call that euill according to the ballance and measure wherewyth wée trie good and euill at these dayes whiche is muche iuster and harder than the tryall of Philosophers But since it bath bene corrupted and touched by oure enimye it styll abydeth lame and vnperfite And that is worse it cannot acknowledge what it was at the first nor conceyue from whence it tooke begynning except it bel ightned by a spirituall clearnesse which these Philosophers had not Euen so thys seconde Nature soyled in fylthe as shée is is the same that the Philosophers so muche speake of and meane for they knewe no better but this is nothing to satisfie Gods iustice or the good lyfe requyred of vs by hym but is rather a hurte and hinderance too the same Yet otherwyse to make a man iust wyse graue and vertuous among men which is the accomplishing of the precepts of Philosophie nature can doe all For the spirit of man can perceyue no imperfitenesse in this nature béeing so spoyled ignorant and weake yet hauing this vnderstanding and iudgement whiche is abyding in this seconde Nature that God hathe not made anye thing euyll and beléeuing that this seconde Nature is the first not corrupted but made of God as in déede it is and that there is no other hée wéenes all to bée well and supposes all operations procéeding from this to bée perfite good and estemes whatsoeuer is done by the same for vertue This is as I coniecture all the science and ignorance of the Philosophers This is the knowledge of our graue and sage fellowes of the worlde that haue so arrogantly vaunted of this great dame vertue These are the causes that y lawes ciuil which is part of their Philosophie do suffer some things repugnant to gods roÌ„mandemeÌ„t as kéeping of CoÌ„cubines to repell by forée which they say is natural any prescriptioÌ„ with brech of faith such like We will therefore speake as they and with them but with an other intent not intreating so much of their true vertue as of any other disguised and masking vertue which men doe followe and honour in steade of the right to the end the world may know theyr double follie and ignorance for hauing found this last and newe vertue they haue not that they suppose and thoughe they had it yet should they haue nothing Nature therefore to speake as a Philosopher is the mother of all good things and the same which prouokes vs to vertue Then it must néedes followe that we are naturally borne to doe good and that shée soweth in our myndes certaine small sparckles of good will which if we quench by wicked custome of doing euill we ought not to imputo the same to nature for none can iustly say that naturally any is euill These small sparkes are stirring sharp prickes that still do moue and incourage vs to doe those things which are good of themselues So that after the first prouoking motion whiche commeth of nature the alone and onely goodnesse of those causes is the finall ende which draweth â—s therevnto This is the same that Aristotle treates of in the first of his Ethikes who perswades what vertue is and howe it may be knowne saying Si quispiam rerum agendarum est finis quem nos propter seipsam expetimus constat hunc talem finem summum bonum ipsumque optimum esse If there bee in our doings any ende the which we desire for it selfe it confirmes that this ende is the soueraine good and that in the same consisteth vertue Wherefore wée muste beléeue that if any other intent or cause make vs to doe anye act than suche as beséemeth honestie and notwythstanding the same séeme lawfull laudable yet is it not good Vertue will bée loued only for hir owne sake which is a point wherin many but of meane vnderstaÌ„ding though of sufficient iudgement are oft deceyued wheÌ„ they sée a man of good courage enforce himself with great paine to do any thing that séemes good in itselfe as to helpe his neighbor or well to serue his master or to defende his subiects so soone as they knowe it done they straight estéeme him an honest man nothing considering why he did it either for reputatioÌ„ to be a good man or to be better recompenced than be deserued whereby he might defraude another wel deseruer or for feare of reproch if he should not do it by which it may appéere vnto vs that those works which to vs séeme best are nothing worth we must not iudge any work according to the shew but according to the cause and intent of the doer For as Aristotle saith vertue and vice consist in the intent and not in the worke Therefore we must be more carefull to beware that the shew of good deceiue vs no more thaÌ„ the apparance of euill For a masked euill is a double mischief and no euil is so dangerous as prefered well seeming goodnesse which is called hypocrisie Wherein Cicero tooke some paine in the first booke of his Offices at the end of the Chapter beginning Sed ea animi elatio c. speaking of magnaniâ—itie where he sayth that it is rashly tauntingly spokeÌ„ â–ª that we shoulde take in hande interprise any hard dangerous and worthie attempt without desire of glorie for that there are few found as he affirmeth who after they haue done any thing valiantly or worthily are not glad to be praysed estéeming this pompâ— of rurall brute a triumphant reward of their well doing But I beleue Cicero then thought of him selfe for supposing that some knew him very couetous of honour yet would séeme neble minded vertuous he would not altegither separat this desire of glory froÌ„ magnaniâ—ity The hope of prai se should incourage the euill to do well and to exercise the same by which exercise they may accustom theÌ„selues to vertue that by little little they may become good men and when they are become such the loue of vertue only will make them do well and no cause else We desire and loue many other things not for y loue of theÌ„selues but for the loue of others as money to be mery with health to be at our ease so that hauing both mony helth and wanting our ease we shuld not be satisfied But vertue is of greater value of more price with vs for she alone pleaseth vs and we desire to do well only for that it is good to do wel to none other ende Nature theÌ„ makes vs loue such things as ar good â–ª this loue by hir is so firmly fixed in vs that howsoeuer nature is corrupted altred yet is she stil inclined drawn to that which séemes to hir best this semblaÌ„ce daily foloweth the qualitie and condition of nature For as long as she is sound and not corrupted so loÌ„g good things in their perfection seeme also good and follow hir On the contrary part wheÌ„ nature is corrupted reasoÌ„ iudgemeÌ„t
slepe lust apeâ—it gouern black semeth white euil good the wickedst works seme to hir good she catcheth holde on them she followeth them and doeth as much mischiefe as may be and so makes a vertue of that which in déed is vice This is the same that the Poet ment saying Decipimur specie recti The apparance of good deceyueth vs not for that the good chaungeth or sheweth it self at any time otherwise than it is but our naturall iudgement being corrupt and blind so mistakes it Since therfore the fragilitie and weaknesse of our nature is so great that vnwares to vs sléepingly and as in a dreame she chaungeth hirselfe if we haue not diligent regarde for this worlde is no other than full of allurements to vice she being once altered the semblance and opinion likewise altereth new affections enter to serue this newe appetite as it fareth with some king entring into his newe kingdome where prowesse is not vsed the wandring mind caried indifferently either one way or other and therefore it is commonly sayd that vertue is the centre or midst of vice for none can so little decline to any side but falleth into one vice or other We ought then to be very carefull to nourish and maintaine this nature in hir simplicitie eueÌ„ as she is before she be more decayed and to prop hir vp on euery side leaâ—t she reele bither or thither I call it reeling or staggring when by our negligence and ignorance we suffer our selues to be ouercome with euery fond opinion conceyt or maner of life that takes vs in the heade and to giue hir armor and weapons as wel to defend as to vanquish hir enimies that seeke to make hir yéeld which we may easily do by the true knowledge of good from euil and not by fraud frequentation of the world Or rather if it be tollerable in me to tread a little out of the Philosophers tract speak the truth we ought to enforce our selues to deface extinguish the vice of the second nature by faith to reenter into y purenesse cleannesse of the first which the Philosophers as I haue sayd afore knew not as we do and better may if we open the gate to him that sayth vnto vs Behold I am at your doore and knock thereat to them that open I will enter and eate with them and they with me There is nothing that doth sooner chaunge the affection and condition of mans life or to speake more plainly our nature thaÌ„ coÌ„pany This similitude resemblance that all men take one of another by the capable conceyt of reason is of so great force that like as the more sort be the rest wil seke to be like vnto them And though some delight to be contrary in maner of liuing to the place countrey they are in the reason is they haue seene others do the same wher they haue bene whiche they follow I denie not but among many there are founde that without the example of others do straunge things of themselues not accustomed any where and if such actes â— honest and not repugnant to reason they are to be commended though the multitude millike them who estéeme that onely to be wel and wisely done which is most common among them and most people vse counterpaysing vertue and wisdome with small trifles supposing such as gouerne themselues contrarie to their order of life to be fooles not considering which gouernment is best To eschue this publike reproufe the auncientes haue sayd we must liue according to the maner of the Countrie that we are in which is to be vnderstanded only in outward gesture and indifferent causes For they will vs not if in what Countrey soeuer we be is vsed any custome contrarie to vertue or reason to approue and allow the same Therefore we desire stil to folow others in their actions as though vertue remayned in the vulgar peoples doings wheÌ„ there is nothing in the world so ignorant so blind and so vndiscrete as the people who without iudgement wanting all consideration and cleane voyde of reason do pursue and approue their first determinations and that if their doings orenterpryses fal out well it is fortune euen as a blind man shoulde wander in a darke vnknowne place none would say he did it by clearenesse of his sight but at aduenture For this cause the lawes haue forbidden seditious companying and vnlawfull assemblies for that the most part of men are euill peruerse and subiect to their appetites and foolish affections so as the terrible and monstrous méeting of the vulgar sort doe commonly conspyre and debate of mischéenous matters Cicero pleading for Cn. Plancus was accused of publike bryberie for that in the election of the Ediles his parte was preferred before one named Lateranensus a man notable vertuous and of an honourable house after he had shewed in popular election the fauour of the people to be more of value than the dignity of y person which they regard not there is saith he neither couÌ„sel iudgement reason or discretioÌ„ in the people and our predecessors were euer of this opinion that the deuices determinations deliberations of the coÌ„mon multitude shuld rather be dissimuled thaÌ„ alowed Bring then câ—nuersant in the world and familiar in worldly causes approuing the vulgar opinion of others we shall easily accustome our selues to doe that is euill For so soone as the smal sparks of vertue be extinguished in vs and that we abandon or leaue to folow the fashion of the Court we shall become expert masters in euil so apt capable we are to learne it as Iuuenal sayth Quoniam dociles imitandis Turpibus ac praais omnes sumus This custome to do euil and thus to liue so chaungeth and altereth our nature not knowing good from euill as it makes vs neither to couet the one or shunne the other we account good and preferre to be the soueraine good that which best pleaseth vs is alowed good in the world and in the felicity delight of men we repose and determin our vertue For the vâ—rtue of man consiâ—â—eth not in that which is only good of itselfe folowing the opinion of Philosophie but in that which séemeth to them good is no other than a certaine maner of liuing or rule in life And since it is diuers according to the diuersitie of Countries people as in times past were sundry sects of Philosophers we wil treat of that which is most allowed embraced for that it is more masked and disguised than the others which is Courtly life The knowlege wherof we may aptly cal in these days Philosophie And this I mind to treate of bicause that they that know it can vse it are counted wise men and Philosophers The definition of this Philosophie OVr new and morall Philosophie may thus be defined A certaine sound iudgement howe to liue according to the good grace and fashion of the court I am sure
this definition cannot bée pleasing to euery one for some professers of Artes which peraduenture more subtiller according to the Stoikes maner touch things néerer will say vnto mée that the same order of liuing can be nothing lesse or farther vnlike to the propertie of Philosophie for all Philosophie consisteth in the knowledge of secrete hidden causes and in that which no â—ye can discerne But to liue Courtly or according to the maner of the Court consisteth in certaine small humanities and chiefly in outward apparances wherevnto I will answere that the minor is not true for though a Courtier may bée knowen by his countenance gesture and behauiour which is our Philosopher as they may all other kinde of people yet the true science coÌ„sisteth not only in the same But rather it is impossible for any to gouern themselues so well to haue a Courtly grace entertainement if they perfectlye vnderstande not the opinions of the court For as theyr maister Aristotle sayth all actions operations procéede of true vnderstaÌ„ding knowledge and how may wée be singular in that which we vnderstaÌ„d not None therfore caÌ„ be a good Courtier onlesse he vnderstand what pleaseth best is most liked at the Court to giue Beso los manos after the Spanishe maner to embrace with lowe reuerence and to make a braue couÌ„tenance with other such like suffiseth not as I may aptlie applie for example oure maysters of Artes who haue mouths to kisse armes to èmbrace and faces to countenance can do all this well yet were it straunge to sée one of them in his old girded gowne furred with white his burnt pantofles his night cap of fréese to fall on dauncing sporting amoÌ„g fayre Ladies How he would courte it with them how hee would please and entertaine them how he would rauish their bartes or allure them wheÌ„ neyther his wanton looke or smiling cheare his humble curtesie nor lowe embracing though they would suffer it would serue him amoÌ„g them â–ª if he be reputed wise or wel learned And why so Bicause those reuereÌ„ces are not wel pleased â–ª beséeme not a man of iudgement and knowledge too please suche companie For if hée did hée woulde bée otherwise apparelled and muster in gallanter manner hée woulde frame a courtlie countenance and séeme gentle modest and pleasante preparing his sprightes to speake and vnderstand nothing but mery gladsome purposes And thus finely furnished with his little Page in place of his poore ragged scholler he might peraduenture bée welcome Lette vs then mayneteyne and holde this for a maxime or principle that to gouerne our selues according to the Courte wée oughte and muste haue the true vnderstanding of the opinions of the Courte vertues of the same whiche obtayned will make vs in all our actions to be comelie honest and ventuouse and to bée esteemed graue wise and sounde of iudgement from the which proceedeth this Decorum generale generall comelinesse that Cicero speaketh so much of in his Offices sayeth that it may better be conceiued in imagination than vttered by cunning whiche wée maye nowe terme the good grace of euery one whereof wée wyll treate more heereafter So that yf anye woulde indeuer them selues to doe suche things and wante the true knowledge hereof they shall fayle of their purpose while supposing to winne honor and praise they may cause themselues to bée derided of euery man as is commonly seene in these rude youthes skillesse minions of the Court great companions woers of the Citie Counterfaite Courtiers whiche simper it in outwarde shewe making pretie mouthes marching with a stalking pace like Cranes spetting ouer their own shoulder speaking lispingly answering singingly with perfumed gloues vnder their girdels their buskins pinkt cut their short clokes their little cappes their heare curled after y maner of Cesarea somtimes a little loÌ„g locke turned vp like a pigs tayle betweene their teÌ„ples the eare And in this attire with a word or two of FreÌ„che Italian or Spanish which they cary in their budgettes they dare deuise with any noble person of the affayres of the realme pronouÌ„cing with a maiesty how the king hath shewed greate fauour to such a gentleman Of these it may be saide as heretofore was saide of the Philosopher hée hath a fayre bearde â–ª shaue him take away all his wisedome So take froÌ„ these minions these kind of habits or apparell which I haue described and you shall finde them beastes doltes loutes and clownes But though ye do not those whose eyes are of reasonable iudgement can discerne them well ynough AFter wée haue thus giuen the definition of our Philosophie shewed both the argument reasons we haue to call these causes so defined Philosophie It seemeth very méete to speake of the effect therof which is vertue For the end of Morall Philosophie is grounded onely on vertue wherevnto none can attaine but by the meane of this science And I beleue without searching any further or making so many distinctions of Genus Species as the ouer scrupulous and curious haue doone that in taking one parte of our former definition wée haue the same of our vertue The which by a certaine and shorte diuision in forme of a description wée shall plainelyer and better shewe hereafter Vertue is a manner of lyuing according too the manner of the Courte and differeth from the Philosophie of the Auncientes in that their vertue as I haue sayde afore is to liue according to the iustinct of Nature and ours is too lyue according too the manner of the Courte And euen as it was aunciently affirmed that if wée followe Nature and doe no more than oure naturall reason sheweth vs wée shoulde neuer doe euill so if wée followe the manner and customes in due and true order of the Courte wée shall euer doe that is séemelye good and well For who is so rashe foolishe or madde that wyll saye any thing is euylidoone whiche is doone by a Gentleman Courtier well instructed Maye wée not then call them beasts and doltes which are ignorant of the pryce and valewe of oure Courtly vertue It makes me remeÌ„ber the old Atticque who vnderstoode not the phrases of an eloquente Orator when hée spake a woord most méete and well placed too the behoofe of the poore beaste hée scroned him for his labour The propertie of ignorance is too brutishe and intollerable who as they are not content with that they cannot doe or deuise any thing of themselues so will they not regarde or estéeme that for wel which the wise and learned do say Héereof it is that Cicero speaketh so much in his oration pro A. Cluen nighe too the myddest Therefore seeing the Courte and Courtlye countenance is the onely rule whereby and wherevpon wée muste guyde and frame our life it is not to bée maruelled at if good wyttes wellborne and desirous too attayne to this perfection of vertue
They will haue vs in pleading not to say at all times what séemes to vs good but to speake that only which serueth y tâ—me place and persons belonging to our purpose And furthermore Non solùm meo consilio vti consueui sed multum etiam eius quem defendo consilio voluntati obtempero I haue not sayth he beene accustomed to doe all after my owne head or iudgement but rather applied my selfe to the counsell will and opinion of my clyent I sée none please mée more in this respect than holye mother Churche men and not without cause for moste of them take great payne to attayne to oure vertue And it shoulde séeme greate iniurie too learning if the ignoraunt and vnlettered shoulde haue this vertue too restrayne theyr affections to frame and accommodate themselues to the qualitie and condition of those they talke too better than the learned much lyke the néedie Norman that procured him selfe a Prebendshippe and yet so ignoraunt for learning as hée could not reade kept his Hymnes Houres and tymes of Seruice with the best who when a friende of hys saw him chaunting in the Chauncel knew his ignorance asked him how he prayed and what he sayd I haue quoth he learned the Alphabet or .xxiiij. letters whereof all prayers are made and them I dayly and wholy deliuer in my singing and saying to God who I knowe may make what prayers he will of them But for the ignorant we will speake more when we write of modesty And that whiche wée haue sayde of the liberall in their temporall goods may serue well for example to the Clergy in their spiritual deuotions Therefore it is néedeles to recyte it any more And nowe to the twoo extremities of this our vertue Prodigalitie and Couetousnesse THe distributing of goods magnificall expeÌ„ces is towards vs so gracious honest and fauorable that I know no way how to auoyde the feare of excesse in this vertue whiche is prodigalitie And on the other side the auaricious nigarde and miser is so hatefull and reprochfull to all men that to shunne and flye the euill opinion of the worlde touching this vice wée muste recoyle backe so farre that wee become as it were somewhat prodigall And if it bée tollerable too mingle golden gayne and profitee of mony with honestie whiche the beste and wisest Philosophers past would not do wée shall prooue and finde the couetous and nigarde to loose more of their goods by their misery than they kéepe or get by their wretched policye Therefore wheÌ„ we sée a churle welthy or rich we ought not to say that his auarice or néerenesse hath gathered it For if hée were like liberall to vse it as he is pining to preserue it he should by the same without coÌ„parison encrease his cofers with treble gayne For as by his ouer muche care and diligence hee hath gotten it so by his endlesse follye and feare to loose iâ— hee leaues to imploy it to his greter profite â–ª As when hée sayeth Fertilior seges est alieno semper in aruo Vicinúmque pecus grandius vber babet The frute more fertile seemes that growes within my neyghbours groundâ— â–ª The vdder of my neighbours beaste with milke doth more abounde This is the couâ—touse cause hée will buy no more lanâ—s nor beasts but miserably horde and byde his money in the grounde or locke it vp for allurement to Theeues For euen as the ielouse feare of fonde and foolishe husbands makes their wiues the more soughte vnto shewing by their suspicion signe of some occasion either y she is willing or y she loues nothir husband or else some other cause whiche makes and mouâ—s yong men to enter in assured hope of obtayning their desyre So likewise the pyning payne and so nudging solitarinesse whiche wée sée the myser and couetous endure too kéepe and garde his goods and treasure wyth his head still in his cubbarde and his nose euer in his coffer stirres vp the hungrie théefe and showes him where plentye is to bée purchased by his pyking pollicie Whereof it is commonly spoken Malus est custos diuturnit atis metus Hee that feareth looseth And Ouide writing to the ielious whiche watche their wiues so narowly dothe properly say Quicquid seruatur cupimus magis ipsaque furem Praedafacit quod sinit alter amant The harder kept the more is sought the price doth make eche thing a pray The thing that others way as nought who seekes we wyshe not what we may For the better example of this I maye alleadge the cunning varlet Strophilus in Plautus who séeing the greate payne and toyle that the most vnfortunate Eriliâ—s had in hiding his golde carying it sometime into one place and sometyme into another fraughte with continuall feare leaste hée shoude bee spyed supposing there was good too bee doone soughte the cause and fynding the money robbed hym of it Lykewyse the filth of this vice is such that there is nonâ— which hateth not a nigarde and are glad and desirous too doe him all the displeasure that may be so that he lacketh the grace and good wil of others wherby he might make a more profit For as Cicero sayeth Rerum omnium nec aptius quicquam est ad opes tuendas as tenendas quà m diligi nec alienius quà m timere There is no meane more profitable to man to make him riche and better to garde his goods than to deserue the fauor and loue of euery one nor any thing more contrary than to haue fewe friends and be in continuall feare We reade amongest the Romanes of one named Mamercus a riche man and of greate credit who for that he did nothing magnifically or sumptuously whilst hee was Edile according too their custome fell into the slaunder and reproche of auarice and couetousnesse for the which he was so euill beloued of the people that after hée following the dignitie of the Consulship for this onely cause they refused him And if we will consider from the beginning to our tyme what estimation was therâ—uer had of a couetous man what sayeth all the worlde of a miser the villaine will not giue a glasse of wine to any of credit or honestie or as our prouerb is he will not parts from the dropping of his nose hée dare kéepe no companie for feare of spending hée dooth no good to himselfe nor to any other hée eateth his otes in his owne sacke he neuer fedeth but in his bosome many other suche like hatefull reproches In so muche that there is no Gentleman how noble-borne â—o euer hée bée that is not reputed and accompted a villaine if he giue at any time neuer so little occasion to be séene in any thing miserable or pinching So that I rather allowe and better agrée with them who haue theyr hartes so noble their mindes so franke and their sprightes so glorious that they will soner coÌ„sume their goods in braueries pomps and magnificall expences than to bee
countenaunce and open shewe of oure lyuing For as it is sayde Abeunt studia in mores Oure studies and affections are transformed into manners Whereof commeth oure ordinarie graces gestures and countenaunces whiche is easylye séene and knowne in all oure actes And thoughe particularly eâ—â—rye one dothe enforce hym selfe to dissemble and disgâ—iâ—e hys proper affections as muche for the ignoraunce of those he is conuersaunâ— wyth as sometymes for hys owne imperfections whyche hee woulde haue secrete or â—â—d wherein principallye consisteth a good grace as wée wyll shewe héereafter notwythstanding this dissimnlation is no practyâ—e of the affectious and opynions common to anye one Nation Prouince or Countrey or to anye one certayne state of persons what so euer For suche affections causeth in vs one certayne manner of 〈◊〉 ◠〈◊〉 I haue sayde by the whiche couâ—nâ—onlye euerye one in hys countenaunce will be knowne what hée is and from whence hée is Whereby wée maye well discerue the Italyan the Frenche man and the Almayne one from the other and by theyr gestures and countenaunces onely And for as muche as suche opynions and manners of lyuing generally are the more harde to be taken from vs béeing so déepe rooted in vs by continuance as they are turned into nature So muche the more ought they to be estéemed that according to the eâ—igent of euery cause for theyr honor or profite can séeme to be of any other nation estate or condition than they are The which we dayly sée do attaine great reputation and atchieue their enterprizes worthyly as maye perfectly be perceiued in those that are spyes in the wars an example meete and sufficient for this purpose though they in the execution be not regarded nor estéemed as they ought On the contrarie the mostâ— part of people albeit they haue the wisdoms to knowe where and when to dissemble and that they are so magnificall and modest as they thinke to do well yet are they masked in so many follies and fond loue of their couÌ„tries and are in so great a gealosy of their doings that notwithstanding any honor reputation or profite might happen them by this dissimulation they wil still be like theÌ„selues estéeming it a great offence to vse any fashion not in custome among them for feare to be iudged of any other nation than they are And will be offended if by them the stranger knowe not the vices and imperfectious of his countrie But to returne to our purpose the RomaÌ„ines haue so flourished in this vertue that they estéemed nothing for euill but dishonor and regarded nothing for good but honor reputation And although there were many Philosophers that spake otherwise of this vertue than we doe saying that goodnesse honestie consisteth else where which we alow noâ— â–ª let them know that the most part are with vs and of ours affirming the onely bountie vertue hir selfe to bée in the good reputation of men for the whiche the greatest paynes trauelles and tormentes were most delyghtfull pleasures vnto them And not withoute cause For if wee haue care too keepe cleane neate and orderlye oure outwarde bodie regarding that it bee not bounde â—o any 〈…〉 we should be muche more vigilante to sée that oure inwarde spright receyue no villanie touched with dishonor Among all the remembred histories of noble and famous Ladies I wyll speake but of one named Lucrece who to deface the little dishonor she had suffred by hir rauishment killed hir selfe What hart of a woman had she was it not vertuously done in regard of hir honor to leaue life despise death nothing remebring the will of God who woulde not as shee knewe and as the world was theÌ„ of opinion y the soule should passe out of the â—â—die without leaue of him that placed it there no â—ore than a Souldier may departe from vnder his ensighe â—â— oute of the Campe withoute licence of his Captaine It is 〈◊〉 to be 〈◊〉 at ie ielious fowles and sâ—spicious paâ—es doe commonly gyue their wiues the picture of Luâ—râ—ce killing hiâ— selfe For the example â–ª as they suppose may strongly and straungely moue them â–ª and also their wiues theÌ„selues haue greate delight to behold the same Wée muste not forget one notable poynt in this vertue For Cicero in his firste bóoke of Offices sayeth that commonlie haught y mindes and inuincible courages fall into déepe desire â–ª of glory and gâ—â—â—â—â— affection of gouernmenâ—e whereby they bée prouoked stirred and occasioned to doe euill â–ª so as incontinent they leaue and forsake this vertue For as wée haue fayâ—e aâ—ore if shée become straunge and conâ—rarie too Iusticâ—â— â–ª shée is â—o better than â—yâ—â— boldnesse and 〈◊〉 yet for that wée measure not Iustice to strictly as they haue done so muâ—h the lesse wee oughte or â—eeâ—â—â—oo feare this consequentâ— â–ª And further if the â—â—â—de of man bée noâ—â—â—ftye and 〈◊〉 hée â—â—â—ll very hardlye and with 〈…〉 â—ecome magnificall â–ª Foâ— what is â—t that â—â—â—ld encourage vs too contemne so many thingâ— â–ª and too bée strong and constante in induring all â–ª if it were not the desire and hope of glorie â–ª whiche is the onely ende of oure Philosophie Also who is too bee founde so senselesse â–ª blockishe or voyde of reason â–ª that hauing atchieued any valiant acte or worthilye â–ª perfourmed any notable enterprise is not gladde and desyrous of renewmed prayse The Gods be so ielous of themselues â–ª that they wyll and commaunde to be incessantly â–ª honored As Ouid writeth to Câ—sâ—â— in his second booke de Tristibus Fama Iouis superest tamen hunc sua factareferri â–ª 〈…〉 esse iuicat Aye lasting is the fame of loue and yet he doth delyght â–ª To gyue the trumpe new matter still his prayses to recyte Cicero likewise thinking of himselfe and applying vertue according too his affection â–ª chaunged his opinion â–ª and acknowledged the debte as wée haue noted at the beginning of this worke The dâ—sire of glory is so naturallye boâ—ne â–ª anâ— nourished â—ithin oure myndes â–ª that wée maâ—e well maintayne and appróoueâ— that thâ—â— Philosophye is in some soote grounded on Nature as well as the same of the auncyâ—ntes There is none â–ª who haue occasion to be praysed for â—ny excellencie eyther by nature accident education or industrie that is not wylling and desirous to bée spoken of It may bée aptlye séene in women who althoughe they bée naturally bashefull shame â–ª fast â–ª and modeste and that they dare not so boldlye shewe their affections as men yet they cannot so dissemble but that they séeme gladde and reioyce too bée called fayre and for the same are not a lyttle glorious As the Poet that knewe them so well affirmes of them Fastus inest pulchris â–ª seâ—uiturque super â—ia forman Disdayne doth still depende vpon dame beauties trayne â–ª And pride to hir alwayes â–ª as handmayde doth remayne â–ª And after in his Arte of Loue Delectant etiam cast as praeconia formae Virginibus