or fight for a mans priuate cō∣moditie and not for the common good, is not true forti∣tude: because it is no propertie of ver∣tue, but rather of brutishnesse, setting aside all humanitie.

Secondly, he com∣mendeth that defi∣nition

of fortitude, giuē by the Stoiks; That it is a vertue fighting for equity.

And thereupon in∣ferreth first, that no man euer attained the praise of true fortitude by trea∣cherie or naughtie dealing: for that nothing can be ho∣nest which is not iust.

Secondly, commen∣deth a worthy say∣ing of Platoes to this end;

That as knowledg seuered from iustice is rather called sub∣tletie then wisdom; so a courage, thogh forward to perils,

yet if it be set on for greedinesse of gain or other priuate re∣spects, and not for the cōmon good, ought rather to be tearmed audacious∣nesse then valour.

And thirdly thereon exhorteth all who would be truely va∣lorous, to be good men and of plaine hearts, louers of truth, and free from all deceipt; because these vertues right∣ly deserue the praise of iustice.

In the third place, he reprooues another odious fault which attends vpon too great hautinesse of minde: that com∣monly such men become headie, and are ouer-desirous of ruling.

This hee prooueth by the testimonie of Plato, shewing this to be the gene∣rall fashion of the Lacedemonians, to be inflamed with a desire of conque∣ring: and that hēce; because as any one more excelleth in courage, so he more desireth to be chief of all and without peere.

And then declareth other mischiefs fol∣lowing in them heereupon: as first, iniustice; because it is hard for such to keepe equitie.

2. Pride, so as they cannot indure to yeelde to others ei∣ther

in reasoning or any right triall of lawe.

3 Bribing or cor∣rupting others by gifts and making factions, whereby they may attain the greatest wealth and become rather su∣periours by wealth, then equall by iu∣stice.

But yet he teacheth that the harder it is for such valorous mindes to bee iust, the more excellent it is in them who attaine it.

Lastly, he conclu∣deth heerupon that they onely are to be accounted valorous, not who do wrong to any; but they who saue others from wrong.

And that true va∣lour

iudgeth that excellencie, which nature aimeth at chiefely, to consist in deeds and not in glory.

Also that all who are truly valorous had rather bee the chiefe indeed then to seem so. Because hee who dependeth on the erronious cō ceipt of the rude multitude, is not to be reckoned in the number of val•…•…ant men.

And besides, be∣cause the brauest mindes and most desirous of glorie are the easiliest ouer carried to vniust actions.

And finally, that therefore valorous mindes do stand in a very tickle & slip∣pery place: because

it is hard to finde a man, who hauiug atchiued great ex∣ploits & dangerous aduentures, desireth not glory as a re∣ward of his labors.

Chap. 25.

True q 1.1371 valour of mind doth consist in two things chiefly: in contemning both q 1.1372 prosperitie and ad∣uersitie, and in q 1.1373 at∣chiuing hard enter∣prizes.

A Valorous and great minde is q 1.1374 alwaies discer∣ned in two things especially: where∣of the one consi∣steth

in the q 1.1375 de∣spising of outward things: when q 1.1376 one is perswaded▪ q 1.1377 that a man ought not either to admire, or to wish, or ear∣nestly to desire a∣ny thinge, but what is honest and comely; q 1.1378 neither to yeelde to q 1.1379 any either man, or q 1.1380 per∣turbation of mind, nor to fortune.

The other thing is, that when you are so q 1.1381 disposed in minde, as I said before, you q 1.1382 vn∣dertake great q 1.1383 en∣terprizes, and those indeed most pro∣fitable, but q 1.1384 very hard, and full of trauell and danger both of life, and

also of many things which * 1.1385 ap∣pertaine vnto life. All the q 1.1386 glory and q 1.1387 honour of these two things, I adde q 1.1388 moreouer, the profit * 1.1389 is in the later; but the cause and meanes ma∣king worthie men, is in the former. For q 1.1390 therin is that which maketh ex∣cellent courages, q 1.1391 and such as de∣spise all humane things. And this q 1.1392 same q 1.1393 appeareth in two things; if you both iudge that thing onely to be good which is honest, and also be free from all q 1.1394 disquietnesse. For it is to bee accoun∣ted

the part of a valiant and worthy mind, both to q 1.1395 set light by those things, which seem to most men q 1.1396 sin∣gular and q 1.1397 excel∣lent; and also to contemne the same with a * 1.1398 stable and q 1.1399 grounded iudge∣ment. And like∣wise this is [a tokē] of a valiant cou∣rage and of great constancie, so to beare those things which seeme bit∣ter, q 1.1400 wherof there are many and di∣uerse in the life & and q 1.1401 state of man, q 1.1402 as that you no∣thing swerue from the q 1.1403 order of na∣ture, q 1.1404 nor from the dignitie of a

wise man. More∣ouer, it is not q 1.1405 su∣table q 1.1406 that hee should be subdued with q 1.1407 inordinate desire, who cannot be q 1.1408 subdued by feare. Nor q 1.1409 that he should be con∣quered by pleasure, who hath shewed himselfe q 1.1410 vncon∣querable q 1.1411 by [any] trauell. Wherefore both these [vices] are to be q 1.1412 auoided, also couetousnesse of money is to be q 1.1413 eschewed. q 1.1414 For there is no such a signe of a base and ignoble minde, as to loue riches: q 1.1415 nor any thing more q 1.1416 honest and q 1.1417 noble, then to q 1.1418 despise money, if

you haue it not; [and] if you haue it to q 1.1419 bestow it in bountie and libe∣ralitie. The desire likewise of glorie is to be taken heed of, as I said before. For it plucketh a∣way q 1.1420 freedome of minde, for the which all conten∣tion ought to be q 1.1421 amongst men of worthie spirits.

q 1.1422 And indeed we ought nor to seeke for rule; but ra∣ther, sometimes ei∣ther not to receiue it, or otherwhile to giue it ouer. We must also bee free from all * 1.1423 pertur∣bation of minde, both from desire, and feare, and also

from q 1.1424 griefe, and q 1.1425 voluptuousnesse, and angrinesse; q 1.1426 that we may in∣ioy tranquillitie & securitie, which may bring both q 1.1427 constancy, and also worthie esti∣mation.

But many there are and haue been, who earnestly de∣siring that same q 1.1428 tranquillity of minde, which I speake of, haue q 1.1429 withdrawen thē∣selues from q pub∣licke* 1.1430 businesses, & haue q 1.1431 betaken thēselues vnto q 1.1432 a quiet life.

q 1.1433 Amongst these, both the noblest Philosophers, q 1.1434 & euen the very chief

[of them] q 1.1435 and indeed both seuere and graue men, could neither q 1.1436 en∣dure the manners of the people, nor of the q 1.1437 rulers; & q 1.1438 many of them haue liued in q 1.1439 man∣nour places, de∣lighted [onely] with q 1.1440 their home matters. q 1.1441 These aymed at the same end, which kings doe; that they might neede no∣thing, q 1.1442 obey no man, vse their own libertie: whose property it is, to liue q 1.1443 as they list. Wherefore, •…•…ith this is common q 1.1444 both to them who are desirous * 1.1445 of power, q 1.1446 and

those seeking a qui∣et life, whome I spake of; the one sorte thinke q 1.1447 that they can attaine it, if they haue great wealth; the other, if they be content q 1.1448 with their owne q 1.1449 and a little.

q 1.1450 Wherein verely the opinion of nei∣ther [of them] q 1.1451 is vtterly to be despi∣sed. q 1.1452 For the life of q 1.1453 those who haue betaken them selues to liue quiet∣ly, is both more easie & more safe, and lesse grieuous or troublesome to others: but [the life] of them who haue q 1.1454 applied thē∣selues for the good of the Common∣weale,

and to q 1.1455 at∣chiue great mat∣ters, is more q 1.1456 pro∣fitable for man∣kinde, and q 1.1457 fitter for fame and q 1.1458 ho∣nour. Wherefore q 1.1459 it may bee that both they are to bee borne withall, who doe not q 1.1460 vn∣dertake the affaires of the Common∣wealth, who being of an excellent wit, haue * 1.1461 giuen them∣selues wholly to quietnesse and to learning: & q 1.1462 also they who beeing hindred by q 1.1463 sick∣nesse, or some o∣ther more weighty cause, haue q 1.1464 retired themselues from businesses of the Common—vveale,

when as they q 1.1465 yeel∣ded vnto others both the * 1.1466 power and * 1.1467 praise of ma∣naging of the same.

But to vvhome there is no such q 1.1468 occasion, if they say, q 1.1469 that they con temne those things which most men q 1.1470 haue in admi∣ration, [as] rule & q 1.1471 magistracy; q 1.1472 to those I thinke it worthie to be ac∣counted not onely no cōmendation, but also a fault.

q 1.1473 Whose iudgemēt it is verie hard to disallowe, in that they despise glory, and esteeme it as nothing. But they seeme to q 1.1474 fear the q 1.1475 troubles & griefs

both of q 1.1476 giuing offence, and also of * 1.1477 repulses, as a cer∣taine reproach and infamie. For there be [some] who q 1.1478 doe not agree with themselues in contrarie matters; who doe most se∣uerely contemne pleasures, are more tender in grief•…•…s, regarde not glory, [and] bee q 1.1479 ouer∣comne with infa∣mie. And these things indeed [they doe] q 1.1480 very vncon∣stantly. But q 1.1481 of∣fices are to bee q 1.1482 gotten, and the Common—vvealth is to be q 1.1483 serued of them, who haue q 1.1484 by nature helps of dispatch of bu∣sinesse,

all lingring q 1.1485 set aside. For o∣therwise neither can q 1.1486 the State be gouerned or the greatnesse of cou∣rage be declared.

Moreouer, both a q 1.1487 maiestie and q 1.1488 despising of vvorldly things (which q 1.1489 I oft re∣peat) also q 1.1490 tran∣quillity of minde and q 1.1491 security is to bee q 1.1492 vsed of them, who take vp∣them [any] go∣uernment in the Common-weal, no∣thing lesse then of Philosophers, I q 1.1493 knowe not whe∣ther [not] q 1.1494 more also; if so be that they will not bee q 1.1495 ouermuch op∣pressed

with cares, q 1.1496 but will q 1.1497 liue with grauity and constancy. Which things be so much more easie to Phi∣losophers, q 1.1498 the fewer things they haue in their life, which fortune may strike; q 1.1499 and for that they doe not stand in neede of many things, and also because they cannot fall so grie∣uously, if any ad∣uersity q 1.1500 betide.

Wherefore, not without cause, grea∣ter motions of [their] mindes are stirred vp, & grea∣ter* 1.1501 q maters are q 1.1502 to bee done by q 1.1503 the gouernours of the Common-vveale,

then by them who liue quietly. And* 1.1504 therefore q 1.1505 the more greatnesse of courage and free∣dome from vexa∣tions is to be vsed of them. Moreo∣uer, whosoeuer commeth q 1.1506 to at∣chieue any great matter, let him take heed, 1 That hee do not only q 1.1507 con∣sider, how honest the matter is, but also, q 1.1508 how it may bee discharged.

2 In which q 1.1509 thing q 1.1510 a man must con∣sider, that hee nei∣ther q 1.1511 despaire tho∣row q 1.1512 cowardli∣nesse, q 1.1513 nor bee o∣uer confident tho∣row a greedy de∣sire. 3 Also a dili∣gent

preparation is to be q 1.1514 vsed in all businesses, before you q 1.1515 goe about them.

Heere Tully noteth wherein a valiant minde is discerned: to wit, in two things especially. The first whereof is, in despising outward

things. When as a man is perswaded that hee ought nei∣ther to admire, not so much as to wish any thing but that which is honest and comely: nor yet to yeeld either to man or passion of mind or to fortune, but onely to right rea∣son.

The second is, that when a man is thus disposed in minde, he vndertake the atchieuing of great enterprises, & those such as may bee most profitable; but very hard and full of trauell and danger, both vnto life, and other things apper∣taining to the com fort therof.

Now, hee sheweth that all the glorie, honour and profit arising of these two things, is in this la∣ter of them: but the cause and means of making wo•…•…thie men, is in the for∣mer of them; be∣cause the despising of all outward things, as riches & honours, is the way to make excellent courages.

This againe he tea∣cheth to appeare in these two things: First, if a man iudge that thing onely to bee good which is honest; and second∣ly, if he be free from all passion and dis∣quietnesse of mind.

Because this is, first, to be accounted the

true property of a valiant minde; not onely to set light by those outward things, which •…•…eem to most men excel∣lent and singular, but also to cōtemn them with a stable iudgement.

And secondly, be∣cause this declareth a valiant courage and rare constancie, for a man so to beare the hardest & bitterest things that can fall out in this life, bee they neuer so many, as that hee neuer swarue one iot from the state & order of nature; nor from the dignitie of a wise man, to doe any thing against either of these.

And this againe, be∣cause it is not meete that hee should bee ouercomne by any inordinate desire, who cannot bee ouercome by feare; much lesse be con∣quered by pleasure, who hath shewed himselfe vnconque∣rable by any trauel.

Therefore hee tea∣cheth that these things are carefully to be shunned of a valiant man; & also that couetousnesse of money is chiefly to bee eschewed of him. Because there is no such signe of a base minde, as to loue riches; & con∣trarily nothing more noble, then to despise money if a

man haue it not; & if he haue it, to be∣stowe it in bounty and in liberalitie.

And secondly, that he is to beware of a desire of glory: be∣cause that plucketh from him freedom of minde, for which all noble spirits ought chiefly to contend.

Thirdly, that he do not proudly seeke for soueraintie; but sometimes not to receiue it being of∣fered, otherwhile to giue it ouer, be∣ing had.

Fourthly, that hee labour to bee free from all perturbati∣on of minde, as namely desire, fear,

griefe, voluptuous∣nesse, and angri∣nesse; that so hee may inioye both trāquillitie of mind & also securitie, w^ch may bring him both constancy and a worthy estimati∣on.

Heere he taketh oc∣casion to speake of some, who earnest∣ly desiring to attain this tranquillitie, haue withdrawne themselues from publike businesses, and betaken them to follow a quiet life.

And amongst o∣thers some of the noblest and verie chief Philosophers,

and some most se∣uere & graue men, because they could neither indure the maners of the peo∣ple, nor the rulers, haue chosen to liue in remote and soli∣tary places, deligh∣ting themselues on∣ly in their domesti∣call occasions.

Also for these hee sheweth what ends they aimed at here∣in; viz. the same ends which kings do: that is, That they might neede nothing, obey no man, vse their owne liberty, and indeede liue as they list.

Now both these sorts, viz. both Phi∣losophers and great men ayming at this

tranquillity & free∣dome from all dis∣quietnesse; the one sort, viz. the great men think that they can obtaine it, if they can get great wealth; the other, if they can be content with their owne and with a little.

And for these two sorts hee declareth that neither of their opinions are vtterly to be despised.

First, because the life of tho•…•…e who haue betaken them∣selues to liue priuat∣ly and quietly, is both more easie & safe, and also lesse greeuous and trou∣blesome to others.

But the life of those who apply them∣selues to gouern∣ment, for the good of the common∣wealth,

or to at∣chiue great maters: for the same, is more profitable to mankinde, and also more▪ fit for attay∣ning fame and ho∣nour.

Moreouer, hee tea∣cheth that many of thē who haue cho∣sen the priuate life may be borne with∣all in another re∣spect; because bee∣ing of excellēt wits they betake them∣selves to the studie of learning.

As also such as be∣ing hindred throgh infirmitie of body, or som other more weighty cause, haue left the managing of the affaires of the commōwealth to others.

But for them who, haue no such occa∣sion, and yet with∣drawe themselues from publike serui∣ces in the common wealth, onely vpon pretence that they contem•…•…e those things which most men so admire, as namely rule & ma∣gistracy; hee shew∣eth that hee taketh it to bee not onely no commendation to them, but a fault in them: for that howsoeuer their iudgement may seeme not to be al∣together disallowed for despising glory, yet they may with∣all bee thought to feare the troubles and griefes which

follow such cal∣lings, as a certaine reproach and infa∣mie.

And then giueth the reason heereof; because some are of such a disposition, as that they agree not with themselues in contrary matters: as, who seuerely contemning plea∣sures, cannot yet in∣dure griefe; and de∣spising glory, are yet ouercomn with infamy.

And therefore hee teacheth that such men who haue the best helpes of di∣spatch of businesses

are rather to sue for offices, that they may serue the com∣monwealth, all de∣laies and excuses set aside.

Because otherwise neither can the state bee gouer•…•…ed, nor their greatnesse and worth declared.

Moreouer, he shew∣eth, that all such as take vpon them any gouernment in the common weale, are to despise worldly things, and to seeke after quietnesse of minde and security, as well as the Philo∣sophers, or more, if that they will not bee ouermuch op∣pressed with cares, but liue with graui∣tie and constancie.

And thereunto they must striue more earnestly, because the fewer things of the world the Phi∣losophers haue to lose, the more easie is it, to despise it; and also for that they doe not stand in neede of so many things, as the magi∣strate & great man, neither can fall so grieuously whatso∣euer aduersity doth betide.

Likewise, because such great commā∣ders haue occasi∣ons of greater stir∣rings of their mindes, and for that greater matters are to be don by them, then by Philoso∣phers: whereupon

they haue neede of more greatnesse of courage & freedom from vexations.

Lastly, hee giueth three caueats to all that are to atchiue any great matters.

1. That they take heede, they doe not onely consider, that the matter bee ho∣nest, but also that they haue abilitie to performe it.

2. That they weigh all things so wisely, as that they neither despaire, through cowardliness of the effecting thereof, nor yet be ouer cō∣fident through a greedie desire.

3. That as in all bu∣sinesses,

a man is to vse a diligent prepa∣ration; so likewise, as the matter is greater, to be more carefull therein.

Chap. 26.

The Argument.

[Tully] q 1.1516 shew∣eth by many q 1.1517 rea∣sons [in this Chap∣ter] that it is q 1.1518 a mat∣ter of greater va∣lour, to excell * 1.1519 in ciuill then * 1.1520 warlike affaires, and [spea∣keth] somewhat con∣cerning himselfe.

1 BVt vvhereas q 1.1521 most men thinke q 1.1522 martiall affaires to be grea∣ter

then * 1.1523 ciuil, this opinion is to bee q 1.1524 altered. For ma∣ny haue oft times sought warres, for the desire of glory; and that falleth out for most parte in great q 1.1525 stomacks and [excellent] wits: and so much the rather, if they be [men] fit for q 1.1526 chiualry, and de∣sirous of warfare. q 1.1527 Yet if wee vvill iudge q 1.1528 aright, there haue beene many q 1.1529 Citie busi∣nesses greater and q 1.1530 nobler, then the q 1.1531 martiall. 1 For although Themi∣stocles be q 1.1532 rightly commended, and his name be more famous then [the

name] of * 1.1533 Solon; and also Salamis be cited [as] a witness of [this] most * 1.1534 glo∣rious victory, which is preferred before the counsell of Solon, [euen] that whereby hee first ordained the q 1.1535 Areopagites: [yet] q 1.1536 this is to be * 1.1537 ad∣iudged no lesse * 1.1538 praise-worthie then that. 1 For that q 1.1539 auailed one∣ly once: this q 1.1540 shall for euer doe good to the Citie. q 1.1541 By this counsell the laws of the Atheni∣ans, by this the or∣dinances of [their] ancestours are pre∣serued. q 1.1542 Moreo∣uer, Themistocles in very deed saide

nothing, where∣with hee helped q 1.1543 Areopagus. But it is true q 1.1544 that The∣mistocles was hel∣ped by * 1.1545 him. For the vvarre vvas q 1.1546 maintained by the q 1.1547 aduice of that Senate which vvas q 1.1548 ordained by So∣lon. 2 We may say q 1.1549 the same q 1.1550 of Pausanias and Li∣sander: by whose q 1.1551 deedes of armes although q 1.1552 the Em∣pire of the Lace∣demonians is thought to haue beene enlarged; yet in very deede they are [not] to be q 1.1553 compared, no not in the least part to the lawes and * 1.1554 discipline of Ly∣curgus.

q 1.1555 Moreo∣uer, * 1.1556 for these same causes, they had [their] armies both more q 1.1557 ready and q 1.1558 valiant. 3 Nei∣ther indeed q 1.1559 when wee were children, Marcus Scaurus seemed q 1.1560 to be in∣feriour to Caius Marius; q 1.1561 nor when we q 1.1562 had to to doe in the Com∣mon—wealth, q 1.1563 Quintus Catulus to Cneius Pompei∣us. For q 1.1564 armes are of small force abroad, vnless there be q 1.1565 good aduice at home. 3 Nor Africanus, beeing both a singular man, and a worthy q 1.1566 Captaine, q 1.1567 did more seruice to the

Common wealth in q 1.1568 razing of Nu∣mance, q 1.1569 then at the same time, Pub∣lius Nasica a pri∣uate [man] did] when he slew Tibe∣rius Gracchus.

q 1.1570 Howbeit this case indeed is not onely of a ciuill consideration. For it concerneth also the warlike; be∣cause it was done by force and by q 1.1571 strong hand: yet the very same was done, by q 1.1572 the counsell of the Ci∣tie, without an ar∣my. That also is q 1.1573 a worthy [speach] vvherein I heare q 1.1574 that I am wont to be q 1.1575 taxed of en∣uious and lewde

[persons].

* 1.1576 Let q 1.1577 armes giue place to the q 1.1578 gowne;

Let the q 1.1579 laurell yeeld to the [Ora∣tours] tongue.

For, that I may * 1.1580 omit q 1.1581 others, did not q 1.1582 armes yeelde vnto the q 1.1583 robe, q 1.1584 when we gouerned the Cō∣mon- weale? For neither was there euer q 1.1585 a sorer dan∣ger nor greater hatred in the Com∣mon-weale: so that the very weapons q 1.1586 slipping forth∣with out of the hands of the boul∣dest Citizens, fell [to the ground] by our counsels & diligence. q 1.1587 What

so great an exploit I pray you, was e∣uer done in warre? what triumph [is] to bee compared [with it?] q 1.1588 For I may bee bolde to glorie before you sonne Marke; * 1.1589 vn∣to whom both the inheritance of this glory, and also the imitation of [my] deeds doth apper∣taine. In very truth, Cneius Pom∣peius, a man q 1.1590 a∣bounding with all martiall praises, * 1.1591 attributed this vnto mee q 1.1592 in the * 1.1593 hearing of ma∣ny, q 1.1594 whenas hee said, that q 1.1595 hee should in vaine haue borne away the third triumph,

* 1.1596 vnlesse hee had had a place in the Common-vvealth by my * 1.1597 benefit, where hee might q 1.1598 haue triumphed. q 1.1599 Home-valorous acts, then, are not inferior vnto * 1.1600 mar∣tiall; wherein also q 1.1601 we are to bestow more labour and studie, then in these. For that * 1.1602 honestie which we seek by a q 1.1603 hau∣ty and princely courage, is * 1.1604 effec∣ted by the q 1.1605 power of the minde, not of the body. Yet the body must be exercised and q 1.1606 brought into such order, as that it may bee able to o∣bey counsell and

reason, in execu∣ting businesses, & q 1.1607 enduring trauell. But that honestie which wee q 1.1608 search out, doth wholly consist in the care and q 1.1609 casting of the minde. Wher∣in they bring no lesse commodity, who gouerne the common—vvealth q 1.1610 in peace, then they that make warre. And there∣fore wars are often∣times either not q 1.1611 begun, or ended, and now and then attempted, by their q 1.1612 aduice: as the third q 1.1613 Punicke warre [was] by the counsell of Mar∣cus Cato: in which the authority of

him preuailed, e∣uen q 1.1614 after his death. Wherefore certainely q 1.1615 wise∣dome in * 1.1616 deter∣mining is rather to be desired, then q 1.1617 valour in figh∣ting. But we must beware, that wee doe it not rather for the q 1.1618 auoiding of warre, then q 1.1619 in regarde of commo∣dity. q 1.1620 And so let warre be taken in hand, that no o∣ther thing but peace may seeme to haue beene •…•…ought. q 1.1621 It is moreouer, indeed a token of a valo∣rus and * 1.1622 constant courage, not to be q 1.1623 disquieted in rough stormes;

nor * 1.1624 making a hurliburly, q 1.1625 to be cast downe from his place, as it is said; but to q 1.1626 fol∣low the aduice of a present resoluti∣on: nor yet to q 1.1627 swarue from * 1.1628 rea∣son. Although q 1.1629 this proceedeth from a worthy re∣solution, that also from an excellent wit, q 1.1630 to cōceiue a∣forehand of things to come; and to q 1.1631 determine some∣what before, what may q 1.1632 fall out on both sides, & what is to be done when any thing shall hap pen, nor to q 1.1633 doe ought that at any time q 1.1634 a man shold say, Had I vvist.

These are the workes of a great and lofty courage, and q 1.1635 relying vpon prudence & coun∣sell. But q 1.1636 for a man to thrust him∣selfe rashly into the forefront of the battell, & to q 1.1637 fight with the enemy hand to hande, is a certaine q 1.1638 brutish and q 1.1639 beastly thing. q 1.1640 Yet when time & necessity doth re∣quire, a man must fight hand to hand, and * 1.1641 death is to be preferred before q 1.1642 slauery & shame.

Heer Tully (about to teach that to ex∣cel in ciuill affaires, is no lesse commen∣dation, then in mar∣tiall exploits, but ra∣ther greater) shew∣eth 1. That where∣as most men think the contrary, their

opinion is to be cō∣futed. And this hee doth,

1. By propounding the end which most men aime at in war, to wit getting glory and renowne; espe∣cially if they bee of high stomacks and excellent wits, and withal fitted for chi∣ualrie and desirous of warfare by na∣ture.

2. By sundry exam∣ples both of the Grecians and Ro∣manes, of city busi∣nesses which haue bin greater and no∣bler then the Mar∣tiall.

The first whereof is taken from the Athenians, by com∣paring and prefer∣ring

Solons coun∣sell for Athens be∣fore Themistocles victory. That al∣though Themisto∣cles bee rightly cō∣mended, and his name more famous then Solons; and also that the victory of Themistocles namely at Salamis bee extolled before that worthy coun∣sell of Solon wher∣by he first ordained the Areopagites: Yet hee thinketh that indeede, this is to bee adiudged no lesse praise worthie then that, but more, and that for these reasons;

1. Because that vic∣torie did good to Athens once onely, but this counsell should doe it good perpetually; for that by this, their lawes and the ordinances of their ancestors should bee preser∣ued

inviolable.

Secondly, for that Themistocles said nothing whereby he helped that coū∣sell concerning the Areopagites: but hee was helped by Solon & by them; because that warre was managed by the counsell of the Senate which was was obtained by Solon.

The second exam∣ple, is from the La∣cedemonians, in preferring the dis∣cipline of Lycur∣gus the lawgiuer, before the victories of Pausanias & Li∣sander.

Because although the Empire of the Lacedemonians is thought to haue beene inlarged by their noble exploits yet those are in no part to bee compa∣red to the lawes and discipline of Lycur∣gus.

Besides that by the means of these, they had their ar∣mies more readie and valiant.

A third sort of ex∣amples is taken frō themselues, in sun∣drie particulars: as in comparing and closely preferring M. Scaurus before C. Marius; and more lately, Quin∣tus Catulus before Cneius Pompeius, the gouernment & counsell of the one before the Martiall acts of the other. And then giueth the reason of it. Be∣cause armes are lit∣tle worth abroade, vnles there be good counsell at home.

3. By comparing P. Nasica a priuate man, to Africanus. That although A∣fricanus was indeed a singular man and a worthy Captaine, yet hee did not more seruice to the

common wealt in taking and razing Numance, then Publius Nasica when he slewe Tib. Gracchus. And how beit that act of Nasica might seem not onely ciuill but martiall, because it was done by force and strong hand, yet it was done by the counsell of the city alone without any armie.

This point hee fur∣ther confirmeth by a worthie and gene∣ral approued speech of his owne, how∣soeuer som enuious and lewde persons did carpe at him for it: to wit, this;

Let armes giue place to the gowne, the laurel to the O∣ratours tongue.

The truth whereof he verefieth, instan∣cing in his own ex∣ample, to omit o∣thers,

By an interrogation to his sonne, as of a matter notoriously knowne; viz. whe∣ther in his gouern∣ment, armes did not yeelde to the robe, whenas (though there was neuer sorer daunger no•…•… greater hatred in the common∣weale: yet the verie weapons seemed to fall out of the boul∣dest enemies hands, all being husht by his owne counsell and diligence.

Now hee asketh him, what so great an exploit was euer don i•…•… war, or what triumph was to bee compared with it.

And then giueth a reason of this his bould glorying therein; That it was but vnto him, his sonne, as vnto whō both the inheritāce of his glory, & the imitation of his deedes did apper∣taine.

And secondly hee declareth further the truth heerof by the franke testimo∣nie & commendati∣on of C•…•…. Pompei∣us a singular man for all martiall prai∣ses, who ascribed thus much vnto him whenas he said, That it had been in vaine for him to haue had a third triumph, but for

that hee had a place in the cōmon weale through •…•…ul∣lies wi•…•…e gouern∣ment, to inioy the same. Whence hee concludeth, that it is no lesse but euen a greater matter, to excell in ciuill go∣uernmēt, then mar∣tiall acts: and that therefore we are to bestowe more la∣bour and studie in those then in the o∣ther.

And secondly tea∣cheth, that the ho∣nour w^ch is sought by valour, is atchi∣ued chiefely by the power of the mind, and not of the bo∣dy; although the body must bee brought in order, to become seruiceable

to the mind for ex∣ecuting businesses and induring trauel.

But the honour w^ch is sought by ciuill gouernment, doth wholy consist in the care and casting of the minde.

Thirdly, that they bring no lesse com∣moditie who go∣uerne in peace at home, then they that make war a∣broade.

And fourthly also, that by the aduice at home, wars are vsually ordered and managed abroade, for the attempting, beginning and end∣ding of them.

This hee instanceth in the third Punike war guided by the counsel of M. Cato, which they obeyed euen after his death.

Whereof hee infer∣reth, that wisedome in aduising & deter∣mining or ending war, is to be prefer∣red before valour in fighting.

Yet heerein hee gi∣ueth this caution: That we do not ad∣uise for the ending of war, onely for auoiding the present danger and trouble thereof, but for the good of the com∣monweale.

And that warre is e∣uer to bee •…•…o vnder∣taken, as that no∣thing may seeme to haue bin sought in it, but an honest & safe peace.

Lastly, hee noteth one other token of a true valorous and constant courage, viz. for a man not

to bee daunted or disquieted so, as to do any thing swar∣uing from reason, whatsoeuer dangers or euils shall betide; but euer to follow the wise aduice of a presēt resolution. And therefore that he haue not onely courage to resolue, but also an excellent wit to conceiue of whatsoeuer may be likely to fall out; & so to determine a∣fore what to doe; and neuer to doe a∣ny thing, whereof he may say, Had I wist.

These things hee teacheth to bee the works of a great & worthy courage, guided by prudēce and counsell.

But contrarily for a man to thrust him selfe into danger, as into the forefront of the battell, or to fight with the enemie hand to hand rashly & with∣out iust cause, hee counteth it a cer∣taine brutish and beastly thing;

Although when time and necessitie doth require it in∣deede, a man is to fight hand to hand, and to prefer death it selfe before slaue∣ry or shame.

Chap. 27.

[Heere hee tea∣cheth] q 1.1643 that cru∣elty and also rash∣nesse are vnbefitting a valorous man.

BVt q 1.1644 as concer∣ning the ra∣zing and sacking of Cities, this is principally to bee considered, that q 1.1645 nothing be done rashly, nor any thing cruelly.

And that q 1.1646 is the cōdition of * 1.1647 a va∣lorous man, q 1.1648 in the end of broyles, to punish the offen∣ders to q 1.1649 preserue the multitude, to q 1.1650 maintaine right and honestie in e∣uery

state.

Heere Tully tea∣cheth, how valo∣rous men are to car rie themselues in the razing and sac∣king of cities.

That they are then to take heed of two faults principally, viz. rashnesse, and cruelty.

2. That in the end of all, the victorie being fully gotten, they looke to these three things chiefly: viz. to punish the chiefe offenders; to preserue the multi∣tude or common sort; and finally, to maintaine right and honesty in ech state and degree.

Chap. 28.

How perils are to bee q 1.1651 aduentured by a valiant man.

FOr as there are some (as I said before) who pre∣ferre q 1.1652 martiall prowesse before Ci∣tie businesses: So you shall find ma∣ny, to whom * 1.1653 pe∣rillous and * 1.1654 craf∣ty q 1.1655 deuices seeme q 1.1656 gloriouser & grea ter then quiet q 1.1657 cō∣sultations.

1 q 1.1658 Indeed wee must neuer q 1.1659 so carry ourselues for auoiding danger,

that wee should seeme q 1.1660 cowardes and q 1.1661 dastards;

2 q 1.1662 Yet q we must also take heede of this, that we q 1.1663 thrust* 1.1664 not our selues in∣to dangers with∣out cause; then which, nothing can be more foolish.

3 Wherefore in q 1.1665 attempting dan∣gers, q 1.1666 wee are to imitate the course of Physicians, q 1.1667 who vse light cures to q 1.1668 them who are lightly diseased; but are inforced q 1.1669 to mi∣nister dangerous and doubtfull me∣dicines to * 1.1670 more grieuous diseases. q 1.1671 Therefore in a calme to wish a

sore tempest is the part of a mad man; but to q 1.1672 preuent the danger of the tempest, by all ma∣ner of meanes, is the part of a wise man: and so much the rather if you may obtaine more good, q 1.1673 when the matter is dispatch∣ed, then hurt while it is in doubt.

4 q 1.1674 Moreouer, the managing of * 1.1675 things is dange∣rous partly to thē who vndertake, partly to the Com∣mon-weale. And also some q 1.1676 are brought into ha∣zard of [their] life, others of [their] * 1.1677 glory, and good∣will of [their] Citi∣zens.

We ought therefore to bee more readie, q 1.1678 to aduenture our own then common pe∣rils; and to fight more readily q 1.1679 for honour and glory, then for other commodities. But there q 1.1680 haue beene many found, who q 1.1681 haue been ready to spend not one∣ly [their] * 1.1682 mony, q 1.1683 but euen [their] very life for their Countrey, [& yet] the same q 1.1684 vvould not lose, no not the very least iot of their glorie; no though the Com∣mon-weale requi∣red it: 1 As, Cal∣licratides, who when he was Cap∣taine

of the Lace∣demonians in the Peloponesian war, and had done ma∣ny things q 1.1685 very notably, ouertur∣ned all q 1.1686 in the end, when he q 1.1687 fol∣lowed not their ad∣uice, who thought good to * 1.1688 remoue the Nauie from Arginuse and not to fight vvith the Athenians. To whom hee an∣swered, q 1.1689 that the Lacedemonians, though they should lose that Nauie, might * 1.1690 pre∣pare another, q 1.1691 [but] that hee could not fly with∣out his q 1.1692 disho∣nour. And this was q 1.1693 no doubt a

q 1.1694 prety blowe to the Lacedemoni∣ans: 2 [but] that [was] a pestilent q 1.1695 plague, whereby the q 1.1696 power of the Lacedemonians q 1.1697 fell flatte to the ground, whenas Cleombrotus fearing enuie, had rashly q 1.1698 incountered with Epaminondas. How much better [did] Quintus Fabius Maximus? Of whō Ennius [wrote thus;]

One man hath restored [our] q 1.1699 State by q 1.1700 delay∣ing:

For, hee q 1.1701 pre∣ferred not rumors before our safety:

Therefore q 1.1702 euer the longer his re∣nowne

is more fa∣mous.

Which kinde of q 1.1703 fault must also be auoided in q 1.1704 ci∣uill affaires. For there are [some] who although that which they thinke, be * 1.1705 the ve∣ry best, yet they dare not q 1.1706 vtter it for feare of enuy.

Tully, being heer about to set downe some other duties of valour in warre, sheweth, that as there be some such, as prefer martiall prowesse before ci∣ty businesses; so there are many who thinke subtile and dangerous plots, more glorious then quiet and safe con∣sultations.

And heer teacheth, 1. That wee neuer so carrie our selues

in war, as that for auoiding daungers, wee should seeme cowards & dastards. 2. That wee neuer thrust ourselues in∣to daungers with∣out iust cause; for that, that is, of all other, most foolish.

3. That in dangers we imitate the cour∣ses of good Physi∣cians, who vse but light cures in light diseases; whereas in more grieuous and desperate diseases, they are inforced to vse more desperate cures.

The contrarie prac∣tise hee sheweth to bee the part of a

mad man rather then of one wise; & to bee as if a ma∣riner should in a pleasant calme wish a sore tempest; w^ch a wise man should by all manner of meanes seek to pre∣uent.

And for this he tea∣cheth, that wee are the rather to labor vnto it; if wee may obtaine more good by it, when the mat∣ter is quietly and safely dispatched, thē we could whilst it was doubtfull.

4. Whereas the vn∣dertaking of such may be daungerous partly to them who vndertake them, & partly to the com∣monweale: also that thereby some ha∣zard their liues, o∣thers their glorie, & good will of their citizens; hee teach∣eth

for the first, that we are to bee more readie to aduenture of any perill to our selues then to the common weale:

And for the second, that we are to fight more readily for honour and glorie then for other com∣modities; and so ra∣ther to lose life and all, then true glorie. And yet heere hee giueth warning of a great fault in sundry against the former of these two.

That there haue beene many, who though they would readily aduenture not onely their mo∣ney but euen their verie liues for their countries; yet wold not lose, no not the verie least iot of their owne glorie for the same, al∣though neuer so great dammage should come to it thereby.

This he confirmeth by three memora∣ble ensamples:

1. •…•…e of Calli∣cratides a famous captaine of the La∣cedemonians, in the Peloponesian war: who hauing there done many things verie worthily, yet in the •…•…d ouertur∣ned all vtterly here∣by, when he would needes fight with the Athenians con∣trary to all aduice, and aduenture ra∣ther the losse of their whole fleete as it came to passe, then by withdraw∣ing his ships a little and auoiding that fight, to be thought to flee with dis∣grace; saying that althogh they should los•…•… their nauy they might prouide a nother, but he cold not flie without his dishonour.

A second ensample

is of Cleombrotus another captaine of the Lacedemonians; who vpon the like surmise of disgrace, would needes en∣counter rashly with Epaminōdas; wher∣in his armie beeing ouercomne hee vt∣terly ouerthrew that whole estate.

But for the contra∣ry, he sheweth how much better it is, by one worthie en∣sample in Q. Fabius Max. who deferring to ioyne battel with Anniball vntill hee sawe that hee was able to ouercome him; howsoeuer by delaying hee recei∣ued some present disgrace, yet at lēgth setting fierce∣ly vpon him and o∣uercomming him▪ recouered eternall glory to himselfe & safety to his coun∣trey, for which hee is so highly extol∣led

by Ennius in verse.

Lastly, hee giueth warning of the like fault in ciuil affairs: for that therin som dare not vtter their mindes for feare of enuy, though they thinke that which is the best.

Chap. 29.

q 1.1707 WHosoeuer shall bee gouernours in the Common-weal, let them euer obserue two precepts of Plato. 1 One [is] that they so main∣taine the profit of

the q 1.1708 commons, that vvhatsoeuer they doe, they re∣ferre it thereunto, q 1.1709 forgetting their owne priuate com∣modities. 2 Ano∣ther [is] that they q 1.1710 haue care for the whole body of the Cōmonweale: lest whilst they q 1.1711 vp∣hold som one part, they leaue the rest destitute. For as a q 1.1712 gardianshippe, euen so the q 1.1713 go∣uernement of the Common-weale, is to be q 1.1714 vsed to the commoditie of them who are com mitted [to q 1.1715 be go∣uerned] and not of them to whom q 1.1716 it is committed. q 1.1717 But who so pro∣uide

for [one] part of the people, that they neglect [ano∣ther] part, do bring in a most pernici∣ous matter into the Commonweal,* 1.1718 [to wit] sedition and discord: wher∣upon it q 1.1719 falleth out, that some seeme q 1.1720 popular, some q 1.1721 affectionate to the nobility, [but] few to the* 1.1722 whole. Hereup∣on great q 1.1723 dissen∣tions sprang a∣mongst the Athe∣nians; and not on∣ly seditions, but also q 1.1724 pestilent ci∣uill warres in our Common-vveale. Which a graue & stout citizen, and worthie of q 1.1725 rule

in the Common∣weale, will fly and hate, and will giue himselfe wholly to the Commonweal, neither will hee q 1.1726 hunt after riches or power; * 1.1727 and vvill so defende q 1.1728 the whole estate that hee may pro∣uide for all [men.] Neither in truth will hee q 1.1729 bring a∣ny man into ha∣tred or enuy by false accusations; but will q 1.1730 alwaies so cleaue to iustice and honestie, that q 1.1731 so that hee may maintaine it, hee q 1.1732 will q 1.1733 incurre the grieuous displea∣sure of any; and desire death rather, then forsake those

things which I haue spoken of.

Chap. 29.

Tully here, about to set downe some Duties of ciuill go∣uernours, teacheth that they must euer obserue two pre∣cepts of Plato.

1. That they alwaies prefer the common

good before their owne priuate, and referre all that they doe, thereunto.

2. That they euer haue care for the whole body of the common wealth; lest vpholding som one part, they leaue the rest destitute. For the first of these he sheweth it by the example of a gardi∣anship: That as it is to be vsed for their commoditie who are committed to be gouerned, not of them to whom they are committed; so it must be in the com∣monweale.

For the second hee confirmeth it by a dangerous effect that otherwise may insue; That proui∣ding for one part

with the neglect of an other, cause sedi∣tion and discord, which are most per∣nicious to the com∣monweale.

And moreouer that some of them seem popular, others set to please the nobili∣tie, but fewe that re∣gard the whole.

The mischiefe hee manifesteth by par∣ticular instances, both amongst the Athenians and them selues:

That heereupon great dissentions sprung among the Athenians; and not onely seditions, but also pestilent c•…•…uill wars fel out in their owne cōmonweale. Now these things he teacheth to bee such, that a graue and stout citizen, fit to beare rule will

slie, and giue him∣selfe wholly to the care of the com∣mon wealth, with∣out hunting either after riches or greatnesse; and will so defend the whole state, as he may pro uide for the good of each one.

Lastly, hee noteth this as another pro∣perty of a worthie magistrate, that hee will not bring any into hatred or dis∣grace by false accu∣sations; but contra∣rily will euer so cleaue to iustice & honestie, as that he will rather incur displeasure or dan∣ger, yea euen death it selfe, then leaue the maintenance & iust defence thereof

Chap. 30.

* 1.1734 To contend ve∣hemently about ho∣nours, to bee con∣trarie to the dutie of a q 1.1735 valorous minde.

q 1.1736 AMbition & striuing for q 1.1737 promotion, is of all other most mi∣serable. q 1.1738 Con∣cerning which it is notably q 1.1739 spoken in the same Plato; q 1.1740 that they who would contend a∣mong themselues, whether of them should rather rule

the Cōmon-weale, q 1.1741 should do q 1.1742 after the same fashion, as if Mariners shold striue, which of them should chiefly * 1.1743 gouerne.

2 And the same * 1.1744 man hath q 1.1745 Al taught vs, that we* 1.1746 should q 1.1747 take them for enemies, who * 1.1748 beare armes a∣gainst vs, [and] not those who desire to pre•…•…erue the Cō∣mon-weal by their q 1.1749 discretion; q 1.1750 as was the dissension betweene Publius Africanus, & Quin∣tus Metellus, with∣out [any] bitter∣nesse.

In this chapter, Tully teacheth that m•…•…n of worthie resolutions, ought to beware of am∣bition, and all bit∣ter contending for promotion & bea∣ring rule, as a thing verie miserable.

This hee teacheth by two testimonies of Plato;

1. Comparing their contentions to the contentions of ma∣riners

striuing w^ch of them should go∣uerne the ship, & in the meane time in∣danger all.

And secondly, di∣recting that wee should take them onely for enemies who beare armes a∣gainst vs; notthose who striue to helpe to preserue the cō∣monweale by their discretion.

This later sort of contention Tully approoueth by the example of the dis∣sension between P. Africanus and Q. Meteilus, which was for the more safe preseruation of the common weale, without any bitternesse.

Chap. 31.

[It is] q 1.1751 the pro∣perty of fortitude, to moderate anger.

1 NEither q 1.1752 cer∣tainely are they q 1.1753 worthie to be heard, who shall hold opinion that we are to be q 1.1754 fu∣riously 〈◊〉〈◊〉 angrie q 1.1755 with our enemies, and doe iudge it the propertie of a * 1.1756 magnanimous and valiant man. 2 For there is no∣thing more com∣mēdable, nothing more q 1.1757 seemly for a great and q 1.1758 noble personage, then q 1.1759 placability and clemency.

3 Moreouer q 1.1760 a∣mongst free peo∣ple, and q 1.1761 where there is equality of law, there must be vsed also * 1.1762 gen∣tlenesse, and q 1.1763 no∣blenesse of cou∣rage, q 1.1764 as they * 1.1765 cal it; lest if wee bee q 1.1766 angry either with [those] q 1.1767 who come out of time, or who aske impu∣dently, we fall into q 1.1768 testinesse [both] vnprofitable and odious. And yet q 1.1769 gentlenesse and clemency * 1.1770 is so to be * 1.1771 approued, that seuerity be vsed for the q 1.1772 Common∣weales sake, with∣out which a Citie cannot be q 1.1773 gouer∣ned.

Chap. 31.

Heer Tullie, about to teach that it is the property of true fortitude to mode∣rate anger,

1. Reproueth them as vnworthie to be heard, who houlde this opinion, That we are to be excee∣dingly angry with∣our enemies, and iudge it to bee the propertie of a vali∣ant man.

2. Sheweth that cō∣trarily nothing is more commenda∣ble, nor more be∣seeming a great & noble personage, then placabilitie & clemencie.

Thirdly, that amōg all free people, and which inioy equali∣tie of lawe, milde∣nesse & gentlenesse must be ioined with nobleness of mind. Because otherwise the magistrates, be∣ing angry either with such as come at vnfit times, or who are too boulde or importunate, fall into testinesse or rage, which is both vnprofitable and o∣dious.

Lastly, giueth this caution, that yet gentlenesse and cle∣mencie are so to be approued of, that se∣ueritie be also vsed sometimes for the common good, for that without it a ci∣tie cannot bee go∣uerned.

Chap. 32.

q 1.1774 We must especi∣ally abstaine from anger in all kinde of Correction.

q 1.1775 ALL punish∣mēt ought to bee voide of q 1.1776 contumely; q 1.1777 and not bee done to serue his turne who punisheth or q 1.1778 re∣buketh any, but to the * 1.1779 commodi∣tie of the Com∣mon-weale. 3 We must also beware, q 1.1780 that the punish∣ment be not grea∣ter then the fault; 4 And that some be not punished for the same causes, others q 1.1781 not so much as spoken

to. 5 q 1.1782 Likewise, wee must chiefly refrain from anger in punishing. For he that * 1.1783 goeth to punish [others] be∣ing angry, shall ne∣uer keepe that q 1.1784 mediocrity which is betweene q 1.1785 too much and too lit∣tle. Which q 1.1786 [mo∣deration] pleaseth the * 1.1787 Peripatecians: and it q 1.1788 liketh them * 1.1789 rightly, so that they would not commend angry∣nesse, & say, q 1.1790 that it is profitably gi∣uen of Nature.

But that [q 1.1791 af∣fection] is in all * 1.1792 things to be q 1.1793 es∣chewed: and it is to be wished, that q 1.1794 such as gouerne

the Commonweal, q 1.1795 be like the lawes; which are q 1.1796 moo∣ued to punish not by * 1.1797 angrinesse, but by equity.

In this chapter, Tully setteth down certaine Duties to be obserued in all maner of correcti∣on: as,

1. That all punish∣ment and chastise∣ment ought to bee done without con∣tumely, viz. without taunting or bitter speeches or con∣tempt to the partie punished.

2. That it bee not done to serue his turn onely who in∣flicteth the punish∣ment, but for the good of the com∣monweale.

3. That there bee speciall care had, that the punishment be not greater then the fault.

4. That all offen∣ding alike, be pu∣nished

alike; & not some punished, o∣thers not so much as spoken to.

Lastly, that they who are to punish others doe refraine from anger; and that for this cause chiefly;

Because he that go∣eth to punish others being angry, can neuer keep the true meane which is be∣tweene too much & too little.

And for this kee∣ping a moderation, he commēdeth the opinion of the Pe∣ripateticks, only dis liking thē for their approbation of an∣grinesse, affirming it to bee profitably giuen by nature.

But for this passion of angrinesse hee teacheth, that it is in all things to bee es∣chewed: and that it were to be wished, that such as gouern

the common weale should bee like the lawes; which pu∣nish, not by angri∣nesse, but onely by equitie and iustice.

Chap. 33.

It is [the condi∣tion] q 1.1798 of a noble courage, neither to wax q 1.1799 insolent q 1.1800 in prosperity, nor to be deiected in aduer∣sity.

q 1.1801 MOreouer, in prosperity, and when things flowe euen at our will, Let vs ear∣nestly fly pride, disdainfulnesse and arrogancy. For as

it is q 1.1802 a token of lightnesse, to take aduersity [impa∣tiently]; so likewise to vse prosperitie immoderately.

q 1.1803 For a continu∣all euennesse in all a mans life, also the same counte∣nance euer, q 1.1804 and one manner of cheer, is q 1.1805 very cō∣mendable, as vvee haue q 1.1806 heard con∣cerning Socrates and concerning Caius Lelius also. I see indeed Philip king of the Mace∣donians to haue beene q 1.1807 surmoun∣ted by his * 1.1808 sonne in * 1.1809 valorous acts and glory, q 1.1810 [yet] in q 1.1811 mildenesse & curtesie to haue

beene farre supe∣riour. Therefore the one [was] al∣waies q 1.1812 noble; the other oft times most q 1.1813 beastly. That they seeme to q 1.1814 aduertise a∣right, who warne vs, q 1.1815 that the high∣er we are, the low∣lyer wee * 1.1816 carrie our selues. q 1.1817 Pane∣tius reporteth, q 1.1818 that Africanus his hearer & familiar friend, was wont to sai, that like as [mē] q 1.1819 vse q 1.1820 to put to ri∣ders, horses wax∣ing ouer fierce for their often fights in battel, that they may q 1.1821 haue them the * 1.1822 more gentle; euen so should men * 1.1823 vnbridled

through prosperi∣ty, & q 1.1824 ouer much trusting to them∣selues, be brought as it were, within the compasse of reason and lear∣ning, that they might thorowly beholde q 1.1825 the frail∣ty of * 1.1826 humane things, and the q 1.1827 wauering of for∣tune. q 1.1828 Moreouer, also in our greatest prosperitie, we are especially to vse the aduice of our friends; q 1.1829 and wee must giue them also a greater au∣thority then be∣fore: and at q 1.1830 those times wee must take heede, that wee open not our eares to flatterers,

nor suffer our selues to be * 1.1831 flatte∣red, wherein it is an easie thing to be deceiued. For we then thinke our selues q 1.1832 such, that of right wee may be praised: whereof innumerable faults doe * 1.1833 spring; when∣as men puft vppe with q 1.1834 conceites, are shamefully scorned, and are q 1.1835 vvrapped q 1.1836 in ve∣ry grosse errours. q 1.1837 But of these mat∣ters thus farre.

Tully, here procee∣ding to teach other conditions of a no∣ble courage, shew∣eth,

1. That in prospe∣ritie, and when all things flowe accor∣ding to a mans wil, hee is carefully to shun these vices viz. pride, disdaine, ar∣rogancie, which v∣sually attend vpon prosperity & great courages.

Because as it is a to∣ken

of inconstancy and leuitie, to beare aduersitie impati∣ently; so of the o∣ther side to vse pro∣speritie so immode∣rately, as to fall in∣to these vices.

2. He teacheth that a continuall euen∣nesse kept in all a mans life, and as it were the same coū∣tenance, and one manner of cheere, is verie commen∣dable.

This hee proueth, first, by the exam∣ples of Socrates & C. Lelius.

Secondly, of Philip king of Macedonia; who howsoeuer he was inferiour to A∣lexander his sonne, in valorous acts & glorie: yet for con∣tinuall gentlenesse 〈◊〉〈◊〉 curtesie was so

far superiour vnto him, that he was al∣waies noble; where∣as Alexander by the contrarie cariage was oft verie base & ignoble, through the vices mentio∣ned.

Hence hee gather∣eth this, as a worthy aduertisemēt; That the higher wee are, the lowlyer we cary our selues.

Thirdly, he illustra∣teth it by the testi∣monie of Panetius, cōcerning a speech of Africane his hearer and famili•…•…t friende, who was wo•…•…t to say, and so to vrge this point, by this similitude, That like as men are wōt to put their great horses to ri∣ders, to the ende to haue them more gentle, whereas o∣therwise they would proue ouer fierce, through their often

fights in battel; e∣uen so men beeing too vnbridled through an ouer∣weening of them∣selues, are to bee brought within the compasse of reason and learning, that they may through∣ly beholde the frail∣tie of all the things of this life, and the inconstancie of for∣tune.

Lastly, he directeth that in our greatest pro•…•…peritie wee bee especially carefull to v•…•…e the aduice of our friends, & then also to giue them greater authoritie ouer vs then euer before, for the free aduising of vs.

And, of the other∣side, to take heede chiefely at such times, that wee har∣ken not to flatte∣rers;

nor suffer our selues to bee flatte∣red in any case; be∣cause it is so easie a matter to be decei∣ued by them. for that, listning to thē, we think our selues worthie of what praise soeuer they giue vs: whereof he sheweth, that innu∣merable euills doe spring; and namely this, that being puft vp with conceited∣nesse of our selues, wee are oft times scorned and abused very shamefully, & wrapped in verie grosse errours.

Chap. 34.

The dutie of a noble minde in an honest q 1.1838 priuate life.

q 1.1839 THis then is to be * 1.1840 so iud∣ged; The greatest q 1.1841 acts, and of the greatest courage to bee q 1.1842 vndertaken by them, who go∣uerne the Com∣mon-weal; because their q 1.1843 gouerne∣ment q 1.1844 extendeth the farthest, and appertaineth vnto most. q 1.1845 Yet there be, and haue been many of great cou∣rage, euen in the * 1.1846 quiet life, vvho wold either q 1.1847 search

out or q 1.1848 indeauour certain great * 1.1849 mat∣ters, and q 1.1850 keepe themselues within the bounds of their owne businesses; or else being * 1.1851 cast betweene Philoso∣phers, and those that rule the Com∣mon-weale, would bee delighted with their owne q 1.1852 hous∣holde substance; q 1.1853 not heaping vp the same by all ma∣ner of meanes, nor * 1.1854 excluding theirs from the vse there∣of; but rather im∣parting it both to [their] friends, & to the Common∣weale, * 1.1855 if there should bee neede at any time.

q 1.1856 Which first let

it be q 1.1857 well gotten, q 1.1858 by no dishonest nor q 1.1859 odious gain. q 1.1860 Secondly, let it be in readinesse for the good of many, so they be worthy: q 1.1861 Lastly, let it bee increased by q 1.1862 dis∣cretion, diligence and q 1.1863 thrift; q 1.1864 and let it not lie open rather to lust and riot, then to libera∣lity and bountie. q 1.1865 Hee that obser∣ueth these pre∣cepts may liue q 1.1866 roi∣ally, grauely, and q 1.1867 stoutly, and also plainely, faithfully, and friendly, q 1.1868 for the life of man.

Chap. 34.

Tully heer (being about to teach that there may be a no∣ble minde, euen in a priuate life, & some Duties thereof) de∣clareth first,

That although the noble acts & which beseeme best the greatest courages, are to bee vnderta∣ken by them chief∣ly who gouern the commonweale, be∣cause their gouern∣ment appertaineth to the most; yet that there bee and haue bin many of noble mindes who haue liued a priuate and a quiet life,

Who would still be either searching out

or indeuouring som great matters, yet keeping themselues within the boundes of their owne cal∣lings & businesses; Or else being of a middle ranke be∣tweene Philoso∣phers, & those that rule the common∣weale, haue deligh∣ted themselues with their owne dome∣sticall affaires and estate; not heaping vp riches by any ma ner of bad means, nor excluding o∣thers from the vse the•…•…eof; but rather imparting their goods both to the vse of their friends, and of the common weale, if there haue beene neede at any time.

Secondly, he giueth certaine precepts concerning the sub∣stance of such.

1. That it bee well

gotten▪ and not by any dishonest or o∣diou▪ game.

2. That they haue it euer in readinesse for the good of all who stand in neede thereof being wor∣thie, and to whom they are more spe∣cially bound.

3. That it be increa∣sed by discretion, diligence and thrift, & be readie alwaies to be bestowed not on lust and riot, but on liberalitie and bountie.

Lastly, he declareth the benefits of ob∣seruing these pre∣cepts; that a man may liue royally, brauely and stoutly; and also honestly & profitably for the life of man.

Chap. 35.

The fourth foun∣taine of dutie [is] Temperance: which Aristotle thinketh to be a moderation of q 1.1869 desires, [viz.] of those onely which are q 1.1870 imployed a∣bout the pleasures of the q 1.1871 gullet and of the groine. A tem∣perate man, quoth hee, desireth those things vvhich hee ought, and as hee ought, and when hee ought. The q 1.1872 prin∣cipall point heereof, is, that the desire o∣bey reason, as the childe [his] Scholo∣master. From thence ariseth that q 1.1873 de∣corum, q 1.1874 vvhich,

how it is q 1.1875 deriued from nature and o∣ther circumstances, and q 1.1876 graceth euery * 1.1877 dutie of life, Tully sets downe diuinely.

IT followeth, that wee speake of q 1.1878 one other parte of honesty which remayneth, where∣in q 1.1879 bashfulnesse, and temperance, as it were a certaine ornamēt q 1.1880 of mans life, and also of modestie, and all q 1.1881 appeasing of the passiōs of the mind, and the measure of things, is seene. q 1.1882 In this place is contayned that [comlinesse] which may bee called in Latin decorum; for

it is called in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The q 1.1883 nature heereof is, that it cannot bee separated from ho∣nestie: For both that which becom∣meth is honest, & also that which is honest becōmeth. q 1.1884 But what diffe∣rence is betweene honestie & come∣linesse, may q 1.1885 soo∣ner be q 1.1886 conceiued then q 1.1887 expressed. For whatsoeuer it is which becometh q 1.1888 doth then appear, when honestie q 1.1889 hath gone be∣fore.

Tully, comming to speak of the fourth fountaine of Duty, viz. temperance, which he calleth the other part of hone∣stie; sheweth first what parts it con∣taineth vnder it: to wit, bashfulnesse & temperance, which he termeth to bee a speciall ornament of mans life: and with∣al, modesty & calm∣nesse in appeasing all passions of the mind, and modera∣tion in keeping a measure in all things: and finally that comlinesse w^ch is called in Latine decorum, as it is

called in Greek•…•… 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Secondly, he teach∣eth the nature of this comlinesse to be such▪ as that it cannot be separated from honestie: be∣cause that which becometh is honest, & that which is ho∣nest becommeth; But for the diffe∣rence that is be∣ween these two viz. betweene honestie and comlinesse, that it may sooner bee conceiued in our mindes then expres∣sed in words; And that comliness doth then onely appeare when honesty hath gone before.

Chap. 36.

q 1.1890 Comelinesse is double: generall, which consisteth in euery dutie; and speciall, which pro∣perly * 1.1891 followeth tē∣perance. Saint Am∣brose taketh that to bee the generall comelinesse, vvhich q 1.1892 ariseth of a q 1.1893 har∣monie and q 1.1894 con∣cent of all vertues, amongst themselues, and shineth bright∣ly in the q 1.1895 agree∣ment of the q 1.1896 whole frame of the vvorld: the speciall [to bee that] which shineth in any one parte [thereof] but espe∣cially in Tempe∣rance.

THerfore it ap∣peareth what is q 1.1897 decent, not onely in this parte of honesty, where∣of q 1.1898 wee are to dis∣course in this place but also in the three former. q 1.1899 For [as] it is decent q 1.1900 to vse reason and speech discreetly, and to doe that which * 1.1901 you doe, considerately; and also both q 1.1902 to espie and maintain that which is true, in euery matter; [q 1.1903 so] contrarily q 1.1904 to erre, to slippe, to bee deceiued, doth as much dis∣grace, as to dote, and to be q 1.1905 distract in minde. All

iust things also are comely; and con∣trariwise all vniust things, as they are dishonest, so they are vncomly. q 1.1906 The nature of valour is like hereunto. For q 1.1907 that which is don manfully and with a great courage, q 1.1908 seemeth meete for a man, and comely: q 1.1909 and that which [is done] * 1.1910 contrarily, as it is dishonest, euen so it is vncomely. Wherfore in truth, this comlinesse, which I speak of, doth appertaine to all honestie; and doth so appertaine [thereunto] that it is seene not * 1.1911 in a certaine hidden

manner, but q 1.1912 ap∣peareth openly.

For there is a cer∣tain q 1.1913 decencie, & the same is q 1.1914 per∣ceiued in euery vertue: which may be separated from vertue rather by q 1.1915 imagination, then * 1.1916 indeed. For, as * 1.1917 beautifulness & fairenesse of bodie cannot be q 1.1918 sepa∣rated from health; so this comeliness whereof wee q 1.1919 in∣treat, q 1.1920 is indeede wholy mixed with vertue, but is di∣stinguished in [ones] minde and q 1.1921 conceit. q 1.1922 More∣ouer, the descrip∣tion therof is q 1.1923 of two sorts. For both wee q 1.1924 vnder∣stand

a certaine ge∣rall q 1.1925 decorum, which q 1.1926 is in all honesty; and ano∣ther q 1.1927 vnder this, which appertay∣neth* 1.1928 to euery se∣uerall parte of ho∣nesty. And that former is wont q 1.1929 to be commonly thus defined; q 1.1930 That, that is comely, which is agreeable to * 1.1931 the excellen∣cie of man, q 1.1932 wher∣in his nature * 1.1933 dif∣fereth from other liuing creatures.

q 1.1934 But they de∣fine that part w^ch is vnder the gene∣nerall [viz. the spe∣ciall]▪ in such sort, that they will haue that to be comely, which is so agree∣able

to nature, as both moderation & temperance may appeare in it, with a certaine * 1.1935 honest shew. [Now] vvee may q 1.1936 conceiue q 1.1937 that these things are so q 1.1938 meant by the Philoso∣phers, by that comelinesse which the Poets follow: concerning which q 1.1939 more is wont to be spoken in ano∣ther place.

q 1.1940 But we say that Poets doe then ob∣serue q 1.1941 that grace which becometh, when that which is q 1.1942 fitting to euery person, is both done and said.

As if Eacus or Minos should say;

q Let them hate,* 1.1943 so that they feare.

Or [this.]

The father him∣selfe is a graue to his children:

It should seeme vncomly, because vvee haue heard, q 1.1944 that they were iust. But Atreus saying [so,] q 1.1945 it would cause a great applause: for q 1.1946 it is a speech besee∣ming the person.

But Poets vvill iudge q 1.1947 by the per∣son, what q 1.1948 is com∣ly for euery one.

q 1.1949 Moreouer, na∣ture it selfe hath put vpon vs q 1.1950 a personage of great excellency & pre∣heminence, aboue all other liuing

creatures. Where∣fore Poets will q 1.1951 discerne in great variety of persons, what is befitting e∣uen to the * 1.1952 vici∣ous, and what be∣commeth [them.] But sith that the parts of * constan∣cie,* 1.1953 moderation, temperance, and q 1.1954 modestie, are gi∣uen [vs] by nature, and seeing that the same nature tea∣cheth vs not to q 1.1955 be carelesse, * 1.1956 how we q 1.1957 behaue our selues towards q 1.1958 euery man; * 1.1959 It cometh to pass, that it both appeareth, how farre that comely∣nesse, which apper∣taines to all ho∣nesty, q doth ex∣tend* 1.1960

it selfe, and also q 1.1961 this which is seene in euery seuerall kinde of vertue. For as the q 1.1962 fairenesse of the body, with a fitte composing of q 1.1963 e∣uery parte, doth mooue the eyes, and delighteth [•…•…hem] q 1.1964 euen in this, that all the parts consent to∣gether amongst themselues with a certaine q 1.1965 grace: euen so this come∣linesse which shi∣neth in [our] life,* 1.1966 q 1.1967 winneth * 1.1968 the ap∣probation of those with whom we liue, by an order q 1.1969 con∣stancy, & * 1.1970 mode∣ration, of all [our] words and deedes.

q 1.1971 There must be vsed therefore a certaine reuerence towards men, both q 1.1972 to euery one of the best sorte, and also * 1.1973 to others.

q 1.1974 For to bee retch∣lesse what euery one thinketh of him, is not onely a signe of an arro∣gant body, but al∣so of one altoge∣ther q 1.1975 dissolute.

But there is q 1.1976 a certaine difference q 1.1977 Al in each re∣spect* 1.1978 to bee had, betweene iustice & q 1.1979 modestie. q 1.1980 It it is the parte of iustice q 1.1981 to offer men no vio∣lence; of modestie, not * 1.1982 to offēd [thē]: wherein the q 1.1983 na∣ture

of comely∣nesse is q 1.1984 seene es∣pecially. These things therefore thus declared, I thinke it q 1.1985 suffici∣ently vnderstood, q 1.1986 what it is which we * 1.1987 say, to become.

Heere he, procee∣ding to handle this matter of comli∣nesse, sheweth, 1. How in a gene∣rall maner it apper∣taineth to euerie part of honesty, viz. to euerie of the o∣ther three vertues as well as to tempe∣rance.

And first, how it be∣lōgeth to prudēce, by a comparison, Because as it is de∣cent to vse reason & speech discreetly, & to doe whatsoeuer a man doth advised∣ly, and withall both to espie & to main∣taine onely that which is true in eue∣rie matter; so con∣trarily, to erre & to be deceiued, doth as much disgrace as to doate or to bee distracted in minde.

Secōdly, how to iu∣stice: because all iust things are com∣ly; and contrarily all vniust things, as they are dishonest, so they are also vn∣comely.

And thirdly, for va∣lour: because that which is done man∣fully and with a va∣liant courage is cō∣ly for a man; & cō∣trarily, what soeuer is done otherwise is dishonest and vn∣comely. Whence hee concludeth this first point, that this comlinesse apper∣taineth to each part of honestie; & that so, as it may be seen therein not darkely or in a hidden ma∣ner, but openly.

Yet so, as that it can hardly be separated from the seuerall vertues themselues; but that it is rather distinguished, by imagination and in a mans conceipt; then indeede.

This hee also illu∣strateth by a fit re∣semblance: That as fairnesse of bodie cannot be separated from health; so nei∣ther this comliness can be distinguish∣ed from vertue, but onely in our minde and conceipt: be∣cause it is so wholly mixed therewith.

In the second place he cometh to diuide this comlinesse, ma∣king it to be of two

sorts, viz. generall and speciall, & then defineth them seue∣rally.

And first, for the generall he sheweth that it is wont to be defined thus;

That it is such a comlinesse as is a∣greeable to the ex∣cellencie of man in all things; wherein his nature differreth from other liuing creatures.

The speciall comli∣linesse is that, which is so agreeable to

nature, as that both moderation & tem∣perance may appear in it, with a shewe of honestie.

That the philoso∣phers did take these things so, he proo∣ueth it by the testi∣monie of the Poets in that comlinesse which they follow:

Of whom wee say, That they obserue a right decorum; whenas they bring in euerie person both saying and do∣ing that, which is fit ting vnto him.

And contrarily that they should vtterly misle this decorum (As for example) if they should bring in Eacus or Minos

wickedly, it would be very absurde, be∣cause they were knowne to bee iust men:

Whereas bringing in Atreus so speaking, it wold be verie comly and moue a great ap∣plause, because he was a vile man.

Also the reason why they obserue this decorum is, Be∣cause they iudge by the persons what is comely for euerie one.

Secondly, he decla∣reth it frō the work of nature it selfe: be∣cause it hath giuen man a personage of great excellencie & preheminence a∣boue all other li∣uing creatures.

Whence the Poets will, in great variety of persons, discerne what is fitting and what vnfitting to each.

And moreouer, for that nature hath gi∣uen vs the seuerall parts of constancie, moderation, tem∣perance and mode∣stie, and teacheth vs withall, that wee bee not carelesse how we behaue our selues towards eue∣rie man; it sheweth vs likewise how far that generall com∣lineste, which apper∣taineth to all hone∣stie doth extend it selfe; and also that speciall comliness,

which is seene 〈◊〉〈◊〉 e∣uery seuerall kinde of vertue.

For the excellencie of this comlinesse kept in euerie acti∣on, and how it win∣neth the approbati∣on of all, he illu∣strateth by a verie familiar and nota∣ble ensample.

That as the fairness of the bodie and comlie proportion of euery part moo∣ueth the eies of o∣thers, and delight∣eth them with the grace appearing therein; euen so a comlinesse shining in our life, winneth the good will and liking of all with whom we liue, by obseruing order, cō stancie, and mode▪ ration, in all our words and deeds.

Also for the more full accomplishmēt of this comelinesse, he teacheth moreo∣uer that we must vse a certain reuerence towards all sorts, not onely them of higher ranke, but also others of mea∣ner degree. Because this will bring vs a good estimation with all men. Wher∣as contrarily to bee retchlesse what eue∣rie one thinketh of vs, is not onely a signe of an arrogāt body, but also of one altogether dis∣solute.

Lastly, to this pur∣pose hee setteth downe a difference betweene iustice & modesty:

That it is the part of iustice not to of∣fer violence to any; but of modesty, not to offend them; & that heerein the na∣ture

of comlinesse is seene especially.

And so endeth this point, what comli∣nesse is; as beeing plaine enough by that which hath bin said.

Chap. 37.

q 1.1988 Comelinesse is according to nature, & q 1.1989 auaileth very much both in all * 1.1990 parts [of vertue] and especially in Te∣perance.

q 1.1991 MOreouer, also the dutie which q 1.1992 pro∣ceedeth from that [comliness] * 1.1993 hath

first of all this way, which leadeth vn∣to the q 1.1994 conueni∣ence and preserua∣tion of nature: which if wee will followe as a guide, we shall neuer q 1.1995 erre. And wee* 1.1996 shall q 1.1997 followe that which is both a∣cute, and witty by nature, and that which q 1.1998 serueth fit∣ly for the consoci∣ation of men, and also that which is q 1.1999 forceable & man∣ly. But the grea∣test q 1.2000 efficacy of comeliness, q 1.2001 stan∣deth in this parte whereof vvee di∣spute. For not onely the motions of the body, which q 1.2002 agree vnto nature,

but much more the motions of the minde, which are likewise agreeable vnto nature, are to be approued.

Chap. 37.

In this chapter T. setteth downe the efficacie of true cō∣linesse;

that it lea∣deth vnto the con∣uenience and preser∣uation of nature, beeing agreeable thereunto: And that following nature, we cannot erre; but wee shall both fol∣low that which is acute & wittie, viz. prudence; and that which serueth for the increase of hu∣mane societie, to wit iustice; and like∣wise that which is truly valorous.

So that he sheweth that there is a com∣linesse in all these three parts of ho∣nestie; yet so, as that the greatest effica∣cie of it consisteth in this fourth part of honestie, to wit in temperance. And that, because all mo∣tions not onely of

the body, but much more those of the minde, if they be a∣greeable to nature, are approoued and liked of by all.

Chap. 38.

The fountaine of all modesty q 1.2003 is, that the appetite obey rea∣son: q 1.2004 And Am∣brose thinketh this same to be the q 1.2005 first fountaine of all du∣ties.

FOr the power of the mind & of nature q 1.2006 consi∣steth in two parts. The one part q 1.2007 cō∣sisteth in appetite, q 1.2008 which in Greek is

called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which q 1.2009 pulleth a man hither and thither. The other q 1.2010 in rea∣son: which teach∣eth and sheweth plainely what is to be done or to bee q 1.2011 au•…•…ided. So it commeth to pas•…•…e that reason ruleth, and appetite obey∣eth. q 1.2012 Moreouer, euery action ought to q 1.2013 bee free from •…•…ashnesse and neg∣ligence: neither indeed [ought a man] to doe any thing, wherof q 1.2014 he is not able to ren∣der a probable reason. For this is * 1.2015 in a manner the * 1.2016 description of Dutie. Wee must also q 1.2017 looke to this

that our * 1.2018 appetites obey reason, and neither runne be∣fore it q 1.2019 through rashnesse, neither * 1.2020 forsake it, thorow sloath or q 1.2021 coward∣linesse; and that they be quiet, and q 1.2022 free from all * 1.2023 per∣turbation of mind. Whereupon all constancy & q 1.2024 mo∣deration shal plain∣ly appeare. For, vvhat q 1.2025 desires q 1.2026 stray q 1.2027 ouerfarre, and as it were in∣sulting too much, either in q 1.2028 longing after [things] or flying [from them] are not sufficient∣ly staied by rea∣son, these without doubt q 1.2029 passe their q 1.2030 bounds and mea∣sure:

for they * 1.2031 •…•…eaue and q 1.2032 reiect obedi∣ence, neither yet obey reason, wher∣unto they are sub∣iect by the lawe of nature. q 1.2033 Where∣by not onely q 1.2034 the mindes, but * 1.2035 also the bodies are dis∣quieted. We •…•…ay see the * 1.2036 very faces of angry [men,] or of those who are moued by any lust or feare, or [who] q 1.2037 reioice with too great pleasure: all whose counte∣nances, voyces, motions, & q 1.2038 stan∣dings are changed.

Of which q 1.2039 this is gathered (that wee may returne to the forme of Dutie) q 1.2040 that all

appetites are to be q 1.2041 restrained and abated, and q 1.2042 that wee must stirre vp all q 1.2043 care and di∣ligence, that wee doe not any thing rashly and at q 1.2044 ad∣uenture, [nor] q 1.2045 in∣considerately, and negligently. q 1.2046 For we are not so bred of nature, that we should seem to be made q 1.2047 for play and for q 1.2048 sport; but rather to seue∣rity, and to cer∣taine more weigh∣ty and greater stu∣dies. And as for q 1.2049 play and iesting, wee may indeede vse them, but e∣•…•…en as [we vse] sleep, and other q 1.2050 recre∣ations, q 1.2051 at such

time when we haue q 1.2052 dispatched [our] weighty and ear∣nest businesses. And the very ma∣ner of [our] q 1.2053 sport ought to be q 1.2054 nei∣ther excessiue, no•…•… immodest, but * 1.2055 in∣genuous and * 1.2056 plea∣sant. For as wee q 1.2057 grant not to chil∣dren all libertie of play, but such as is not q 1.2058 estranged from honest exer∣cises: so in our very iesting there should appeare q 1.2059 some light of an honest disposition.

Chap. 38.

Here 〈◊〉〈◊〉 (about to s•…•…t ou•…•… the •…•…oun∣taine of all mode∣stie and comlinesse, therein; to wit that the appetite obey reason) teacheth first, That the mo∣tions of the minde which he spake of, are of two sorts: The one sort con∣sisting in appetite, which appetite the

•…•…recians call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which haleth a man hither or thither.

The other sort con∣sisting in reason: which reason teach∣eth and sheweth plainly, what is to bee done and what to be avoided. Wherupon it is that reason is to rule, ap∣petite to obey. And thēce he shew∣eth that these pro∣perties ought to be in euerie action: 1. That it bee free from rashnesse and negligence; and that so far, as that a man ought neuer to doe any thing whereof hee is not able to rēder a pro∣bable reason. For that this is almost the definition of Dutie.

2. That our appe∣tites or willes must neither run before reasō through rash∣nesse, nor leaue the following of it through sloth or cowardlinesse. 3. that our desires and motions must bee quiet & free frō all perturbations & passions of minde; and so thereby all constancie and mo∣deration shal plain∣ly appeare.

Then hee giueth this reason heereof: Because what de∣sires or motiōs st•…•…ay ouer far frō reason, or are too vehemēt in longing after a∣ny thing or flying from it, those passe their bounds, for

that they therein do not obey reason, whereunto they ought to be subiect by the lawe of na∣ture. And that thēce ariseth the disqu•…•…et∣ting not onely of the mindes, but of the bodies also.

This he proueth by experience: giuing instance in the sud∣daine changes wrought in men by such 〈◊〉〈◊〉 motiōs and desires.

How in angry men and those who are vehemently moued through lust, feare or any tickling ioy, their verie counte∣nances, voyces, mo∣tions and standings are changed. Wher∣upon he cōcludeth, that all our appe∣tites

are euer to bee restrained & guided according to rea∣son; a•…•…d that wee must vse all care and dil•…•…gence, that wee neuer do any thing rashly or at aduen∣ture, nor in conside∣rately & negligent∣ly.

And lastly, hee fur∣ther declareth this euen from nature it selfe: That wee are not bred by nature for play and spor•…•…; but rather to seueri∣tie & to great and weightie studies. And here he taketh occasion to shewe the right man•…•…r of sport•…•… and play, how we may vse them a∣right:

1. For the time; That wee vse them as sleepe and other recreations, onely at such times, when

we haue dispatched our weightie & ear∣nest businesses.

Secondly, for the manner of them; That they bee not excessi•…•…e or immo∣dest, but ingenuous and pleasant.

This hee teacheth by a comparison in an instance of that libertie which wee graunt to children: That as we graunt not to them liberty of al maner of play, but onely of such playes and sports as are not estranged from honest exer∣cises; so likewise in all our owne iesting and sports, some light of an honest disposition should euer shewe it selfe.

Chap. 39.

Of scurrility and q 1.2060 pleasantnesse of spe•…•…ch.

q 1.2061 TO be short, there is a double kinde of ie∣sting: one q 1.2062 base * 1.2063 malapart, q 1.2064 lewd, q 1.2065 filthy: the other elegant, ciuill, wit∣ty, [and] * 1.2066 plea∣sant. With which kinde not only our Plantus, and the ancient Comedy of the q 1.2067 Athenians, but also the books of the * 1.2068 Socratical Philosophers are * 1.2069 full. There are also q 1.2070 many witty speeches of many men, as those that

are gathered by •…•…lde •…•…ato, which be called q 1.2071 Apo∣thegmes. The difference therfore * 1.2072 of an ingenuous and a q 1.2073 homely iest is plaine.

The one is q 1.2074 meet for an honest man if it bee done in q 1.2075 seaso•…•… & q 1.2076 milde∣ly: the other is not indeed meete for [any] man, * 1.2077 if vn∣cleannes of words bee adioyned to the filthinesse of the q 1.2078 matter.

Chap. 39.

In this chapter T. proceedeth to dis∣course of iesting & of the maner & vse thereof.

And first, hee diui∣deth it, teaching that there is a dou∣ble kinde of iesting. One verie base, ma∣lepart, lewde & fil∣thie; the other ele∣gant, c•…•…uil and plea∣sant.

This later he com∣mendeth by the te∣stimony of Plautus, in his practice of it, and by other aunci∣ent comedies 〈◊〉〈◊〉 are generally ap∣prooued of; and more specially by the bookes of the Socra•…•…ical Philoso∣phers, which hee sheweth to bee full of it.

And to this kinde of iesting he teach∣eth that all wittie

speeches of learned men do appertaine; as namely those cal∣led Apothegms, ga∣thered by old Cato and others.

Thence he conclu∣deth, that the diffe∣rence between these two kindes, viz. be∣tweene an ingenu∣ous and base iest, is plaine:

Also that the one of them, viz. an inge∣nuous iest is befit∣ting an honest man, especially if it bee done in season and mildely; but that the other, viz. a base •…•…est, is not at al meete, no not for any man; chiefly, if base & odious mat∣ters be vttered, and made worse by base and filthie words.

Chap. 40.

q 1.2079 That a mea∣sure must bee kept euen in honest pa∣stimes.

THere is also a certaine mea∣sure of q 1.2080 pastime to be kept, that wee doe not q 1.2081 lauish out all too exces∣siuely; and beeing q 1.2082 ouer merry, slip into some dishone∣stie. But both our [Martiall] field, & also the exercises of hunting do q 1.2083 af∣forde vs honest ex∣amples of q 1.2084 pa∣stime.

Chap. 40.

Heere •…•…ully pro∣ceedeth to giue di∣rections likewise for our pastin•…•…es & recreations; teach∣ing, 1. T•…•…at there m•…•…st bee a measure kept euen therein, & that for two spe∣ciall causes.

The 1. whereof is: Lest thereby wee should la•…•…ish out our goods too ex∣cessiuely.

The second; lest be∣ing ouer carried with the pleasure of the recreation wee fall into some kinde of dishonesty.

Second hee direc∣teth what exercises are most commen∣dable and safe for a∣uoiding these euils: as •…•…amely,

1. Exercises of feats of armes, such as were practised in Mars field at Rome 2. Hunting.

Chap. 41.

The delight of the minde is to bee q 1.2085 sought from ho∣nest q 1.2086 exercises: the pleasure of the body, because it is * 1.2087 belon∣ging to beasts, is ei∣ther to bee reiected altogether, or to be q 1.2088 vsed very spa∣ringly.

BVt it belongs q 1.2089 to the whole discourse of Duty, to haue euermore q 1.2090 in minde, how farre the nature of man exceedeth * 1.2091 cattell and all o∣ther beasts. For q 1.2092 they perc•…•…iue no∣thing but pleasure, and are carried

thereunto * with* 1.2093 all violence. But the minde of man * 1.2094 is nourished by learning; and doth euer either * 1.2095 search out some matter by deuising, or doth perform som∣thing; and is led with a delight of seeing and hearing. Moreouer, if there bee any one * 1.2096 som∣what too much q inclined vnto pleasures, so that hee be not of the * 1.2097 kinde of beasts (for q 1.2098 some there be [that are] men not in deede, but [onely] in name) but if there be any somewhat q 1.2099 lesse addicted to plea∣sure [then these,]

although hee bee * caught with plea∣sure,* 1.2100 hee hideth & dissembleth his q 1.2101 longing desire of pleasure, for * 1.2102 shame fastnesse. Where∣upon q 1.2103 we may ob∣serue, q 1.2104 that the pleasure of the bo∣dy is not * 1.2105 besee∣ming the excellen∣cy of man; q 1.2106 but that it ought to be despised and reie∣cted. But if there be any man who q 1.2107 yeeldeth some∣what vnto pleasure [let him knowe] q 1.2108 he must very wa∣rily keepe a mea∣sure of enioying thereof. And q 1.2109 for that cause, q 1.2110 let the diet and apparell of the body be re∣ferred

to health & strength, not to q 1.2111 voluptuousnesse. q 1.2112 Moreouer if wee will consider what an excellency and Al dignity* 1.2113 there is in the na∣ture of man, vvee shall vnderstand how vnbeseeming it is to * 1.2114 ouerflowe in riot, and to liue deliciously and * 1.2115 wantonly; and how q 1.2116 comely a thing is is to liue q 1.2117 frugally, * 1.2118 conti∣nently, q 1.2119 sagely [&] soberly.

Chap. 41.

Heer he sheweth the meanes how we may keepe a mea∣sure in our play and sports. And this point hee teacheth to belong to euery question of Dutie. The first meanes is this; By hauing e∣uermore in minde, how far the nature of man exceedeth the nature of beasts. Which he teacheth to appeare heerein especially, for that they perceiue no∣thing but pleasure, & are carried there∣unto

with all vio∣lence: whereas con∣trarily the minde of man is nourished by learning, and is euer searching out some matter by meditating and de∣uising or perfor∣ming something of more worth; and is euermore led with a delight of seeing or hearing some great matter.

Secondly, for that i•…•… there be any one who is by nature more inclined to pleasure (if hee bee not a verie beast as some such beasts there are who are not men in deede but onely in name)

although hee bee sometimes too vi∣olently carried af∣ter pleasures, yet for verie shame hee will hide and dissemble his ouerlonging desire after the same Whereby he shew∣eth that it is most e∣uident, that verie nature teaches, that the pleasures of the bodie are not be∣seeming the excel∣lencie of man.

A second means, to keepe a measure in our pleasures, espe∣cially if we bee too much giuen therto, is; So to moderate our diet and appa∣rell, as that wee vse them onely so, as they may bee best

for our health and strength, and not for voluptuousness. A third meanes is, by considering a∣right what an excel∣lencie and dignitie there is in the na∣ture of man: by the due meditation whereof, wee shall see plainely, how vnbeseeming it is for man to lauish out all riotously, & to liue deliciously & wantonly; and con∣trarily, how comly it is to liue frugally, continently, sagely and soberly.

Chap. 42.

The Argument.

Reader, marke the order: first [Tully] sheweth [in this chapter] what is comely according to nature * 1.2120 common with beasts: and then, what q 1.2121 * 1.2122 ac∣cording to the excel∣lency of man: after∣ward, what becom∣meth q 1.2123 euery ones person, either giuen by nature, or impo∣sed by chance, or as∣sumed vvith i•…•…dge∣ment. * 1.2124

q 1.2125 WE must further vnderstand, that we * 1.2126 are as it vvere

cloathed by nature with two * 1.2127 persons: vvhereof one is common, q there∣upon,* 1.2128 because wee are all partakers of reason, and of that * 1.2129 excellency, whereby we q 1.2130 sur∣mount beasts: frō which all honesty and comelinesse is q 1.2131 deriued: and out of which the way of finding out of Du∣tie is sought out.

q 1.2132 And the other [is that] which is properly q 1.2133 assigned to euery one. For as there bee great q 1.2134 differences in bo∣dies, (for vvee see some to q 1.2135 surpasse others in swiftnesse for q 1.2136 running, * 1.2137 o∣thers in strength

q 1.2138 for wrastling: & likewise in q 1.2139 coū∣tenances, q 1.2140 that som haue a maie sty, o∣ther•…•… amiablenesse: so there are in minde•…•… also grea∣ter * 1.2141 varieties.

There was in Lu∣cius Crassus and Lucius Philippus much pleasantness; but greater and more of set pur∣pose, in Caius Cae∣sar q 1.2142 Lucius his sonne. q 1.2143 And q 1.2144 at the same time, q 1.2145 there was in Marcus Scaurus and Marcus Dru∣sus being a young man, a singular grauitie; q 1.2146 in Cai∣us Lelius much mirth, q 1.2147 in his fa∣miliar friend Scipio

greater * 1.2148 ambiti∣tion, * 1.2149 a sadder life.

Also among the Grecians wee haue heard of Socrates, to haue been sweet & pleasantly con∣ceited, and of a merry q 1.2150 discourse, and also [to haue beene] an q 1.2151 * 1.2152 E•…•…ro∣nist in al his speech, whom the Greci∣an•…•… named 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: contrariwise P•…•…tha∣goras and Pericles to haue attained q 1.2153 very great esti∣mation, without a∣ny mirth at all.

Wee haue heard of Hanniball, q 1.2154 of the nation of the Carthaginians, to to haue been q 1.2155 sub∣tle; Quintus Max∣imus of our Cap∣taines,

q 1.2156 to haue beene very cun∣ning in concealing matters, in silence, dissimulation, plot ting, preuenting the deuices of ene∣mies. In which kinde the Greekes preferre Themisto•…•… cles the Athenian and Iaso the Phe∣rean before all o∣ther; and especi∣ally the subtile and crafty deed of So∣lon: q 1.2157 who to the end that his life might be the safer, and that he might * 1.2158 Al somwhat more* 1.2159 further the Com∣mon-wealth, fay∣ned himselfe to be madde. There be others much vn∣like to these; plaine

and open: which thinke q 1.2160 that no∣thing ought to be done secretly, no∣thing by guile, be∣ing louers of truth, enemies of deceit. And againe there be others, who can endure any thing, doe seruice to any man, so that they may obtaine what they * 1.2161 desire: as we saw Sylla and Marcus Crassus. In which kinde we haue heard of Ly∣sander the Lacede∣monian to haue beene most subtle and q 1.2162 most able to endure any thing; and contrariwise Callicratides, who vvas Admirall of the Nauy next af∣ter

Lysander. And likewise q 1.2163 in speech wee see indeed a∣nother man, al∣though he be * 1.2164 ve∣ry mighty, yet so to order the mat∣ter, that hee may seeme to be [but] one q 1.2165 of the com∣mon sort. Which thing we haue * 1.2166 seen both in Catulus the father, & q 1.2167 the sonne, and also in Quintus Mutius Mancinus. I haue heard also of [mine] ancestours, q 1.2168 that the same was in Publiks Scipio Nasica; And con∣trarily q 1.2169 that his father, euen who auenged the mis∣chieuous enterpri∣ses of Tiberius

Gracchus, q 1.2170 had no af∣fability of speech: no no•…•… indeede Xenocrates q 1.2171 vvho was the sagest of all the Philoso∣phers, and for that very cause q 1.2172 both great and famous. Innumerable other diuersities there be of nature and ma∣ners, yet not at all to bee disprai∣sed. But euery mans owne q 1.2173 [gifts] are q 1.2174 carefully to be maintained; [tho] not such as are * 1.2175 vicious, q 1.2176 yet those vvhich are naturall, whereby that comelinesse which we doe seek may bee more ea∣sily retained. For we must so deale,

that wee contend not at all against q 1.2177 that nature which is vniuersall: yet that beeing preser∣ued, let vs euery one follow our own proper nature; [So] that although there bee q 1.2178 other grauer and better studies, yet q 1.2179 wee measure q 1.2180 our own by the rule of Na∣ture. For neither q 1.2181 is it to any pur∣pose to fight a∣gainst Nature, nor to q 1.2182 ensue any thing which you cannot attaine.

Whereupon it more appeareth q 1.2183 what manner of thing this comeli∣nesse is: sith that nothing becom∣meth,

q 1.2184 maugre Minerua, as they vse to say: that is, * 1.2185 nature with stan∣ding and resisting. q 1.2186 And verely if there be any thing comely, certainely there is nothing more, then an q 1.2187 e∣uen and constant * 1.2188 course of our whole life * 1.2189 and of euery action: which you cannot keep, if you * 1.2190 imi∣tate the nature of other men, [and] * 1.2191 omit your owne. For as wee ought to vse that * 1.2192 speech which is knowne vntovs, lest q 1.2193 chop∣ping in [certaine] Greeke words, as some [v•…•…e to doe] wee bee worthily

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q 1.2194 scoffed at: q 1.2195 so wee should shew no contrariety in our doings or in our whole life.

And this diffe∣rence of natures hath so great q 1.2196 power, that som∣times one man ought q 1.2197 to procure his owne death, another ought not, in the same * 1.2198 cause.

* 1.2199 For was Marcus Cato in one q quar∣rell, the rest which yielded themselues to Caesar in Africk, in another? Yet peraduenture it had beene q 1.2200 ac∣counted for a fault in the rest, if they had q 1.2201 slaine them∣selues, because their life had been

* 1.2202 more pleasant, & their maners more q 1.2203 milde. But when∣as Nature had gi∣uen vnto Cato an incredible grauity; and himselfe had q 1.2204 confirmed the same by a perpetu∣all constancy, and euer remained in his q 1.2205 intent and determined pur∣pose, he ought ra∣ther to die then behold the tyrants face.

How many things q 1.2206 endured Vlysses in that q 1.2207 long tra∣uell, when he both q 1.2208 did seruice vnto women (if Circe and Calipso are to be named women) and desired to shew himselfe * 1.2209 affable

and curteous to all men, in all his speech? and also q 1.2210 at home endu∣red the * 1.2211 con•…•…ume∣lies of q 1.2212 slaues and girles; that hee might * 1.2213 at length at•…•…aine to that which hee desired. But A•…•…ax (q 1.2214 being of that courage wihich is reported) had rather die a thousand * 1.2215 deaths, then to endure those things of a∣nother man.

q 1.2216 Which diuersi∣ties when wee be∣holde, it shall bee q 1.2217 necessarie to weigh, * 1.2218 what ech∣one hath of his owne, and to or∣der those aright; q 1.2219 and not to haue

a desire to try, how q 1.2220 others mens gra▪ ces would become him. * 1.2221 For that especially becom∣meth each man, which is * most of all q 1.2222 euery ones owne. q 1.2223 Let euery man therefore knowe his owne disposition: and let him * 1.2224 shew him∣self•…•… a sharp 〈◊〉〈◊〉 both of his owne vices, & q 1.2225 vertues; lest q 1.2226 players may seem to haue more q 1.2227 discretion then we. For they chuse not the best q 1.2228 en∣terludes, but the fittest for them∣selues. They that * 1.2229 relie vpon their pronuntiation, chuse Epigonus and

Medea. They [who relie vpon their] gesture, q 1.2230 [take] Menalippa, or Cl•…•…temnestra. Rutilius, whom I remember, euer q 1.2231 [made choyce of] Antiopa: Esop q 1.2232 very seldome [chused] Aiax. Shall a player then see this in the stage which a wise man shall not see in his life? q 1.2233 We are ther∣fore q 1.2234 to labour es∣pecially in those things, whereunto wee shall bee most apt. But if at any time necessitie shal q 1.2235 inforce vs vnto those things, which shall not bee q 1.2236 fit for our disposition, q 1.2237 wee must vse all

care, meditation & diligence, that wee may q 1.2238 performe them, if not come∣lily, yet q 1.2239 with as little vncomeliness [as may be.] Nei∣ther ought wee so much to endea∣uour ourselues q 1.2240 to follow the vertues which are not gi∣uen vnto vs, as q 1.2241 to fly the vices.

Chap. 42.

Tully (still going on to set out more fully the nature of comlinesse, and the fountaine thereof) teacheth.

1. That enerie one har•…•… by nature, as it were two persons.

The one of them common; which is in that wee are all partakers of reason and of that excel∣lency whereby we surmount brute beasts: & from this hee sheweth that both all honestie & comlinesse are deri∣ued, & the way of finding out Dutie.

The other proper: to wit, that which is properly assigned to euerie one in re∣gard of the speciall constitution both of his body and minde, and therein the speciall differen∣ces amongst men.

This hee noteth by experience,

1. In the bodies, for that we see som to excell in swift∣nesse for running, others in strength

•…•…or wrastling, some hauing in their coū∣tenances a maiesty, others being amia∣ble.

2. By experience in the mindes, & that therein also are grea∣ter varieties and dif∣ferences.

This he proueth by sundry particular examples, and first, amongst them∣selues: as,

That there was much pleasantnesse of speech in L. Phi∣lippus, but greater and more of sette purpose in C. Caesar L. his sonne.

Likewise at the same time, that there was in M. 〈◊〉〈◊〉 sus, though but a young man, a sin∣gular grauity; much mirth in Caius Le∣lius; In Scipio his familiar friend grea ter ambition with more austeritie.

Secondly, amongst the Grecians, as he had heard by re∣port; As that So∣crates was sweete & pleasantly concei∣ted, and also of a merry discourse, an Eironist in all his speech.

Contrarily, that Pi∣thagoras and Peri∣cles were of greater esteeme, yet with∣out any mirth at al.

So amongst great Captaines: as, that Haniball of Car∣thage was very sub∣tle; Q. Maximus one of their owne Captaines, very cū∣ning

in concealing his purposes, dissi∣mulation, plotting and preuenting the deuices of the ene∣mie.

And that among the Grecians, The∣mistocles the Athe∣nian Captaine, and Iaso the Pherean are renowned for the like.

Finally, that Solon the lawgiuer is fa∣mous for policy; & namely in that act, where in to the end, that his life might both be safer, and he do the better ser∣uice to the cōmon weale, hee fained himselfe mad.

Sundry other ex∣amples hee brings

to this purpose not vnlike to the for∣mer, to shewe the great varietie of dis∣positions amongst men.

As that there are some plaine and o∣pen hearted, ene∣mies to all deceipt:

Others who can in∣dure any thing, serue any man, so they may obtaine their desire: as Syl∣la, M. Crassus, and Lysander the Lace∣demonian; though Callicratides, who succeeded Lysander in the admiralty of the nauie, was of a contrarie dispositi∣on.

Others excelling in curtesie of speech, and in affabilitie; so as thogh they were verie great men, yet could frame them∣selues to the com∣mon sort so, as to winne the hearts of all; like as they had seene in the Catuli both in the father and the sonne, and also in Q. Mutius Mancinus.

The like hee shew∣eth to haue bin re∣ported of P. Scipi∣o Nasica, tho his father, otherwise a worthie mā (as who auenged the mis∣chieuous enterpri∣ces of Tiberius Grachus) yet had no affabilitie of speech at all.

No nor Xenocrates who was the verie sagest of al the Phi∣losophers, and for that cause a great & famous man.

And thus hee shew∣eth that there are innumerable diuer∣sities of natures and dispositions; yet not to be dispraised.

Now in these seue∣rall varieties and all other hee giueth this rule;

That euerie ones owne proper gifts are carefully to bee maintained; thogh not any such quali∣ties as are vicious, yet all such gifts as are naturall, and whereby that com∣linesse which wee seeke may be retai∣ned more easily.

And so long as wee striue not against that nature which is vniuersall, that each of vs follow our own proper na∣ture.

Whence hee teach∣eth this as a second lesson; That al∣though there might be other grauer & better studies to be followed of vs, yet that we are to mea∣sure & limitour stu∣dies by the rule of nature, to doe no∣thing against it.

Because it doth not auaile to fight a∣gainst nature; or to pursue any thing▪ w^ch we haue no hope by nature to 〈◊〉〈◊〉.

And that heereup∣on it appeareth more fully wherein true comliness con∣sisteth; that we do

not any thing as it were, against na∣ture; but onely that whereto we are fit∣ted by it.

Because, if wee euer follow nature, wee shal be able to keep an euen and a con∣stant course, both of our whole life▪ & of e•…•…erie action; then which there is nothing more com ly: whereas if wee imitate the nature of other men omit∣ting our owne, wee cannot keepe that euennes•…•…e which we ought.

This hee 〈◊〉〈◊〉 plaine by a certaine similitude:

That as wee are to vse that speech one∣ly, which is known vn•…•…o vs, lest chop∣ping in Greeke or other strāge words (as some do) we be worthily scoffed at;

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so wee are to keepe an euennesse in all our actions & our whole life, that no contra•…•…ietie appear at all.

Again, he teacheth that the differences of natures are of so great power, that that may bee com∣mendable in one, which should bee faulty in another.

As for example: that one man ought to lay violent handes vpon himselfe, w^ch should be reproue∣able in others in the same cause.

This hee instanceth in M. Cato slaying himself, rather then to yeeld vp himself to Cesar in Africke as others did; wher∣as it had bin faultie in the rest of them, to haue done the like, because their liues had bin more

pleasant, and their maners more mild: yet in him it is cō∣mended, for that he was of such an vn∣credible grauitie by nature, and had confirmed the same by perpetuall con∣stancie, and al•…•…o had euer remained in this determinate re∣solution, that hee would rather die, then behould the tyrants race.

2. In comparing the faults of Vlysses and Aiax together: That whereas this was an honour to Vlysses to haue in∣dured the things w^ch he did, in his long trauels, and that he had beene able to yeelde himselfe to do seruice to wo∣men, as to Circe & Calipso, (if they were worthie to be named women) & to shew himselfe so affable & curteous

to all; yea after his returne home, so to indure the contu∣m•…•…ly of slaues and wenches, to the end that hee might at∣taine to that which he desired: yet con∣trarily this is Ajax his honour, that he being of an vncon∣querable courage by nature, had ra∣ther die a thousand deaths▪ then to en∣dure such contume∣lies or iniuries from any.

Hence hee conclu∣deth, that we are ne∣cessarily to weigh what gifts each of vs hath properly, & to vse the same a∣right; and not to

haue a desire to tr•…•…e how other mens gifts would become vs: because that e∣specially becometh euerie one, which most properly be∣longeth vnto him And secondly, hee aduis•…•…th each man to knowe his owne disposition, and to shew himself a sharp iudge of his owne vertues, and vices; and so to chuse and follow that course which is fittest for him.

This also he vrgeth by a reason taken from players; Lest they should seeme to haue more discre∣tion heerein then wee.

Because they chufe not the best inter∣ludes to act; but those that are fittest for them, in regard of their pronuntia∣tion,

or gesture, and which they can per∣forme the best; as hee sheweth in sun∣drie particulars:

Whence hee infer∣reth againe what an absurd thing this is, that a player should see that on the stage, which a wise man cannot in his life.

And so shutteth vp this point, That we are chiefly to la∣bor in those things whereunto wee are most apt.

Yet here he giueth two cautions.

1. That if at any time necessitie shall inforce vs vnto those things to w^ch we ar not apt by na∣ture; that then wee specially vse all care,

meditation and di∣ligence that we may performe them, if not comlily, yet with as little vncō∣linesse as may be.

2. That we do not so much indeuour to attaine the ver∣tues to which wee haue no aptnesse by nature; as to shun those vices to which wee are by nature strongly inclined.

Chap. 43.

The Argument.

Comelinesse from those things, which fortune hath giuen vs, or vvhich wee haue q 1.2242 gotten by [our owne] q 1.2243 discretion.

q 1.2244 MOreouer, vnto those two persons which I spake of q 1.2245 before, a third per∣son is adioyned w^ch some chance or time q 1.2246 imposeth [on vs.] And al∣so a fourth which wee shall q 1.2247 fit vnto our selues after our owne q 1.2248 mind. For kingdomes, em∣pires, q 1.2249 nobility, honours, riches, q 1.2250 power, and those which are contrary to these, q 1.2251 consi∣sting on fortune, q 1.2252 are ordered ac∣cording to the times. But it pro∣ceedeth from our owne q 1.2253 free will, * 1.2254 what person wee q 1.2255 list to beare.

And therefore som apply themselues vnto Philosophy▪ others the Ciuill lawe, others elo∣quence: and q 1.2256 som one chuseth to ex∣cell in one of those vertues. [another in another.] * 1.2257 But whose fathers or 〈◊〉〈◊〉 q 1.2258 haue beene famous in any kinde of glo∣ry, * 1.2259 most of theirs doe study to excell in the same kinde of q 1.2260 cōmendation: as Quintus Mu•…•…∣us q 1.2261 Publius his sonne [did] in the Ciuill lawe: Afri∣canus q 1.2262 Paulus his sonne, q 1.2263 in chiual∣rie. Also q 1.2264 diuers doe adde some q 1.2265 of their owne vnto

those praises, w^ch they haue receiue▪ from their * 1.2266 fa∣thers: as this same Affricanus increa∣sed his martiall glory by [his] elo∣quence. Which selfe same thing q 1.2267 did also Timothe∣us Conons sonne: who * 1.2268 when as hee was not inferiour q 1.2269 to his father in q 1.2270 praises of warre, yet * 1.2271 adioyned vn∣to that commen∣dation the glory of learning & wit. Sometimes also it q 1.2272 falleth out, that certaine q 1.2273 hauing omitted the imita∣tion of their pa∣rents, follow some q 1.2274 course of their owne; and those

especially trauell therein for most part, who beeing borne of q 1.2275 obscure parents, * 1.2276 pro∣pound vnto them∣selues great * 1.2277 mat∣ters. Therefore when we seek what things q 1.2278 are come∣ly, wee ought to q 1.2279 cast all these in our minde & q 1.2280 co∣gitation.

Chap. 43.

In this chapter Tully teacheth▪ that besides those two persons spoken of before, which eue∣rie one hath by na∣ture, we haue other two also.

The first whereof is that, which euerie one hath imposed vpon him, by some chance, or in regard of the times: as to bee Kings, Empe∣rours, nobles, hono∣rable, rich, mightie and the like, or such as are contrarie to these: which as they cōsist in fortune, so are they ordered ac∣cording to the times The later is that which wee fit vnto our selues, accor∣ding to our iudge∣ment applying our selues thereunto; for that it procee∣deth from our own will, what course of life we will follow.

Hence are the di∣uers studies of men; that some ap∣plie themselues to Philosophie, others to the ciuill lawe, others to eloquēce, and that one choo∣seth to excell in some one of these vertues, another in another.

More specially, that those whose fathers or auncestors haue bin famous for any kind of glorie, doe for most part 〈◊〉〈◊〉 to excell in the same: as Q. Mu•…•…∣us Publ. his sonne in chiualrie.

Hence also it is that sundrie increase the

glorie of their aun∣cestors: as hee in∣stanceth in Affrica∣nus that hee increa∣sed his martiall glo∣ry by his eloquence; and in Timotheus Conous sonne who by his wit and lear∣ning augmented the renowne which hee had receiued from his auncestors by their martiall prai∣ses.

And moreouer, that certaine leauing the imitation of their parents follow som course of their own; and especially they

who borne of ob∣scure parents, yet propounde vnto themselues great matters.

And thus hee con∣cludeth, that when wee seeke what is comely, wee ought to think of all these things.

Chap. 44.

Wee must deter∣mine the kinde and q 1.2281 course of our life.

BVt first of all wee must de∣termine whom and what manner of

men wee vvould * 1.2282 haue our selues, and q 1.2283 of what kind of life: Which * 1.2284 de∣liberation is the hardest of all o∣ther. For in the entrance into the q 1.2285 youthfull time, q 1.2286 wherein there is the greatest weak∣nesse of counsell; then euery man q 1.2287 appointeth vnto* 1.2288 himselfe that kind of q 1.2289 life, which he q 1.2290 chiefly liketh. And therefore hee is entangled with some certaine kind and course of li∣uing, before q 1.2291 that hee q 1.2292 bee able to iudge, what should be best. For q 1.2293 wher∣as Prodicus saith, q 1.2294 that Hercules (as

it is in Xenophon) so soone as he q 1.2295 be∣gan to come to mans estate, (which time is gran ted by nature, to chuse what q 1.2296 vvay of liuing euery man will enter) q 1.2297 went forth into q 1.2298 a desart place, and sitting there, doubted * 1.2299 long with himselfe and much, when he be∣held two waies, the one of pleasure, the other of vertue, whether of them it q 1.2300 were better to enter into.

This peraduen∣ture might * 1.2301 hap∣pen vnto Hercules being q 1.2302 borne of Iupiters seede; but not so to vs,

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who imitate whom it seemeth best to q 1.2303 euery of vs; and are * 1.2304 inforced to their studies & and q 1.2305 fashions.

And for the most part wee beeing * 1.2306 trayned vp by the precepts of our parents, q 1.2307 are drawn vnto their * 1.2308 guise and q 1.2309 manners. O∣thers are carried * 1.2310 by the iudgement of the multi∣tude, and q 1.2311 long after those things especially, vvhich seeme q 1.2312 goodliest to the greater part. q 1.2313 Yet some, whe∣ther by a certaine happinesse, or by goodnesse of na∣ture, or by the in∣struction of their

parents, haue fol∣lowed the right course of life. q 1.2314 But that kinde of men is most seldome found, who bee∣ing * 1.2315 adorned ei∣ther with excel∣lent q 1.2316 profoundnes of wit, or else with famous learning & knowledge, or with both of them, haue q 1.2317 yet taken a time of q 1.2318 delibe ration, what course of life they would especially followe. In which delibera∣tion, q 1.2319 all a mans counsell is to bee q 1.2320 applied to each mans q 1.2321 proper na∣ture. For •…•…ith that q 1.2322 in all things that are done, we search out of that q 1.2323

nature, * 1.2324 wherewith euery one is borne (as is said before) what q 1.2325 is comely; then q 1.2326 a farre grea∣ter care thereof must be had in set∣ting downe the whole course of our life; that vvee may q 1.2327 euer agree with our selues in all our whole life, and neuer halt in any dutie. But see∣ing that Nature hath the greatest q 1.2328 power vnto this choice, [and] For∣tune the next; there must euer be had a * 1.2329 regarde of both of thē, in chu∣sing the q 1.2330 course of our life, but of Nature more. For q 1.2331 it is both much

* 1.2332 more firme and * 1.2333 constant: In so much, that some∣times fortune, as beeing q 1.2334 mortall, may seeme to fight q 1.2335 with nature being immortall. Hee therefore that will apply q 1.2336 his vvhole course to the kind of his nature no•…•… corrupted, let him kee•…•…e q 1.2337 constan∣cy; For that be∣commeth chiefl•…•…: except peraduen∣ture hee shall p•…•…r∣ceiue that q 1.2338 he hath erred in c•…•…using * 1.2339 the kind of [his] life. Which if it sh•…•…ll fall out (q 1.2340 as indeede it may) there must bee made a change of manners and pur∣poses.

We * 1.2341 shall make that change more easily and commodiously, if the times shall q 1.2342 further vs; but if not, it must be done q 1.2343 leasurely, & by little and little: like as wise men do iudge is to be more q 1.2344 conuenient, to q breake off by lit∣tle and little, those friendships, which doe not so much delight vs, and are lesse approued of vs, then to cut thē off, q 1.2345 of a sodaine.

q 1.2346 And when we haue changed our course of life, wee must by all means take •…•…eed, that we be thought to haue done it vpon good

q 1.2347 aduice. But for∣•…•… as q 1.2348 vvee 〈◊〉〈◊〉▪ a little be∣fore▪ q 1.2349 that vvee 〈◊〉〈◊〉 * 1.2350 imitate out 〈◊〉〈◊〉▪ •…•…et q 1.2351 this first •…•…e ex∣•…•…, that their vices q 1.2352 are not to be imitated▪ * 1.2353 And then it Nature will not beare, that q 1.2354 we can imitate cer∣taine things; •…•…s q 1.2355 the elder Affrica∣nus sonne, who a∣dopted q 1.2356 this ou•…•… 〈◊〉〈◊〉 his sonne, could n•…•…t, for his q 1.2357 sicklinesse, be so like vnto his fa∣ther, as the * 1.2358 other q 1.2359 was his: If there∣fore one be not a∣ble, either to * 1.2360 de∣fend causes, or * 1.2361 to retaine the people

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with orations, or to q 1.2362 followe the warres, yet q 1.2363 hee ought to performe those things, which * 1.2364 shall bee in his power: as Iustice, q 1.2365 Fidelity, •…•…ibera∣lity, Modestie▪ [&] Tēperance; q 1.2366 that that thing, which is lacking in him, may bee the lesse missed. q 1.2367 And in∣deed the best inhe∣ritance [which] is left by fathers vn∣to their children, and more worth then any patrimo∣nie [is] the glory of [their] vertue, and of worthy deedes: whereun∣to to be a * 1.2368 staine,* 1.2369 is to be accounted [both] a fault and

shame. And be∣cause the same du∣ties q 1.2370 doe not be∣long to vnlike a∣ges▪ but q 1.2371 some are for young men, o∣thers for old men, somewhat is also to be spoken of this diuersity.

Chap. 44.

Heere T. procee∣deth to teach, how to determine of the course of our life,

which euerie one is to follow as most fit for him.

And first he sheweth that this deliberati∣on is exceeding hard in regarde of the time, when men are to determine hereof.

Because they are to resolue of it in the verie enterance in∣to their youthfull age; at what time they are at the wea∣kest for counsell & iudge•…•…ēt to deter∣mine aright: and so e•…•…ch followeth that which he liketh or fancieth to himself without any groun∣ded reason. Where∣upon it commeth to passe that they haue intangled thē∣selues with some certaine course of life, before they are able to iudge what were the best:

And that howsoe∣uer Hercules (as

Xenophon repor∣teth) at this age of youth, when he be∣gan to come to mans estate, going into a desert place, and there behol∣ding two waies, the one the way of plea sure, the other of vertue, & after long deliberating with himself whether of them he shold take, made choice of the better; viz. the way of vertue:

Yet, this hee thinketh might befall to Hercules being sprung of the seed of Iupiter, & so of a diuine vnder∣standing and iudge∣mēt: but that there is not any hope that any of vs should make such a choice.

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1. Because wee vse rashly to imitate whomsoeuer wee like best of, and so follow their studies and fashions.

2. For that we being for most part trai∣ned vp by the pre∣cepts and aduice of our parents, are drawne vnto a like∣ing of their guise & maners.

Or thirdly, for that we vse to be carried by the iudgement of the multitude, & so to long after those things which the greatest part do most admire.

Yet notwithstan∣ding how hard so∣euer it is, he acknow ledgeth that some indeede haue fol∣lowed a right course of life, whether a certaine happinesse betiding them, or the goodnes of their natures, or through the right instituti∣on

of their parents. But for this kind of men who 〈◊〉〈◊〉 so, he noteth that they are verie seldom to be found, which (if they be of profo•…•…d wits, of excellent learning and know∣ledge) will take a due time for delibe∣•…•…ing hereof, what course to choose.

Thus hauing shew∣ed the difficultie of his deliberation he now commeth to set downe the right maner of it; that we ought chi•…•…fly to cō sider to what we are most fit by nature.

Because sith that we seeke in euery thing particularly, what is comely, by do∣ing it according to nature; then much more care ought we to haue heereof in determining the whole course of our life; and that chiefly to this end, that we may euer a∣gree with our selues in all our whole life, and neuer halt in any dutie.

And whereas, next vnto nature, fortune hath the greatest power for making this choice, he tea∣cheth that we are to haue a regard euen of fortune also therein; but yet of nature more. For that it is more firm & cōstant, then for∣tune;

in so much as fortune sometimes, as beeing mortall may seeme to fight with nature as bee∣ing immortall.

In the third place he 〈◊〉〈◊〉, that a man thus applying the whole course of his life to the kinde of his nature vnco•…•…∣rupted, ought to be constant in it.

Because constancie principally becom∣meth a man, vnlesse he shall afterwards perceiue that hee hath 〈◊〉〈◊〉 in his choice: which if it happen (as he shew∣eth it may well) he directeth wh•…•…t is to be don, viz. that he must the•…•… make a change of his course & purposes.

And for the manner of effecting heere∣of, that if the 〈◊〉〈◊〉 serue and 〈◊〉〈◊〉 there∣to, it may then be made more easily & commodiously▪ 〈◊〉〈◊〉 if not, it is to bee made more leasure∣ly, and as by little and little.

And that we are to doe heerein as wise men in breaking off their friendship with such as they would •…•…aine be shut of;

who thinke it more cōuenient to break off with thē by lit∣tle & little, then to cut them off, of a suddaine: And yet euer to obserue this caution in our chāge; That when we haue thus chan∣ged, wee may bee thought to haue done it vpon good aduice.

Here also 〈◊〉〈◊〉 two other 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 •…•…∣ration of 〈◊〉〈◊〉 〈◊〉〈◊〉 thers or auncestors in our courses of life, spoken of be∣fore.

1. That we 〈◊〉〈◊〉 that we do not •…•…∣tate their vices.

2. If through na∣ture, or any other imped•…•…ment, wee cannot 〈◊〉〈◊〉 cer∣taine things which were commend•…•…ble in them, like as he instan•…•…eth in the el∣der 〈◊〉〈◊〉 〈◊〉〈◊〉, who could not to i∣mitate his father, as the other 〈◊〉〈◊〉▪ son did his, through •…•…ickliness; Or if we be not •…•…o fitted for pleading or defen∣ding causes, or for making orations & like speeches to the people, or to fol∣low

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the wars or the like▪ that yet we are to •…•…e careful to per∣forme those things which are in our power (as iustice▪ fi∣delitie, liberalitie, modestie and tem∣perance) in the best •…•…ort that we can, that so what is lacking in vs may bee lesse missed.

Finally, he conclu∣deth this poynt, vr∣ging the care of it; That sith indeede the best inheritāce, which can be left by fathers vnto their children, & which is more worth then any patrimonie, is the glorie of their vertues and worthy deeds; and for that cause, seeing to be a staine thereunto, is both a foule fault &

a great shame: ther∣fore eu•…•…rie one should the more warily looke to the right imitation of them.

And thus he endeth this matter, making an entraunce to the discourse following of the diuersiue of Duties in regard of ages, &c.

Chap. 45.

What things doe properly become * 1.2372 youth.

IT is therefore q 1.2373 a young mans du∣tie to reuerence his elders, and to chuse out of them the best and most approued; whose counsel and autho∣ritie

he may q 1.2374 rel•…•…e vpon. For the vn∣skilfulnesse of q 1.2375 youth, is to bee q 1.2376 directed and go∣uerned by the * 1.2377 wis∣dome of old men. This age is also to be specially q 1.2378 re∣frained from * 1.2379 lust, and to bee exerci∣sed in labour and * 1.2380 patience both of minde and bodie, that their industry may q 1.2381 excell both in martiall and ci∣uill duties. q 1.2382 More∣ouer, vvhen they will refresh their * 1.2383 mindes and * 1.2384 giue thems•…•…lues to q 1.2385 pa∣stime, let them be∣ware of intempe∣rance, and remem∣ber q 1.2386 to obserue modesty; which

q 1.2387 they may doe more easily, if they will q 1.2388 have their elders also p••••sent at such * 1.2389 things.

Chap. 45.

Here •…•…. teacheth the speciall duties of young men, & what things do be∣come them: as, 1. That they reue∣rence their elders. 2. That they chuse out, amōgst the an∣cienter, the best and most approued, whose counsell and

authoritie they may vse and rely vpon. The reason where∣of •…•…s, because the v•…•…skilfulnesse of youth is to be direc ted by the wisedom of the auncient.

3. That this age is specially to bee re∣•…•… from lust∣ful•…•… pleasures, and to bee exercised in la∣bour and patience both of minde and body, that they may excell in martiall & cruall duties, & their industrie bee s•…•…ene therein.

4. That when they desire to recreate themselues with sports, they carefully beware of intem∣perance, & remem∣ber modesty. And to this end he thin∣keth it fit, that they should haue som of

the ancienter pre∣sent at such recrea∣tions wherin other∣wise might be dan∣ger of any intem∣perance or immo∣de•…•…ty.

Chap. 46.

What things q 1.2390 do chiefly become olde age.

* 1.2391 BVt the la∣bours of the body are to bee q 1.2392 diminished in olde men, and ex∣ercises o•…•… the mind q 1.2393 seeme meere to be increased. And q 1.2394 they must doe their endeauour, that they q 1.2395 princi∣pally 〈◊〉〈◊〉 both their friends, and

the youth & chief∣ly the Common∣weale vvith coun∣sell and wisedome. But * 1.2396 nothing is more to bee taken heede of to olde age, then that it giue not it selfe o∣uer to lithernesse & q 1.2397 idlenesse. * 1.2398 Ri∣otous•…•…esse also q 1.2399 as it is dishonest to e∣uery age, q 1.2400 so to olde age most shamefull. But if the intemperance of lust shal q 1.2401 more∣ouer bee ioyned therewith, there is a double q 1.2402 mis∣chie•…•…; because both age it selfe q 1.2403 recei∣u•…•…th * 1.2404 shame [ther∣by] and it cau∣seth q 1.2405 the young mens intempe∣rance

to bee more q 1.2406 shamelesse.

Chap. 46.

〈◊〉〈◊〉 〈◊〉〈◊〉 setteth downe some Duties of olde men, as espe∣cially concerning them: as,

1. •…•…hat they dimi∣nish the labours of their bodies, and in∣crease the exercises of the minde.

2. That they vse all indeuour to helpe both their friendes

& the younger sort, and chiefly the cō∣monweale, by their counsell & wisdom.

3. That they be∣ware in any case that they giue not them∣selues ouer to li∣thernesse and idle∣nesse.

4. That they take heed of riotousness: because as it is dis∣honest to euerie age; so in olde men it is most shamefull. 5. That they more heedfully auoide all intemperance of lust: because that, ioyned with riot or sloth, is a double mischiefe; for that both age it selfe re∣ceiueth shame ther∣by, and also that it maketh the youn∣ger sort to be more shamelesse and ou•…•…∣ragious in al intem∣perance.

Chap. 47.

What things q 1.2407 are befitting the person of the Magistrate.

ANd * 1.2408 this in∣deed is not q 1.2409 from the purpose, to speak * 1.2410 of the Du ties of Magistrates, [&] of priuate men▪ of citizens [and] of strangers. It is therefore the pro∣per office of a Ma∣gistrate, q 1.2411 to consi∣der that hee repre∣sents the person of the Citie, q 1.2412 & that he ought to main∣taine the q 1.2413 honour

& reputation there∣of: q 1.2414 to see the sta∣tutes obserued, q 1.2415 to make lawes, and to rememb•…•…r q 1.2416 that those things are committed to his q 1.2417 charge. 〈◊〉〈◊〉 be∣hooueth also a pri∣uate man, to liue q 1.2418 vnder the like lawe, as the rest of the citizens (nei∣ther q 1.2419 as an vnder∣ling and ab•…•…ect, no•…•… q 1.2420 hearing himselfe too high) and also to q 1.2421 seeke those things in the Cō∣mon-weale, * 1.2422 that are quiet and ho∣nest. For wee are vvont both to * 1.2423 thinke and to call such a one a good citizen. But it is the dutie of a stran∣ger

and q 1.2424 alien in∣habitant, to •…•…ed∣dle with nothing 〈◊〉〈◊〉 his owne •…•…ulinesse. q 1.2425 〈◊〉〈◊〉 to enquire of another mans matter; and to b•…•…e q 1.2426 no whit * 1.2427 curious in a * 1.2428 strange Cōmon∣weale. q 1.2429 Thus for the most parte Du∣ties shall be found ou•…•…, when it shall be q 1.2430 enquired what q 1.2431 is decent, and what is q 1.2432 befitting persons, times and ages. And there is nothing that * 1.2433 can so much grace a man, as to keep constancy in q 1.2434 managing euery matter, and in * 1.2435 ta∣king of aduice.

Chap, 47.

Heere T. procee∣deth to set downe certaine Duties of Magistrates, priuate men, citizens and strangers; as which are most comly and commendable in each of th•…•…m.

And first, for the magistrate.

1. That it is his proper office to cō∣sider euer, that hee represents the per∣son of the ci∣tie, and that there∣fore hee carefully maintaine the ho∣nour

and 〈◊〉〈◊〉▪ on thereof.

2. That 〈◊〉〈◊〉 see the 〈◊〉〈◊〉 of the 〈◊〉〈◊〉 obserued.

3. That he helpe to make lawes.

4. That he euer re∣member all things committed to his trust and 〈◊〉〈◊〉. Secondly, for the priuate man.

1. That he liue or∣derly, submitting himself to the same lawes and orders as other 〈◊〉〈◊〉.

2. That he neither demeane 〈◊〉〈◊〉 •…•…oo ba•…•…ely, as an •…•…∣derling, or 〈◊〉〈◊〉, nor beare himselfe too high.

3. That hee follow those things onely which concerne peace and 〈◊〉〈◊〉; for that such are e∣steemed good citi∣zens.

Thirdly, for the

〈◊〉〈◊〉 and then inhabitant, he pre∣•…•… this, as most be•…•…eeming & 〈◊〉〈◊〉;

1. That he meddle onely with his own businesse, without inquiring into other mens matters; and much more with∣ou•…•… intermedling in 〈◊〉〈◊〉 of the cō∣monweale.

And to conclude, thus hee •…•…heweth that duties may be found our; when there is a wise con∣sideration what is befitting to persōs, 〈◊〉〈◊〉 and ages.

And finally, to the ende that wee may be constant in good duties, hee •…•…etteth this downe as a ge∣nerall rule.

That nothing can so grace a man as to keepe constancie in managing euerie 〈◊〉〈◊〉, and also in taking of aduice.

Chap. 48.

q 1.2436 Comelinesse in the ordering and motion of [our] bodie.

BVt because q 1.2437 this comeli∣ness q 1.2438 appeareth in all deeds & words, and finally in the motion and q 1.2439 ge∣sture of the bodie, & the same q 1.2440 con∣sisteth in three things, q 1.2441 fairnesse, order [and] q 1.2442 set∣ting forth, meete q 1.2443 for ones doings: it is more difficult to * 1.2444 vtter, but it wil be easie enough to be * 1.2445 vnderstood. That care also is cōtained in these 3.

things, that we be * 1.2446 approued of thē with whom, and amongst whom we liue. Let q 1.2447 some few [wordes] bee spoken q 1.2448 likewise of these things.

Chap. 48.

In this chapter •…•…. sheweth, that 〈◊〉〈◊〉 is not onely to bee obserued in all our words & deeds but also in the verie motions and ge∣stures of our bo∣dies.

And that this same consisteth chiefly in these three things, viz. fairnesse, order, and handsomnesse of the gesture meet for the thing done. Also that howsoe∣uer this point bee somwhat difficult to vtter, yet it is plaine enough to bee vn∣derstood.

Finally, that in these three things consi∣steth

chiefly that care that we may be approued of them with whom and a∣mongst whom wee liue.

Chap. 49.

q 1.2449 That it is vn∣comely for certaine parts of the body to be shewed; and like∣wise that it is vnbe∣seeming either to do certaine things or so much as to 〈◊〉〈◊〉 them, openly.

q 1.2450 FIrst of all, na∣ture it selfe seemeth to haue had a great * 1.2451 re∣spect

of our body, which hath set q 1.2452 in open view our q 1.2453 countenance and the rest of our shape, wherein there is a q 1.2454 comely shew: but she hath couered and hidde those parts of the bodie, which being giuen for the ne∣cessitie of Nature, would haue an il∣fauoured & q 1.2455 •…•…oule sight. The mo∣destie of * 1.2456 man hath followed this so q 1.2457 cunning a frame of Nature. q 1.2458 For what things Nature hath hid, those all men, who are well in their wits, do keep from the eyes: and they doe their endea∣uour

to q 1.2459 serue * 1.2460 ve∣ry necessitie as q 1.2461 closely as they can: also of what parts of the body there are q 1.2462 seruile vses, they neither * 1.2463 call those partes nor [their] vses by their owne names: q 1.2464 and so that which it is no shame to doe, if it be q 1.2465 secretly; it is q 1.2466 vncleanly to re∣port. And therfore neither the q 1.2467 do∣ing of those things openly 〈◊〉〈◊〉 voide of q 1.2468 impudencie, q 1.2469 nor the speaking of them [free from] dishonestie. Nei∣ther yet indeed are the Cynicks q 1.2470 wor∣thie to bee heard, or if there haue

beene any Stoicks in maner Cynicks, who * 1.2471 reproue and scoffe at vs, because wee say, q 1.2472 that those things are shamefull to bee vttered in vvords, which are not dis∣honest in deede: and yet wee •…•…earm those things which be * 1.2473 filthie, by their owne names: q 1.2474 as, to robbe by the high wayes, * 1.2475 be∣guile, commit a∣dultery, is a thing dishonest indeede, but it is q 1.2476 spoken of without any dis∣honestie: q 1.2477 to be∣get children is in∣deed honest, q 1.2478 but vncleanely to bee vttered. q 1.2479 And so these Philosophers

bring many things to that purpose a∣gainst q 1.2480 modestie. But let vs followe Nature, and q 1.2481 shun euery thing which q 1.2482 abhorreth the ve∣rie * 1.2483 approbation of the eyes & ears. Let our standing, * 1.2484 going, sitting downe, sitting at the table, counte∣nance, eyes, moo∣uing of [our] hands keepe that same q decorum. In w^ch* 1.2485 things, two [faults]* 1.2486 are to be q 1.2487 〈◊〉〈◊〉 especially: q 1.2488 that wee doe nothing effeminately or nicely, q 1.2489 nor rude∣ly or clownishly. Neither indeede may wee yeeld vn∣to * 1.2490 players & ora∣tours,

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that these things should bee q 1.2491 seemely done by them, dissolutely by vs. The very custome of stage∣players, hath so great q 1.2492 modestie from the ancient q 1.2493 order, that no man commeth on the stage without breeches. For they are afraide, lest if it should fall out by any chance that * 1.2494 certaine parts of the bodie should be q 1.2495 discouered, they would bee q 1.2496 seene vncomely. q 1.2497 And as the fashi∣on is with vs, chil∣dren growing to q 1.2498 mans estate, are not q 1.2499 bathed with their parents,

nor sonnes in lawe with their fathers in law. The q 1.2500 mo∣destie therefore of this kinde is to be q 1.2501 obserued, especi∣ally Nature herself beeing Mistresse and guide.

Chap. 49.

Heere T. procee∣deth to shewe more specially how com∣linesse may bee re∣tained in all these, viz word, deede, motion, gesture, that we may bee appro∣ued of all.

And first, that wee are chiefly to follow nature heerein like∣wise:

That as it seemeth to haue had a great

respect of our bo∣dy, hauing sette in open view our coū∣tenance and the rest of our shape, wher∣in the principall comlinesse is; but hid those parts w^ch beeing giuen onely for necessitie of nature would bee vncomly to looke vpon so the mode∣stie of man doth & ought to follow this so cunning a worke of Nature: which he declareth euidently he•…•…reby;

Because what things nature hath hid, those all who are wel in their wits doe keepe fo•…•…th of sight; and do what they can to serue

the necessitie of na∣ture as secretly as may be.

Likewise, of what parts of the bodie there are more ser∣uile and base vses, they doe not so∣much as call them or their vses by their owne names. So that, that which it is no shame to do so it be secretly, yet it is vncleanly to re∣porte.

Whence it is, that the doing of those things openly can∣not be without im∣pudencie, no nor the verie speaking of them can be free from dishonestie. And heere he con∣futeth & reproueth the Cynicks as vn∣worthy to be heard

and also the Stoicks who were almost Cynicks in this point, who vsed to scoffe at them for this; because they affirmed that these things are shameful to bee vttered, in words, which are not dishonest indeede: and yet they vsed to tearm other things by their owne names, which were disho∣nest & vile indeed, as namely to rob, cos•…•…n, commit a∣dulterie, and could speake of them with out dishonestie; •…•…ut to beget children a matter honest in it selfe, they accoun∣ted vncleanly to be vttered.

This and other like reasōs they brought against modestie.

But for answere heereof hee setteth downe this as a sure rule;

That we are heerin to follow nature, & to shun euery thing which our eyes dis∣like to beholde, or our eares to heare. So likewise that our standing, going, countenance, eyes & gestures keep the same decorū, as that they may be appro∣ued of all.

And here he giueth warning of two principall faults:

1. To beware that we doe nothing e•…•…∣feminately or too nicely.

The other, that wee doe not any thing rudely or clounish∣lie.

After, he vrgeth this point for obseruing comlinesse:

1. By the examples of players, by whō

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it is shame to be re∣proued heerein.

Amongst whom there is so great re∣garde of modestie, in this behalfe euen according to the auncient custome, that none of them come vpō the stage without breeches, and that because they feare lest by a∣ny chance some parts of the bodie should be discoue∣red and seene vnde∣cently.

2. By the fashion in bathing, in vse a∣mongst them;

That childrē grow∣ing to mans estate might not bee bathed with their parents, nor sonnes in lawe with their fathers in lawe: on∣ly

for this modestie which nature hath taught.

Hence, finally hee concludeth, that the modestie in this kinde is carefully to be obserued; e∣specially nature her∣selfe be•…•…ing such a strict mistresse and guide heerein.

Chap. 50.

What q 1.2502 beauty becomes a man, what a woman, and how q 1.2503 both of them are to be q 1.2504 adorned: in like manner, what gesture, and what motion is comely.

BVt whereas there are two kindes of q 1.2505 beau∣ty, in the one of

which is fairnesse, in the other Maie∣sty:* 1.2506 wee ought to account fairnesse to belong to the woman, and ma∣iesty to the man.

All q 1.2507 manner of trimming therfore q 1.2508 vnbefitting man, must be remooued from his q 1.2509 outward forme: and let a fault like vnto this be taken heede of in the gesture and in the motion.

For both q 1.2510 the stir∣rings like wrastlers are oft times * 1.2511 more q 1.2512 misliked, and al∣so q 1.2513 many gestures * 1.2514 of players are not vvithout * 1.2515 foolish toyes: also in both kinds those things are cōmended w^ch

are right & q 1.2516 plain. But the maiesty of the fauour is to be preserued by the goodnesse of the colour, [and] the colour by the ex∣ercises of the body.

q 1.2517 There must moreouer bee vsed a cleanelinesse, [which is] not o∣dious, nor too cu∣rious, but onely which escheweth all q 1.2518 rude and vnci∣uill slouenrie.

* 1.2519 The same regarde is to be had of [our] apparell; in which as in most things a meane is the best: wee must also take heede that wee nei∣ther vse q 1.2520 ouer nice slownesse in our q 1.2521 pase, that vvee

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should seeme to be like the * 1.2522 Pageants in triumphes, q 1.2523 nor too much q 1.2524 speed in our haste.

Which things whē they q 1.2525 fall out, q 1.2526 there followeth shortnes of breath, the q 1.2527 countenance is changed, q 1.2528 the face is disfigured: of which q 1.2529 ariseth a great presumpti∣on, that they haue no staiednesse. But wee must * 1.2530 labour much more, that the * 1.2531 motions of our mind q 1.2532 swarue not from Nature: which we shall at∣taine, if we beware that we fall not in∣to q 1.2533 passions and q 1.2534 mazes, and if we wil keep our mind•…•…

q 1.2535 heedfull to the * 1.2536 preseruation of comelinesse. But the motions of the minde are q 1.2537 of two sorts; some of the q 1.2538 * 1.2539 thoughts, o∣thers of the appe∣tite. The thought is q 1.2540 especially busi∣ed in searching out the truth: the appetite * 1.2541 infor∣ceth a man to ac∣tion. q 1.2542 Wee must therefore bee care∣full, that we q 1.2543 im∣ploy our tho•…•…ghts about the very best matters, [and] that wee q 1.2544 make [our] appetite obedient to reason.

Heere T. decla∣reth yet more pati∣cularly, what things becom a man, what a womā, what both, so as they may bee approued of all.

And first teacheth, that whereas there are two kindes of

beautie, to wit fair∣nesse and maiestie; that fairness belōg∣eth more properly to the woman, as more comely for her, maiestie to the man as more gra∣cing him. Whence he giueth these les∣sons:

1. That men beware of too much tric∣king their outward beautie.

2 That they neither vse ouer, violent motions like wrast∣lers, nor too much gesture or other foolish toyes like players; but that such as are most plaine are best.

3. To preserue the 〈◊〉〈◊〉 of the fa∣uour by •…•…he good▪ nes of the co•…•…our; & 〈◊〉〈◊〉, by the exer∣cise of the body.

4. That they care∣fully vse clenlinesse, and that such as is not any way odious or too curious, but only which eschews all vnciuil slouenry.

5. For apparell that it likewise be clen∣ly; and that in it, as in most things, a meane is best.

6. For our pase. That we neither vse ouernice slownesse,

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to seem to goe like pageants borne in triumphs, as it were, not mouing, nor yet too much speed in our haste.

This later hee gi∣ueth speciall war∣ning to preuent by the inconueniences following thereof; as shortnesse of breathing, chang∣ing of the counte∣nance, disfiguring the face; whence ariseth a great pre∣sumption of lacke of staiednesse in the party.

7. That yet aboue all these, wee looke to the motions of our mindes, that they swarue not frō nature.

And withall teach∣eth how wee may attaine thereunto; viz. if wee bew are that we fall not into passions, and apply

our mindes to pre∣serue comlinesse.

Lastly, hee giueth this aduice, That whereas the moti∣ons of the minde are of two sorts, som of the thoghts others of the appe∣tite; that wee care∣fully imploy our thoughts about the verie best mat∣ters, and euer make our appetites obe∣dient to reason.

Chap. 51.

There is * 1.2545 a dou∣ble kinde of speech, * 1.2546 rhetoricall and q 1.2547 common.

ANd because q 1.2548 the power of speech is great, and that q 1.2549 also [〈◊〉〈◊〉] of two sortes, the one of q 1.2550 vehement speech, the other of q 1.2551 ordinarie talk. Let the * 1.2552 vehement speech q 1.2553 serue for pleadings in q 1.2554 iudg∣ments, orations in assemblies, & spee∣ches in the Senate house: q 1.2555 Let the ordinarie speech be vsed in compa∣nies, q 1.2556 reasoning a∣bout matters, mee∣tings

of q 1.2557 〈◊〉〈◊〉, and q 1.2558 let it also be at feasti•…•…gs.

* There are ma∣ny* 1.2559 precepts of Rhetoricians, of vehement speech, none of ordinarie talke▪ although I * 1.2560 knowe not whe∣ther q 1.2561 there may not be such also. H•…•…wbeit there are* 1.2562 masters for their studies that will learne: but there are none that stu∣die this: all pla∣ces are q 1.2563 replenish∣ed with store of Rhetoricians. Al∣though those same precepts which are of words & senten∣ces, q 1.2564 may serue for talke. But sith that we haue [our]

voyce the * decla∣rer* 1.2565 of [our] speech, q 1.2566 and in our voyce we seek two things, that it bee cleare and sweete, q 1.2567 they both are to be fet∣ched altogether from Nature; but exercise vvill in∣crease the one, and imitation q 1.2568 of thē that speake q 1.2569 pi∣thily and pleasant∣ly, the other.

What was there in the Catuli, that you should think them q 1.2570 to bee of an ex∣quisite iudgement in learning? Al∣though they were learned, q 1.2571 so were others also. But these were thought to vse the Latine tongue the best,

their q 1.2572 pronuntia∣tion was sweete, their letters neither q 1.2573 too much mou∣thed nor drowned, lest it should be ei∣ther q 1.2574 darke to be vnderstood, or * 1.2575 o∣uer harsh. [Their voyce was] with∣out straining, nei∣ther q 1.2576 faint nor q 1.2577 too shrill. The speech of Lucius Crassus [was] more q 1.2578 flowing, and no lesse * 1.2579 conceited. q 1.2580 Yet for eloquēce the Catuli were in no lesse estimati∣on. But Caesar, the brother of the fa∣ther of Catulus, q 1.2581 went beyond all in q 1.2582 wit and plea∣sant conceits, that in that verie law∣yerlike

kinde of speaking, he q 1.2583 sur∣passed the vehe∣mencie of others, [euen] in q 1.2584 [his] familiar talk. q 1.2585 We must therfore take paines in all these things, if wee seeke out what q 1.2586 is de∣cent in euery mat∣ter.

Chap. 51.

In this Chapter and the next. T. gi∣ueth directions for the manner of our speech. and heere fi•…•…st for the rhetori∣call or mo•…•…e vehe∣ment speec•…•…;

That whereas there are two •…•…orts of sp•…•…ech, the one more eloquent and vehe∣ment, the o•…•…her or∣dinary, he directeth that the vehement speech serue for pleadings, orations, speeches in the se∣nate house, and the like: the ordinarie in vsuall meetings and debatings of

matters at feasts & the like.

2. He sheweth that the Rhetoriciās giue many precepts for the vehemē•…•… sp•…•…ech, none for the ordi∣narie:

Howbeit he think∣eth there may be for this also; (although there are none tha•…•… studie it, and so no such teachers for it, as there are for the veheme•…•…t, all places beeing replenished with store of Rhe∣toricians: and that •…•…he same precepts which serue for words & sentences may serue for ordi∣dinarie speech.

3 For the more ve∣hement; that sith

our voice is giuen vs to be the declarer of our minde, and that in it wee seeke these two things, that it be cleare and sweet; hee teacheth that although both of them are to bee fetched from na∣ture, yet they may be much helped; the clearnesse by conti∣nuall exercise, the pleasantnesse by i∣mitation of them who speak most pi∣thilie & pleasantly.

That these two doe exceedingly cōmēd the voice, he proo∣ueth by instances in the Catuli, who were thought to be of exquisite lear∣ning, & to excell o∣thers, who were as learned; and to sur∣passe others in the Latine tongue, only

because their pro∣nuntiation was so sweet.

Their letters were neither too much mouthed, nor drow ned in their pronū∣tiation, lest their speech should haue bin either darke or vnpleasant. Their voice also without strayning, neither too weake nor too shrill. So that al∣though the speech of L. Cr. was more flowing & no lesse conceited, yet for eloquence the Ca∣ruli were in as great estimation.

Lastly, hee teacheth by the example of Caesar, Catulus fa∣thers brother, that each should labour to excell in wit and pleasant conceipts;

that heereby, in his verie familiar talke he went beyond the eloquēce of others; And therefore con∣cludeth that we are to take paines in e∣uerie one of these, if we seek to attaine what is decent in e∣uerie matter.

Chap. 52.

[How our] fa∣miliar talke is to be * 1.2587 moderated.

LEt then this * 1.2588 talke (in which the Socra∣tians most excell) be * 1.2589 gentle, and not froward. Let there bee therein

q 1.2590 a pleasantnesse. Neither yet indeed q 1.2591 let a man ex∣clude others, as though hee were q 1.2592 entered into his owne possession: but let him think that he ought q 1.2593 oft times to vse an en∣terchange—able course, as in other matters so also in common talke.

And let him q 1.2594 con∣sider first of all of what matters hee speake: if [it bee] of earnest bus•…•…es∣ses, let him q 1.2595 vse q 1.2596 sagenesse; if of merry matters, pleasantnesse. Es∣pecially let him q 1.2597 looke vnto it that his talke doe not q 1.2598 bewray some

vice q 1.2599 in his man∣ners. Which is wont to fall out then especially, when as q 1.2600 men do speake purposely of them who are absent, to their re∣proach, q 1.2601 in scorn or earnest, either raylingly, or spite∣fully. q 1.2602 Moreo∣uer, ordinarie cō∣munication is for the most parte, ei∣•…•… of domestical businesses, or of the Common-weale, or of the studies of good artes, and of learning. q 1.2603 Wee must therefore do our endeauour▪ that q 1.2604 howsoeuer our communicati∣on shall begin to stray vnto other

matters, [yet] it be called back q 1.2605 here∣vnto. But howso∣euer, the matters q 1.2606 bee (for neither are vvee [all] de∣lighted vvith the same things, nor at euery season, nor alike) [ye•…•…] we must also q 1.2607 consi∣der how our speech may q 1.2608 bee seasoned with de∣light: and as there was a way to begin it; so let there bee a q 1.2609 good manner of the ending ther∣of. But because this is most rightly q 1.2610 inioyned, in our whole life, that we flie [all] q 1.2611 passi∣ons, that is to say, all q 1.2612 vnmeasurable moodes of minde,

q 1.2613 not ruled by rea∣son▪ so 〈◊〉〈◊〉 〈◊〉〈◊〉 must bee 〈◊〉〈◊〉 of such passions, lest 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 [in it] either anger, or any * 1.2614 couetousnes, or q 1.2615 lazinesse, or cowardlinesse, or lest any such thing appeare. And a∣boue all, q 1.2616 we are to be carefull, that wee seeme both to reuerence and loue them with vvhom q 1.2617 we talke. Also now & then, there q 1.2618 fall out necessa∣ry chidings, wher∣in peraduenture wee are to vse a greater strayning of voyce, and a sharper grauitie of words. q 1.2619 Wee are also to loo•…•…e to

that, that wee doe not seeme to doe those things q 1.2620 an∣grily: but as Phy∣sicians [doe come] to searing & cut∣ting, so we come seldome and [as it were] vnwillingly to q 1.2621 such kinde of rebuking; q 1.2622 nor e∣uer but necessarily, if no other remedy will be found. But yet q 1.2623 let it be alto∣gether void of an∣ger, with vvhich nothing can bee done well, nothing q 1.2624 considerately.

q 1.2625 For the most parte likewise q 1.2626 we may vse a gentle manner of rebu∣king, yet q 1.2627 tempe∣red with grauitie, that both * 1.2628 seuerity

may bee shewed, and all q 1.2629 contu∣mely auoided. And also that q 1.2630 same bit∣ternesse which is in chiding, must bee signified to haue beene q 1.2631 vsed for his * 1.2632 cause who is chidden. It is q 1.2633 good also, euen in those * 1.2634 conten∣tions, which are made with our greatest enemies, although we heare [wordes] q 1.2635 vnfit to bee spoken to vs; yet to * 1.2636 retaine a grauity, [and] to q 1.2637 suppresse the an∣gry moode. For those things which are done with any * 1.2638 passion, can nei∣ther be done con∣stantly, nor bee

approued of them that are present. It is also * 1.2639 an vn∣comly thing, [for a man] to report [great matters] of himselfe, especial∣ly being false; and to imitate the * 1.2640 glorious soldier, with the q 1.2641 scorning of the hearers.

Chap. 52.

Heere hee giueth sundry precepts for ordinarie talke; Wherein the Socra∣tians did most ex∣cell: as,

1. That it be gentle, not froward, but ha∣ving

〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉.

2 That 〈◊〉〈◊〉 grant others 〈◊〉〈◊〉 due course 〈◊〉〈◊〉 free •…•…∣betie of 〈◊〉〈◊〉, as 〈◊〉〈◊〉 •…•…s wee wish to our selue•…•….

3. To consider well of the matter of the cōmunication, that if it bee about car∣nest businesse 〈◊〉〈◊〉 vse lagen•…•… or 〈◊〉〈◊〉: in 〈◊〉〈◊〉 〈◊〉〈◊〉 it∣ters, pleasantnesse.

4. That our speech bewra•…•…e not some vice in our maners.

And this hee teach∣eth to fall out then especially, when we speak of set purpose, of them that are ab∣sēt to their reproch, whether in scorne or good earnest, ei∣ther raylingly or spitefully; and ther∣fore to be wary how wee speake of such, who beeing absent are not able to de∣fend themselues.

5. Our ordinarie cōmunication bee∣ing for the most part of some more serious matter, as of domesticall busi∣nesses, or things concerning the cō∣monweale, or some matter of learning; that we indeuour to call backe and keep our speech to the point in hand till it be finished, if vpon occasion any begin to diuert from it.

6. That whatsoeuer we talke of (as there are varieties of mat∣ters and occasions) yet we consider and looke well to this▪ how our speech may bee seasoned with delight to giue contet to them that heare vs.

7. As we are to be carefull to take a meet occasion for the entrance into our discourse; so for the ending of it▪ to do it in the best ma∣ner.

8. That as wee are inioyned to flie all pa•…•…siōs in our whole life, so more speci∣ally in our talke we are to beware of all

moodie fits not ru∣led by reason, that there appeare not in any part of our speech either anger, couetousnesse, la∣zinesse, or coward∣linesse, or any such vnbeseeming fault.

•…•…. That aboue all we bee carefull that we may be thoght both to reuerence and loue them with whom we talke.

10. If it fall out that wee are necessarily occasioned to chide any, and therein to vse more loudnes of voyce & more sharp nes in words, yet that we are to looke

to this, that we seem not to doe it ireful∣ly or headily: but, as the wise & disc•…•…eete Physitians who come to searing & cutting but verie seldome and as it were vnwillingly, when no other meanes will serue; •…•…o we come likewise to this kinde of re∣buking, & that ne∣uer but necessarily▪ when no other re∣medy wil be found. Here he giueth also four other cautions for our rebuking of others, that it may be comly and pro∣fitable.

1. That it hee alto∣gether voide of an∣ger, because in it no∣thing can bee done well or aduisedly.

2. That it be done in as milde a maner as may be, yet tem∣pered with grauitie, that a wholesome

seueritie may bee shewed, & all contu∣mely auoided.

3. If there seeme to be any bitternesse in it, that it be sig∣nified that it was v∣sed chiefly for his good who was chidden.

4. Euen in those contentions which fall out to bee with our enemies, how∣soeuer they giue vs verie vnbefitting speeches, that yet we euer retaine gra∣uitie and suppresse our angry moode, because we cannot otherwise carry our selues wisely there∣in, nor be approued

of them who are present.

Lastly, hee giueth this aduice, that in speaking of our owne matters, wee beware how we re∣port any great things of our selues especially false, see∣ming to imitate therein the glorious souldier, with the scorning of the hearers.

Chap. 53.

What order is to bee kept q 1.2642 in buil∣dings.

ANd because wee pursue q 1.2643 euery point (q 1.2644 at least certainely we desire to doe it) wee must shew also

what a one q 1.2645 it be∣commeth the house of an hono∣rable man and of a Prince to bee: the end whereof is the * 1.2646 vse, where∣unto the q 1.2647 plot of the building must be q 1.2648 framed; and yet [withall] q 1.2649 there must be a respect be had of the q 1.2650 statelinesse and * 1.2651 commodiousness of it. Wee haue heard q 1.2652 that it was an honor to Kneius Octauius (q 1.2653 who was the first Con∣sull of that family) that he had built a q 1.2654 goodly and very stately house in the palace: Which when it was q 1.2655 seen of all the vulgar

sort [re•…•…orting thi∣ther] it was thoght q 1.2656 to further the master [of i•…•…] (be∣ing q 1.2657 a man newly come vp) vnto the Consulship. S•…•…au∣rus q 1.2658 plucked this downe, [and] en∣larged 〈◊〉〈◊〉 owne houses. * 1.2659 Th•…•…rfore * 1.2660 Octauius first brought the Con∣sulship into his house: q 1.2661 this othe•…•… a noble and fa∣mous mans sonne▪ brought into his enlarged house, not onely a repulse but also q 1.2662 shame and miserie. For a mans honour is to bee q 1.2663 set out by his house, and not his whole honour sought * 1.2664 from his

house: Neither is the Master to bee q 1.2665 graced by [his] house; but the house is to be q 1.2666 gra∣ced by the Master.

And as in all q 1.2667 things else, a re∣garde is to be had not onely of a mans owne selfe, but also of others; so * 1.2668 in the house of a q 1.2669 noble man, into which both many guests are to bee * 1.2670 receiued, and a q 1.2671 number of men of * 1.2672 euery sort [is] to bee admit∣ted, q 1.2673 there must be made a prouisi∣on for roomth.

Otherwise, a q 1.2674 large house oft times q 1.2675 prooueth a dis∣grace to the Master

q 1.2676 if there bee in it solitarin•…•…sse, and es∣pecially if at any time it was wont to be q 1.2677 well filled by another master.

For it is an odious thing, vvhen it is saide of q 1.2678 the pas∣sers by:

O ancient house, alasse with how q 1.2679 vnbefitting a ma∣ster art thou gouer∣ned?

Al. q 1.2680 Which in∣deed a man may [truly] say of ma∣ny q 1.2681 now a-daies. You must take heed also, q 1.2682 name∣ly if you builde, that you * 1.2683 goe not beyond measure in q 1.2684 sumptuousnesse & * 1.2685 magnificence: in the which kind,

ther is q much euill* 1.2686 euen in the exam∣ple. For * 1.2687 very many doe earnest∣ly imitate the do∣ings of Princes, especially in this q 1.2688 behalfe: as, Who [doth imitate] the vertue of Lucius Lucul. a q 1.2689 singular man? yet how ma∣ny haue imitated the q 1.2690 statelinesse of his mannour pla∣ces? q 1.2691 Whereof yet in very deede a measure is to bee kept, and to bee q 1.2692 reduced vnto * 1.2693 a mediocritie, and that same medio∣crity to be referred Al. q 1.2694 to the cōmon vse and ornament of life. q 1.2695 But of these hitherto.

Chap. 53.

Here T. desirous to pursue euery point wherein comlinesse may consist, com∣eth to buildings, for the order and de∣cencie to bee obser∣ued in them.

And first, for the house of a Prince or an honourable man, he giueth this precept, That al∣thogh for the frame and forme of it, it must be fitted espe∣cially according to the end of it, which is chiefly the vse thereof: yet not∣withstanding that there must be a due respect had, to the state and comlinesse of it, meet for the place and honour of the owner.

This hee sheweth, 1. By the example of Kn. Octauius, the first that was Consull of that fa∣milie: who by rea∣son of a goodly house which he had built in the palace, yet such as was be∣fitting him, is re∣ported, not onely to haue receiued much honour, but also through the con∣course

of the vulgar sorte to view it, and of other beholders, to haue bin aduan∣ced to the Consul∣ship; being other∣wise a man but new ly comne vp.

2. By another ex∣ample of Scaurus contrarie to this, who building be∣yonde his est 〈◊〉〈◊〉 o∣uerthrewe himselfe ther•…•…y For •…•…owso∣euer •…•…ee was made by Octauius the first Consull of h•…•…s family for it, and was a noble mans son; yet he brought into his •…•…nlarged house together with the Consulship, not onely a repul•…•…e, but also shame and mi∣serie in the end, whē hee was not able to maintaine it.

And therefore heer he giueth two rules to this purpose.

1. That a mans ho∣nour is to be set out

by his house, and not to bee wholly sought from his house.

2. That the maister is not to looke to be graced by his house, but his house by him.

A second precept for such buildings is this, That a man therein haue regard not only of himself, but also of others.

And therefore in great mens houses into which many strangers are to bee receiued, & a great number of all sorts to bee admit∣ted, there must bee speciall prouision for conuenient roome, so as it may bee large enough, and the owner able to main tain the port▪ that it may euer be wel fild; for that otherwise a large house may proue a disgrace

to the maister if it come to be solitary, especially if it was euer well filled by a∣nother maister.

This disgrace hee exaggerates by the odious speeches of the passers by, as might be truly veri∣fied of many in his daies.

A third precept is, that in such buil∣dings a measure be kept for sumptuous∣nesse and magnifi∣cence.

Because thereby o∣therwise ariseth much euill, euen by the example. The reason is: for that verie many do ear∣nestly imitate the workes of princes chiefly, in this be∣halfe, although they neuer regarde their vertues.

This he instanceth in L. Lucullus a sin∣gular man for ver∣tue: yet none imita∣ted him in that; but verie many in the sumptuousnesse of his man our places. And therefore hee concludeth, that in all these things a measure is to bee kept, and all to bee reduced thereunto: and finally that that same mediocritie is to be referred to the common vse and ornament of life.

Chap. 54.

Three things q 1.2696 to bee obserued in the whole life.

q 1.2697 MOreouer, in euery action q 1.2698 we vnder∣take, three things are to bee q 1.2699 obser∣ued. First, that ap∣petite obey reason: then which, no∣thing is more * 1.2700 meet to preserue Dutie.

q 1.2701 Secondly, that wee consider how great the matter is, which wee desire q 1.2702 to bring to passe; and that neither * 1.2703 greater nor lesse care & * 1.2704 diligence q 1.2705 be vsed then the

cause requireth.

A third thing is, that wee take heede, Al. q 1.2706 that we moderate those things which ap∣pertaine to libera∣lity, by an honest shew and q 1.2707 seemly grace. And the best meane is, to keepe that come∣linesse, whereof we spake before; q 1.2708 & not to goe beyond it. Also the chiefe of these three is, q 1.2709 that appetite o∣bey reason.

Chap. 54.

In this chapter T. setteth downe three things to bee care∣fully obserued in a mans whole life; as, much tending to the gracing thereo•…•… and so of euerie par∣ticular action.

1. That appetite & will euer obey rea∣son; then which he teacheth that no∣thing can bee fitter to preserue vs in the way of vertue.

2. That wee consi∣der wisely of each matter which wee desire to bring to passe; and so also of a meet diligence for the sure effecting thereof, and neither more nor lesse care

then the matter re∣quireth.

3. That in things which chiefely ap∣pertaine to honesty, wee euer moderate all, by retaining a decent shewe and seemely grace ac∣cording to our place & estate; and in all things euer to striue to keepe that comlinesse which hath bin taught; & and not to goe be∣yond it.

Finally, he conclu∣deth, that yet of these three this is the chiefe, That ap∣petite euer obey reason.

Chap. 55.

Comelinesse from the place and time.

q 1.2710 NOw wee are to speake of the order of things and oppor∣tunity of times: and herein is con∣tayned that q 1.2711 know ledge which the Grecians q 1.2712 call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; not this, w^ch we * 1.2713 interpret q 1.2714 moderation, in which worde•…•… mo∣dus [viz. a mean] q 1.2715 is comprehen∣ded. But this is [that] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in which is q 1.2716 meant a keeping of order. As therefore wee call the same q 1.2717 dis∣cretion

is thus de∣fined of the Sto∣icks: that * 1.2718 discre∣tion is q 1.2719 the know∣ledge of q 1.2720 setting those things which shall bee done or said, in their q 1.2721 pro∣per place. And so it seemeth there will be the same q 1.2722 power of order and q 1.2723 disposing things aright. For thus also they de∣fine Order, to be q 1.2724 a composing of things in apt and * 1.2725 conuenient pla∣ces. q 1.2726 And place they say belongeth vnto action, but opportunity vnto time. Also * 1.2727 the time conue∣nient for the do∣ing of any thing

[is called] in Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in* 1.2728 Latine it is called occasio. So q 1.2729 it is, that this discretion, which wee inter∣pret, as I haue said, is a knowledge of the opportunity of fit q 1.2730 seasons to doe any thing. q 1.2731 Yet there may be the same defini•…•…ion of prudence, whereof wee spake in the beginning. But q 1.2732 in this place we dispute concerning moderation and temperance * 1.2733 and [other] vertues like q 1.2734 vnto these.

* 1.2735 Therefore vvhat were the proper∣ties of prudence haue been * 1.2736 shewed in their place. But

what * 1.2737 things of these vertues, wher∣of wee haue q 1.2738 be∣gun to speake, do appertain to q 1.2739 dis∣cretion, and q 1.2740 to their liking with whom we liue, are now to be shewed.

Chap. 55.

Here T. about to teach how comli∣nes•…•…e is to be kept i•…•… regard both of place & time, viz. in obseruing the right order of doing things, and fi•…•…test opportunities of times, for the same, sheweth,

1. That therein is contained that knowledge which the Grecians call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, meaning the•…•…eby not that which the Latines expour d•…•… modesty, viz. moderation, in which word modus, to wit a meane, is compre•…•…ended; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, viz. dis∣cretion, or keeping order.

2. He teacheth how

this is defined by the Stoicks, viz. That discretion is a science of setting those things, which are done or said, in their proper place and order. And so maketh it nothing but a facultie of or∣dering & disposing things aright. Be∣cause thus they de∣fine order also;

That it is a compo∣sing of things in apt and conuenient places; And say that place belongeth to action, but oppor∣tunitie to time.

3. For the time cō∣uenient for the do∣ing of things, hee first sheweth it by the names; that it is

called in Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ in Latine o•…•…casio and then de∣fineth it, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a knowledge of the opprotuni∣ties, or fit seasons to doe any thing,

Also that prudence (spoken of before) may be defined af∣ter the same maner.

To conclude this chapter, he sheweth that heere he spea∣keth concerning discretion and tem∣perance, and other vertues like vnto them, hauing spo∣ken before of pru∣dence and the pro∣perties thereof, in the right place; and

that now he is only to speake of such o∣ther vertues, as ap∣pertain to modesty, and to gaine the good likeing of them with whom we liue.

Chap. 56.

What q 1.2741 is decent in euery place and time, and vvhat q 1.2742 not.

* 1.2743 SVch an order then of our actions is to bee q 1.2744 obserued, q 1.2745 that as in a well framed oration, so in [our] life all things bee * 1.2746 apt and agreea∣ble

among them∣selues. For it is a dishonest thing and very faulty, in a q 1.2747 sage matter q 1.2748 to bring in any table talke, or wan∣ton speech. Well spake Pericles, vvhen he had So∣phocles the Poet q 1.2749 ioyned with him in the Pretorship▪ q 1.2750 and these two were cōmuning a∣bout their office; q 1.2751 as by chance a well fauoured boy passed by, and So∣phocles had saide, Oh faire boy •…•… Pe∣ricles, [he] answe∣red: q 1.2752 But Sopho∣cles, it becommeth a Pretor to haue not onely q 1.2753 con∣tinent

hands, but eyes also. q 1.2754 Now if Sophocles had spoken this same q 1.2755 in a place of ap∣probation of wra∣stlers, hee had q 1.2756 beene free from iust reproofe. So great force there is both of place and time, that if any man, when hee is to plead a cause do q 1.2757 meditate with himselfe in his iourney, or in his walking, or q 1.2758 think of any other thing more seriously, he may not be repro∣ued; but if he doe q 1.2759 the like at a feast he may be thought vn•…•…iuil, q 1.2760 for ha∣uing

no regarde to the time.

Howbeit those things which farre dasagree from q 1.2761 all ciuility (as if any man sing in the q 1.2762 market place, or if there be any other great q 1.2763 disorder) do * 1.2764 easily appeare, neither doe they greately neede ad∣monition or pre∣cepts; q 1.2765 But vvee are more carefully to shun those faults which seeme to be small, and cannot be perceiued of * 1.2766 many: as, q 1.2767 in stringed or q 1.2768 winde instruments, tho they q 1.2769 iarre neuer so littl•…•…, yet q 1.2770 it is vsu•…•…dly obserued

of a * 1.2771 skilfull [man.] q 1.2772 We are so to carry our selues in our life, q 1.2773 that nothing chance to iarre; yea and by much more also, q 1.2774 as an harmony of deeds is greater and bet∣ter then of * 1.2775 sounds. And therefore as q 1.2776 the Musicians eares doe perceiue euen the least dis∣cords* 1.2777 in instru∣ments: so wee (if wee will be sharpe and * 1.2778 diligent iud∣ges, and * 1.2779 markers of faults) shall oft vnderstand great things of small; Wee shall easily iudge by the q 1.2780 set∣ting

of the eyes, q 1.2781 by either the smooth looking or bending of the browes, by sad∣nesse, mirth, laugh∣ter, speech, silence, q 1.2782 strayning and falling of the voice, and other like things, * 1.2783 which of them is fitly done, which q 1.2784 swerueth from Duty and Nature. In which kinde it is not * 1.2785 in∣commodious to iudge by others, q 1.2786 of what sort each of them is: that if any thing bee vndecent in others, wee our selues also may auoid it. For it comes to passe, q 1.2787 I wot not how, that wee see more

in others, then in our selues, if any thing bee done a∣misse. q 1.2788 There∣fore in learning, [those scholars] are very soone cor∣rected, whose faults the masters doe q 1.2789 counterfeit, to the end to amend them. Neither in∣deed is it amisse q 1.2790 to vse the aduice of learned or ex∣perienced men, for the choosing of those things, vvhich may bee doubtfull, and to q enquire what li∣keth them concer∣ning euery kinde of Duty. For the greater parte q 1.2791 is vsually wont to be carried thither, whither it is led by

q 1.2792 very nature. In which things wee are not onely to consider, what e∣uery one speaketh, but also what eue∣ry one * 1.2793 thin∣keth, and also * 1.2794 for what cause each man thinketh so. For as painters, & q 1.2795 picturers, and al∣so the true Poets q 1.2796 are desirous to haue their workes seene of all sorts of men, that if any thing bee q 1.2797 found fault with by ma∣ny, it may be cor∣rected; and they doe diligently * 1.2798 en∣quire both vvith themselues and o∣thers, vvhat is * 1.2799 done amisse in it: So very many things are to bee

done and left vn∣done of vs, q 1.2800 ac∣cording to the iudgement of o∣thers, and also changed and q 1.2801 a∣mended. q 1.2802 As for those things that are done q 1.2803 after the custome and ciuill q 1.2804 ordinances, q 1.2805 there is no pre∣cept to bee giuen of them: for they are precepts of themselues. Nei∣ther ought any man to be q 1.2806 caried with this errour, that if Socrates or Aristippus haue done or spoken a∣ny thing against q 1.2807 ciuill order and custome, he shold thinke the same thing to be lawfull

for himselfe. For they obtained this * 1.2808 liberty by their great and diuine gifts. But the q 1.2809 fa∣shion of the Cy∣nicks is wholly to be reiected. For it is q 1.2810 contrarie to modesty, vvithout which * nothing* 1.2811 can be right, no∣thing honest.

q 1.2812 Moreouer, we ought to * 1.2813 obserue and to * 1.2814 reuerence them, whose life hath been thorow∣ly tryed in honest and great matters, [being men] q 1.2815 ha∣uing a good opi∣nion of the Com∣mon-wealth, and hauing deserued or deseruing well [thereof,] [and]

q 1.2816 aduanced to any honour or place of gouernment: & also * 1.2817 to giue much vnto olde age.

* 1.2818 To giue place to those which q 1.2819 beare office;

q 1.2820 To make a dif∣ference betweene a citizen and a stranger; and also [to consider] in the very stranger, whether hee came q 1.2821 of his owne pri∣uate businesse, or about the Com∣mon-wealths af∣faires. q 1.2822 In a word (that I may not intreate of euery particular) we are bound to loue, maintaine and pre∣serue the common q 1.2823 agreement, and

society of all man∣kinde.

Chap. 56.

In this chapter T. being to shew what is decent in euerie action, time and place, teacheth,

1. That such an or∣der is to bee kept in all our actions, that in our whole life, all the parts and euerie thing therein, bee apt both for place and time, & agree∣able

amongst them selues; like as in a wel framed oration. And secondly, that of the contrary it is dishonest and verie faultie, to doe that which is vnbesee∣ming in any action. As for example: If a man in a sage mat∣ter, should bring in table talke, or any wanton or idle speech.

This he confirmeth by a witty speech of Pericles: who when Sophocles the Po∣et was ioyned with him in the pretor∣ship, and they two were of a time cō∣muning about mat∣ters of their office; as by chance a faire boy passed by, So∣phocles saide, Oh faire boy! Pericles reprehending him, spake thus vnto him again: But Sopho∣cles it becommeth a Pretour to haue

not onely stayed hands, but conti∣nent eyes also.

Now concerning this speech T. shew∣eth, that if Sopho∣cles had vsed it in some other place, as where maisteries are beholden or the like, he had beene free from any iust reproofe: whereas doing it in this place and at this time, hee was iustly reproued, for that ther is such great force of time and place herein.

3. Hee setteth it forth by another example illustrated by a comparison of contraries, thus; If any man when hee is to pleade a cause, doe meditate of it in his iour•…•…ie or as he is walking, or doe then think•…•… more seriously of any other matter, he is not disliked: whereas if he shold

doe the like at a feast, hee would bee thought verie vn•…•…i∣uill, for hauing no regarde of time or place.

4. Hee teacheth, whereas some dis∣orders are so gros•…•…e, and so far disagree∣ing frō all ciuility, as they neede not greatly any admo∣nition or precept, as to sing in the plea∣ding place or the like; that wee are therefore to shun more carefully those faults which seeme to bee but small, and cannot be perceiued of euery one but only of the wise, for that they are to iudge euen of the least disorder.

This he teacheth by a fit similitude ta∣ken from musiciās; who auoid the least iarre in their instru∣ments, because the verie least is easily

obserued, of the skilfull: and so wee likewise are to de∣meane our selues in our whole life, that nothing chance to iarre therein. And that this wee are to doe so much the ra∣ther, as an harmony of deeds, is greater and better then a harmony of soūds. Then, where as it may bee said, But how shall I come to discerne of these lit∣tle faults; hee an∣swereth it by a fit similitude;

That as the musici∣ans eares doe per∣ceiue euen the least discords, in instru∣ments, by a diligent obseruation and cōparing of sounds; so we, if we will be•…•… diligent markers & iudges of faults, shall be able to vn∣derstand euen the least.

Secondly, he giueth

speciall direction how we may iudge by others: viz. by obseruing the fix∣ing of their eyes, the smooth looking or bending of their browes, their dum∣pishnesse, mirth, laughing, speech, si∣lence, or ouer much lifting vp or falling of their voices, or the like; so in them to iudge what was don fitly, what o∣therwise, And then what we haue obser∣ued to bee vndecent in others, to auoide the same in our selues.

After, he giueth the reason hereof.

Because it vsually commeth to passe, that we see more in

others then in our selues if any thing be ami•…•…se, and so do better amend our faults thereby.

This he confirmeth by an instance in scholars, who are the eas•…•…yest cor∣rected, by their masters counterfet∣ting their faults, to let them see the ill fauourednesse of them.

5. Hee directeth what meanes are best, to know what is the fittest in eue∣ry kinde of dutie, and so in all doubt∣full matters; viz. To vse the aduice of learned or expe∣rienced men herein. Because the greater part of men is vsu∣ally caried whither

they are led by na∣ture.

Therefore wee are not onely to consi∣der what euery one speaketh▪ but what he thinketh▪ & why he thinketh so; w^ch wise men can giue the best reason o•…•… and so to vse them chiefly.

And that we are to doe herein as pain∣ters, pictureres and Poets; who are not only desirus to haue their workes seene of all sorts, that if any thing be gene∣rally or iustly disli∣ked, it may bee a∣mended: but also to this ende do dili∣gently inquire, what is amisse in the same. Euen so that

we are to doe, or leaue vndone many things, according to the iudgement of others, and like∣wise to change and to amend them.

6. Hee giueth this rule: That in what things we haue cu∣stomes & ciuill or∣dinances to follow, we carefully obserue them; For that they are precepts of thē selues, and so need not to haue any pre cepts giuen of them. And that we are not by any pri∣uate mans ensam∣ple, though neuer so wise or of the greatest authoritie, to be drawne to do or speake any thing against ciuill orders and customes; no not by the •…•…nsample of Socrates or Ari∣stippus. Because they might haue

that liberty by their great and diuine gifts, which wee cannot haue.

Yet here hee giueth a caueat, That for the fashion & guise of the Cynicks, it is wholly to bee reiec∣ted, as contrary to all modestie, with∣out which nothing can be right or ho∣nest. Lastly, he gi∣ueth some fewe o∣ther particular di∣rections, concer∣ning this point, and so concludeth: as,

1. That we ought specially to obserue and reuerence them whose liues haue bin throughly tri∣ed in honest and great matters; chiefly being sound louers of the com∣monweale, hauing alreadie deserued well of the same, &

aduanced to any honour or place of gouernment.

2. That wee much respect olde age.

3. That we yeelde & submit our selues to them that are in office.

4. That wee put a difference between citizens and stran∣gers; and yet in the very strangers to consider whether they came of their owne priuate busi∣sinesse, or about the affaires of the com∣monweale: And in a word to looke carefully to this ge∣nerall, as compre∣hending many par∣ticulars;

That each knowe himselfe bounde to loue, maintaine & preserue the com∣mon agreement & societie of all sorts

Chap. 57.

What q 1.2824 trades, and q 1.2825 what kindes of gaine are base: what contrarily are q 1.2826 honest.

NOw concer∣ning q 1.2827 trades and commodities, which are to bee accounted q 1.2828 ho∣nest, which base, q 1.2829 thus commonly wee haue heard;

First, those q 1.2830 kinds of gaines are dis∣allowed q 1.2831 which are odious to all, as [the gaine] of q 1.2832 tolefarmers, and

vsurers. The gaines also of q 1.2833 all hire∣lings, q 1.2834 whose la∣bour is bought & not their cunning, are seruile & base. q 1.2835 For in them the very q 1.2836 hire is [as it were] the q 1.2837 bond of their q 1.2838 seruitude. They moreouer, are q 1.2839 to be accoun∣ted * 1.2840 base, vvho buy of marchants that which q 1.2841 they presently retayle againe. q 1.2842 For these gaine nought, vn∣lesse they lye q 1.2843 ex∣ceedingly. q 1.2844 And indeed there is no∣thing more dis∣honest then lying. Also all kinde of q 1.2845 handicrafts men q 1.2846 serue in base oc∣cupations. Nei∣ther

in truth can the * 1.2847 shoppe haue in it q 1.2848 any thing beseeming a gen∣tle-man; and in no wise are those trades to bee ap∣prooued which be seruers of plea∣sures; [as] * 1.2849 fish∣mongers of great fish, butchers, cookes, pudding∣makers, fishermen, as, Terence spea∣keth: adde to these, if q you * 1.2850 please, * 1.2851 perfumers, dan∣cers, and all * 1.2852 play at dice. But in* 1.2853 vvhat q 1.2854 sciences there is either grea∣ter wisedome, or * 1.2855 no small gaine is sought, as Phy∣sicke, q 1.2856 casting plots for buildings,

the learning of q 1.2857 worthy things, these are honest for them * 1.2858 to whose estate they agree. Ma•…•…chandize also, if it be small, is to bee q 1.2859 accounted base: but if it bee great and q 1.2860 abun∣dant, q 1.2861 bringing in from euery side many commodi∣ties, & q 1.2862 dispersing the same into ma∣ny mens hands, without lying, it is not much to bee dispraised. And furthermore, if it beeing * 1.2863 satiate or rather content with gaine, as it hath oft comne from the q 1.2864 sea to the ha∣uen, so [it shall * 1.2865 betake] it selfe

from the hauen q 1.2866 to lands and pos∣sessions, it seemeth * 1.2867 that it may bee commended * 1.2868 by very good right. q 1.2869 For of all things from which any [gaine] is q 1.2870 sought, nothing is better then q 1.2871 husbandry: nothing q 1.2872 yeelding greater increase, nothing more q 1.2873 pleasant, nothing meeter for q 1.2874 a free borne man. * 1.2875 Cō∣cerning which, be∣cause wee q 1.2876 haue sufficiently spoken q 1.2877 in our book cal∣led Cato maior [or de senectute] from thence you * 1.2878 shall take q 1.2879 whatsoeuer shall appertaine to this place.

Chap. 57.

T. in this chapter still pursuing this point of comlinesse and honestie, com∣eth to speake of trades and kindes of commodities; and teacheth in the first place, what sorts of them are to bee ac∣counted liberall and honest, what base according to the common esteeme of men.

And first hee reck∣neth vp sundry of those kindes which are disallowed as base and odious: As, 1. The trades and gaines of tole∣farmers & vsurers.

2. The gaines of all sorts of hirelings, whose labours are bought, & not their cunning. Because in them their hire is, as it were, the bond of their seruitude.

3. They who buy of the marchants such commodities, as they presently re∣taile againe.

For that these vsu∣ally gaine little or nothing, vnlesse they lie exceeding∣ly: then which he sheweth that no∣thing is more dis∣honest.

4. He teacheth that all kinde of handy∣crafts men serue in base occupations;

because that in truth, the shop can∣not haue, in it, any thing beseeming an ingenuous or free man.

5. Aboue all other, he accoūteth those trades most base, which are for ser∣uing the pleasures of men: as of fish∣mongers, butchers, cookes, pudding makers & the like, and more specially perfumers, dancers, and all gaining by dicing and such vn∣lawfull games.

In the second place hee sheweth what arts are to bee ac∣counted liberall and honest.

As first, All arts & sciences, wherein there is either grea∣ter wisedome requi∣red, or no small gain sought: as namely physicke, casting plots for buildings;

and so all maner of learning of honest & worthie matters; for that these are comly for them, for whose state and de∣gree they are con∣uenient.

2. Marchandize, which howsoeuer being small, it is ac∣counted but base; yet if it be great, bringing in com∣modities from for∣raine countries, and dispersing the same into many mens hands for the com∣mon good, so that it be without lying, is not much to bee dispraised, but ra∣ther commended.

And e∣specially if the mar∣chant, being there∣by sufficiently in∣riched, shall content himselfe and buy

lands & possessions therewith, to settle himselfe thereupon, for the good of his countrie.

3. Of all things from which gaines are sought, he pre∣ferreth husbandrie, for that nothing yealdeth greater increase, nothing more pleasant, no∣thing meeter for a free borne man.

But for this matter of husbandrie, hee referreth vs to his booke de sene∣ctute, where he hath written of the de∣light of it at large, that from thence we may learne whatso∣euer wee desire in this behalfe.

Chap. 58.

Of two honest things, whether is the more honest.

BVt q 1.2880 I thinke it sufficiently declared, how du∣ties should q 1.2881 bee deriued, from those parts which q 1.2882 be∣long to honesty. q 1.2883 Yet of those same things which are honest, there may fall out oft times a question, and a cō∣parison q 1.2884 of two honest things, whe ther is the hone∣ster:* 1.2885 which point is passed ouer of Pa∣netius. For wheras all honesty q 1.2886 sprin geth out of four•…•…

q 1.2887 heads, whereof one is of know∣ledge, another is of q 1.2888 community, the third of * 1.2889 mag∣nanimity, the fourth of * 1.2890 mode∣ration; it is q 1.2891 of necessitie, that in chusing of Dutie, these be oft cōpa∣red amongst them∣selues. q 1.2892 We think therfore that those Duties are more a∣greeable to Nature, which [are q 1.2893 bor∣rowed] from q 1.2894 cō∣munity, then those which are q 1.2895 fetched from knowledge. And that may bee * 1.2896 confirmed by this argument: be∣cause, q 1.2897 if a wise man shall happen on such a life, that

hee bee inriched with q 1.2898 abundance of * 1.2899 all things, al∣though hee con∣sider with himselfe with the greatest * 1.2900 leasure, and * 1.2901 be∣holde all things which are worthy q 1.2902 to bee knowne; yet if his solitari∣nesse q 1.2903 should bee so great, that hee q 1.2904 could not * 1.2905 see a man, q 1.2906 hee would wish to bee out of this life. And that wisdome which the Greekes * 1.2907 call q 1.2908 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is the princesse of all vertues.

q 1.2909 For we take pru∣dence, which the Greekes call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to bee ano∣ther certain thing, which is the know∣ledge

of things to be q 1.2910 desired, and [things] q 1.2911 meete to bee eschewed. But that wisedome (which I named the princesse) is the q 1.2912 knowledgè of diuine and hu∣mane things: wher in is contained the the q 1.2913 community of gods and men, and their society amongst thēselues. [Now] if * 1.2914 that be the greatest (* 1.2915 as it is indeede) q 1.2916 it must needs follow that the Dutie which is borrowed from community, is the greatest also. For knowledge and q 1.2917 contemplation of * 1.2918 Nature q 1.2919 is af∣ter a sort q 1.2920 may∣med

and imper∣fect, if no q 1.2921 per∣formance of deeds follow: and that q 1.2922 performāce doth especially appeare, in▪ defending q 1.2923 mens commodi∣ties. It then apper∣taineth to * 1.2924 the so∣ciety of mankind; and for that cause, is to bee preferred before knowledge. And euery q 1.2925 best disposed man doth declare and shew the same thing, q 1.2926 when it comes vnto the point. For who is so q 1.2927 studi∣ously set in q 1.2928 the searching out and knowing the na∣ture of things; that if q 1.2929 tidings q 1.2930 shold bee brought him

of a sodaine, of the perill and hazarde of his countrey, which he might be able to succour and helpe; although hee were handling and contemplating matters most wor∣thy q 1.2931 to be know∣en, would hee not leaue and q 1.2932 cast a∣side all q 1.2933 these [stu∣dies;] yea althogh he thought q 1.2934 that hee vvas able to number the stars, and to measure the greatnesse of the worldes? q 1.2935 And he would do the very same thing in the cause o•…•… perill of [his] q 1.2936 parents or friends. By which things q 1.2937 wee may plainely gather,

q 1.2938 that the duties of iustice which apper taine to the profit of men, then which nothing ought to bee q 1.2939 dearer vnto man, q 1.2940 are to bee preferred before the studies and du∣ties of knowledge. q 1.2941 They moreouer, whose studies and whole life hath beene q 1.2942 spent in the knowledge of things, q 1.2943 haue not yet withdrawne* 1.2944 themselues from increasing the pro∣fits and commodi∣ties of men. For they also haue in∣structed many, * 1.2945 to the end that they might bee the bet∣ter citizens, and the more profitable in

their Common∣weales; as Lysias * 1.2946 the Pithagorean [instructed] * 1.2947 the Thebane Epami∣nondas; Plato taught Dion * 1.2948 the Syracusian, & q 1.2949 ma∣ny other haue done many moe. And q 1.2950 whatsoeuer benefit wee our∣selues haue broght vnto the Cōmon∣wealth (if so bee that wee haue brought any thing) wee haue q 1.2951 attained vnto it, being in∣structed by teach∣ers, and furnished with learning.

q 1.2952 Neither doe they onely instruct and teach them that are desirous of lear∣ning, while they

are aliue and pre∣sent; but they at∣taine the very same thing also, euen af∣ter their death by [their] monu∣ments of learning. q 1.2953 Neither is there any q 1.2954 point q 1.2955 omit∣ted of them, which might q 1.2956 concerne the lawes, customs and * 1.2957 discipline of the Commonweal: so that they may seeme to haue im∣ployed their * 1.2958 lea∣sure vnto our af∣faires. Thus they themselues beeing giuen to the studies of learning & wise∣dome, q 1.2959 do chiefly bestowe Al. their* 1.2960 wisdome, pru∣dence and vn∣derstanding, to the

cōmodity of men. And for that cause also, it is better to * 1.2961 speake copiously so that it be * 1.2962 wisely, then to q 1.2963 meditate euen most wittily without vtterance; q 1.2964 for that, medita∣tion serueth onely within ones-selfe, but eloquēce q 1.2965 ser∣ueth for the bene∣fit of all those, with whom we beioined in q 1.2966 common soci∣ety. And as the swarmes of Bees q 1.2967 doe cluster toge∣ther not to this end to make combes, q 1.2968 but beeing swar∣ming by nature they worke their hony combs; So & much more also, men being * 1.2969 gathe∣red

by nature, doe vse their cunning in doing and deui∣sing. Therefore vnlesse that vertue which consisteth q 1.2970 in defending men, that is to say, q 1.2971 in maintaining the society of man∣kinde, q 1.2972 doe meete with the knowlege of things, it may seeme a lone-wan∣dring and barren knowledge And in like manner, greatnesse of cou∣rage, separate from humane q 1.2973 society & friēdship, is a cer∣taine * 1.2974 sauagenesse and * 1.2975 vntractable cruelty. So it com∣meth to passe, that the q 1.2976 accōpanying together of men &

common society, far surmounts the study of know∣ledge. Neither is it true which is saide of q 1.2977 some, q 1.2978 that therfore this com∣munity & society with men, q 1.2979 is for the necessity of life, because wee could not attaine nor q 1.2980 effect without others, those things w^ch nature might desire. For if so be that all things which appertaine to the food & * 1.2981 fur∣niture of life, were q 1.2982 ministred vnto vs as is were, by the q 1.2983 grace of God, as they say; then euery one q 1.2984 of a good wit, q 1.2985 omitting all other businesses, would

q 1.2986 imploy himselfe wholly in know∣ledge and science. But it is not so. For he would both fly solitarinesse, and seek a cōpanion of his study; & q 1.2987 wold both teach and learne, also heare and speake.

[And] therefore e∣uery dutie which appertaineth q 1.2988 to the maintenance of the neighborhood & society of men, is to be preferred before that duty which q 1.2989 consisteth in knowledge and science.

Chap. 58.

T. hauing finished the first maine que∣stion concerning honesty, to wit, how Duty may be deri∣ued from the foure chiefe fountaines thereof, and also whether the thing to be deliberated of be honest or disho∣nest; cōmeth now to the second que∣stion, arising from the comparing of honest things a∣mongst themselues: viz. Of two honest things propounded whether is the more honest: which point hee sheweth as be∣fore, to haue bin omitted by Paneti∣us.

Secondly, he giueth the reason heereof: That all honestie springeth from out of these foure foū∣taines,

viz Prudēce, Iustice, Fortitude, Temperance; that in the making choice of what du∣ties wee are to per∣forme, we vse oft to compare these a∣mong them selues. And 〈◊〉〈◊〉 hee teach∣eth, that those du∣t•…•…es are more agree∣able to nature w^ch spring from our communitie with others, viz. from Iustice, then those which are fetched from prudence; and so to bee preferred before them.

This he confirmeth by sundry argumē•…•…s from the necessitie of humane societie, from which the du∣ties of Iustice doe proceede. Which societie he sheweth to be so necessarie, That if a wise man should happen on such a life, that hee

should be inriched with all abundance of good things, and should haue both abilitie & lea∣sure enough to con∣template and consi∣der of all things worthy the know∣ledge of mortall man; yet if his soli∣tarinesse, should be such that hee could not see a man, hee would wish much rather to die then to liue.

Secondly, frō that wisedome which is called in Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in La∣tine sapientia, from which these duties of Iustice & com∣munitie are likewise deriued:

This wisedome he sheweth to bee the princesse of all ver∣tues, and distinct from that which is called in Latine pru∣dentia, & in Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which

is defined thus, viz A knowledge of things, meet to bee desired or eschew∣ed:

Where as this wise∣dome called sapien∣tia is the knowledg of diuine and hu∣mane things, wher∣in is contained the cōmunity of Gods and men, and their societie amongst themselues.

Whence hee reaso∣neth thus:

If that vertue of wisdom from which these duties pro∣ceed be the greatest and as it were the princesse of all ver∣tues, that then these duties flowing frō it must needs be the greatest also. And that they doe pro∣ceede hence, hee proueth further; for that the contempla∣tion and knowledge of nature is mai∣med

and vnperfect, if no performance of deeds follow•…•…: which performance he declareth to ap∣peare especially in defending the com∣modities of others, and so appertaineth to the societie of man-kind; & ther∣fore to bee prefer∣red before meere knowledge.

Thirdly, he proueth it by the examples of the best disposed men; who vse to cast aside all duties of getting know∣ledge, whatsoeuer, that they may helpe their countrie in a∣ny extreame perill. For example, he as∣keth this question, who there is so stu∣diously set in sear∣ching out the nature of things, if tidings should be brought him of a suddaine,

of some great im∣minent perill of his countrie, which hee might bee able to preuent; though he were contemplating matters most wor∣thie of all other to be knowne, which would not yet cast aside all those stu∣dies: yea although hee thought hee should bee able by his searching, to number the starres, and to measure the greatnesse of the world.

And moreouer, for that hee would not onely doe this for his countrie, but euen in the verie cause of the perill of his parents, or friendes. Whence he concludeth eui∣dently againe, that

the duties of Iustice appertaining to the profit of mankinde, then which nothing can bee dearer vnto vs, are to be prefer∣red before duties of knowledge.

Fourthly, hee fur∣ther demonstrateth it by other generall ensamples in this kind. As,

First, in that they whose studies and whole life haue bin spent in seeking out the knowledge of things, yet haue not withdrawne themselues from in∣deuouring to in∣increase the com∣modities of men. As those who haue instructed many, to make them the bet∣ter citizens, & more profitable to the

commonweales. Of this sort hee gi∣ueth sundrie ensam∣ples: as,

1. Of Lysias the Pithagorean philo∣sopher, who instruc∣ted Epaminondas of Thebes.

2. Of Plato, who taught Dion the Si∣racusian, and many other haue done the like.

3. Hee sheweth for himselfe, that what∣soeuer benefit hee had brought to the commonweale (if he had brought any at all) he had attai∣ned vnto it by bee∣ing himself instruc∣ted by teachers, and so furnished with learning.

Secondly, in that such doe not onely instruct them that are desirous of lear∣ning, whilst they

are aliue and pre∣sent with them; but they also effect the same euen after their death much more effectually, by the monuments of their learning left behinde them.

Thirdly, in that they omit no point which might con∣cerne the lawes, cu∣stomes & discipline of the common∣weale: so that they may seeme to haue imployed all their leasure for the be∣nefit of posteritie.

Thus hee sheweth, that they being gi∣uen to the studies of learning, bestowed all their wisedome and vnderstanding for the good of the commonweale, and so did euer preferre duties belonging to the societie of men.

Fourthly, he proo∣ueth it by this in∣stance▪ That for this cause alone it is bet ter to speake copi∣ously, so it be wise∣ly, then to meditate most wittily with∣out vtterance.

Because meditation serueth only within ones selfe, but elo∣quence serueth for the good of all with whom we conuerse, and many others. Fiftly, because wee could not deuise nor effect matters sowel alone as with others. This hee proueth by a fit si∣militude taken from Bees: That as they swarme together, not to the ende to make combs, but being thus swar∣ming by nature doe make their combs more ea•…•…ily; euen so and much more al∣so, men being of a

sociable nature, do vse their cunning in doing and deuising much the better & more speedily.

Sixtly, in that know ledge separate from iustice or imploy∣ment for the com∣mon good, remai∣neth fruitlesse and barren. And so like∣wise fortitude or va∣lour separate from humane societie & friendship, viz if it be not vsed for the good of others, is nothing else but sa∣uagenesse & cruel∣ty. Whence he con∣cludeth, Duties ap∣pertaining to the societie of men to

bee far greater then the studies of know ledge.

Lastly, he answereth an obiection of som, who affirmed, that wee vse duties appertaining to so∣cietie, for our owne necessitie (for that wee could not ef∣fect nor attain with out others, those things which na∣ture might desire) & not for the good of others.

Wherevnto hee an∣sweres; That if this were true, then if a man had all things necessary for liuing, ministred (as it were) by the grace of God, with∣out any labour or helpe of others; if the same man were of a good wit, hee omitting all other businesse would

wholy imploy him∣selfe in knowledge and science.

But he teacheth that this is false; Because euen such a man would still flie soli∣tarinesse, and seeke some companion for his studies, and would desire still both to teach and learne, to heare and speake.

And therefore vp∣on all these groūds he concludeth this point, That euerie dutie which apper∣taineth to the main tenance of humane societie, is to be pre∣ferred before such as consist in know∣ledge and science.

Chap. 59.

Whether Iustice or Tēperance be better.

q 1.2990 THis question may perad∣uenture be well as∣ked, whether this cōmunity which is q 1.2991 most agreeable to nature, be also e∣uer to be preferred before moderation and q 1.2992 temperance? q 1.2993 I thinke not so. For there are q 1.2994 som things partly so q 1.2995 dishonest, partly so haynous, that a wise man wold not doe them, no not q 1.2996 for the preseruing of his country. Pos∣sid. hath gathered many of them to∣gether; but * 1.2997 certain of them so q 1.2998 vile [&] so filthy, that they

may seme q 1.2999 shame∣full euen to be spo∣kē. q 1.3000 These things therefore ought no man to vndertake for the cause of the Cōmonweale, nei∣ther indeed would the Commonweale q 1.3001 haue them vnder∣takē for her * 1.3002 cause.

But this matter q 1.3003 stands so much in better case, for that there q 1.3004 can befall no time, that it should * 1.3005 concerne the Commonweal, for a wise man to do any of them. Wher∣fore let this be con∣cluded in chusing of Duties, q 1.3006 that such kind of Duties excel most, w^ch cō∣cerne the society of men. For q 1.3007 wise per∣formance will fol∣low

knowledge & prudence. So it commeth to passe, that q 1.3008 to performe [our] actions con∣siderately, is * 1.3009 of more [worth] then q 1.3010 wisely to meditate. q 1.3011 And thereof thus farre. For q 1.3012 this point is sufficiently layd open, that it is not q 1.3013 difficult in the searching out of Duty, to * 1.3014 see q 1.3015 what euery one is to preferre. Moreouer, in q 1.3016 that very cōmon socie∣ty, there be degrees of Duties, * 1.3017 of w^ch it may bee vnder∣stood what excel∣leth euery other: * 1.3018 that the first [Du∣ties] be due] to the immortall Gods, the * 1.3019 second, to

[our] country, the third to [our] pa∣rents, q 1.3020 & so forth by degrees, Al. the rest are due q 1.3021 to o∣thers.* 1.3022 Of which things q 1.3023 thus brief∣ly discoursed of, it may bee vnder∣stood, q 1.3024 how men are wont not onely q 1.3025 to doubt, whe∣ther a thing be ho∣nest or dishonest, but also q 1.3026 of two honest things q 1.3027 pro pounded, whether is the q 1.3028 honester. This q 1.3029 point (as I said before) is q 1.3030 o∣uerslipped by Pa∣netius. But now let vs q 1.3031 proceed to * 1.3032 the rest.

Chap. 59.

Heere •…•…. procee∣deth to speak of the cōparing of duties; and first, somewhat in comparing the dutie's of Iustice & Temperance, shew∣eth that this questi∣on may chance bee propounded; Whether duties of societie be euer to be preferred before others of modera∣tion & temperance. Whereunto he an∣swereth, that hee thinketh not so; and giueth his reason, for that there are some things partly so dishonest partly so hainous, that a wise man would not doe them, no not for the preseruing of his countrie. Of this sort hee sayth, that Possidonius hath gathered ma∣ny: certaine where∣of are so odious that they are shame∣full

to be vttered. Now, these hee tea∣cheth that a wise man ought not to vndertake, no not for the cause of the commonweale, nei∣ther that indeede the commonweale would haue them vndertaken for her cause. But for these he sheweth that ther cannot befall any time wherein it can concerne the good of the common∣weal for a wise man to doe any of thē. And therfore, not∣withstanding all these, he concludeth this point concer∣ning the choosing of duties;

That euermore such duties be pre∣ferred which con∣cerne the good of others; And that wise performance of our actions will

euer follow know∣ledge & prudence. Whereupon it com∣meth to passe, that considerately to per forme our actions for the good of o∣thers, is more worth thē to meditate wise ly. So he shutteth vp this whole matter as sufficiently layed open, that in the choosing of duties it is not difficult to see what euery one is to preferre.

Lastly, for the en∣ding of this whole treatise, & the right performance and preferring of du∣ties, hee aduiseth to remēber that which was taught before; That in the com∣mon societie, there are degrees of du∣ties, whereby it may be best vnderstood what duties are e∣specially to be pre∣ferred and and per∣formed first and chiefely.

As first those which are due to God; next, such as are due to our countrie; thirdly, those to our parents, and so the rest according to degrees as they are due to others in or∣der.

And thus finally he sheweth, that wee may easily vnder∣stand by the things handled before, both these questi∣ons, whereof men are wont to doubt, viz. first, whether a thing be honest or dishonest▪ Second∣ly, of two honest things propoūded, whether is the ho∣nester; which was ouerslipped by Pa∣netius. And so pre∣pareth himselfe to proceede to that which followeth.

Finis.

Notes

• q 1.1

  [Written or de∣•…•…icated] to [his] sonne Marcus, of Duties.
• * 1.2

  summe.
• q 1.3

  [gathered or set downe] by D. Erasmus.
• * 1.4

  Cicero, his sonne.
• * 1.5

  giue not himselfe wholly vnto.
• q 1.6

  simple studie [or any one kinde of •…•…earning].
• q 1.7

  •…•…oyne together Greek [studies] with Latin [stu∣dies].
• q 1.8

  the ver∣tues of speech.
• q 1.9

  science or skill.
• * 1.10

  And then.
• q 1.11

  science or skill.
• * 1.12

  * to the intent that he may make him &c
• * 1.13

  to m•…•…ke it bet∣ter.
• q 1.14

  ch•…•…fly by two names or cō∣mendations lay∣eth open most largely [or most w•…•…de] to euery re∣spect [viz. part or purpose] of life.
• q 1.15

  ch•…•…fly by two names or cō∣mendations lay∣eth open most largely [or most w•…•…de] to euery re∣spect [viz. part or purpose] of life.
• q 1.16

  this one is com∣m•…•…n to •…•…ll philo∣sophers amongst themselues.
• q 1.17

  he witnesseth himselfe to follow the Sto•…•…ks chiefly in this disputa•…•…iō.
• q 1.18

  appointed the very b•…•…st, the end or limit of &c.
• q 1.19

  vnto which •…•… end.
• * 1.20

  election or difference.
• q 1.21

  ouerturned also.
• * 1.22

  the very nature of dutie.
• * 1.23

  Albeit
• q 1.24

  behooueth or is meet for you
• q 1.25

  hearing.
• q 1.26

  Athens a famous Citie & vniuersity in Greece▪
• q 1.27

  to a∣bounde or flowe.
• * 1.28

  rules and instru∣ctions or lessons.
• q 1.29

  chiefe.
• * 1.30

  reader Cratippus, viz. your teacher.
• q 1.31

  of which the one▪
• q 1.32

  increase or fur∣nish you.
• q 1.33

  the o∣ther viz. the Citie may store you with, &c.
• q 1.34

  haue ioyned together. alwaies Latin to Greeke for my profit.
• * 1.35

  q exercise of spea∣king [eloquently] or practice of pleading.
• q 1.36

  exercise of spea∣king [eloquently] or practice of pleading.
• q 1.37

  I think the same to be don of you.
• * 1.38

  equall.
• * 1.39

  skill or know∣ledge.
• q 1.40

  to which thing indeed.
• q 1.41

  do seeme or are thought.
• * 1.42

  furtherance.
• q 1.43

  men.
• q 1.44

  rude or vnskil∣full of Greek let∣ters or learning.
• * 1.45

  that they them∣selues haue got∣ten something,
• q 1.46

  both to speake [〈◊〉〈◊〉] and also to iudge.
• q 1.47

  prince.
• * 1.48

  time.
• * 1.49

  please.
• q 1.50

  shall owe to will or be willing.
• * 1.51

  increase in lear∣ning.
• q 1.52

  you reading
• q 1.53

  our works [or writings.]
• * 1.54

  greatly.
• * 1.55

  q disagreeing.
• * 1.56

  Philosophers of Aristotles •…•…ect.
• * 1.57

  we both desire.
• * 1.58

  followers both of Socrates and Plato, who was A∣ristotles school∣master and Socra∣tes schollar.
• q 1.59

  do as you think good.
• q 1.60

  I hinder no∣thing.
• q 1.61

  but you.
• q 1.62

  speech.
• q 1.63

  full or copious.
• q 1.64

  our writings.
• q 1.65

  verily.
• q 1.66

  to be thought [or deemed] spoken proudly or vauntingly.
• q 1.67

  granting [or giuing place] to many the skill of playing the Philo∣sopher.
• * 1.68

  take vpon me that.
• q 1.69

  is the property of an Oratour.
• * 1.70

  fitly or properly.
• q 1.71

  finely.
• q 1.72

  consumed. [my] age.
• q 1.73

  I seeme to challenge it as by mine own right, in some manner.
• * 1.74

  wh•…•…refore.
• q 1.75

  I Exhort you verie greatly.
• * 1.76

  q studio•…•…sly or diligen•…•…ly.
• q 1.77

  my Cicero.
• q 1.78

  haue equalized themselues almost o•…•… wel-n•…•…ere vnto those. viz. are be∣come so many as the other.
• q 1.79

  power of speech.
• q 1.80

  in those [orati∣ons.]
• q 1.81

  equall of one •…•…ort.
• q 1.82

  temperate or meane, viz. not too lofty nor too base.
• * 1.83

  ado•…•…ned or practised.
• q 1.84

  truly I see that to haue happened as y•…•…t to none of the •…•…recians
• q 1.85

  in either kind
• q 1.86

  that kinde of speaking belong∣ing to the plea∣ding place or the bar.
• q 1.87

  quiet.
• q 1.88

  disputing or rea∣soning.
• q 1.89

  had or recko∣ned.
• * 1.90

  a sharp disputant.
• q 1.91

  an orator smally [or nothing] ve∣hement.
• * 1.92

  pleasant.
• * 1.93

  Theophrastus∣his scholar.
• q 1.94

  let it be the iudgement of o∣thers.
• q 1.95

  I truly do iudge also Plato to haue been able to speak most grau•…•…ly and most copiously, if he would haue •…•…ndled [or fol∣lowed] that law∣yer like kind of speaking.
• * 1.96

  with great vari∣ety of words.
• q 1.97

  Demosthenes t•…•… haue been able to doe •…•…rimly and glitteringly [or notably].
• q 1.98

  had beene wil∣ling to pronounce them.
• q 1.99

  Also I iudge af∣ter the same man∣ner.
• q 1.100

  both of whom.
• * 1.101

  course.
• q 1.102

  when as.
• * 1.103

  decreed or ap∣pointed.
• q 1.104

  been most wil∣ling.
• q 1.105

  to make my en∣trance from that.
• q 1.106

  apt.
• q 1.107

  weighty, or of most importance, or most besee∣ming.
• q 1.108

  For whereas ma∣ny things in phi∣losophy both weightie, & pro∣fitable, are dispu∣ted.
• q 1.109

  accurrately, or very curiously
• * 1.110

  at large.
• q 1.111

  deliuered by them and giuen in precepts.
• q 1.112

  to lye open [or reach the furthest]
• q 1.113

  common mat∣ters.
• * 1.114

  belonging to a mans selfe, or some few.
• * 1.115

  common pleas where matters are pleaded for all sorts, or the Iudge∣ment Hall.
• * 1.116

  common pleas where matters are pleaded for all sorts, or the Iudg∣ment Hall.
• * 1.117

  common pleas where matters are pleaded for all sorts, or the Iudg∣ment Hall.
• q 1.118

  matters at home
• q 1.119

  my thing with or by your selfe.
• q 1.120

  contract [or make bargaine].
• q 1.121

  is set.
• * 1.122

  practicing or exercising it.
• q 1.123

  filthines or •…•…hame.
• q 1.124

  of.
• q 1.125

  in no precepts of dutie to be gi∣uen, or being deliuered.
• q 1.126

  disciplines [viz. Sects of Philoso∣phers].
• * 1.127

  ouerturne.
• q 1.128

  ends [or limits] of good things and euill.
• q 1.129

  agreeable to
• * 1.130

  be very like himselfe.
• q 1.131

  not ouercomne sometimes.
• * 1.132

  of his nature.
• q 1.133

  loue, vse or exercise.
• * 1.134

  bounty.
• q 1.135

  iudging.
• q 1.136

  determining or setting downe.
• q 1.137

  in readinesse, or euident.
• * 1.138

  not further debating.
• * 1.139

  debated.
• q 1.140

  of vs.
• q 1.141

  Disciplines.
• * 1.142

  vnlesse they will 〈◊〉〈◊〉 from, themselues.
• q 1.143

  neither any pre∣cepts of duty can be •…•…et downe [as] firme, stable, &c.
• * 1.144

  sure.
• q 1.145

  conioy∣ned or coupled.
• q 1.146

  of them.
• q 1.147

  say.
• q 1.148

  honesty to bee most earnestly de∣sired for it selfe.
• q 1.149

  that doctrine [or the right of giuing precepts] of dutie, doth p•…•…o∣ly belong.
• q 1.150

  proper of.
• * 1.151

  hissed out of the schooles.
• q 1.152

  should haue.
• q 1.153

  right or due.
• q 1.154

  disputing.
• * 1.155

  matters.
• q 1.156

  be.
• q 1.157

  Therefore tru∣ly wee doe follow chiefely the Sto∣iks at this time, and in this questi∣on.
• * 1.158

  expounders or translaters.
• * 1.159

  accustomed.
• q 1.160

  shall seem good by any meanes.
• q 1.161

  in our iudge∣ment and arbitre∣ment [or opini∣on]
• * 1.162

  q It pleaseth [or liketh] therefore.
• q 1.163

  all my disputati∣on [or the whole dispute following]
• q 1.164

  concerning du∣ty.
• * 1.165

  describe or set downe.
• q 1.166

  before.
• * 1.167

  wonder.
• q 1.168

  to haue beene omitted of Pane∣tius.
• q 1.169

  institution or booke of giuing precepts.
• q 1.170

  of any.
• * 1.171

  taken in hand.
• q 1.172

  from reason. viz by an order∣ly course.
• q 1.173

  come or pro∣ceede from a de∣finition.
• * 1.174

  concerning which the dis∣course is.
• q 1.175

  disputed or in∣treated.
• q 1.176

  word, tearme denomination.
• q 1.177

  simple: v•…•…z. of one kinde onely.
• q 1.178

  in the general, or according to the generall.
• q 1.179

  being twofold in deed.
• q 1.180

  indeed or in ef∣fect.
• q 1.181

  of.
• q 1.182

  sentence.
• * 1.183

  The one kind.
• q 1.184

  agreee to or be∣long.
• q 1.185

  except or saue onely.
• q 1.186

  The other is a middle Duty or begun.
• q 1.187

  taken or done to to some necessarie purpose.
• q 1.188

  to restore aright.
• q 1.189

  is of a perfect Duty, or a proper∣ty or part of &c.
• * 1.190

  to restore, but not aright.
• q 1.191

  [is] of.
• * 1.192

  〈◊〉〈◊〉 〈◊〉〈◊〉 perfect [Duty].
• * 1.193

  si•…•…h that.
• * 1.194

  as right and ho∣nesty requires.
• q 1.195

  but.
• q 1.196

  done.
• q 1.197

  counsels or ad∣uice, viz. of our selues, without command or in∣forcement.
• q 1.198

  those [duties.]
• * 1.199

  onely according to the commande∣ment of others or lawes.
• q 1.200

  [to be] of &c.
• q 1.201

  •…•…mploy, gouern or order
• * 1.202

  may belong to.
• q 1.203

  Duty begun.
• q 1.204

  appertaineth to the perfect.
• * 1.205

  All the question.
• q 1.206

  is double [or of two sorts.
• * 1.207

  determinat, one of good.
• q 1.208

  the other [kinde] is.
• * 1.209

  is placed.
• q 1.210

  the vse of life may bee confirmed into all parts.
• q 1.211

  Examples of the former kinde are of this sort▪ or there are such like exam∣ples of, &c.
• q 1.212

  and which are of the same kinde.
• q 1.213

  of What Duties precepts are deliue∣red
• * 1.214

  the attaining of the greatest good.
• q 1.215

  to belong rather to •…•…e institution [or orderin•…•…] of the common life.
• q 1.216

  it is to bee expres∣sed of vs.
• * 1.217

  intreate.
• q 1.218

  And also there is another diuision of Duty.
• * 1.219

  meane.
• q 1.220

  right.
• q 1.221

  but they call this common office 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.222

  meane or com∣mon.
• * 1.223

  that is a middle Duty.
• q 1.224

  which wherefore it is done, &c.
• q 1.225

  way of delibera∣liberating [or adui∣sing] in chusing things.
• q 1.226

  Therefore there is a triple [or three∣fold] aduisēent [or maner of aduising] in taking counsell, as it seemeth to Pa∣netius.
• q 1.227

  falleth into deli∣beration, or com∣meth to be consi∣dered of [or to bee weighed.]
• q 1.228

  sentences.
• q 1.229

  And then or in the next place.
• * 1.230

  search out or ad∣vise.
• q 1.231

  riches and store or abundance.
• q 1.232

  by which things.
• q 1.233

  their friends.
• q 1.234

  into the respect.
• * 1.235

  be contrary to honestie.
• * 1.236

  of the other side,
• q 1.237

  recall.
• * 1.238

  haled to and fro.
• q 1.239

  deliberating or aduising.
• q 1.240

  doubtfull.
• * 1.241

  studie.
• q 1.242

  thinking or deli∣berating.
• q 1.243

  passe by.
• * 1.244

  ouer•…•…lipped.
• q 1.245

  for neither are wont to deliberate onely, &c.
• q 1.246

  two honest things being pro∣pounded.
• q 1.247

  what reason [or manner of adui∣sing] he thought to be &c.
• q 1.248

  to owe, or that •…•…t ought.
• q 1.249

  wee must dispute.
• q 1.250

  by a like reason, or as many waies.
• q 1.251

  afterwards.
• q 1.252

  comparison of them.
• q 1.253

  Tully doth teach in this chapter ac∣cording to the sen∣tence of &c.
• q 1.254

  mention this on∣ly to be to liue bles∣sedly.
• q 1.255

  added.
• q 1.256

  by which, indu∣strie and vse com∣ming thereunto.
• * 1.257

  whereunto.
• * 1.258

  first.
• * 1.259

  giuen.
• q 1.260

  study or earnest desire.
• q 1.261

  that is.
• q 1.262

  an appetite is fol∣lowing.
• q 1.263

  friendly to safety.
• * 1.264

  an avoiding.
• q 1.265

  nature hath added
• * 1.266

  soule.
• * 1.267

  force or abilitie.
• q 1.268

  whole or all.
• q 1.269

  arts or sciences.
• q 1.270

  goe or come.
• * 1.271

  in the beginning or first of all
• * 1.272

  each creature should saue it selfe.
• * 1.273

  auoide or flie from.
• * 1.274

  to preserue life.
• q 1.275

  as dens or hiding places.
• q 1.276

  other.
• q 1.277

  appetite.
• q 1.278

  coniunction, co∣pulation or ingen∣dering.
• * 1.279

  breeding.
• q 1.280

  common thing of all.
• * 1.281

  loue.
• * 1.282

  creatures.
• q 1.283

  pro•…•…reated or brought forth.
• q 1.284

  doth differ chiefly
• q 1.285

  because this.
• q 1.286

  applieth.
• * 1.287

  that which is past.
• * 1.288

  indued with rea∣son o•…•… vnderstan∣ding.
• q 1.289

  things that follow, or conse∣quents or sequels.
• * 1.290

  he.
• q 1.291

  also he is not ig∣norant.
• q 1.292

  progresses.
• q 1.293

  foregoings or forerunners.
• q 1.294

  similitudes or semblances.
• q 1.295

  to.
• * 1.296

  considereth or obserueth.
• q 1.297

  to rule or gouern it.
• q 1.298

  to the liuing of it.
• * 1.299

  q And.
• q 1.300

  reconcile or gain.
• * 1.301

  power.
• q 1.302

  both to a fellow∣ship of speech and a fellowship of life.
• q 1.303

  first of all.
• q 1.304

  chiefe.
• q 1.305

  procreated.
• q 1.306

  a company.
• q 1.307

  celebrated or ga∣thered by many to∣gether.
• q 1.308

  obey themselues.
• q 1.309

  minister suffici∣ently.
• q 1.310

  to cloathing and food or liuing.
• q 1.311

  wife.
• * 1.312

  whom it hath deare and ought to defend
• q 1.313

  also doth stir vp the mindes.
• q 1.314

  greater to ma∣nage their affaires.
• * 1.315

  is a speciall or chiefe property of man.
• q 1.316

  of man.
• * 1.317

  * void of necessarie
• q 1.318

  couet.
• * 1.319

  somewhat.
• * 1.320

  Al. cogitation.
• * 1.321

  secret.
• * 1.322

  wonderous.
• * 1.323

  to a blessed life.
• q 1.324

  of which it i•…•… ga∣thered, that what is true. &c.
• * 1.325

  pure.
• q 1.326

  that to be.
• q 1.327

  There is adioy∣ned to this.
• q 1.328

  earnest longing for.
• q 1.329

  couetous desire.
• * 1.330

  espying or fin∣ding out.
• * 1.331

  framed of nature.
• q 1.332

  instructing.
• * 1.333

  q [a man]
• q 1.334

  commanding.
• q 1.335

  for the cause of [his] commoditie, wherein standeth.
• * 1.336

  ariseth.
• q 1.337

  humane things.
• * 1.338

  that.
• * 1.339

  force.
• q 1.340

  becommeth.
• * 1.341

  what measure [is to be obserued] in de•…•…ds and words.
• * 1.342

  beauty, grace.
• q 1.343

  conuenience or agreement.
• q 1.344

  similitude or pro∣portion.
• q 1.345

  transporting.
• q 1.346

  fairenesse or beautie.
• * 1.347

  steadfastnesse.
• q 1.348

  also to be kept.
• q 1.349

  bewareth or ta∣keth heed.
• q 1.350

  lest 〈◊〉〈◊〉 doe any thing.
• q 1.351

  womanishly.
• q 1.352

  do not nor thinke any thing.
• * 1.353

  imagine.
• * 1.354

  sensually.
• q 1.355

  and.
• q 1.356

  honest thing.
• * 1.357

  framed.
• q 1.358

  made noble.
• * 1.359

  que for enim.
• q 1.360

  it to be laudable.
• q 1.361

  you see indeed.
• q 1.362

  admirable loues.
• * 1.363

  chiefe or cardi∣nall vertues.
• q 1.364

  of the common life, or belonging to life.
• q 1.365

  flowe abroad or proceede.
• q 1.366

  fortitude.
• q 1.367

  All which is ho∣nest.
• * 1.368

  euery part or du∣tie of honesty.
• q 1.369

  ariseth out of som [part] of the foure parts.
• * 1.370

  branches or heads
• q 1.371

  occupied or con∣uersant.
• q 1.372

  full perceiuing or in•…•…ght, o•…•… searching out.
• q 1.373

  cunning or po∣licie.
• * 1.374

  fellowship.
• * 1.375

  euerie bodie his right.
• q 1.376

  faithfulnesse of things contracted; viz faithfull dea∣ling in all maner of couenants.
• q 1.377

  strength or worth
• q 1.378

  high and incon∣querable minde.
• q 1.379

  and which are spoken.
• q 1.380

  in which is in.
• * 1.381

  moderation or discretion.
• q 1.382

  tied or linked, knit
• * 1.383

  folden one within another.
• q 1.384

  certaine kindes
• * 1.385

  spring or proceed.
• q 1.386

  is in, viz. issueth out.
• q 1.387

  inuention.
• q 1.388

  office or work.
• q 1.389

  most of all or e∣specially.
• q 1.390

  he that can.
• q 1.391

  expresse or render
• q 1.392

  to be reputed worthily.
• * 1.393

  is the subiect thereof.
• q 1.394

  conuersant or oc∣cupied.
• * 1.395

  assigned or are the subiect.
• q 1.396

  in which the acti∣on of life is contai∣ned.
• q 1.397

  coniunction.
• * 1.398

  appeare.
• q 1.399

  riches or wealth
• * 1.400

  his [friends]
• * 1.401

  q stead fastnesse, kee∣ping of a measure.
• * 1.402

  added.
• q 1.403

  tossing or exer∣cising.
• q 1.404

  adding or kee∣ping measure.
• q 1.405

  handled or med∣led with.
• * 1.406

  keepe.
• q 1.407

  princesse or prin∣cipall.
• q 1.408

  followed.
• q 1.409

  And or but.
• * 1.410

  chiefe heads or common places.
• q 1.411

  force or strength
• q 1.412

  touch chiefly.
• q 1.413

  the humane na∣ture or mans nature
• q 1.414

  we all are drawne
• q 1.415

  science.
• q 1.416

  In which to ex∣cell we account it, &c.
• q 1.417

  passe others.
• q 1.418

  But we account it both euill & disho∣nest, &c.
• q 1.419

  an euill thing.
• q 1.420

  both naturall.
• q 1.421

  vices.
• * 1.422

  must be shunned.
• q 1.423

  haue not or ac∣count not.
• * 1.424

  which we knowe not, as though wee knewe them.
• q 1.425

  assent vnto them rashly.
• q 1.426

  flie from.
• q 1.427

  and.
• * 1.428

  to desire.
• q 1.429

  shall adde.
• * 1.430

  leasure.
• q 1.431

  matters to bee considered.
• q 1.432

  There is another fault.
• q 1.433

  confer, or bestow.
• q 1.434

  much diligence.
• q 1.435

  vpon things ob∣scure, &c. viz. in darke and ha•…•…d matters.
• q 1.436

  same [things.]
• q 1.437

  nothing necessa∣rie, or needlesse.
• q 1.438

  shunned or es∣chewed.
• q 1.439

  what, &c.
• q 1.440

  put.
• q 1.441

  it, the 〈◊〉〈◊〉.
• q 1.442

  pra•…•…led by right.
• q 1.443

  as we haue heard •…•…. Sulpit•…•…s [to haue trauel•…•…ed much o•…•… been verie excellent] in Astro∣logie.
• * 1.444

  q conuersant or oc∣cupied.
• q 1.445

  tracing or finding out.
• * 1.446

  through the.
• q 1.447

  doing things, or following necessa∣rie businesse.
• q 1.448

  all the commen∣dation.
• q 1.449

  in doing or per∣forming good du∣ties.
• q 1.450

  an intermission is made, or may be.
• q 1.451

  many returnes are giuen.
• q 1.452

  many returnes are giuen.
• * 1.453

  vnto the former studies.
• q 1.454

  and also the tos∣sing.
• * 1.455

  ceaseth.
• q 1.456

  keepe vs.
• q 1.457

  thinking or con∣templation.
• q 1.458

  labour.
• q 1.459

  thought and mouing.
• q 1.460

  is conuersant.
• q 1.461

  consulting.
• q 1.462

  concerning ho∣nest things.
• * 1.463

  to the good and blessed life.
• q 1.464

  And indeed.
• q 1.465

  three other ver∣tues.
• q 1.466

  that reason [or consideration] doth extend it selfe most largely.
• q 1.467

  wherein there is conta•…•…ned the soci∣etie, &c.
• q 1.468

  in which.
• q 1.469

  splendour.
• * 1.470

  whereof.
• q 1.471

  •…•…re named.
• * 1.472

  bountifulnesse.
• q 1.473

  to this.
• q 1.474

  it is lawful to call.
• * 1.475

  gentlenesse.
• q 1.476

  first.
• q 1.477

  not any man hurt any one.
• q 1.478

  wrong.
• * 1.479

  The next, or se∣condly.
• * 1.480

  his owne, peculiar for himselfe, or pri∣uate.
• q 1.481

  But no.
• * 1.482

  possession or tenure.
• * 1.483

  waste grounds or places without in∣habitant.
• q 1.484

  obtained in warre.
• q 1.485

  of which it is don.
• q 1.486

  field called Ar∣pinas.
• * 1.487

  accounted the Arpinatians [field] Thusculan, of the Thusculanes.
• q 1.488

  field called Ar∣pinas.
• * 1.489

  setting out.
• q 1.490

  like.
• q 1.491

  like.
• * 1.492

  sith that
• q 1.493

  had bin.
• * 1.494

  the owne of euery one.
• * 1.495

  enioy.
• * 1.496

  chanced.
• q 1.497

  to euerie one or to himselfe.
• * 1.498

  * befallen him.
• * 1.499

  breake.
• * 1.500

  of fellowship a∣mongst men.
• q 1.501

  of Plato.
• * 1.502

  onely.
• q 1.503

  que for enim.
• * 1.504

  claime.
• q 1.505

  our parents [clayme] a part.
• * 1.506

  as the Stoiks hlode.
• * 1.507

  that all.
• * 1.508

  are created.
• q 1.509

  begotten.
• * 1.510

  for mans cause.
• q 1.511

  some may profit others.
• * 1.512

  benefit or helpe.
• q 1.513

  In this.
• * 1.514

  we are bound.
• q 1.515

  a leader.
• q 1.516

  to bring into the midst.
• q 1.517

  receiuing.
• * 1.518

  knit.
• q 1.519

  fellowship of men amongst men.
• q 1.520

  fidelitie or faith∣full dealing.
• * 1.521

  Al And faithful∣nesse is the founda∣tion of Iustice.
• * 1.522

  all agreements.
• * 1.523

  more difficult.
• q 1.524

  studiously.
• q 1.525

  belieue.
• * 1.526

  that faithfulnesse is named thereof.
• q 1.527

  that which was said is done.
• * 1.528

  performed.
• q 1.529

  [Tullie teacheth that there are] two kindes of, &c.
• * 1.530

  two kindes of.
• q 1.531

  may arise or be deriued.
• * 1.532

  belongeth.
• q 1.533

  bring in or doe iniurie.
• * 1.534

  put or driue away
• * 1.535

  choler.
• * 1.536

  * perturbation.
• q 1.537

  to bring violent hands to his fellow.
• * 1.538

  doth not defend no•…•… 〈◊〉〈◊〉 iniurie to be don to others
• q 1.539

  for the cause of h•…•…rting.
• q 1.540

  come or proceed.
• q 1.541

  thinketh.
• * 1.542

  that except.
• q 1.543

  shall incur some damage.
• q 1.544

  affected or tou∣ched.
• q 1.545

  some.
• q 1.546

  attempt.
• * 1.547

  iniurie.
• q 1.548

  haue coueted or earnestly desired.
• q 1.549

  which vice.
• q 1.550

  lie open or ex∣tend it selfe most largely.
• q 1.551

  a greater courage or stomacke.
• q 1.552

  belongeth or hath a respect.
• q 1.553

  gratifying.
• q 1.554

  riches.
• q 1.555

  that any money or any summe of money was suffici∣ent, &c.
• q 1.556

  with the fruits [or increase] whereof.
• * 1.557

  if he were not a∣ble to maintaine an ar•…•…ie with his reuenew.
• q 1.558

  nourish.
• q 1.559

  Also.
• q 1.560

  preparations.
• q 1.561

  tricking or ador∣ning.
• * 1.562

  finenesse.
• * 1.563

  meanes.
• q 1.564

  it is effected.
• q 1.565

  should be.
• q 1.566

  amplifying or in∣c•…•…rease of the goods of a mans family.
• q 1.567

  fled or shunned.
• q 1.568

  very many.
• q 1.569

  brought especi∣ally.
• q 1.570

  that a forgetful∣nesse of Iustice should take them.
• q 1.571

  haue or shall fall.
• q 1.572

  honours.
• q 1.573

  sacred fellowship.
• * 1.574

  reacheth further.
• q 1.575

  of that sort.
• * 1.576

  be cheefe.
• * 1.577

  therein falleth out for most part so great contention.
• q 1.578

  is made or hap∣peneth.
• * 1.579

  storme raised of late by Caius Ce∣sar, &c.
• q 1.580

  peruerted or tur∣ned topsie turuie.
• * 1.581

  the lawes of God and man.
• * 1.582

  for the cause of that principalitie
• q 1.583

  opinion.
• * 1.584

  stoutest stomacks or brauest mindes.
• q 1.585

  it is to be looked to.
• q 1.586

  lest it be any thing offended in that kinde or be∣halfe.
• q 1.587

  it verie much concerneth.
• * 1.588

  wrong.
• q 1.589

  any perturbation, or vpon a hotte blood as it is called.
• q 1.590

  to a time.
• * 1.591

  of set purpose or consultation.
• q 1.592

  things.
• * 1.593

  easier.
• * 1.594

  q befall.
• q 1.595

  motion or pas∣sion.
• * 1.596

  deuised & thoght of b•…•…fore.
• * 1.597

  p•…•…epared for.
• * 1.598

  enough hath bin spoken.
• q 1.599

  bringing in or offering iniurie.
• q 1.600

  spring or growe.
• q 1.601

  And.
• q 1.602

  moe.
• q 1.603

  •…•…termitting.
• * 1.604

  * to defend one another.
• q 1.605

  forsaking.
• q 1.606

  they will not.
• q 1.607

  to take vpon them or vndergoe.
• q 1.608

  enmities or ill will.
• q 1.609

  cost.
• q 1.610

  slugg•…•…shnesse▪ ig∣norance or cowa•…•…d linesse.
• q 1.611

  occupations.
• * 1.612

  helplesse.
• q 1.613

  to saue harmeless.
• q 1.614

  Therefore we must looke.
• q 1.615

  lest it be not suf∣ficient.
• q 1.616

  in Plato concer∣ning the Philoso∣phers.
• q 1.617

  [them] to be iust therfore.
• q 1.618

  conuersant or exercised.
• q 1.619

  tracing or search∣ing out of the truth.
• q 1.620

  depise.
• q 1.621

  account for no∣thing or make no reckning of.
• q 1.622

  most part of men
• * 1.623

  greedily seeke after.
• q 1.624

  cōcerning which▪
• q 1.625

  to fight with swords, contend or braul•…•….
• q 1.626

  offering iniurie.
• q 1.627

  letted by a desire of getting learning
• q 1.628

  in truth he think∣eth.
• q 1.629

  them not about to come to the commonweale, or to in∣termeddle in.
• q 1.630

  but compelled or inforced, or were they not compeld.
• * 1.631

  more reason that it should be done.
• q 1.632

  with good will, without constraint.
• q 1.633

  well done.
• q 1.634

  that same is iust to▪ if it be done vo∣luntarily.
• * 1.635

  loue.
• * 1.636

  looking to their houshold affaires.
• q 1.637

  by a certaine hate or some grudge.
• q 1.638

  themselues to do, or to follow.
• q 1.639

  themselues to do, or to follow.
• q 1.640

  may be thought.
• * 1.641

  fellowship.
• q 1.642

  nothing of study, nothing of labour, nothing of sub∣stance.
• q 1.643

  Because therefore after we haue decla∣red the two kindes of iniustice.
• q 1.644

  either kinde.
• q 1.645

  to iudge easily.
• * 1.646

  loue or flatter our selues too much.
• q 1.647

  it is hard to take care of other mens matters.
• q 1.648

  Terentian Chremes.
• q 1.649

  thinketh nothing to be strange to him of that which appertaineth to man.
• * 1.650

  estranged from.
• q 1.651

  But yet.
• q 1.652

  evther prosperous or crosse.
• q 1.653

  befall
• * 1.654

  as ye would say.
• q 1.655

  commaunde or teach well.
• q 1.656

  equitie it selfe.
• * 1.657

  is apparant.
• q 1.658

  by it selfe.
• q 1.659

  declareth.
• q 1.660

  a cogitation of in•…•…urie.
• * 1.661

  that duties are.
• q 1.662

  for circumstances
• q 1.663

  officious.
• q 1.664

  it be departed.
• q 1.665

  Apex is taken for the highest top of any thing; heere for •…•…ice quiddities or extremities of law.
• * 1.666

  seasons.
• q 1.667

  fall out often.
• q 1.668

  worthy of.
• * 1.669

  become cleane o∣therwise.
• q 1.670

  as, it may be iust, &c.
• q 1.671

  furious.
• q 1.672

  it becommeth.
• q 1.673

  [them] to be referred.
• * 1.674

  that hurt be done to no man.
• * 1.675

  next.
• q 1.676

  it be serued to the common profit, viz. that the cōmon commoditie be pre∣ferred.
• q 1.677

  duty is changed when as &c.
• * 1.678

  remaines not.
• q 1.679

  the same
• q 1.680

  for some pro∣mise may fall out and couenant.
• q 1.681

  that it may be vn∣profitable to be effected.
• * 1.682

  that.
• * 1.683

  reported in sto∣ries.
• * 1.684

  performed.
• * 1.685

  See the marginall note in the latine bookes.
• q 1.686

  depriued.
• * 1.687

  boones.
• q 1.688

  he being angry.
• * 1.689

  asked.
• * 1.690

  for the death.
• q 1.691

  the greatest mourning.
• q 1.692

  neither those pro∣mises are.
• * 1.693

  fulfilled.
• q 1.694

  promised.
• q 1.695

  profit.
• * 1.696

  made the promi∣ses.
• * 1.697

  that the greater losse should be.
• * 1.698

  harme.
• q 1.699

  put before or pre∣ferred to the lesse.
• q 1.700

  shall appoint or promise.
• * 1.701

  that you will come to be an ad∣uocate or counsel∣lour to speake for a∣nother in his mat∣ter which is in hand.
• q 1.702

  doe.
• * 1.703

  promised.
• q 1.704

  it was promised.
• q 1.705

  depart.
• q 1.706

  complaine him∣selfe to be left desti∣tue.
• q 1.707

  not to be stoode to, or that we are not to stand to, or that it is not meet to &c.
• q 1.708

  any man.
• * 1.709

  most of which things.
• q 1.710

  most of them are freed.
• q 1.711

  most of them are freed.
• * 1.712

  Chancery or Court of consci∣ence.
• q 1.713

  Lawes, or statute∣lawes.
• q 1.714

  Equity is to be looked to in law matters.
• q 1.715

  Offices or mat∣ters.
• q 1.716

  Also wrongs are oft times.
• q 1.717

  but.
• q 1.718

  naughty or wre∣sted misconstruing.
• q 1.719

  The chiefest or vtmost, or the vi∣gour of lawe.
• q 1.720

  chiefe.
• * 1.721

  made.
• q 1.722

  worne.
• q 1.723

  speech or com∣munication.
• q 1.724

  in the common∣weale.
• q 1.725

  league of peace.
• * 1.726

  q truce of a hun∣dreth and thirtie daies were couenā∣ted with the enemy
• q 1.727

  destroyed, wasted or ouer•…•…anne.
• q 1.728

  fields by night.
• q 1.729

  the truce of daies and not of nights were couenanted
• q 1.730

  neither truly.
• q 1.731

  ou•…•…s.
• q 1.732

  allowed of.
• q 1.733

  Quintus Fabius
• q 1.734

  giuen.
• * 1.735

  vmpire or daies∣man.
• q 1.736

  to the Nolanes.
• * 1.737

  and them of Na∣ples.
• * 1.738

  about.
• q 1.739

  to haue spoken with either of them seuerally.
• * 1.740

  greedily.
• q 1.741

  set backe or retire
• * 1.742

  encroche one vp∣on another.
• * 1.743

  which when ei∣ther of them had done.
• * 1.744

  there was a par∣cell of ground, &c. set out or bounded.
• * 1.745

  Al on both sides.
• * 1.746

  yeelded.
• * 1.747

  eschewed.
• q 1.748

  thing, or case.
• * 1.749

  in reuenge and chastisement.
• * 1.750

  wot not.
• q 1.751

  him who began to repent of his in∣iury.
• q 1.752

  prouoked.
• q 1.753

  any like thing.
• q 1.754

  the warres.
• q 1.755

  matters required or challenged, viz. the things which they who begin, would require.
• * 1.756

  we vse no cruelty
• q 1.757

  couenants.
• * 1.758

  mercifully or curteously.
• q 1.759

  Also.
• q 1.760

  warre.
• q 1.761

  preserued in any wise.
• q 1.762

  disputing or de∣bating the mat∣ter.
• * 1.763

  violence.
• q 1.764

  proper.
• q 1.765

  is.
• q 1.766

  truly.
• q 1.767

  vndertaken.
• * 1.768

  to this end and purpose.
• q 1.769

  that.
• q 1.770

  it may liued [of vs.]
• * 1.771

  they ought to be saued.
• q 1.772

  bin cruell in war.
• q 1.773

  fierce, sauage or outragious.
• q 1.774

  Equies.
• q 1.775

  tooke away [or spoiled] vtterly.
• q 1.776

  I would not Co∣•…•…inth.
• q 1.777

  I belieue them to haue followed the opportunity of the place especially.
• q 1.778

  prouoke them to make warre.
• q 1.779

  Truly in my opi∣nion.
• q 1.780

  we are alwaie to consult for peace.
• q 1.781

  which shall haue no deceipt.
• q 1.782

  if it had been o∣beyed vnto me, or if I had bin obeyed.
• q 1.783

  best [common∣weale.]
• q 1.784

  it is to be proui∣ded for them.
• q 1.785

  haue ouercomne.
• q 1.786

  then they who their weapons be∣ing laide away fly to the fidelitie of the Emperours.
• q 1.787

  Aries, is an engine called a ram: which serued in warre to beate downe walls.
• q 1.788

  smitton downe.
• q 1.789

  in which thing.
• q 1.790

  so verie greatly.
• q 1.791

  at or with ours
• * 1.792

  vnto their fideli∣tie.
• q 1.793

  ouercome, sub∣dued.
• q 1.794

  of them, viz. of those cities and na∣tions.
• * 1.795

  after the manner.
• q 1.796

  truly.
• q 1.797

  equitie.
• * 1.798

  set downe.
• * 1.799

  sincerely.
• q 1.800

  law of the heralds who were to pro∣clame warre.
• q 1.801

  of which.
• q 1.802

  no war to be iust.
• q 1.803

  done.
• q 1.804

  things being first claymed.
• q 1.805

  denounced solem∣ly or published.
• q 1.806

  the Emperour.
• q 1.807

  the sonne of Ca∣to, a nouice.
• q 1.808

  did play the souldier.
• q 1.809

  But.
• q 1.810

  seemed good to.
• q 1.811

  send away or dis∣charge.
• q 1.812

  legion of soul∣diers.
• q 1.813

  of fighting.
• q 1.814

  should suffer.
• q 1.815

  tarry.
• q 1.816

  binde him by a second oath of war∣fare.
• q 1.817

  the former [oath] being lost, hee might not fight by right &c.
• q 1.818

  chiefe obseruati∣on they had.
• q 1.819

  mouing or mana∣ging their warre.
• q 1.820

  an epistle [extant]
• q 1.821

  being an olde man.
• q 1.822

  himselfe to haue heard.
• q 1.823

  him to haue bin dismissed.
• q 1.824

  whenas he was a souldier.
• q 1.825

  admonisheth him to.
• * 1.826

  take heede.
• q 1.827

  into the battel.
• * 1.828

  that it was lawful.
• * 1.829

  a sworne souldier.
• q 1.830

  in good truth do obserue.
• q 1.831

  that.
• q 1.832

  who was a stub∣borne enemy by a proper name or by a proprietie of speech.
• * 1.833

  an open enemy.
• q 1.834

  a souldier or man of war.
• q 1.835

  sorowfulnesse.
• * 1.836

  matter.
• * 1.837

  amongst.
• * 1.838

  in these words, Aut, &c.
• q 1.839

  gentlenesse or moderation.
• q 1.840

  soft or milde.
• * 1.841

  wage warre.
• q 1.842

  long continuance
• * 1.843

  odious.
• q 1.844

  hath.
• * 1.845

  standeth.
• q 1.846

  remained pro∣perly
• * 1.847

  in him, viz. stands for &c.
• q 1.848

  〈◊〉〈◊〉 armour of the contrary part.
• q 1.849

  But.
• q 1.850

  it is contended, viz. the contētion is
• q 1.851

  concerning em∣pire, viz. about go∣uerning or ruling, who shall rule.
• q 1.852

  the causes to be the same altogether which I said a little before, to be the iust causes of war.
• q 1.853

  to which.
• q 1.854

  empire or bearing rule.
• q 1.855

  lesse bitterly.
• q 1.856

  ciuilly.
• * 1.857

  if it bee against an enemie: otherwise if against a competi∣•…•….
• * 1.858

  a •…•…uter against vs.
• q 1.859

  the strife of ho∣nour & dignitie is with the one.
• q 1.860

  of the head.
• * 1.861

  waged.
• q 1.862

  bee.
• q 1.863

  war was holden with the •…•…atines.
• q 1.864

  Pe•…•…os.
• q 1.865

  it was foughten.
• q 1.866

  〈◊〉〈◊〉, viz. who should beate rule.
• q 1.867

  Penes.
• q 1.868

  That indeed is, &c.
• q 1.869

  a worthy sentence or speeche.
• q 1.870

  concerning cap∣tiues to be restored.
• q 1.871

  to my selfe.
• * 1.872

  summe of mony or hire.
• q 1.873

  playing the hu•…•…∣sters with war.
• q 1.874

  making war.
• q 1.875

  making war.
• q 1.876

  trie out or fight for our life.
• q 1.877

  iron.
• q 1.878

  the mistresse will haue it, &c.
• q 1.879

  or what fortune may bring.
• q 1.880

  vertue.
• q 1.881

  speech.
• q 1.882

  the vertue of whom.
• q 1.883

  shall be spared.
• q 1.884

  Account it for a guift.
• q 1.885

  It is determined, me to spare.
• q 1.886

  and I giue it, with the great Gods willing.
• q 1.887

  Truly a rega•…•…l [or kingly] sen∣tence, and worthy the stocke of the Eacidanes.
• * 1.888

  See the margent Latin.
• q 1.889

  And also if euerie one by themselues.
• q 1.890

  And also if euerie one by themselues.
• q 1.891

  led or drawne by the times, viz. vpon such extremities.
• q 1.892

  fidelitie is to be kept in the same ve∣rie thing.
• * 1.893

  war of Carthage
• q 1.894

  had bin sent.
• q 1.895

  concerning the interchanging.
• q 1.896

  himself to return.
• q 1.897

  as he came.
• q 1.898

  he thought not in the Senate, the prisoners to be re∣stored.
• * 1.899

  he should haue bin retained or stopped of his.
• q 1.900

  chused rather.
• q 1.901

  deceiue or fru∣strate his fidelity.
• q 1.902

  the Cannas battel or fielde, viz. battel fought the•…•…e.
• q 1.903

  left in the com∣mon treasure, or to pay to the cōmon treasure, or disfran∣chiled & put from their freedome to pay as strangers. verb. which ten An∣nibal sent to Rome bounde with an oth themselues to returne, except they had obtained concerning the re∣deeming of those which were taken; the Censor•…•… left them all in fines [or to pay yeerely fines] who had for∣s•…•…orne, so long as any of them liued.
• q 1.904

  left in the com∣mon treasure, or to pay to the cōmon treasure, or disfran∣chiled & put from their freedome to pay as strangers. verb. which ten An∣nibal sent to Rome bounde with an oth themselues to returne, except they had obtained concerning the re∣deeming of those which were taken; the Censor•…•… left them all in fines [or to pay yeerely fines] who had for∣s•…•…orne, so long as any of them liued.
• q 1.905

  nor lesse [or and no lesse] him who had found a fault by the decerning of his oth.
• q 1.906

  gone out by An∣nibals licence.
• * 1.907

  within a little while after.
• * 1.908

  q because.
• q 1.909

  himselfe to haue forgotten.
• * 1.910

  discharged of his oth.
• q 1.911

  you ought to thinke in fidelitie [or giuing your faithfull word]
• q 1.912

  haue meant [or ought to haue meant.]
• * 1.913

  most notable ex∣ample.
• q 1.914

  is constituted or appointed.
• * 1.915

  a traitor hauing run away from Pyrrhus.
• q 1.916

  himselfe to giue poison to the king, [or to poison the king.]
• q 1.917

  He, or the Senate.
• * 1.918

  by treacherie or wickednesse.
• q 1.919

  the death.
• * 1.920

  of his owne ac∣cord.
• q 1.921

  it is spoken.
• q 1.922

  warlike or warfa∣ring or militarie Duties.
• q 1.923

  the lowest men, viz. the meanest.
• q 1.924

  fortune.
• q 1.925

  seruants.
• q 1.926

  hirelings or mer∣cenarie.
• q 1.927

  exact.
• q 1.928

  performe iust things vnto them
• q 1.929

  giue precepts amisse.
• q 1.930

  But.
• * 1.931

  is.
• * 1.932

  violence.
• * 1.933

  fraude.
• * 1.934

  the property of the fox.
• q 1.935

  alienated or 〈◊〉〈◊〉 ged from man.
• * 1.936

  deserueth.
• q 1.937

  more worthy grieuous punish∣ment or more hai∣nous.
• * 1.938

  so handle the matter.
• q 1.939

  Concerning Iu∣stice enough is said.
• q 1.940

  knit.
• q 1.941

  teacheth three things to be looked vnto chiefly.
• q 1.942

  others.
• * 1.943

  would giue.
• * 1.944

  vse.
• q 1.945

  for the measure of our substance.
• q 1.946

  to [men] being commendable or praise worthie.
• q 1.947

  prosecute vs in honest good will,
• q 1.948

  some band of societie doth come betweene to vs or pas•…•…e between vs.
• q 1.949

  measured backe.
• q 1.950

  chiefe fountaine or spring.
• q 1.951

  how much.
• * 1.952

  carefully.
• q 1.953

  Let it be spoken furthermore, as it was purposed, of bountie and libera∣litie.
• q 1.954

  determined.
• * 1.955

  beseeming or a∣greeable to.
• q 1.956

  But.
• q 1.957

  〈◊〉〈◊〉.
• q 1.958

  see.
• q 1.959

  lest our bountie.
• q 1.960

  those themselues to whom it shall seeme to bee done bountifully.
• * 1.961

  afterwards.
• q 1.962

  liberalitie.
• q 1.963

  greater then our substance.
• q 1.964

  Then.
• * 1.965

  must be applied.
• q 1.966

  to will or desire pleasure.
• q 1.967

  iudged.
• q 1.968

  pestilent.
• q 1.969

  who.
• q 1.970

  others.
• q 1.971

  doe fall into.
• * 1.972

  For there are: au∣tem for enim.
• q 1.973

  and [those] in∣deede.
• * 1.974

  forceablely take.
• * 1.975

  giue vainely.
• q 1.976

  their owne.
• * 1.977

  any way.
• q 1.978

  we must see there∣fore that.
• q 1.979

  no body.
• q 1.980

  of L. Syll•…•….
• q 1.981

  translating.
• q 1.982

  money.
• q 1.983

  Lords or maister•…•…
• * 1.984

  others.
• q 1.985

  liberall.
• q 1.986

  which same.
• q 1.987

  the other place of caution was, or the second caution.
• * 1.988

  liberalitie.
• q 1.989

  greater.
• q 1.990

  bountifull.
• q 1.991

  substance.
• * 1.992

  that.
• q 1.993

  neighbours or kinsmen, next any way.
• q 1.994

  for what riches it were more equall, &c.
• q 1.995

  fremfolkes.
• q 1.996

  to their kinsfolks.
• q 1.997

  taking away.
• q 1.998

  that store may abounde.
• q 1.999

  giue prodigally.
• q 1.1000

  we may also see.
• q 1.1001

  the most part.
• q 1.1002

  glory.
• q 1.1003

  come.
• q 1.1004

  good will.
• q 1.1005

  dissembling, a neerer neighbour.
• q 1.1006

  thing propoun∣ded.
• q 1.1007

  choice.
• q 1.1008

  dignitie.
• q 1.1009

  shall be looked vnto.
• q 1.1010

  minde or good will.
• q 1.1011

  conferred.
• * 1.1012

  q good turnes, or seruices or duties.
• q 1.1013

  to our profit.
• q 1.1014

  a thing to be wished.
• q 1.1015

  meet together, that all which may concur it is to be wished.
• q 1.1016

  maners to be looked vnto.
• q 1.1017

  reason.
• * 1.1018

  patterne or re∣semblance.
• q 1.1019

  it is liued, leade our life.
• * 1.1020

  throughly or absolutely wise.
• q 1.1021

  those.
• q 1.1022

  it is done verie well.
• * 1.1023

  if they be.
• q 1.1024

  thinke.
• q 1.1025

  vnderstoode.
• q 1.1026

  no man to be de∣spised.
• q 1.1027

  signification, or shewe.
• q 1.1028

  And euerie one to be so honoured especially.
• q 1.1029

  chiefely adorned
• * 1.1030

  moderation.
• * 1.1031

  q wee haue spoken much before.
• q 1.1032

  a valiant minde and great.
• * 1.1033

  spirit.
• q 1.1034

  not perfect nor wise.
• * 1.1035

  viz. modestie, temperance and iustice.
• q 1.1036

  touch.
• * 1.1037

  how we are to consider.
• * 1.1038

  esteemed.
• q 1.1039

  And.
• * 1.1040

  beareth.
• q 1.1041

  let vs iudge
• q 1.1042

  guise or fashion.
• q 1.1043

  feruency.
• * 1.1044

  assurednesse and steadfastnesse.
• q 1.1045

  if there shall be deserts.
• q 1.1046

  fauour is not to bee gone into or to besought, but to be requited.
• q 1.1047

  added.
• * 1.1048

  for.
• * 1.1049

  thankfulnesse.
• * 1.1050

  thankfulnesse.
• q 1.1051

  receiued to vse or occupy.
• q 1.1052

  greater.
• q 1.1053

  benefit.
• * 1.1054

  fruitfull.
• q 1.1055

  doubt not.
• q 1.1056

  profit vs.
• q 1.1057

  what ones.
• q 1.1058

  giuing.
• q 1.1059

  whether we will giue or no is in our owne power, choice
• q 1.1060

  not to restore is not lawfull for a good man.
• q 1.1061

  choises.
• q 1.1062

  to each greatest, or who hath done vs the greatest kindenesse.
• * 1.1063

  considered.
• q 1.1064

  euery one.
• * 1.1065

  doth it.
• * 1.1066

  of or through.
• q 1.1067

  rashnesse.
• q 1.1068

  iudgement, reason
• q 1.1069

  stirred vp by force of minde.
• * 1.1070

  rushing.
• * 1.1071

  kindenesses.
• q 1.1072

  deferred or giuen
• q 1.1073

  considerately.
• * 1.1074

  gratifying any.
• q 1.1075

  alike.
• q 1.1076

  this is chiefly of Duty.
• q 1.1077

  euerie one.
• q 1.1078

  especially.
• * 1.1079

  aide.
• q 1.1080

  by the most.
• * 1.1081

  contrariwise.
• q 1.1082

  from whome.
• q 1.1083

  of these things
• * 1.1084

  respect him.
• * 1.1085

  chiefly.
• q 1.1086

  Ioyning together o•…•… familiari•…•…e.
• q 1.1087

  fellowship, loue.
• q 1.1088

  preserued best.
• q 1.1089

  each, or any one.
• q 1.1090

  most liberalitie shall be bestowed on him.
• * 1.1091

  kindnesse.
• q 1.1092

  to repeate more deepely.
• q 1.1093

  beginnings of.
• * 1.1094

  first things or principles of nature
• q 1.1095

  the fellowship of man.
• q 1.1096

  the first [princi∣ple.]
• * 1.1097

  appeareth.
• q 1.1098

  winneth one man to another.
• q 1.1099

  communicating.
• q 1.1100

  disputing.
• q 1.1101

  are we further a∣way in any thing.
• * 1.1102

  sauage.
• q 1.1103

  strength to be i•…•…▪
• q 1.1104

  iustice, equity, or goodnesse to be in them.
• q 1.1105

  societie.
• q 1.1106

  this is the largest spreading fellow∣ship.
• * 1.1107

  amongst them∣selues.
• * 1.1108

  giuen or afforded.
• q 1.1109

  described.
• * 1.1110

  kept.
• q 1.1111

  of which same things.
• q 1.1112

  to owe to be.
• q 1.1113

  And.
• q 1.1114

  of men.
• q 1.1115

  applied.
• q 1.1116

  light.
• q 1.1117

  of his light.
• q 1.1118

  kindle it to him.
• * 1.1119

  that one precept is sufficient.
• * 1.1120

  losse or hurt.
• q 1.1121

  it.
• q 1.1122

  euen vnknowne.
• q 1.1123

  those things are common.
• * 1.1124

  q the running water to any.
• q 1.1125

  to one delibera∣ting.
• q 1.1126

  troublesome or burdensome.
• * 1.1127

  doe something to further the com∣mon commoditie
• q 1.1128

  of euerie one by himselfe.
• q 1.1129

  riches.
• q 1.1130

  these riches.
• * 1.1131

  which Ennius speaketh of.
• q 1.1132

  may shine to him selfe.
• * 1.1133

  for to leaue that endlesse number.
• q 1.1134

  countrie or people.
• q 1.1135

  tongue.
• q 1.1136

  by which.
• q 1.1137

  chiefly.
• q 1.1138

  inward.
• * 1.1139

  one.
• q 1.1140

  for there are ma∣ny things common to citizens among themselues.
• q 1.1141

  place where the court is kept or the market.
• q 1.1142

  temples.
• q 1.1143

  porches or gal∣leries.
• q 1.1144

  waies.
• q 1.1145

  rights.
• q 1.1146

  besides.
• q 1.1147

  reasons [coue∣nants or dealings] contracted.
• q 1.1148

  sundry.
• * 1.1149

  q a straighter bin∣ding together or neerer.
• * 1.1150

  infinite or innu∣merable.
• q 1.1151

  it is shut vp into verie little and streight [place.]
• q 1.1152

  sith.
• q 1.1153

  of all liuing creatures.
• q 1.1154

  a lust of procre∣ation, breeding or ingendring.
• q 1.1155

  in wedlocke it selfe.
• q 1.1156

  and then.
• q 1.1157

  to which.
• q 1.1158

  that.
• q 1.1159

  beginning.
• q 1.1160

  seminarie.
• q 1.1161

  coniunctions or societies of bre∣thren do follow.
• q 1.1162

  cosin germanes, viz. brethren and sisters children.
• q 1.1163

  taken or holden.
• q 1.1164

  newe townes.
• q 1.1165

  mariages.
• q 1.1166

  affinities.
• q 1.1167

  moe.
• * 1.1168

  spring.
• * 1.1169

  multiplication.
• q 1.1170

  issue or ofspring.
• * 1.1171

  felowship or matching of bloods.
• * 1.1172

  bindeth.
• q 1.1173

  holy rites.
• q 1.1174

  sepulchers, or pla∣ces of buriall com∣mon.
• q 1.1175

  more excellent.
• * 1.1176

  sure or stable.
• q 1.1177

  maners.
• q 1.1178

  conioyned.
• q 1.1179

  spoken of.
• * 1.1180

  allureth vs.
• * 1.1181

  to be friendly.
• q 1.1182

  be in, or to dwell.
• * 1.1183

  euery vertue, or all kinde of vertues.
• * 1.1184

  her.
• q 1.1185

  maketh that we loue them.
• * 1.1186

  q effecteth it.
• q 1.1187

  to be in, viz. dwell or harbour.
• * 1.1188

  q especially.
• * 1.1189

  And indeed.
• q 1.1190

  more amiable.
• q 1.1191

  more coupling together.
• q 1.1192

  similitude of good maners.
• q 1.1193

  like studies.
• q 1.1194

  wills.
• q 1.1195

  it is done in these.
• q 1.1196

  that each is de∣lighted equally with, &c.
• q 1.1197

  is effected or commeth to passe.
• q 1.1198

  willeth.
• q 1.1199

  one be made of many.
• q 1.1200

  communitie of fellowship, or so∣cieties
• q 1.1201

  is made of.
• q 1.1202

  benefits or good turnes.
• q 1.1203

  taken.
• q 1.1204

  which kindnesses.
• * 1.1205

  common from one to another, and such as pleasure one another.
• q 1.1206

  those [kindnes∣ses] are.
• q 1.1207

  tied in fast fellow∣ship.
• q 1.1208

  viewed or perused.
• q 1.1209

  reason and minde
• q 1.1210

  there is none of all societies.
• q 1.1211

  which is to euery one of vs.
• q 1.1212

  [Our] parents [are] deare, [our] children [are] dear.
• * 1.1213

  q [our] kinsfolkes & familiar [friends] [are] deare.
• q 1.1214

  can or would.
• q 1.1215

  to ofter himselfe to death willingly, or to die.
• q 1.1216

  profit the same.
• q 1.1217

  By which [or by how much.]
• q 1.1218

  more detestable
• q 1.1219

  torne in peeces, rende their country in sunder.
• q 1.1220

  all horrible wic∣kednesse.
• q 1.1221

  in blotting it out [or destroying it] vtterly. See heere the pouder traitors & all of that bloody faction.
• q 1.1222

  any contention and comparison bee made.
• * 1.1223

  q most or duty ought to be giuen.
• * 1.1224

  q principall.
• * 1.1225

  q by the benefits of whom wee are bounde chiefly.
• * 1.1226

  Al next our chil∣dren and our whole house.
• q 1.1227

  looketh to vs and can haue no other refuge.
• q 1.1228

  And then.
• q 1.1229

  with whom for most part a cōmon fortune.
• * 1.1230

  comforts.
• q 1.1231

  life & common∣nesse of table.
• * 1.1232

  communications
• * 1.1233

  comfortings.
• q 1.1234

  sometimes.
• q 1.1235

  do florish espe∣cially.
• q 1.1236

  that is the most pleasant friendship.
• q 1.1237

  the similitude of maners.
• q 1.1238

  yoked together.
• q 1.1239

  It behooueth the Duties of liberalitie to be looked vnto not onely, &c.
• q 1.1240

  from.
• q 1.1241

  distributing or performing al these
• q 1.1242

  it is to be seen.
• * 1.1243

  needfull.
• q 1.1244

  can attaine or cannot.
• * 1.1245

  must not be alike to the degrees of times.
• * 1.1246

  Al. And there are Duties.
• q 1.1247

  due rather.
• q 1.1248

  getting.
• q 1.1249

  controuersie in iudgement.
• q 1.1250

  warily looked vn∣to.
• q 1.1251

  exercise.
• q 1.1252

  is to be taken.
• * 1.1253

  able to giue vp a good account.
• q 1.1254

  reckners.
• q 1.1255

  what may be the summe of the rest or remainder.
• q 1.1256

  you may vnder∣stand, viz. a man may vnderstand.
• q 1.1257

  perceiued [or at∣tained] the precepts
• q 1.1258

  praise.
• q 1.1259

  exercise.
• * 1.1260

  obseruing.
• q 1.1261

  set downe or de∣liuered.
• q 1.1262

  may doe them
• q 1.1263

  But.
• q 1.1264

  greatnesse or difficulty.
• q 1.1265

  And we haue said almost enough.
• q 1.1266

  ariseth or cometh
• q 1.1267

  drawn or fetched.
• q 1.1268

  right of mans fel∣lowship.
• q 1.1269

  valiantnesse of courage, nobleness of stomacke or fortitude.
• q 1.1270

  doth come from.
• q 1.1271

  amplitude or greatnesse.
• q 1.1272

  going to [or at∣tempting] perils.
• q 1.1273

  going about.
• q 1.1274

  There is to this at the right [hand.]
• q 1.1275

  foolish hardinesse or ouer•…•…entrous bouldnesse.
• q 1.1276

  〈◊〉〈◊〉.
• q 1.1277

  proud presump∣tion.
• q 1.1278

  confidence [or presumption.]
• q 1.1279

  frowardnesse.
• q 1.1280

  cruelty or tyranny
• q 1.1281

  an immoderate desire of honour.
• q 1.1282

  timorousnesse.
• q 1.1283

  slothfulnesse.
• q 1.1284

  blockishnesse.
• q 1.1285

  that.
• q 1.1286

  that.
• * 1.1287

  practised.
• * 1.1288

  martiall business or matters of warre or chiualrie.
• q 1.1289

  Cicero.
• q 1.1290

  disputeth.
• q 1.1291

  slee.
• q 1.1292

  that to seem most bright, or most glo∣rious.
• q 1.1293

  done.
• q 1.1294

  haughty courage.
• q 1.1295

  humane things.
• q 1.1296

  especially in rea∣dinesse.
• q 1.1297

  reproachfull speeches.
• q 1.1298

  doe beare.
• q 1.1299

  womanlike mindes.
• q 1.1300

  maid.
• * 1.1301

  thou giuest.
• q 1.1302

  wot.
• * 1.1303

  noble.
• q 1.1304

  both.
• * 1.1305

  discourse.
• q 1.1306

  the Scipioes.
• * 1.1307

  hath the com∣mendation to excel.
• * 1.1308

  valorousnesse or noblenesse.
• q 1.1309

  warlike.
• * 1.1310

  their images of honour set vp or statues.
• q 1.1311

  in military attire, or the attire of souldiers.
• q 1.1312

  valour or man∣hood.
• q 1.1313

  to lose.
• q 1.1314

  the name of for∣titude.
• q 1.1315

  mind or courage.
• q 1.1316

  labours.
• q 1.1317

  want of iustice.
• * 1.1318

  good.
• q 1.1319

  the owne com∣modities [or a mans priuate gain]
• * 1.1320

  is in fault [or is to bereckoned faulty]
• q 1.1321

  not the propertie of vertue.
• q 1.1322

  fiercenesse.
• q 1.1323

  repelling all hu∣manitie.
• q 1.1324

  valour therefore.
• q 1.1325

  it to be a vertue.
• * 1.1326

  contending.
• * 1.1327

  in defence of e∣quitie.
• q 1.1328

  wilie traines and naughtie dealing.
• q 1.1329

  That therefore of Plato is worthy.
• q 1.1330

  remoued.
• q 1.1331

  craftinesse.
• q 1.1332

  prepared.
• q 1.1333

  inforced or thrust forward.
• q 1.1334

  by the own coue∣tousnesse or desire of gaine.
• q 1.1335

  profit.
• q 1.1336

  rash or lewde hardinesse.
• q 1.1337

  manhood.
• q 1.1338

  valiant and noble minded men.
• q 1.1339

  simple.
• q 1.1340

  friends.
• q 1.1341

  of the middle praise of Iustice
• q 1.1342

  this
• * 1.1343

  very soone.
• q 1.1344

  obstinacie.
• q 1.1345

  as it is in Plato.
• q 1.1346

  prince.
• q 1.1347

  to be alone.
• q 1.1348

  you shall earnest∣ly desire.
• q 1.1349

  to excell all.
• * 1.1350

  belongeth pro∣perly.
• * 1.1351

  abide that they should be ouer∣comn or bridled.
• q 1.1352

  by any publike & lawfull right.
• q 1.1353

  giuers of great gifts.
• q 1.1354

  makers of facti∣ons.
• q 1.1355

  but by how much that is more diffi∣cult, by so much [it is] more famous.
• * 1.1356

  season.
• q 1.1357

  to want.
• q 1.1358

  not who doe, but who driue away iniurie.
• q 1.1359

  to be put.
• q 1.1360

  himselfe to be chiefe.
• q 1.1361

  himselfe to be chiefe.
• q 1.1362

  whoso.
• q 1.1363

  errour.
• q 1.1364

  vnskilfull multi∣tude.
• q 1.1365

  he is not.
• q 1.1366

  in great men.
• q 1.1367

  inforced or eg∣ed on.
• q 1.1368

  doings.
• q 1.1369

  which is indeed a very slippery place
• q 1.1370

  labours being vn∣dertaken and perils gone into or a•…•…chi∣ued.
• q 1.1371

  magnanimity.
• q 1.1372

  prosperous and aduerse things.
• q 1.1373

  performing hard matters.
• q 1.1374

  altogether.
• q 1.1375

  contempt.
• q 1.1376

  it is perswaded to a man.
• q 1.1377

  a man to owe to admire, wish or to desire earnestly no∣thing but that, &c.
• q 1.1378

  and to yeeld to none, neither man.
• q 1.1379

  no.
• q 1.1380

  passion or affec∣tion.
• q 1.1381

  affected▪
• q 1.1382

  doe.
• q 1.1383

  matters.
• q 1.1384

  vehemently.
• * 1.1385

  to life do belong.
• q 1.1386

  splendour or shining brightness.
• q 1.1387

  dignitie.
• q 1.1388

  also.
• * 1.1389

  stands▪
• q 1.1390

  that is [or con∣sists] therein.
• q 1.1391

  and despising worldly vanities.
• q 1.1392

  same thing.
• q 1.1393

  is seene.
• q 1.1394

  perturbation or vexation of minde.
• q 1.1395

  account small, or make small recko∣ning of.
• q 1.1396

  picked out, or most notable or choise.
• q 1.1397

  very famous.
• * 1.1398

  steadfast.
• q 1.1399

  firme reason.
• q 1.1400

  which being ma∣ny and diuers are conuersant [or fall out.]
• q 1.1401

  fortune [or con∣dition] of men.
• q 1.1402

  that you depart nothing.
• q 1.1403

  state.
• q 1.1404

  nothing from.
• q 1.1405

  agreeable or like∣ly.
• q 1.1406

  him to be broken
• q 1.1407

  couetous desire.
• q 1.1408

  broken.
• q 1.1409

  him to be ouer∣comn of pleasure.
• q 1.1410

  i•…•…uincible.
• q 1.1411

  by labour.
• q 1.1412

  shunned.
• q 1.1413

  fled.
• q 1.1414

  for nothing is of •…•…o strict and little a courage.
• q 1.1415

  nothing honest
• q 1.1416

  commendable.
• q 1.1417

  magnificent.
• q 1.1418

  contemne.
• q 1.1419

  imploy it vnto.
• q 1.1420

  libertie.
• q 1.1421

  to couragious men.
• q 1.1422

  Neither verely [are] empires to be earnestly desired, & rather not to be re∣ceiued sometimes, or now and then to be layed downe.
• * 1.1423

  passion or disqui∣etnesse of minde.
• q 1.1424

  sicknesse of mind.
• q 1.1425

  pleasure of mind.
• q 1.1426

  that quietnesse of minde may be pre∣serued and voidness of care.
• q 1.1427

  stedfastnesse and also dignitie.
• q 1.1428

  quietnesse.
• q 1.1429

  remooued.
• * 1.1430

  * common affaires
• q 1.1431

  fled or got them∣selues away.
• q 1.1432

  idlenesse, quiet∣nesse or ease.
• q 1.1433

  In these.
• q 1.1434

  and far the prin∣ces or chiefe.
• q 1.1435

  others also con∣stant or vpright.
• q 1.1436

  beare.
• q 1.1437

  princes.
• q 1.1438

  some of them.
• q 1.1439

  fields or desert places, or the fiel∣den countrie.
• q 1.1440

  matter belonging to their family or priuate businesse.
• q 1.1441

  The same thing hath bin propoun∣ded to these which also [hath bin] to kings.
• q 1.1442

  that they might not obey any man, that they might vse liberty.
• q 1.1443

  so as you will.
• q 1.1444

  of them who are couetous.
• * 1.1445

  of ruling or to be great.
• q 1.1446

  with those (whom I spake) leading the quiet life [or idle.]
• q 1.1447

  themselues to bee able to obtaine it.
• q 1.1448

  both.
• q 1.1449

  and with a little.
• q 1.1450

  In which indeed.
• q 1.1451

  is to be contem∣ned altogether.
• q 1.1452

  But.
• q 1.1453

  the idle or free from great business
• q 1.1454

  fitted themselues to the common∣weale.
• q 1.1455

  doe worthily or goe through with
• q 1.1456

  fruitfull or bene∣ficiall to the kinde of men.
• q 1.1457

  more apt.
• q 1.1458

  greatnesse.
• q 1.1459

  peraduenture it may be yeelded to those not going to take, &c.
• q 1.1460

  taken in hand or meddled with the commonweale, viz. to deale in such matters.
• * 1.1461

  applied.
• q 1.1462

  and also to those.
• q 1.1463

  imbecillity of their health.
• q 1.1464

  gone backe [or departed] from the common weale.
• q 1.1465

  graunted.
• * 1.1466

  authority or li∣bertie.
• * 1.1467

  commendation.
• q 1.1468

  cause.
• q 1.1469

  themselues to de∣spise.
• q 1.1470

  admire
• q 1.1471

  bearing office.
• q 1.1472

  I thinke it to be giuen to those not only not for praise, but also for a fault.
• q 1.1473

  The iudgement of whom, in that they con∣temne glory and coūt it for nothing, is a thing difficult to be done not to allowe or approue.
• q 1.1474

  thinke.
• q 1.1475

  trauels and.
• q 1.1476

  offences.
• * 1.1477

  hauing repulses.
• q 1.1478

  are little constant to themselues.
• q 1.1479

  broken.
• q 1.1480

  not constantly enough.
• q 1.1481

  magistracies or gouernments.
• q 1.1482

  obtained.
• q 1.1483

  gouerned by them.
• q 1.1484

  helps of dispatch of businesse by nature.
• q 1.1485

  cast away.
• q 1.1486

  a citie.
• q 1.1487

  magnificence.
• q 1.1488

  contempt.
• q 1.1489

  I speake of oft.
• q 1.1490

  quietnesse.
• q 1.1491

  voidnesse of care.
• q 1.1492

  added or practised to them going to take the common wealth.
• q 1.1493

  wot not.
• q 1.1494

  yea much more I suppose.
• q 1.1495

  carefull.
• q 1.1496

  and.
• q 1.1497

  leade their life.
• q 1.1498

  by how much not so many things in their life lie open, which fortune may strike.
• q 1.1499

  and by how much they lesse need ma∣ny things.
• q 1.1500

  shall fall out.
• * 1.1501

  * enterprises
• q 1.1502

  meet to be com∣passed.
• q 1.1503

  them who ma∣nage the common-weale.
• * 1.1504

  q the quiet or pri∣uate.
• q 1.1505

  by how much both greatnesse of courage & freedom from griefs is more to be added to these
• q 1.1506

  to performe a businesse.
• q 1.1507

  consider that thing.
• q 1.1508

  how it may haue a faculty or abilitie to be effected.
• q 1.1509

  same thing.
• q 1.1510

  it is to bee consi∣dered.
• q 1.1511

  be out of hope.
• q 1.1512

  sluggishnesse, or lacke of courage.
• q 1.1513

  or trust ouermuch
• q 1.1514

  added.
• q 1.1515

  goe into them or goe in hand with them or vndertake them.
• q 1.1516

  teacheth.
• q 1.1517

  arguments.
• q 1.1518

  more valiant.
• * 1.1519

  in businesses be∣longing to the citie then to the warre.
• * 1.1520

  martiall feates.
• q 1.1521

  verie many men.
• q 1.1522

  things belonging to war, viz. martiall feats.
• * 1.1523

  citie causes or matters.
• q 1.1524

  diminished or abated.
• q 1.1525

  mindes or coura∣ges.
• q 1.1526

  military seruice.
• q 1.1527

  But.
• q 1.1528

  truely.
• q 1.1529

  matters belong∣ing to the citie.
• q 1.1530

  more famous.
• q 1.1531

  〈◊〉〈◊〉.
• q 1.1532

  bee commended by right or right∣fully or iustly.
• * 1.1533

  Solons.
• * 1.1534

  famous or noble.
• q 1.1535

  Iudges which de∣termined weightie matters concerning the commonwealth
• q 1.1536

  this counsell of Solon.
• * 1.1537

  thought.
• * 1.1538

  commendable.
• q 1.1539

  profited or did good once onely.
• q 1.1540

  shall profit the citie for euer.
• q 1.1541

  the lawes of the Athenians [are pre∣serued] by this counsell, the insti∣tutions of the elders are preserued by this.
• q 1.1542

  And truly.
• q 1.1543

  the village of Mars where the Areopagites •…•…at in iudgement or counsell.
• q 1.1544

  Themistocles to haue bin helped.
• * 1.1545

  Solon.
• q 1.1546

  managed.
• q 1.1547

  counsell or direc∣tion.
• q 1.1548

  constituted or appointed.
• q 1.1549

  the same thing
• q 1.1550

  concerning.
• q 1.1551

  valorous acts.
• q 1.1552

  the empire is thought to haue bin inlarged to the Lacedemonians.
• q 1.1553

  compared to the lawes, &c. not in the least part.
• * 1.1554

  order.
• q 1.1555

  moreouer they had, &c.
• * 1.1556

  vpon these occa∣sions.
• q 1.1557

  prepared or for∣ward.
• q 1.1558

  more valiant for these same causes.
• q 1.1559

  we being children or when I was a childe.
• q 1.1560

  to yeelde or giue place.
• q 1.1561

  nor Q. C. &c.
• q 1.1562

  were conuersant or imploied.
• q 1.1563

  Q. C. seemed to giue place, &c.
• q 1.1564

  weapons or wars do little auaile.
• q 1.1565

  counsell.
• q 1.1566

  an emperour or commander.
• q 1.1567

  did profit more
• q 1.1568

  cutting downe, destroying, beating downe or sacking.
• q 1.1569

  then P. N. being a priuate [man] did] at the same time when, &c.
• q 1.1570

  Although this thing in truth is not onely of the dome∣sticall reason, [or a ciuill matter] for it toucheth also the warlike [or belong∣eth to martiall feats] &c.
• q 1.1571

  hand.
• q 1.1572

  citie counsell.
• q 1.1573

  the best.
• q 1.1574

  me to be wont.
• q 1.1575

  inuaded, set vpon or touched.
• * 1.1576

  Let wars giue place to peace, let the laurell branch [or garland] be graunted to the oratour.
• q 1.1577

  weapons or wars, because weapons are a signe of war.
• q 1.1578

  gowne put for peace whereof it is a signe, or for ciuill magistracy.
• q 1.1579

  the laurell branch a signe of eloquence or a reward thereof.
• * 1.1580

  passe ouer.
• q 1.1581

  other [men].
• q 1.1582

  armed men.
• q 1.1583

  goune or magi∣stracy in the citie.
• q 1.1584

  we gouerning or when I gouerned.
• q 1.1585

  a greater perill.
• q 1.1586

  slidden speedily out, &c. by our counsell and dili∣gence fell.
• q 1.1587

  Therefore what so great a matter in war was euer done.
• q 1.1588

  For (sonne Mark) I may boast with you,
• * 1.1589

  who are to be the inheritor or heyre of my glory and imitator of my acts.
• q 1.1590

  flowing full.
• * 1.1591

  gaue me this commendation.
• q 1.1592

  many hearing.
• * 1.1593

  audience.
• q 1.1594

  that he said.
• q 1.1595

  himselfe to beare away in vaine.
• * 1.1596

  had he not had
• * 1.1597

  meanes.
• q 1.1598

  triumph.
• q 1.1599

  domesticall forti∣tudes, or courage at home.
• * 1.1600

  militarie exploits.
• q 1.1601

  more labour and study is to be put.
• * 1.1602

  reputation, credit.
• q 1.1603

  lofty and great.
• * 1.1604

  wrought.
• q 1.1605

  strength.
• q 1.1606

  so affected.
• q 1.1607

  sustaining or abi∣ding trauell.
• q 1.1608

  search for, or ear∣nestly require.
• q 1.1609

  deuising.
• q 1.1610

  being gowned or robed.
• q 1.1611

  vndertaken.
• q 1.1612

  counsell.
• q 1.1613

  war of Carthage.
• q 1.1614

  being dead.
• q 1.1615

  reason or wise∣dome of decerning or decreeing is to be desired more, or of.
• * 1.1616

  ending the warre.
• q 1.1617

  fortitude of stri∣uing.
• q 1.1618

  flight of fighting.
• q 1.1619

  for the reason of profit.
• q 1.1620

  And let war be ta∣ken in hand so.
• q 1.1621

  And tis of a vali∣ant and constant minde.
• * 1.1622

  resolute.
• q 1.1623

  troubled in sharp matters.
• * 1.1624

  vtterly out of or∣der.
• q 1.1625

  to be cast downe from the degree or staire.
• q 1.1626

  vse the counsell of a present minde.
• q 1.1627

  depart.
• * 1.1628

  wisedome.
• q 1.1629

  this is of a [great] minde or courage, that also of a great wit.
• q 1.1630

  to perceiue by ca∣sting things to come.
• q 1.1631

  appoint.
• q 1.1632

  happen or betide, on either part.
• q 1.1633

  commit any thing.
• q 1.1634

  it should be said I had not thought; or had I thought of such a matter▪ I had done thus or thus.
• q 1.1635

  trusting to or lea∣ning vpon.
• q 1.1636

  to be conuersant rashly in the edge or forefront of the battel.
• q 1.1637

  skirmis•…•… with the enemy with hand
• q 1.1638

  outragious or fierce.
• q 1.1639

  like vnto beasts.
• q 1.1640

  But.
• * 1.1641

  must preferre death.
• q 1.1642

  seruitude or bon∣dage.
• q 1.1643

  crueltie and also rashnesse [to be] far off frō the dutie of a worthie stomack.
• q 1.1644

  of or touching the ouerturning & spoiling of riches, that is greatly to be considered.
• q 1.1645

  not any thing▪
• q 1.1646

  is [the part] of.
• * 1.1647

  a noble minde.
• q 1.1648

  matters being tossed or ended.
• q 1.1649

  saue the com∣mon sort.
• q 1.1650

  retaine right and honest things in each fortune.
• q 1.1651

  vndertaken of a valiant man.
• q 1.1652

  martiall matters or affaires, to ciuill.
• * 1.1653

  dangerous.
• * 1.1654

  subtile.
• q 1.1655

  counsels.
• q 1.1656

  more bright.
• q 1.1657

  cogitations or counsels.
• q 1.1658

  we must neuer at all.
• q 1.1659

  commit for flight of perill.
• q 1.1660

  cowardous, and timorous.
• q 1.1661

  but.
• q 1.1662

  that also is to be 〈◊〉〈◊〉.
• q 1.1663

  offer not our selues to.
• * 1.1664

  * that.
• q 1.1665

  going vnto or ad∣uenturing.
• q 1.1666

  the custome [or guise] of Physicians is to be imitated.
• q 1.1667

  doe lightly cure.
• q 1.1668

  men being sicke lightly.
• q 1.1669

  to vse pe•…•…ilous & doubtfull cures.
• * 1.1670

  sorer sicknesses.
• q 1.1671

  wherefore to wish an aduerse [or boy∣sterous] tempest in a calme, is of a mad man.
• q 1.1672

  helpe the tempest [or make shift in a tempest] by any meanes.
• q 1.1673

  the matter beeing dispatched, then good the matter being doubtfull.
• q 1.1674

  and the doing of things.
• * 1.1675

  great attempts.
• q 1.1676

  are called into daunger.
• * 1.1677

  reputation and fa∣uour of the peo∣ple.
• q 1.1678

  vnto our owne perils then com∣mon [dangers.]
• q 1.1679

  concerning or about honour.
• q 1.1680

  had.
• q 1.1681

  had.
• * 1.1682

  substance.
• q 1.1683

  but also their life.
• q 1.1684

  would not make the least losse [or hazard] of their glory, not the com∣monweale requi∣ring.
• q 1.1685

  egregiously or very worthily.
• q 1.1686

  at the last.
• q 1.1687

  obeyed not the counsell of them
• * 1.1688

  transport.
• q 1.1689

  the Lacedemoni∣ans, that nauy being lost, to be able to prepare another.
• * 1.1690

  make forth.
• q 1.1691

  himselfe not to be able to flie.
• q 1.1692

  reproach or shame.
• q 1.1693

  indeede.
• q 1.1694

  meane or meetely •…•…ore plague.
• q 1.1695

  blowe.
• q 1.1696

  wealth.
• q 1.1697

  fell downe or were spent.
• q 1.1698

  skirmished or combated.
• q 1.1699

  matter or wealth to vs.
• q 1.1700

  pausing or pro∣longing of time.
• q 1.1701

  put not before mens speeches.
• q 1.1702

  the glorie of the man is famous both after & more.
• q 1.1703

  offending or misdoing.
• q 1.1704

  citie businesses.
• * 1.1705

  neuer so good.
• q 1.1706

  speake it.
• q 1.1707

  They that shall gouerne the com∣mon weale, let them altogether [or euer] keepe two precepts, &c.
• q 1.1708

  citizens.
• q 1.1709

  forgetfull.
• q 1.1710

  care for or look to
• q 1.1711

  defend [or main∣taine] any part, they forsake the rest.
• q 1.1712

  wardship or cu∣stodie of a childe.
• q 1.1713

  procuration or administration.
• q 1.1714

  done.
• q 1.1715

  the gouernment of others.
• q 1.1716

  the gouernment is, &c.
• q 1.1717

  But they that pro∣uide for part of the citizens, and neg∣lect part.
• * 1.1718

  q citie.
• q 1.1719

  happeneth.
• q 1.1720

  people-pleasers.
• q 1.1721

  studious of euerie best [or greatest] man.
• * 1.1722

  q fewe of all.
• q 1.1723

  discord or brea∣ches.
• q 1.1724

  pestiferous or sore.
• q 1.1725

  principalitie or dominion.
• q 1.1726

  follow after or pursue.
• * 1.1727

  but.
• q 1.1728

  it wholly.
• q 1.1729

  call.
• q 1.1730

  so cleaue altoge∣ther.
• q 1.1731

  so long as, or whilst.
• q 1.1732

  may.
• q 1.1733

  grieuously of∣fend any one.
• * 1.1734

  That it is con∣trary to the duty [or condition] of a va∣liant minde, to con∣tend, &c.
• q 1.1735

  magnanimous [man] or one of a high minde.
• q 1.1736

  Ambition no doubt [or verely.]
• q 1.1737

  honours.
• q 1.1738

  whereof.
• q 1.1739

  said.
• q 1.1740

  them who.
• q 1.1741

  to doe.
• q 1.1742

  •…•…emblablely or euen in like maner.
• * 1.1743

  holde [or guide] the helme.
• * 1.1744

  Plato.
• q 1.1745

  commaunded.
• * 1.1746

  Al. doth teach.
• q 1.1747

  thinke them ad∣uersaries.
• * 1.1748

  take vp armes or armour.
• q 1.1749

  iudgement or aduice.
• q 1.1750

  what a one the dissension was, &c.
• q 1.1751

  To moderate an∣ger is the property of fortitude.
• q 1.1752

  indeede.
• q 1.1753

  to be heard.
• q 1.1754

  grieuously, excee∣dingly, vehemently.
• q 1.1755

  at our enemies.
• * 1.1756

  couragious or ge∣nerous.
• q 1.1757

  worthie or besee∣ming.
• q 1.1758

  famous man.
• q 1.1759

  easinesse to be ap∣peased, & gentleness
• q 1.1760

  in free people or cities.
• q 1.1761

  in equalitie or e∣quity of lawe.
• * 1.1762

  mildenesse.
• q 1.1763

  loftinesse of minde.
• q 1.1764

  which is said.
• * 1.1765

  tearm it.
• q 1.1766

  anger at either.
• q 1.1767

  commers vnsea∣sonablely, or cra∣uers without shame viz. impudent as∣kers.
• q 1.1768

  weywardnesse.
• q 1.1769

  mildnesse and mercy.
• * 1.1770

  are.
• * 1.1771

  allowed.
• q 1.1772

  cause of the com∣mon-weale or good of it.
• q 1.1773

  ordered.
• q 1.1774

  wee must temper our selues especial∣ly from anger in punishing.
• q 1.1775

  But both all pu∣nishment.
• q 1.1776

  taunting reproch or contempt.
• q 1.1777

  neither to bee re∣ferred to the com∣moditie of him who punisheth any.
• q 1.1778

  chastiseth in words.
• * 1.1779

  behoofe.
• q 1.1780

  lest the punish∣ment be greater then the fault, and lest some be puni∣shed for, &c.
• q 1.1781

  be not indeede called, [or spoken to.]
• q 1.1782

  Also anger is to be prohibited [or auoided] in puni∣shing.
• * 1.1783

  goeth about to take punishment.
• q 1.1784

  measure.
• q 1.1785

  ouermuch.
• q 1.1786

  mediocritie.
• * 1.1787

  Peripatetiks.
• q 1.1788

  pleaseth.
• * 1.1789

  iustly or well.
• q 1.1790

  it to be profitably giuen of nature.
• q 1.1791

  affection of angrynesse.
• * 1.1792

  cases.
• q 1.1793

  refused.
• q 1.1794

  they that are ouer
• q 1.1795

  be like of lawes.
• q 1.1796

  led or drawne
• * 1.1797

  wrath.
• q 1.1798

  of a valorous man
• q 1.1799

  arrogant, disdain∣full, proud.
• q 1.1800

  in prosperous things, nor to be east downe in ad∣uerse.
• q 1.1801

  And also let vs flie greatly pride, dis∣dainfulnes, & arro∣gancy in prosperous 〈◊〉〈◊〉 and flowing to our will.
• q 1.1802

  a part of incon∣stancie to beare ad∣uerse things, so pro∣sperous immode∣rately.
• q 1.1803

  And an euen pro∣portion [or equal∣nesse] in all the life
• q 1.1804

  and the same forehead.
• q 1.1805

  famous or nota∣ble.
• q 1.1806

  receiued.
• q 1.1807

  excelled or gone beyonde.
• * 1.1808

  Alexander.
• * 1.1809

  noble exploites, or prowesse.
• q 1.1810

  to haue bin supe∣riour.
• q 1.1811

  facilitie or gen∣nesse and humanity
• q 1.1812

  great.
• q 1.1813

  filthie or disho∣nest.
• q 1.1814

  giue precepts or teach well.
• q 1.1815

  that by how much we are supe∣riours [or higher] we carry our selues more sub•…•…isly by so much.
• * 1.1816

  demeane.
• q 1.1817

  Indeed Paneti∣us saith.
• q 1.1818

  Africanus his hearer [or scholar] to haue bin wont to say.
• q 1.1819

  are wont.
• q 1.1820

  to deliuer to ta∣mers [or horsebrea∣kers] horses vaun∣ting with fierceness for their often con∣tentions of battels.
• q 1.1821

  vse.
• * 1.1822

  readier.
• * 1.1823

  headie, headstrōg.
• q 1.1824

  trusting too much to [or ouerweening of] themselues to owe to be brought, as it were, into the circuite of &c.
• q 1.1825

  weaknesse.
• * 1.1826

  the world.
• q 1.1827

  varietie or incon∣stancie.
• q 1.1828

  And also we must vse most of all the counsell of our friendes in our most high prospe∣r•…•…tie.
• q 1.1829

  and a greater au∣thoritie is to bee giuen to them then before.
• q 1.1830

  those same.
• * 1.1831

  clawed with flat∣tery.
• q 1.1832

  to be such as we may be praised by by right.
• * 1.1833

  arise.
• q 1.1834

  opinions.
• q 1.1835

  conuersant [or intangled.]
• q 1.1836

  in the greatest errours.
• q 1.1837

  But truly these matters hitherto.
• q 1.1838

  vacation or free∣dome from busi∣nesse.
• q 1.1839

  But that.
• * 1.1840

  taken thus, that the.
• q 1.1841

  things or deeds.
• q 1.1842

  done.
• q 1.1843

  administration.
• q 1.1844

  lieth open or rea∣cheth most largely.
• q 1.1845

  And to be, and haue beene.
• * 1.1846

  priuate.
• q 1.1847

  trace or trie out.
• q 1.1848

  take in hand.
• * 1.1849

  enterprises.
• q 1.1850

  containe.
• * 1.1851

  placed or set.
• q 1.1852

  houshould busi∣nesse goods dome∣sticall or priuate estate.
• q 1.1853

  not heaping it vp indeed by euerie way.
• * 1.1854

  barring.
• * 1.1855

  if at any time need should re∣quire.
• q 1.1856

  which substance or goods.
• q 1.1857

  gotten well.
• q 1.1858

  neither by no filthie, &c.
• q 1.1859

  filthie.
• q 1.1860

  then that it shew∣eth itselfe profita∣ble to verie many, so that worthie.
• q 1.1861

  afterwards.
• q 1.1862

  discretion.
• q 1.1863

  sparing.
• q 1.1864

  neither let it lie, or neither that it lie open to, &c.
• q 1.1865

  It is lawfull for a man obseruing these prescripts to liue.
• q 1.1866

  magnifically, &c.
• q 1.1867

  couragiously or stoutly.
• q 1.1868

  to the life of men
• q 1.1869

  affections or lusts
• q 1.1870

  conuersant or oc∣cupied.
• q 1.1871

  throte, and parts about the secrets.
• q 1.1872

  head.
• q 1.1873

  comlinesse.
• q 1.1874

  which Tully deli∣uereth diuinely, how &c.
• q 1.1875

  drawne.
• q 1.1876

  honesty.
• * 1.1877

  action.
• q 1.1878

  that one part of honesty remaining.
• q 1.1879

  shamefastnesse.
• q 1.1880

  of life.
• q 1.1881

  quieting of the perturbations.
• q 1.1882

  That [comlines] is contained in this place.
• q 1.1883

  force of this.
• q 1.1884

  But what a diffe∣rence there is of honestie and com∣linesse.
• q 1.1885

  more easily.
• q 1.1886

  vnderstood.
• q 1.1887

  explaned.
• q 1.1888

  it then appeareth.
• q 1.1889

  is.
• q 1.1890

  There is a dou∣ble decorum.
• * 1.1891

  ariseth of or at∣tendeth vpon tem∣perance.
• q 1.1892

  is.
• q 1.1893

  agreement.
• q 1.1894

  agreement.
• q 1.1895

  concord.
• q 1.1896

  vniuersall world.
• q 1.1897

  becommeth.
• q 1.1898

  we must dispute.
• q 1.1899

  for both it be∣commeth one.
• q 1.1900

  both.
• * 1.1901

  a man should doe aduisedly.
• q 1.1902

  to see and to de∣fend in euerie mat∣ter that which is true.
• q 1.1903

  and.
• q 1.1904

  it doth as much disgrace to erre [or misse.]
• q 1.1905

  taken [or di∣straught] in minde.
• q 1.1906

  There is a like reason of fortitude.
• q 1.1907

  what thing.
• q 1.1908

  that seemeth.
• q 1.1909

  and what.
• * 1.1910

  otherwise.
• * 1.1911

  after a certaine hidden sort.
• q 1.1912

  may be in readi∣nesse.
• q 1.1913

  thing that be∣commeth.
• q 1.1914

  vnderstoode.
• q 1.1915

  cogitation.
• * 1.1916

  in verie deede.
• * 1.1917

  comlinesse and beautie.
• q 1.1918

  parted.
• q 1.1919

  speake.
• q 1.1920

  also it is indeede confused or ming∣led.
• q 1.1921

  cogitation.
• q 1.1922

  •…•…nd the.
• q 1.1923

  double.
• q 1.1924

  double.
• q 1.1925

  meane.
• q 1.1926

  comlinesse.
• q 1.1927

  is conuersant or exercised or hath to doe.
• * 1.1928

  q subiect to this, viz. a speciall com∣linesse.
• q 1.1929

  almost or for most part to be de∣fined thus.
• q 1.1930

  That thing to be comly.
• * 1.1931

  mans excellency.
• q 1.1932

  in which thing.
• * 1.1933

  is different.
• q 1.1934

  But which part is subiect vnto the ge∣nerall, they define it thus, that.
• * 1.1935

  comly appearance
• q 1.1936

  thinke.
• q 1.1937

  these things to be so, or thus meāt.
• q 1.1938

  vnderstood.
• q 1.1939

  moe things are wont to be, &c.
• q 1.1940

  But then we say.
• q 1.1941

  that which is de∣cent.
• q 1.1942

  worthie or befit∣ting euery person.
• * 1.1943

  〈◊〉〈◊〉 shall hat▪
• q 1.1944

  them to haue bin iust.
• q 1.1945

  applauses [or clap∣ping of hands] are stirred vp.
• q 1.1946

  the speech is worthie the.
• q 1.1947

  of.
• q 1.1948

  may b•…•…e.
• q 1.1949

  And.
• q 1.1950

  a pers•…•… great ex•…•… surmou•…•… ther cre•…•…
• q 1.1951

  see.
• * 1.1952

  wicked sort.
• * 1.1953

  q settlednesse.
• q 1.1954

  shamefastnesse.
• q 1.1955

  neglect▪
• * 1.1956

  〈◊〉〈◊〉 what maner
• q 1.1957

  ca•…•….
• q 1.1958

  me•…•…
• * 1.1959

  it is b•…•…ht to pass•…•…
• * 1.1960

  •…•…or
• q 1.1961

  this comlinesse
• q 1.1962

  beauty.
• q 1.1963

  the members or limmes.
• q 1.1964

  in this same th•…•…
• q 1.1965

  plesant grace or comlinesse.
• * 1.1966

  q mooueth.
• q 1.1967

  shineth out or bright.
• * 1.1968

  the good liking.
• q 1.1969

  and.
• * 1.1970

  measure.
• q 1.1971

  Therefore a cer∣taine reuerence is to be giuen.
• q 1.1972

  of euery best [or chiefe] man.
• * 1.1973

  of the rest of meaner degree.
• q 1.1974

  for it is not onely [the part] of an ar∣rogant man but al∣so dissolute, to neg∣lect what euery one 〈◊〉〈◊〉 of him.
• q 1.1975

  retchlesse or out of all order.
• q 1.1976

  that differeth.
• q 1.1977

  that differeth.
• * 1.1978

  Al. in hauing a re∣spect of men.
• q 1.1979

  shamefastnesse.
• q 1.1980

  The parts of iu∣stice are.
• q 1.1981

  not to wrong any by violence.
• * 1.1982

  to giue offence to
• q 1.1983

  force.
• q 1.1984

  most throughly seene.
• q 1.1985

  vnderstood or plaine.
• q 1.1986

  what a one that thing is.
• * 1.1987

  affirme to be decent.
• q 1.1988

  Comlinesse to be
• q 1.1989

  to auaile.
• * 1.1990

  kindes.
• q 1.1991

  And the dutie which is.
• q 1.1992

  drawne from it
• * 1.1993

  followeth first.
• q 1.1994

  agreeablenesse.
• q 1.1995

  goe awrie.
• * 1.1996

  Al. And 〈◊〉〈◊〉 both fol∣loweth that w^ch is.
• q 1.1997

  sharpe, and quick sighted.
• q 1.1998

  is agreeable to the fellowship of men.
• q 1.1999

  vehement.
• q 1.2000

  force.
• q 1.2001

  is in this.
• q 1.2002

  are apt, or befit∣ting nature.
• q 1.2003

  to be.
• q 1.2004

  But.
• q 1.2005

  primary, or chief
• q 1.2006

  is double.
• q 1.2007

  is put or placed in appetite.
• q 1.2008

  which is in Greek
• q 1.2009

  snatcheth or ha∣leth.
• q 1.2010

  [consisteth] in reason.
• q 1.2011

  fled.
• q 1.2012

  And.
• q 1.2013

  be without.
• q 1.2014

  he cannot giue a proueable cause.
• * 1.2015

  almost the defini∣tion.
• * 1.2016

  almost the defini∣tion.
• q 1.2017

  effect [or bring to passe this]
• * 1.2018

  desires bee ruled by reason.
• q 1.2019

  for.
• * 1.2020

  leaue it.
• q 1.2021

  dastardlinesse, or lacke of courage.
• q 1.2022

  voide of.
• * 1.2023

  trouble or passion
• q 1.2024

  all moderation shall shine bright.
• q 1.2025

  appetites.
• q 1.2026

  goe too far astray.
• q 1.2027

  further.
• q 1.2028

  coueting.
• q 1.2029

  passe ouer or ex∣ceede.
• q 1.2030

  bounde.
• * 1.2031

  forsake.
• q 1.2032

  cast away or set aside.
• q 1.2033

  Of which moti∣ons.
• q 1.2034

  the mindes are troubled, but also the bodies.
• * 1.2035

  euen.
• * 1.2036

  in the verie faces.
• q 1.2037

  gesture, leap or skip.
• q 1.2038

  stations or heha∣uiours.
• q 1.2039

  that is vnderstood
• q 1.2040

  all appetites to be
• q 1.2041

  drawne in or pluckt in, asswaged.
• q 1.2042

  and all heede and diligence to be stir∣red vp.
• q 1.2043

  and all heede and diligence to be stir∣red vp.
• q 1.2044

  venturously o•…•… by chance.
• q 1.2045

  vnadu•…•…sedly.
• q 1.2046

  for neither are we
• q 1.2047

  to play.
• q 1.2048

  •…•…est.
• q 1.2049

  those [viz.] sport or iesting.
• q 1.2050

  rests.
• q 1.2051

  then.
• q 1.2052

  satisfied.
• q 1.2053

  iesting or pastime
• q 1.2054

  not immoderate.
• * 1.2055

  honest.
• * 1.2056

  merrie.
• q 1.2057

  giue.
• q 1.2058

  strange from the actions of honestie.
• q 1.2059

  let some light of an honest wit ap∣peare.
• q 1.2060

  witty conceited∣nesse.
• q 1.2061

  There is altoge∣ther a double kinde &c.
• q 1.2062

  illiberall or homely.
• * 1.2063

  saucy, wanton.
• q 1.2064

  vngratious or wicked.
• q 1.2065

  baudy or disho∣nest.
• * 1.2066

  conceited.
• q 1.2067

  Atticks.
• * 1.2068

  Philosophers of Socrates sect.
• * 1.2069

  well stored or full fraught.
• q 1.2070

  many things spo∣ken pleasantly and wittily of many men.
• q 1.2071

  short and witty sentences.
• * 1.2072

  of an honest and an vnhonest iesting.
• q 1.2073

  vnhonest [or base] is easie.
• q 1.2074

  beseeming a free man.
• q 1.2075

  time.
• q 1.2076

  with a remisse or a milde minde.
• * 1.2077

  if vncleannesse of the ma•…•…ter, being increased with fil∣t•…•…inesse of words.
• q 1.2078

  things.
• q 1.2079

  T•…•… be a certaine measure •…•…uen of honest play.
• q 1.2080

  playing or recre∣ation.
• q 1.2081

  poure out or spend all too much
• q 1.2082

  lift vp with too much pleasure, or too merry.
• q 1.2083

  minister vnto vs.
• q 1.2084

  playing.
• q 1.2085

  required.
• q 1.2086

  studies.
• * 1.2087

  meete for beasts.
• q 1.2088

  added most spa∣ringly.
• q 1.2089

  to euerie question of dutie.
• q 1.2090

  in readinesse.
• * 1.2091

  the nature of cat∣tel.
• q 1.2092

  the beasts.
• * 1.2093

  q with their whole sway.
• * 1.2094

  is fed with lear∣ning.
• * 1.2095

  study out or in∣quire some matter.
• * 1.2096

  a little more ready
• * 1.2097

  beastly kinde.
• q 1.2098

  there are certaine.
• q 1.2099

  erect or lifted vp from pleasure.
• * 1.2100

  carried, ouertaken
• q 1.2101

  appetite.
• * 1.2102

  modesty or bash∣fulnesse.
• q 1.2103

  it is vnderstood.
• q 1.2104

  the pleasure, &c. to be.
• * 1.2105

  befitting.
• q 1.2106

  and that.
• q 1.2107

  attributeth som∣what vnto pleasure.
• q 1.2108

  the measure of in∣ioying it, to be hol∣den diligently of him.
• q 1.2109

  therefore.
• q 1.2110

  the diet, &c. must be, &c.
• q 1.2111

  pleasure.
• q 1.2112

  And also.
• * 1.2113

  Al. dignitie of na∣ture there is in man.
• * 1.2114

  lauish out in riot or run to riot.
• * 1.2115

  nicely.
• q 1.2116

  honest.
• q 1.2117

  sparingly.
• * 1.2118

  temperately.
• q 1.2119

  seuerely or strict∣ly.
• * 1.2120

  as it is common.
• q 1.2121

  [becommeth.]
• * 1.2122

  in regard of.
• q 1.2123

  the person [or condition] of euery one eyther giuen, &c.
• * 1.2124

  * aduise or consi∣deration.
• q 1.2125

  Also we must vn∣derstand.
• * 1.2126

  haue on vs as it were [or sustaine] two persons.
• * 1.2127

  estates or condi∣tions.
• * 1.2128

  * of that.
• * 1.2129

  preheminence or dignitie.
• q 1.2130

  excell.
• q 1.2131

  drawne.
• q 1.2132

  But.
• q 1.2133

  attributed.
• q 1.2134

  dissimilitudes.
• q 1.2135

  preuaile or excell.
• q 1.2136

  to run.
• * 1.2137

  some.
• q 1.2138

  to wrastle.
• q 1.2139

  •…•…ormes, shapes or 〈◊〉〈◊〉.
• q 1.2140

  dignit•…•…e to be in som•…•…, comlinesse in others.
• * 1.2141

  differences.
• q 1.2142

  the sonne of Lu∣cius.
• q 1.2143

  But.
• q 1.2144

  in the same times
• q 1.2145

  there 〈◊〉〈◊〉 a singu∣lar seueritie in, &c.
• q 1.2146

  much mirth in Caius 〈◊〉〈◊〉.
• q 1.2147

  〈◊〉〈◊〉 Scipio his fa∣miliar.
• * 1.2148

  more seeking of honour.
• * 1.2149

  more sorrowfull or full of discon∣tent, or auster•…•….
• q 1.2150

  speech.
• q 1.2151

  dissembler.
• * 1.2152

  a pleasant •…•…∣ter or jiber.
• q 1.2153

  the highest au∣thoritie.
• q 1.2154

  of [the Captains] of the Carthagini∣ans.
• q 1.2155

  crafty.
• q 1.2156

  easily to conceale, holde his peace, dis∣s•…•…mble, •…•…rap, pre∣uent the counsels of the enemies.
• q 1.2157

  who fained him∣selfe to be mad, to the end his life might, &c.
• * 1.2158

  do better seruice to the cōmōwealth.
• * 1.2159

  Al. sometime or in time to come.
• q 1.2160

  nothing to be done, [as] of a se∣cret plot, by laying in waite.
• * 1.2161

  aime at▪
• q 1.2162

  most patient.
• q 1.2163

  we see another man to effect by [his] speeches.
• * 1.2164

  of great authori∣tie.
• q 1.2165

  of many.
• * 1.2166

  obserued.
• q 1.2167

  in the sonne.
• q 1.2168

  the same thing to haue bin.
• q 1.2169

  his father, euen him.
• q 1.2170

  to haue had no gentle [or curte∣ous] maner of speech, or no plea∣sing grace.
• q 1.2171

  being the most •…•…euere of the Phi∣losophers.
• q 1.2172

  to haue bin both &c.
• q 1.2173

  things.
• q 1.2174

  verie greatly to be defended.
• * 1.2175

  faulty.
• q 1.2176

  but yet the pro per.
• q 1.2177

  the vniuersall na∣ture, or belonging to all.
• q 1.2178

  other studies more weightie, &c.
• q 1.2179

  •…•…et vs measure.
• q 1.2180

  owne studies.
• q 1.2181

  auaileth it to resist nature.
• q 1.2182

  follow.
• q 1.2183

  of what sort.
• q 1.2184

  Minerua tho god∣•…•… of wisedome and all good scien∣ces being vowilling
• * 1.2185

  against nature.
• q 1.2186

  If there be any thing at all.
• q 1.2187

  euennesse.
• * 1.2188

  carriage.
• * 1.2189

  and also.
• * 1.2190

  follow.
• * 1.2191

  let passe.
• * 1.2192

  kind of speech.
• q 1.2193

  inculcating, thru∣sting in or beating vpon, or repeating now and then.
• q 1.2194

  mocked or laughed at by verie good right.
• q 1.2195

  so we ought to bring no disagree∣ment [or variance] into our actions and all our life.
• q 1.2196

  force.
• q 1.2197

  to procure death to himselfe, viz. to kill himselfe.
• * 1.2198

  quarrell.
• * 1.2199

  for M. Cato. was not in one quarrell, the rest in another &c.
• q 1.2200

  giuen [or impu∣ted] for a fault [or a reproach] to the rest.
• q 1.2201

  killed.
• * 1.2202

  lesse austere.
• q 1.2203

  easie.
• q 1.2204

  strengthned.
• q 1.2205

  purpose & coun∣sell taken to die ra∣ther, then that the face of the tyrant was to be looked on.
• q 1.2206

  suffered.
• q 1.2207

  long continued wandering.
• q 1.2208

  serued or became seruiceable.
• * 1.2209

  faire spoken.
• q 1.2210

  indured the spite∣full taunts of, &c. at home.
• * 1.2211

  reproachfull or spitefull speeches.
• q 1.2212

  seruants & hand∣maids or wenches.
• * 1.2213

  once.
• q 1.2214

  with what cou∣rage he is reported.
• * 1.2215

  times.
• q 1.2216

  which things wee beholding.
• q 1.2217

  meete.
• * 1.2218

  what gifts.
• q 1.2219

  neither to be desi∣rous to trie.
• q 1.2220

  other mens things may becom.
• * 1.2221

  for euery ones pr•…•… 〈◊〉〈◊〉 •…•…ts do 〈◊〉〈◊〉 of all become him.
• q 1.2222

  the owne of euerie one.
• q 1.2223

  Therefore let, &c.
• * 1.2224

  make.
• q 1.2225

  good things.
• q 1.2226

  players in come∣dies & enterludes.
• q 1.2227

  wisedome.
• q 1.2228

  comedies.
• * 1.2229

  inioy [or delight in] their voice, viz. who haue excellent voice•…•….
• q 1.2230

  chuse.
• q 1.2231

  chused.
• q 1.2232

  not often.
• q 1.2233

  Therefore vnto what things we shall be most, &c.
• q 1.2234

  we shall labour chiefly in those.
• q 1.2235

  thrust vs forth or driue vs.
• q 1.2236

  of our wit.
• q 1.2237

  all care, meditati∣on and diligence is to be giuen.
• q 1.2238

  doe.
• q 1.2239

  as little vncomlily
• q 1.2240

  that we may fol∣low.
• q 1.2241

  that we may flie▪
• q 1.2242

  gotten to our selues.
• q 1.2243

  iudgement.
• q 1.2244

  And there is a third person adiov∣ned vnto those two, &c.
• q 1.2245

  aboue.
• q 1.2246

  putteth or casteth on vs.
• q 1.2247

  fashion or frame.
• q 1.2248

  iudgement.
• q 1.2249

  nobilities.
• q 1.2250

  wealth.
• q 1.2251

  being placed in fortune [or in the power of fortune]
• q 1.2252

  are gouerned by the times.
• q 1.2253

  will.
• * 1.2254

  what calling we will follow.
• q 1.2255

  will.
• q 1.2256

  another or some had rather.
• * 1.2257

  And.
• q 1.2258

  haue excelled or •…•…in notable in any commendation.
• * 1.2259

  〈◊〉〈◊〉 for the most part.
• q 1.2260

  praise.
• q 1.2261

  the son of Publius
• q 1.2262

  the son of Paulus.
• q 1.2263

  militarie businesse or feats of armes.
• q 1.2264

  certaine or sundry
• q 1.2265

  some their owne.
• * 1.2266

  auncestors.
• q 1.2267

  Timotheus Co∣nons sonne did.
• * 1.2268

  whereas.
• q 1.2269

  then his father.
• q 1.2270

  the praise.
• * 1.2271

  added.
• q 1.2272

  commeth to pass.
• q 1.2273

  the imitation of parents being o∣mitted or let passe.
• q 1.2274

  trade or determi∣nation.
• q 1.2275

  scarce knowne or base.
• * 1.2276

  appoint to at∣tempt.
• * 1.2277

  enterprises.
• q 1.2278

  do become.
• q 1.2279

  comprehend.
• q 1.2280

  thought.
• q 1.2281

  purpose or ap∣pointment.
• * 1.2282

  be.
• q 1.2283

  in.
• * 1.2284

  consultation or aduice.
• q 1.2285

  youth which is from 12. or 14. to 25. or 30.
• q 1.2286

  to which the greatest weaknesse of counsell is.
• q 1.2287

  most slenderness.
• * 1.2288

  q determineth.
• q 1.2289

  passing his age or liuing.
• q 1.2290

  he hath loued most of all.
• q 1.2291

  then.
• q 1.2292

  could.
• q 1.2293

  that Prodicus saith
• q 1.2294

  Hercules.
• q 1.2295

  began to haue a beard, or came to maturitie or ripe∣nesse of yeares.
• q 1.2296

  course or trade of life each will follow
• q 1.2297

  to haue gone forth.
• q 1.2298

  solitarie place or wildernesse.
• * 1.2299

  long and much with himselfe.
• q 1.2300

  should be.
• * 1.2301

  fallout.
• q 1.2302

  bred of the seede of Iupiter.
• q 1.2303

  euerie one.
• * 1.2304

  allured.
• q 1.2305

  determinations.
• * 1.2306

  instructed.
• q 1.2307

  we are led or doe incline.
• * 1.2308

  customes.
• q 1.2309

  maner.
• * 1.2310

  after the.
• q 1.2311

  most wish for
• q 1.2312

  fairest.
• q 1.2313

  Some notwith∣standing haue fol∣lowed a right course of life, whe∣ther by, &c.
• q 1.2314

  But that is the most rare kinde of those men.
• * 1.2315

  indued.
• q 1.2316

  greatnesse.
• q 1.2317

  also.
• q 1.2318

  aduising.
• q 1.2319

  the whole coun∣sell or aduice.
• q 1.2320

  recalled.
• q 1.2321

  owne.
• q 1.2322

  we search out in all things, &c.
• q 1.2323

  maner.
• * 1.2324

  wherto euerie one is naturally incli∣ned.
• q 1.2325

  becommeth.
• q 1.2326

  a greater care by much of that mat∣ter is to bee added, in determining our whole life.
• q 1.2327

  be constant to our selues in the conti∣nuance of our life, nor to halt in any dutie.
• q 1.2328

  force.
• * 1.2329

  consideration.
• q 1.2330

  kinde.
• q 1.2331

  nature is.
• * 1.2332

  surer.
• * 1.2333

  stable.
• q 1.2334

  it selfe mortall or mortalitie it selfe.
• q 1.2335

  immortall nature
• q 1.2336

  all counsell, or the whole course of his life.
• q 1.2337

  stedfastnesse.
• q 1.2338

  himselfe haue erred.
• * 1.2339

  his course of life.
• q 1.2340

  and it may fal out.
• * 1.2341

  may.
• q 1.2342

  helpe.
• q 1.2343

  by little and little and foot by foot, or 〈◊〉〈◊〉 and 〈◊〉〈◊〉.
• q 1.2344

  〈◊〉〈◊〉 or 〈◊〉〈◊〉. 〈◊〉〈◊〉 or 〈◊〉〈◊〉 or 〈◊〉〈◊〉 〈◊〉〈◊〉 as it were stitch by stitch
• q 1.2345

  suddenly.
• q 1.2346

  〈◊〉〈◊〉 the kinde of our life being chan∣ged, we must care by all reason.
• q 1.2347

  counsell.
• q 1.2348

  it is said.
• q 1.2349

  〈◊〉〈◊〉 auncestors 〈◊〉〈◊〉 be imitated.
• * 1.2350

  follow.
• q 1.2351

  that.
• q 1.2352

  be not.
• * 1.2353

  〈◊〉〈◊〉, that we seek 〈◊〉〈◊〉 •…•…o follow them 〈◊〉〈◊〉 〈◊〉〈◊〉 against our nature▪
• q 1.2354

  they can.
• q 1.2355

  the sonne of the elder 〈◊〉〈◊〉.
• q 1.2356

  this •…•…on to Pau∣•…•… 〈◊〉〈◊〉▪
• q 1.2357

  infirmitie of his health.
• * 1.2358

  other Affricanus sonne.
• q 1.2359

  was like his fa∣ther▪
• * 1.2360

  〈◊〉〈◊〉.
• * 1.2361

  to make orations or 〈◊〉〈◊〉 to the people.
• q 1.2362

  make warre.
• q 1.2363

  it shall be his duty
• * 1.2364

  he can.
• q 1.2365

  faithfulnesse.
• q 1.2366

  to the end, that that thing may be lesse required.
• q 1.2367

  And the best in∣heritance is left from the fathers to the children, and better then all pa∣trimonie [or liueli∣hood or childspart] [viz.] the glorie of, &c.
• * 1.2368

  shame, disgrace or di•…•…paragement.
• * 1.2369

  q iudge an vniust thing [or disho∣nest] and a fault.
• q 1.2370

  are not giuen o∣befitting.
• q 1.2371

  there are some [•…•…uties] of young men, others of olde, somthing also is to be said of this di∣stinction.
• * 1.2372

  young men.
• q 1.2373

  [the Duty] of a young man.
• q 1.2374

  •…•…eane vnto.
• q 1.2375

  entring age, or the tender yeares.
• q 1.2376

  ordered & guided
• * 1.2377

  experience.
• q 1.2378

  driuen away or weaned.
• * 1.2379

  pleasures.
• * 1.2380

  patiently indu∣ring toyle both, &c.
• q 1.2381

  florish or be of chiefe strength, or they may be most fit for.
• q 1.2382

  And also.
• * 1.2383

  wits.
• * 1.2384

  betake.
• q 1.2385

  pleasure.
• q 1.2386

  shamefastnesse.
• q 1.2387

  shal be more 〈◊〉〈◊〉
• q 1.2388

  their elders will be presen, or a∣mongst them.
• * 1.2389

  times.
• q 1.2390

  become especially
• * 1.2391

  But for old men, labours of, &c.
• q 1.2392

  lessened.
• q 1.2393

  doe seeme.
• q 1.2394

  their diligence must be giuen.
• q 1.2395

  helpe as much as they can, or assits verie much.
• * 1.2396

  olde men are to beware of nothing more.
• q 1.2397

  slothfulnesse.
• * 1.2398

  But as for riot.
• q 1.2399

  is both filthie,
• q 1.2400

  and also most foule to olde age.
• q 1.2401

  also come vnto it.
• q 1.2402

  euill or inconue∣nience.
• q 1.2403

  conceiueth.
• * 1.2404

  disgrace.
• q 1.2405

  the intemperance of young men.
• q 1.2406

  impudent.
• q 1.2407

  become.
• * 1.2408

  that.
• q 1.2409

  strange or besides the matter.
• * 1.2410

  concerning, or touching.
• q 1.2411

  to vnderstand himselfe to beare
• q 1.2412

  and to owe.
• q 1.2413

  dignitie and ho∣nour.
• q 1.2414

  to keepe lawes.
• q 1.2415

  〈◊〉〈◊〉 describe or set downe.
• q 1.2416

  those things to be, &c.
• q 1.2417

  trust or fidelitie.
• q 1.2418

  with an equall & like lawe with the citizens.
• q 1.2419

  〈◊〉〈◊〉 and base
• q 1.2420

  li•…•…ting vp himself.
• q 1.2421

  will or desire.
• * 1.2422

  which concerne peace and honestie.
• * 1.2423

  esteeme.
• q 1.2424

  one of another countrie inhabiting in the citie, a •…•…∣ner.
• q 1.2425

  to inquire [or ask buf•…•…ly] nothing of, &c.
• q 1.2426

  〈◊〉〈◊〉 〈◊〉〈◊〉 all.
• * 1.2427

  more busie 〈◊〉〈◊〉 is 〈◊〉〈◊〉, or o∣•…•…er medling.
• * 1.2428

  〈◊〉〈◊〉.
• q 1.2429

  So almost.
• q 1.2430

  sought out.
• q 1.2431

  becommeth.
• q 1.2432

  apt, 〈◊〉〈◊〉, or agree•…•…∣ble.
• * 1.2433

  doth so much be∣come.
• q 1.2434

  doing or perfor∣ming.
• * 1.2435

  consultation.
• q 1.2436

  what is comly.
• q 1.2437

  that.
• q 1.2438

  is seene.
• q 1.2439

  forme.
• q 1.2440

  is put.
• q 1.2441

  well fauourednesse
• q 1.2442

  adorning or gar∣nishing.
• q 1.2443

  to action.
• * 1.2444

  expresse.
• * 1.2445

  conceiued.
• * 1.2446

  allowed.
• q 1.2447

  a fewe words.
• q 1.2448

  also.
• q 1.2449

  Certaine parts of the bodie to bee shewed, vncomly: al∣so certaine things either to be done dishonestly, openly; or to be named o∣penly.
• q 1.2450

  In the beginning verie nature.
• * 1.2451

  regard or consi∣deration.
• q 1.2452

  in readinesse that our. &c.
• q 1.2453

  fauour, face or physnomy.
• q 1.2454

  honest.
• q 1.2455

  vnoomly.
• * 1.2456

  men.
• q 1.2457

  diligent.
• q 1.2458

  for all men, who are of a sound 〈◊〉〈◊〉 remoue from the eies those things which na∣ture hath hid.
• q 1.2459

  obey.
• * 1.2460

  necessitie of na∣ture.
• q 1.2461

  secretly.
• q 1.2462

  necessarie or base.
• * 1.2463

  tearm.
• q 1.2464

  and that.
• q 1.2465

  closely or in a se∣cret place.
• q 1.2466

  filthie to speak of it.
• q 1.2467

  open acting or doing of.
• q 1.2468

  shamelesnesse.
• q 1.2469

  nor the speech [is voide of] filthi∣nesse.
• q 1.2470

  to be heard.
• * 1.2471

  find fault with & mocke or 〈◊〉〈◊〉 at vs.
• q 1.2472

  those things to b•…•… 〈◊〉〈◊〉 [or shameful] in words.
• * 1.2473

  vnhonest.
• q 1.2474

  as it is a thing dis∣honest indeed to rob [or goe a thee∣uing,] &c.
• * 1.2475

  deceiue or cosin.
• q 1.2476

  reported [or told] not obscenely.
• q 1.2477

  to giue he inde∣•…•… for children.
• q 1.2478

  obscene in name.
• q 1.2479

  And moe things are disputed by the same ▪Philoso∣ph•…•…rs▪ to that sen∣tence &c.
• q 1.2480

  shamefastnesse.
• q 1.2481

  flie.
• q 1.2482

  abhorreth from [or cannot receiue so much as] the ap∣probation, &c.
• * 1.2483

  pleasing.
• * 1.2484

  gate.
• * 1.2485

  * comlinesse.
• * 1.2486

  * faults.
• q 1.2487

  fled.
• q 1.2488

  effeminate [or womanish] and nice or wanton.
• q 1.2489

  and not any thing •…•…ard [or rude] or carter-like.
• * 1.2490

  stage players.
• q 1.2491

  fit for them, disso∣lute [or left loosly] to vs.
• q 1.2492

  shamefastnesse.
• q 1.2493

  discipline.
• * 1.2494

  some.
• q 1.2495

  opened.
• q 1.2496

  be beholden.
• q 1.2497

  And indeed after our maner.
• q 1.2498

  ripenesse of age.
• q 1.2499

  washed.
• q 1.2500

  shamefastnesse or bashfulnesse.
• q 1.2501

  retained.
• q 1.2502

  forme or fauour.
• q 1.2503

  either of them.
• q 1.2504

  decked or preser∣ued.
• q 1.2505

  amiablenesse or comlinesse.
• * 1.2506

  q dignitie.
• q 1.2507

  adorning or tric∣king.
• q 1.2508

  not worthie man.
• q 1.2509

  beauty.
• q 1.2510

  wrastler-like mo∣tions.
• * 1.2511

  too too.
• q 1.2512

  odious.
• q 1.2513

  some.
• * 1.2514

  〈◊〉〈◊〉 players.
• * 1.2515

  follies.
• q 1.2516

  simple.
• q 1.2517

  There is to be ad∣ded besides.
• q 1.2518

  countrie-like and inhumane negli∣gence.
• * 1.2519

  we must haue▪
• q 1.2520

  too so•…•…t slownes∣ses, or too much nicenesse.
• q 1.2521

  going or gate.
• * 1.2522

  pageants borne in triumphs or shewes to be seene.
• q 1.2523

  either that we take vp.
• q 1.2524

  swiftnesses.
• q 1.2525

  are done.
• q 1.2526

  the breathings are moued.
• q 1.2527

  countenances are changed.
• q 1.2528

  the faces are wri∣then.
• q 1.2529

  a great significati∣on is made, no con∣stancie to be presēt.
• * 1.2530

  studie.
• * 1.2531

  affections.
• q 1.2532

  depart not.
• q 1.2533

  perturbations or moodes.
• q 1.2534

  amazednesse.
• q 1.2535

  attent.
• * 1.2536

  keeping.
• q 1.2537

  double.
• q 1.2538

  cogitation.
• * 1.2539

  vnderstanding.
• q 1.2540

  co•…•…uersant or ex∣ercised.
• * 1.2541

  stitreth a man to be doing.
• q 1.2542

  Therefore wee must care or pro∣uide.
• q 1.2543

  vse our cogitati∣on vnto the, &c.
• q 1.2544

  giue.
• * 1.2545

  two sorts of speech.
• * 1.2546

  cloquent.
• q 1.2547

  daily.
• q 1.2548

  there is great 〈◊〉〈◊〉 of speech.
• q 1.2549

  double.
• q 1.2550

  contention.
• q 1.2551

  talke.
• * 1.2552

  eloquent speech.
• q 1.2553

  let it be giuen.
• q 1.2554

  of iudgements, assemblies [or so∣lemne meetings] the Senate house.
• q 1.2555

  speech let it be vsed in circles [or cōmon meetings.]
• q 1.2556

  disputations.
• q 1.2557

  •…•…amiliar [friends.
• q 1.2558

  〈◊〉〈◊〉 〈◊〉〈◊〉 [or 〈◊〉〈◊〉 •…•…pon] feasts.
• * 1.2559

  q the rhetorician•…•… giue m•…•…ny precepts concerning vehe∣ment speech.
• * 1.2560

  wot.
• q 1.2561

  these also may be
• * 1.2562

  q But maisters [or teachers] are found for the studies of learners.
• q 1.2563

  full with the com∣pany of &c.
• q 1.2564

  will appertaine to talke.
• * 1.2565

  the vtterer, or to vtter.
• q 1.2566

  and we follow two things in our voice.
• q 1.2567

  both of them is to be required, &c.
• q 1.2568

  of men speaking.
• q 1.2569

  presly & mildely [will increase] the other.
• q 1.2570

  to vse an exquisite iudgement of let∣ters, or pronoun∣cing.
• q 1.2571

  but and others.
• q 1.2572

  sound.
• q 1.2573

  expressed nor op∣pressed.
• q 1.2574

  obscure.
• * 1.2575

  vnpleasant or too much affected.
• q 1.2576

  fainting.
• q 1.2577

  shrill.
• q 1.2578

  plentifull.
• * 1.2579

  pleasant.
• q 1.2580

  But the opinion concerning Catuli, of well speaking, was not lesse.
• q 1.2581

  ouercame.
• q 1.2582

  salt.
• q 1.2583

  ouercame the contention.
• q 1.2584

  speech.
• q 1.2585

  we must labour therfore.
• q 1.2586

  becommeth.
• * 1.2587

  guided, ordered or directed.
• * 1.2588

  familiar talke.
• * 1.2589

  milde, and not at all obstinate.
• q 1.2590

  a pleasant grace.
• q 1.2591

  let him exclude.
• q 1.2592

  come.
• q 1.2593

  now and then.
• q 1.2594

  see.
• q 1.2595

  adde.
• q 1.2596

  seueritie or grauity
• q 1.2597

  foreset.
• q 1.2598

  declare.
• q 1.2599

  to bee in his ma∣ners.
• q 1.2600

  it is spoken studi∣ously of the absent, for the 〈◊〉〈◊〉 of de∣tracting.
• q 1.2601

  either by a mocke or seuerely, or re∣proachfully or con∣•…•…umeliously.
• q 1.2602

  And [common] speeches are had for the most part.
• q 1.2603

  Therefore our diligence is to bee giuen.
• q 1.2604

  although our speech.
• q 1.2605

  vnto these things▪
• q 1.2606

  shall be present.
• q 1.2607

  marke.
• q 1.2608

  haue delight.
• q 1.2609

  measurable mean or good fashion.
• q 1.2610

  commaunded.
• q 1.2611

  perturba•…•…ions.
• q 1.2612

  ouer great stir∣rings.
• q 1.2613

  not obeying rea∣son.
• * 1.2614

  greedie desire.
• q 1.2615

  •…•…lothfulnesse.
• q 1.2616

  we must care.
• q 1.2617

  we confer speech.
• q 1.2618

  happen or come by chance.
• q 1.2619

  That is also to be done.
• q 1.2620

  irefully.
• q 1.2621

  this kinde of chastising.
• q 1.2622

  and not at any time but vpon ne∣cessitie.
• q 1.2623

  let anger be farre away.
• q 1.2624

  discreetly or aduisedly.
• q 1.2625

  And for a great part.
• q 1.2626

  it is lawfull to vse
• q 1.2627

  grauitie being adioyned.
• * 1.2628

  austeritie be ad∣ded.
• q 1.2629

  reproachfull •…•…peech bee repelled.
• q 1.2630

  same thing of bitternesse which chiding hath.
• q 1.2631

  vndertaken.
• * 1.2632

  sake.
• q 1.2633

  right.
• * 1.2634

  braules or quar∣rels.
• q 1.2635

  vnbefitting vs, vn∣fashionable.
• * 1.2636

  keepe.
• q 1.2637

  repell angrinesse.
• * 1.2638

  perturbation.
• * 1.2639

  a matter vnbefit∣ting or vnbesee∣ming.
• * 1.2640

  Thraso in Te∣rence.
• q 1.2641

  laughing at o•…•… scorning.
• q 1.2642

  in building vp edifices.
• q 1.2643

  all things.
• q 1.2644

  we will it in verie deede.
• q 1.2645

  it pleaseth or it li∣keth vs, that the house &c.
• * 1.2646

  occupying it.
• q 1.2647

  description.
• q 1.2648

  accommodated or fitted.
• q 1.2649

  a diligent care is to be added or vsed
• q 1.2650

  dignitie.
• * 1.2651

  handsomnesse.
• q 1.2652

  it to haue bin, &c.
• q 1.2653

  who was made the first Consull of that familie.
• q 1.2654

  famous [or gor∣geous] and full of dignitie.
• q 1.2655

  visited commonly
• q 1.2656

  to giue the voice in election.
• q 1.2657

  a newe man.
• q 1.2658

  hauing demoli∣shed or th•…•…owne downe this, •…•…ade an 〈◊〉〈◊〉 to his, &c.
• * 1.2659

  •…•…nd so▪
• * 1.2660

  the Emperour.
• q 1.2661

  this the sonne of a chiefe and fa∣mous man.
• q 1.2662

  ignominy and ca∣lamity.
• q 1.2663

  adorned.
• * 1.2664

  by.
• q 1.2665

  honested or ador∣ned.
• q 1.2666

  honested or ho∣nored.
• q 1.2667

  other things.
• * 1.2668

  in a noble mans house.
• q 1.2669

  famous.
• * 1.2670

  intertained.
• q 1.2671

  multitude.
• * 1.2672

  all sorts.
• q 1.2673

  there is to be •…•…ad a care of largenesse or widenesse.
• q 1.2674

  ample.
• q 1.2675

  is made.
• q 1.2676

  if it be but little▪ frequented.
• q 1.2677

  much frequented.
• q 1.2678

  them that passe by
• q 1.2679

  vnequall or vn∣me•…•…te.
• q 1.2680

  Al. which same thing it is lawfull to say.
• q 1.2681

  in our times.
• q 1.2682

  especially if your selfe build or bee a builder.
• * 1.2683

  exceed not.
• q 1.2684

  cost.
• * 1.2685

  gorgeousnesse or statelinesse.
• * 1.2686

  * much hurt com∣meth euen by the example.
• * 1.2687

  the most men do imitate studiously the deed•…•… &c. of the chiefe men.
• q 1.2688

  part.
• q 1.2689

  chiefe.
• q 1.2690

  magnificence [or sumptuousnesse] of his farme houses.
• q 1.2691

  Of which things doubtlesse a meane is to be v•…•…ed.
• q 1.2692

  recalled.
• * 1.2693

  keeping a mean.
• q 1.2694

  Al. to euerie vse, & handsomn•…•…sse or conueniencie.
• q 1.2695

  But [we haue pro∣secuted] these things hitherto.
• q 1.2696

  are to be obserued
• q 1.2697

  And.
• q 1.2698

  to be vndertaken.
• q 1.2699

  kept.
• * 1.2700

  fit to preserue duties.
• q 1.2701

  And then that it be considered.
• q 1.2702

  effect.
• * 1.2703

  lesse.
• * 1.2704

  payne.
• q 1.2705

  be vndertaken.
• q 1.2706

  Al. that those things which ap∣pertaine to an ho∣nest shew be mode∣rated by dignitie.
• q 1.2707

  dignity.
• q 1.2708

  no•…•… to proceede any further.
• q 1.2709

  appetite to obey.
• q 1.2710

  furthermore wee must speake.
• q 1.2711

  science or skill.
• q 1.2712

  name.
• * 1.2713

  expound.
• q 1.2714

  modestie.
• q 1.2715

  is in.
• q 1.2716

  vnderstood a preseruation.
• q 1.2717

  modestie or mo∣deration.
• * 1.2718

  moderation.
• q 1.2719

  a science.
• q 1.2720

  placing or dispo∣sing.
• q 1.2721

  owne.
• q 1.2722

  force or property.
• q 1.2723

  placing or dispo∣sition.
• q 1.2724

  a framing or or∣dering things.
• * 1.2725

  fit.
• q 1.2726

  Also they say, place to be of the action, opportuni∣tie of the time.
• * 1.2727

  the seasonable [or fit] time of an action.
• * 1.2728

  q it is called in La∣tine occasio
• q 1.2729

  it commeth to passe.
• q 1.2730

  times to do a thing.
• q 1.2731

  But.
• q 1.2732

  we aske in this place.
• * 1.2733

  and other like vertues.
• q 1.2734

  of these.
• * 1.2735

  And so.
• * 1.2736

  spoken.
• * 1.2737

  properties.
• q 1.2738

  spake a good while agoe.
• q 1.2739

  shamefastenesse.
• q 1.2740

  to the approbati∣on of them.
• q 1.2741

  becommeth.
• q 1.2742

  becommeth not.
• * 1.2743

  we are therefore to keepe such an order.
• q 1.2744

  vsed.
• q 1.2745

  that all things be fit and agreeable a∣mong themselues, as in a constant ora∣tion, so in the life.
• * 1.2746

  fit.
• q 1.2747

  seuere.
• q 1.2748

  to bring in any speech meet for a feast, or delicate.
• q 1.2749

  his collegue or fellow.
• q 1.2750

  and they had tal∣ked of the com∣mon Dutie.
• q 1.2751

  and a faire boy passed by, by chāce.
• q 1.2752

  But for.
• q 1.2753

  abstaining or forbearing.
• q 1.2754

  And.
• q 1.2755

  in the approbati∣on of wrastlers, or where wrastlers are allowed or tried.
• q 1.2756

  wanted.
• q 1.2757

  muse.
• q 1.2758

  deuise any matter more attentiuely.
• q 1.2759

  the same thing
• q 1.2760

  for the ignorance of the time.
• q 1.2761

  humanitie.
• q 1.2762

  pleading place, or in the street.
• q 1.2763

  peruer•…•…enesse.
• * 1.2764

  soone or plainly.
• q 1.2765

  but what faults seeme to be small, neither can be vn∣derstood of many, we must decline from these more diligently.
• * 1.2766

  most.
• q 1.2767

  in instruments with strings, as harp or lute.
• q 1.2768

  pipes.
• q 1.2769

  differ, disagree or be out of tune.
• q 1.2770

  it is wont to be marked.
• * 1.2771

  cunning.
• q 1.2772

  we must liue so in [our] life, or to de∣meane our selues.
• q 1.2773

  least peraduenture any thing iarre.
• q 1.2774

  by how much a consent [or con∣cord] of actions.
• * 1.2775

  tunes.
• q 1.2776

  the eares of musi∣cians.
• * 1.2777

  q the least things.
• * 1.2778

  quicke.
• * 1.2779

  censurers or cor∣rectors of vices.
• q 1.2780

  looking or sted∣fast beholding or fixing.
• q 1.2781

  either by the re∣mission or contrac∣tion of the eye∣browes, by heaui∣nesse or dumpish∣nesse, by mirth, by &c.
• q 1.2782

  contention and submission.
• * 1.2783

  what is done.
• q 1.2784

  disagreeth.
• * 1.2785

  amisse or incon∣uenient.
• q 1.2786

  what a one.
• q 1.2787

  I know not by what meanes.
• q 1.2788

  And so they are corrected most easi∣ly in learning.
• q 1.2789

  imitate for the cause of amending [them.]
• q 1.2790

  to adde learned men, or also those who are skilfull by practice, to chuse those things, which may bring doubt, and to search dili∣gently concerning euerie kinde of du∣ty, what liketh them
• q 1.2791

  is wont almost.
• q 1.2792

  •…•…ature it selfe.
• * 1.2793

  iudgeth.
• * 1.2794

  why each man thinks so, or what their reason is.
• q 1.2795

  they who frame signes or make pic∣tures.
• q 1.2796

  euerie one desi∣reth his work to be considered of the common people.
• q 1.2797

  reprehended.
• * 1.2798

  examine.
• * 1.2799

  missed or faulty therein.
• q 1.2800

  by th•…•… •…•…udgement
• q 1.2801

  corrected.
• q 1.2802

  but what things are done.
• q 1.2803

  by custome.
• q 1.2804

  institutions.
• q 1.2805

  nothing is to be giuen in precepts concerning them: for these verie things are precepts.
• q 1.2806

  led.
• q 1.2807

  the [vsuall] maner and ciuill custome.
• * 1.2808

  freedome of do∣ing and speaking as they thought best.
• q 1.2809

  whole reason [o•…•… guise] of the Cy∣niks is to be vtterly cast out [or refused]
• q 1.2810

  an enemy to shamefastnesse.
• * 1.2811

  q there can be no∣thing right, nor any thing honest.
• q 1.2812

  And.
• * 1.2813

  attend vpon or marke.
• * 1.2814

  honour.
• q 1.2815

  thinking or mea∣ning well.
• q 1.2816

  affected [or gra∣ced] with any ho∣nour or dignitie.
• * 1.2817

  to haue olde age in high estimation.
• * 1.2818

  [we ought also] to &c.
• q 1.2819

  haue a magistra∣cie [or be in autho∣ritie.]
• q 1.2820

  to haue a choice [or difference] of a citizen, &c.
• q 1.2821

  priuately [or as a priuate person] or publikely [as a pub∣like person.]
• q 1.2822

  To the sum [or summarily] that I may not deale of e∣uery one.
• q 1.2823

  reconcilement and consociation of the whole kinde of men.
• q 1.2824

  arts.
• q 1.2825

  what gaines.
• q 1.2826

  liberall, meet for a free man [or an honest man.]
• q 1.2827

  occupations and gaines [or maner of gaining.]
• q 1.2828

  liberall.
• q 1.2829

  we haue receiued these things almost.
• q 1.2830

  gaines.
• q 1.2831

  which run into the hate of all.
• q 1.2832

  customers taking tole of hauens.
• q 1.2833

  all who serue for hire or wages.
• q 1.2834

  whose labour and not their arts are bought.
• q 1.2835

  for the very hire in them.
• q 1.2836

  wages.
• q 1.2837

  obligation or presse-money.
• q 1.2838

  bondage.
• q 1.2839

  to be thought.
• * 1.2840

  of the baser sort.
• q 1.2841

  they sell straight way as by retayle.
• q 1.2842

  for they profit nothing.
• q 1.2843

  verie greatly.
• q 1.2844

  neither in truth is there any thing more filthie then vanitie.
• q 1.2845

  workemen or crafts-men.
• q 1.2846

  are imployed in a base art [or trade]
• * 1.2847

  workehouse.
• q 1.2848

  any ingenuous thing.
• * 1.2849

  Trinkermen.
• * 1.2850

  it please you.
• * 1.2851

  list.
• * 1.2852

  makers of sweet oyles, or perfumers.
• * 1.2853

  * players at playes •…•… standing on hazard.
• q 1.2854

  arts.
• * 1.2855

  great gaine.
• q 1.2856

  the art of buil∣ding or carpentrie.
• q 1.2857

  honest.
• * 1.2858

  for whose degree they are conuenient
• q 1.2859

  thought.
• q 1.2860

  copious, well fraught.
• q 1.2861

  conueying to vs.
• q 1.2862

  imparting it to many without vani∣ty or vaine wordes.
• * 1.2863

  satisfied.
• q 1.2864

  deepe.
• * 1.2865

  change or be changed into lands and possessions to settle thereon.
• q 1.2866

  into fields.
• * 1.2867

  to deserue due commendation.
• * 1.2868

  verie iustly.
• q 1.2869

  for nothing of all things.
• q 1.2870

  gotten.
• q 1.2871

  till age of the ground.
• q 1.2872

  more plentifull.
• q 1.2873

  sweet.
• q 1.2874

  a free man.
• * 1.2875

  whereof.
• q 1.2876

  spoken things cnow.
• q 1.2877

  in Cato the elder or the elder Cato.
• * 1.2878

  may fetch.
• q 1.2879

  what things shall appertaine to this place.
• q 1.2880

  it seemeth ex∣pounded sufficient∣ly.
• q 1.2881

  be drawne or proceede.
• q 1.2882

  are of honestie.
• q 1.2883

  But a contention of those very things which are honest, may oft fall out.
• q 1.2884

  whether of two honest things is the honester.
• * 1.2885

  q which place is pretermitted by Panetius.
• q 1.2886

  floweth or strea∣meth.
• q 1.2887

  parts or fount▪
• q 1.2888

  common societie.
• * 1.2889

  valorousnesse or couragio•…•…snesse.
• * 1.2890

  temperance.
• q 1.2891

  necessarie that these be compared oft together in chu∣sing dutie.
• q 1.2892

  It pleaseth there∣fore, those duties to be more apt to na∣ture.
• q 1.2893

  drawne.
• q 1.2894

  common societie.
• q 1.2895

  drawne or deri∣ued.
• * 1.2896

  proued.
• q 1.2897

  if that life shall happen to a wise man.
• q 1.2898

  flowing plenty or store.
• * 1.2899

  all maner of sub∣stance.
• * 1.2900

  aduice.
• * 1.2901

  viewe.
• q 1.2902

  knowledge.
• q 1.2903

  be so great.
• q 1.2904

  cannot.
• * 1.2905

  haue the sight of a man.
• q 1.2906

  hee would depart out of life, or wish to die.
• * 1.2907

  tearme or name.
• q 1.2908

  sapientia.
• q 1.2909

  for we vnderstand another certaine prudence, which the Greekes call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is the science, &c.
• q 1.2910

  earnestly desired.
• q 1.2911

  to be fled.
• q 1.2912

  science of hea∣uenly and worldly things, or things belonging to Gods and men.
• q 1.2913

  common conuer∣sing o•…•… intercourse, or fellowship.
• * 1.2914

  that vertue.
• * 1.2915

  as certainely it is.
• q 1.2916

  it is necessary that dutie to be the greatest which is drawne from com∣munitie.
• q 1.2917

  viewe [or consi∣deration.]
• * 1.2918

  naturall things.
• q 1.2919

  is in a certaine maner.
• q 1.2920

  •…•…ame and begun [onely.]
• q 1.2921

  doing of things.
• q 1.2922

  doing is seene e∣specially.
• q 1.2923

  commodities of men.
• * 1.2924

  this communitie of men.
• q 1.2925

  best man.
• q 1.2926

  in verie deede.
• q 1.2927

  desirous.
• q 1.2928

  through seeing.
• q 1.2929

  the perill & dan∣ger of [his] coun∣trie which he might &c.
• q 1.2930

  should be brought sodainly to him handling [o•…•… treating vpon] and viewing matters most worthie [his] knowledge.
• q 1.2931

  knowledge.
• q 1.2932

  cast away.
• q 1.2933

  those things.
• q 1.2934

  himself to be able
• q 1.2935

  And the same man would do this thing
• q 1.2936

  parent.
• q 1.2937

  it is vnderstood.
• q 1.2938

  the duties of iustice.
• q 1.2939

  more auncient.
• q 1.2940

  to be preferred or put before.
• q 1.2941

  Also they them selues.
• q 1.2942

  occcupied o•…•… im∣ployed.
• q 1.2943

  yet haue not.
• * 1.2944

  q gone backe or departed.
• * 1.2945

  to make them the better citizens, &c.
• * 1.2946

  a follower of Pi∣thagoras, or a Pitha goreā philosopher.
• * 1.2947

  Epaminondas of Thebes.
• * 1.2948

  Siracusa.
• q 1.2949

  many [haue taught] many.
• q 1.2950

  what soeuer thing
• q 1.2951

  come vnto it, in∣structed and ador∣ned by teachers and learning.
• q 1.2952

  Neither onely they liuing and pre∣sent do instruct and teach &c.
• q 1.2953

  for neither.
• q 1.2954

  place.
• q 1.2955

  pretermitted or o∣uer-passed by them
• q 1.2956

  apperaine to the lawes, which [might appertain] to the maners, &c.
• * 1.2957

  gouernment.
• * 1.2958

  quiet studies for our businesse or commodity.
• q 1.2959

  do cōfer especially
• * 1.2960

  Al. their prudence and vnderstanding.
• * 1.2961

  vtter the minde plentifully.
• * 1.2962

  discreetly.
• q 1.2963

  to thinke [or con∣ceiue] most sharply without eloquence.
• q 1.2964

  because cogitati∣on [or conceipt is 〈◊〉〈◊〉 or imploy∣ed] 〈◊〉〈◊〉 in it selfe, but 〈◊〉〈◊〉.
• q 1.2965

  〈◊〉〈◊〉 those 〈◊〉〈◊〉 whom &c.
• q 1.2966

  〈◊〉〈◊〉
• q 1.2967

  are not gathered together •…•…or the cause of framing hony combs.
• q 1.2968

  but whereas they are congregable [or soone assembled] •…•… by nature they fa∣shion [th•…•…ir] comb•…•…
• * 1.2969

  of an assembling▪ or sociable nature, do adde the cun∣ning of doing and deuising.
• q 1.2970

  of defending.
• q 1.2971

  of the societie of mankinde.
• q 1.2972

  touch or be ioy∣ned with.
• q 1.2973

  communitie and neighbourhood.
• * 1.2974

  beastlinesse.
• * 1.2975

  beastly.
• q 1.2976

  consociation.
• q 1.2977

  certaine.
• q 1.2978

  therefore this.
• q 1.2979

  to be for the ne∣cessitie.
• q 1.2980

  bring to passe.
• * 1.2981

  ornament of life.
• q 1.2982

  afforded or found.
• q 1.2983

  diuine rod.
• q 1.2984

  of the best wit [or of an excellent wit.]
• q 1.2985

  all businesses o∣mitted or▪ set aside.
• q 1.2986

  place or bestowe.
• q 1.2987

  he would.
• q 1.2988

  to maintaine the coniunction, &c.
• q 1.2989

  is contained.
• q 1.2990

  That preaduen∣ture may be asked.
• q 1.2991

  especially apt.
• q 1.2992

  modestie.
• q 1.2993

  It pleaseth not.
• q 1.2994

  certaine things.
• q 1.2995

  filthie.
• q 1.2996

  for the cause of preseruing of, &c.
• * 1.2997

  some.
• q 1.2998

  foule.
• q 1.2999

  filthie or disho∣nest.
• q 1.3000

  Not any man therefore shall vn∣dertake these things for the cause of the commonweale.
• q 1.3001

  them to be vnder∣taken.
• * 1.3002

  sake.
• q 1.3003

  hath it selfe more commodiously.
• q 1.3004

  a time cannot happen.
• * 1.3005

  benefit or further
• q 1.3006

  such kinde of Duties to excell e∣specially, which is kept in the societie of men.
• q 1.3007

  considerate dea∣ling▪
• q 1.3008

  to doe aduisedly
• * 1.3009

  better.
• q 1.3010

  to deuise or think of, or ponder wisely
• q 1.3011

  And indeed let these things [suf∣fice] hitherto.
• q 1.3012

  the place it selfe is set open.
• q 1.3013

  a difficult thing.
• * 1.3014

  perceiue.
• q 1.3015

  what is to be pre∣ferred of euerie one or what [duty] is to be preferred before euerie other.
• q 1.3016

  that the commu∣nitie it selfe.
• * 1.3017

  whereby it may may be knowne what one is aboue the other.
• * 1.3018

  so as.
• * 1.3019

  next.
• q 1.3020

  furthermore the rest are due to o∣thers by degrees.
• q 1.3021

  to the rest.
• * 1.3022

  Al. some.
• q 1.3023

  disputed briefly, or handled shortly.
• q 1.3024

  men to be wont.
• q 1.3025

  to doubt that thing.
• q 1.3026

  two honest things being, &c.
• q 1.3027

  set before them.
• q 1.3028

  more honest.
• q 1.3029

  [common] place.
• q 1.3030

  omitted of &c.
• q 1.3031

  goe forwarde to those things which remaine.
• * 1.3032

  the residue of duties.