pleading than in writing afterward in verie writing we would not putt the thiges y ◠we doo now but our pleadings as we haue doone diuers times But whē y ◠cōmonweale in which all my care studie trauail was wonte to be bestowed was none a◅ all verilie those la◅ierlie Senatehouse lerninges were husht But seeing my minde could not ◅hoose but bee dooing hauing bene occupied in those studies from the beginning of my yonge age I thought sorowes might be putte awaie most honestlie if I returned miself to philosophie Wherunto when being yong I had giuē much time to lerne it after that I began to attend honours and betooke miself holle to the commonweale so much leasure was left for philosophie as remained of the times spēt about my frendes and the commōweales causes And y ◠was all bestowed in reading for writīg I had no time In our most miseries ther◅re we seme to haue gotten this so great a cōmoditie that wee might put those maters in writing which were not sufficientlie knowne to our men yet wer most worthie of knowledge For what is ther in faith more wish full than wisdom what more excellent what to a mā more worthe what for a man more honorable They then who doo desire this bee named philosophers neither is philosophie ought els if if ye will tell y ◠meanīg of y ◠worde but y ◠studie of wisdom And wisdō as it is defined of aūcient philosophers is y ◠sciēce of heuēlie world lie things of the causes wherby these things be vpholdē And whoso dispraiseth y ◠studie therof I wotte not verilie what ther may bee y ◠he wold deme praisworthie For whether y ◠delitīg of y ◠minde be sought quietīg of cares what may be cōpared w t their studies who alwaies gather sōmewhat y ◠tēdeth auaileth well wealfullie to liue or if the waie of stedfastnes vertue bee sought either this is the art or ther is none at all wherby wee may attein them To vphold ther is no art of the greatest things seeing none of the leste be without art it is a token of mē speaking with small aduisemēt and erring in the greatest maters But if ther bee anie science of vertue where shall it bee sought when you bee gone frō this kinde of lerning But these things ar wont to be more exactly discoursed when we exhort men to philosophie which in deede we haue done in an other booke But at this present onelie it was to be declared of vs why we gotte vs chieflie to this studie when we were bereft of our commonwelth offices But it is gainsaid vs and that of skilfull and lerned mē demaūding whether we seme to doo constantlie inough who allthough we holde y t nothing can be surelie knowne yet both we ar wont to dispute of other maters at this same time we prosecute precepts of dutie To whō I wold our opiniō wer wellknowne Forwe ar not thei whose mīde wādereth in errour hath not at all what to folowe For what a minde sholde this be or rather what a life wher y ◠meane not onely of disputīg but also of liuing is ◅aken clene awai But as other who do say sōme thīgs be certein sōme vncertein so we dissēting frō thē do saie again sōme things be proouable sōme vnproouable What is ther then that should let me to folow those things which to me doo seeme proouable which cōtrariwise to disproue to voide the presumptiō of affirming and to flee rashnesse which disagreeth from wisdome moste of all But by our men ther is disputing agaīst all things bicause this same thing y ◠is proouable can not shine for the except ther should bee a conference of reasons expressed vpon bothe sides But these maters as I suppose bee diligētlie inough made plain in our Academiks But allthough my Cicero you bee exercised in the moste auncient and moste noble philosophie Cratippus being your author a mā ful like vnto those who haue teemed these notable thīgs yet I wold not these of ours very nere vnto yours to you should be vnknowne But now let vs go on to our purpose Seeing then fiue waies bee setts out of treating vpon dutie wherof twoo do pertein vnto cōmelinesse and honestie other twoo belong to the commodities of a mannes life to aboundance power riches the fift dothe serue to the iudgement of choosing if euer those which I spake of should seeme to striue togither the parte touching honestie is made an ende of which trulie I desire to bee veriewell knowne to you But this wherof we treate now is the veriesame that is called profitable In the which term custome failing hath swarued out of the waie and by litle and litle is brought to this point that it wolde seuer profitable from honest and woulde make sommething honest which should not be profitable and sōmething profitable which sholde not bee honest than the which no greater daunger could bee brought to mannes life Philosophers surelie of verie greate authoritie doo grauelie no doute honestlie in imaginatiō sonder these three cōfused kindes For whatsoeuer is iust they also iudge thesame to bee profitable and likewise whatso is honest they take thesame to bee iust wherof is concluded that whatsoeuer is honest y ◠same is profitable The which thing who smallie foresee they oftētimes hauing in admiration suttlewitted mē craftie do repute their wylinesse for wisdom Whose errour must be takē awaie and their holle opinion is frō that to be brou◅ht vnto this hope that by honest counsell and good dedes not by guile craftiness thei vnder stand thēselues in possibilitie to attein such things as they would Sōme things then which appertein to the mainteinaūce of mānes life be liueless as golde siluer as those which ar gottē out of y ◠earth as other of thesame sort sōme be liuing and feeling which haue their motiōs appetites to things And sōme of thē be voide of reason sōme haue the vse of reason Uoide of reason be horses oxen and other catel bees by whose worke sōmewhat is made for mannes vse life But of those tha◅◅aue vse of reason two kindes ther bee put one of goddes an other of men Deuotion and holiness will make the godds fauorable But next of all and after the godds men to men maie bee moste profitable And again ther is thesame diuisiō of those things which annoie and hurte But bicause men do not think y ◠godds do harm these excepted they suppose men to men to doe most hurt or profit For the moste parte of thosesame which we called liuelesse be the effects of mannes work neither we should haue them except hande and craft had bene put therto neither w eout mennes seruice we should vse thē For neither
is made the worsse therby and the redier alwaies to looke for the like This said he to his sonne but let vs think it giuen in precept to vs all Wherfore this certeinlie is no doute but that same liberalitie which standeth in trauail and diligence bothe is honester and also spreddeth farder and is able to profit mo Oftentimes yet a man must giue largelie and this kinde of liberalitie is not to bee vtterlie cast of and wee must manie times giue parte of our substauÌ„ce to mete men that haue need but wee must doo it heedfullie and measurablie For diuers haue spoilde oute their liuelod by lauishing it vnaduisedlie But what is folisher than to cause that you caÌ„ no lenger doe the thing which ye loue to doe And also spoile foloweth of lauishnesse For when by giuing they begin to be needie they be driuen to lay haÌ„d on other mennes goodes so when they wolde be beneficiall for cause of goodwill getting they purchase not so greate loue of theirs to whome they gaue as of them they gette hatered from whome they tooke Wherfore neither a mannes substaunce is so to bee shutte vp that liberalitie can not open it nor so to be vnlocked that it lye abrode for euerie bodie A measure is to be kept and let it bee referred to abilitie In anie wise wee must remember that which with our men is verie ofte in vsage and now is comme into the custome of a prouerb that Lauishnesse findes no bottome For what staie can ther be when bothe they who ar wonte to it and other do desire one thing In all ther be two sortes of largegiuers of which the one be called foolelarge the other liberall Foolelarge we call them who with open feastes and fleshgiftes and fenseshowes and furniture of sightes and hontinges power oute their money on those thinges wherof they shall leaue a memorie either shorte or none at all But liberall they be named who with their riches do raunsome men taken by preyeseekers or for their frendes sake do become sureties for dette or do ayde them in their daughters preferment of mariage orels do help them either in getting or encreasing their goodes And therfore I maruail what camme in Theophrastus minde in that boke which he wrote of riches wherin he spake manie thinges notablie but this oute of course For he is much in praising greate sumptuousnesse and furnishment of peoplepleasing showes and he deemeth the ablenesse of such charges to bee the frute of riches But methinketh that frute of liberalitie wherof I haue putte a fewe examples is bothe greater and more certain How much more grauelie trulie dothe Aristotle reproue vs who ar not in a wondermet at these lasshinges oute of money which bee done to clawe the multitude but in case they who ar besieged of enemies should bee driuen to bye a quarte of water for teÌ„ne crownes that this at first hearing seemeth to vs vncredible and all make a maruail at it but wheÌ„ we haue giuen good heede therto we holde w t necessitie yet wee make no greate maruail at these exceeding losses and endlesse charges when speciallie neither necessitie is relieued nor worship encreased that self-same clawing of y â— multitude shall endure for a short a small while yea and that w t euerie of the lightest mindes yet in the verie same euen togither with the fulnesse the remembraunce also of the pleasure dieth It is also well gathered that these showes be wellliked of Childern and women and slaues and freemeÌ„ moste like vnto slaues but y t no wayes they caÌ„ be allowed of a sage man and one y t with a grounded iudgement weyeth those thinges that be done Neuerthelesse I perceiue in our citie it hath growne into vse now in this good worlde that the gay showes of the Ediles office is loked for â—…uen of the best men Therfore Publius Crassus bothe by surname riche and also in substauÌ„ce kept his Edileoffice marueloê° suÌ„ptuously And soone after Lucius Crassus with Quintus Mutius the greatest meanekeper of all meÌ„ kept the time of their Edileoffice most royally Then caÌ„me Caius Claudius Appius sonne Afterwarde succeded manie as Lucullus Hortensius Silanus But Publius Lentulus when I was Consul passed all his predecessours Scaurus folowed him But our Pompeius showes in his second Consulship wer y â— costliest of all in eueriedeale wherof you see what liketh me We must yet auoide suspicion of couetousnesse For the refusall of the Edileship brought to Mamercê° a verie riche man a fall for the Consulship Wherfore the thing is to be done bothe if it be called for of the people good men though they do not require it do yet allow it so it be according to ones abilitie as we ourself haue done and also if anie greater and more profitable thing is wonne at anie time by peoplepleasing largesse as of late a greate honour to Orestes wer the dynings in opeÌ„ waies in name of his tenthes No nor it was not couÌ„ted a reproche to Marcus Seiê° that in a derth of corne he gaue to the people for foure peÌ„ce a busshell For froÌ„ a greate a loÌ„gefestred enuie he deliuerd himself neither by a dishonest losse seeig he was Edile nor yet verie greate But alate it was pauÌ„iÌ„g hie honour to our Milo bicause for the coÌ„monweales sake which in our safetie consisted with hired feÌ„smen he suppressed all Publius Clodius atteÌ„ptes and rages Ther is therfore cause of largesse if either it be necessarie or ê“fitable And yet in thesesame the rule of meankeeping is best Certesse Lucius Philippus Quintus sonne a manne of great witte and moste famous was wonte to glorie that he withoute anie gift giuing had atteined al maner dignities which were counted moste honorable The like said Cotta Curio We also in this may glorie after a certein sorte For doutlesse small was the cost of our Edileship in respect of such large honours as by all-mennes voices we atteined eueÌ„ in our yere which hathe befallne to none of them whome I named â—…while And also these expenses be better which ar bestowed vpon citiewalles shippedockes hauens conduites and all that appertein to the vse of the coÌ„monweale Although y â— is more pleasaunt which presentlie is giuen as it were in hande yet for time to coÌ„me these be more acceptable Sightcourts galereywalkes and new churches the more reuerentlie I fynde faulte with for Pompeius sake but the best lerned men do not alow them as bothe this same Panetiê° whoÌ„e I haue folowed much in these bokes yet not translated him also Phalereus Demetrius who dispraised Pericles the prince of Greece bicause he layed so much money vpon those goodlie porches But of this kinde vniuersallie it is diligeÌ„tlie disputed in
ters or at y â—leste be mynded so to doo we must tell also what maner of howse it liketh vs an honorable maÌ„ a prince should haue Whose end is the occupieng therof according to the which the platte of the buildyng must be made and neuerthelesse ther must respect be had to a statelynesse and hand somnesse in thesame We haue herd faye it was an honour to Cneus Octauis who the first of that familie was made Consul bicause in the palaice he had buylded a gorgeous howse full of statelynesse which when people resorting thither had seene was thought to furder the maister a man neewly coÌ„men vp to the atteining of the Consulship This did Scaurus pull downe enlarge the roume of his howses And so Octauius into his howse first brought the Consulship this other a noble and famous maÌ„nes sonne into his enlarged howse not onely brought repulsse but also a staine miserie For a mannes honour must be set out by his howse and â—…ot all his honour sought by his howse nor by the howse the maister but by the maister y â— howse must be honested And as in all thiges els regarde is to be hadde not of a mannes self onely but of other also likewise in a noble mannes howse into the which bothe manye geastes ar to be receiued and a noÌ„ber of meÌ„ of euery sorte is to be admitted ther must be made a prouision for roomethinesse Otherwise a large howse proueth to the maister oftentimes a shame if ther be in it a solitarinesse and speciallie if once with an other maister it was woÌ„te to be well fylled For an odious thing it is wheÌ„ of the bygoers it is sayde O auncient house alas we may see How vnlike a lorde hath lordship on thee Which a man may truly say now a dayes of manie Ye must beware also namelie if yourself be a buylder that beyonde measure in suÌ„ptuousnesse and greate cost you doo not exceede in the which kinde eueÌ„ of the ensample much harme ariseth For diligentlie moste meÌ„ speciallie in this pointe doo folowe the doinges of princes as of Luciê° Lucullus a singular maÌ„ who enseweth the vertue how manie yet haue folowed the great costlynesse of his manourplaces In which thinges ther must doutlesse be vsed a measure that to a meankeping must bee reduced and thesame meankeping must bee referred to the common vse and countenaunce of the life But of these hytherto Now in euerie deede we take in hand three pointes ar to be kept First that appetite obey reason for nothing is meeter than that for the maynteyning of duties Next that it be considerd how greate a thing it is which we minde to bring to passe that neither lesse neither more care and paine be taken than the case requireth The third pointe is that we haue an yie to vse a measure in those thinges which pertâ—…in to an honest showe and seemlie grace The best measure is to keepe the verie seemlynesse wherof we spake before and not to passe those boundes But of these three the chiefest is that appetite obey reason Hereafter touching order of thinges and opportunitie of times we haue to say And this knowledge coÌ„teineth that which the Greekes do name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not this which we interpret Modestia in the which worde Modus is comprehended But that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherin is ment a keeping of order And therfore y â— we may call the same Modestia thus it is defined of the Stoikes y e Modestia that is to saye discretion is y â— knowledge of setting those thinges which ar done or said in their proper places And so of order and placing ther seemes to be all one propertie For thus also they define order to be a framing of thinges in apte coÌ„uenieÌ„t places And place they save coÌ„cerneth the doyng opportunitie the time And time conuenient for the doing in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine is called Occasio So falleth it that this discretion which we interpret euen as I sayde is the knowledge of opportunite of fitte season to doo a thing But the same definition may be of prudence wherupon we treated in the beginning But in this place we serche after measurekeeping teÌ„peraunce other like vertues Therfore what were y â— properties of prudence in theyr place we haue spoken But what properlie beloÌ„ges to these vertues wherof here we haue begonne to speake which pertein to shamefastnesse and to their liking with whome we liue we must now declare Such an order therfore in our doings is to be vsed that as in an oration well buylded so in mannes life all thinges be accordaunt and agreeable together For a fowle hearing it is and verie faultie in a sage mater to bring in anie table talk or wanton wordes Pericles sayd well wheÌ„ he had Sophocles ioined Pretor with him and they wer commoning aboute their office as by chaunce a well fauoured childe passed by Sophocles sayd Oh ther is a fayre boye Pericles he answered It becoÌ„mes a Pretor Sophocles to haue not only for beariÌ„g haÌ„des but yies also If Sophocles had sayd this same where wrastelers bee allowed he had been free from iust reproofe So greate a force ther is bothe of place and time As for example if a man that shall pleade a cause bee musing to himself in his iourney or inhis walk or if anie other thing he myndeth heedfully he is not reproued but if he doo the like at a feaste he may be thought vnciuil for hauing no regard to the time Howebeit those thiÌ„ges which farre disagree from all humanitie as if any maÌ„sing in the streate or if any other greate disorder ther bee by by they appeare and they greatly neede not our admonitioÌ„ or rules but from these which seeme to bee small faultes and of many can not be perceiued we must the more diligentlie refraine As in instrumeÌ„tes souÌ„ding by strings or blast though neuer so litle they iarre yet that of a conning man is wonte to be fownde so must we liue in this life that nothing chaunce to iarre yea and so much the more as the coÌ„corde of deedes is greater and better than of tunes Wherfore as in instrumeÌ„tes musicians eares doo feele euen the leste discord so if we wil be sharp quick iudges markers of faultes we shall vnderstaÌ„d ofteÌ„times greate thinges by small We shall soone iudge by the setting of the yie bâ—… smothe looking or bending of y â— browze by sadnesse mirth laughter speaking silence strayning falling of y â— voice other such like what is sittiÌ„gly done what froÌ„ duty nature swarueth In which kinde of things it is not vnconuenient to iudge by other of what sorte eche of the is y â— if
succour and withstaÌ„d he would leaue sett aside all those studies yea though he thought he wer able to nomber the sterres or to measure the huge comepasse of y â— worlde the same man also would doo as much in his parents and in his frendes cause and perell By which thinges it is gathered y â— before y â— studies duties of knowledge the duties of iustice ar to bee preferred which doo belonge to y â— profit of men than the which a maÌ„ ought to holde nothing derer Also they who haue spent theyr holle life and studie in knowledge of thiges haue not yet withdrawne themselues froÌ„ helping to increase mennes profits and commodities For they also haue enstructed many to make theÌ„ the better citiezens and the more profitable in theyr commonweales as Lysis the Pythagorean scholed the Lhebane Epaminondas Plato taught DioÌ„ the Syracusian and many other many mo and whatsoeuer we ourself brought to the commonweale if any thing we haue brought we caÌ„me to it enfourmed by teachers and furnished with lexning And they not onely while they liue and bee present do schoole and teache the studentesof lerning but after their death also by their monuments of lerning they â—…o thesame For they haue not ouâ—…passed one pointe y â— coÌ„cerneth lawes custoÌ„es â—… the commonwelth knowledge so as they may seeme to haue employed their quiet studies to our common affairâ—…s Thus they being themselues giuen to the studies of lerning wisdoÌ„e do chiefly bestowe theyr wisdome prudence and vnderstanding to mennes commodities For thesame cause also it is better to vtter plentyfully so it bee discreetlie than withoute eloquence to conceiue neuer so wittyly bicause ones conceite serueth onely within it self whereas eloquence gettes within her reache those with whome wee ar ioyned in common felowshippe And as swarmes of bees doe cluster togither not to this end to make combes but beeing swarming by kinde they worke their combes so men much more than they by nature swarming doe vse their conning of doyng and deuising Therfore onlesse thatsame vertue which consisteth in defending meÌ„ that is to saye the felowshippe of maÌ„kinde dothe meete w t the knowledge of thinges it may seeme a verie bare and alonewandering knowledge and likewise greatnesse of corage seuered from common feloushippe and neybourhod of men muste needcs bee a certein sauagenesse and beastly crueltie So it falles oute that the accomepanieng coÌ„mon felowship of men farre surmountes the studie of knowledge Neither is it true which is sayd of some that this common knott and felouship is hadde emong meÌ„ euen for necessite of life bicause w toute other we might not gett bring to passe those thinges y â— nature dooth desire and that if all thinges wer fownde vs euen by the grace of god as they saie which appertein to food furniture of life then would euerie one of a good witt all bysinesse laide aside settle himself holly in knowledge and scieÌ„ce But that is not so For he woulde bothe flee solitarinesse and choose a coÌ„panion of studie bothe teache lerne bothe heare speake Wherfore all dutie which auaileth to mainteine neybourhod felowship of men is to be preferred aboue y â— dutie which consisteth in knowledge science This question perauenture may be well moued whether this coÌ„mon felouship which is moste of all agreable to nature bee also alwayes to bee preferred before meane and measure keping I think not so For ther bee soÌ„me thinges partlie so filthy partly so haynous that a wise man woulde not do them no not to saue his couÌ„trie Uerie many such Possidonius hath gathered togither but somme of theÌ„ so fowle and so filthie that euen to be spoken they seeme shamefull Those therfore ought noman to take in haÌ„d for the commonweales cause nother woulde the common-weale for her sake haue them enterprised But this mater standes in better case for that ther caÌ„ befall no time y â— the commonweale shoulde neede to haue a wiseman doo any of them Wherfore let this be concluded in choise of duties that such kinde of duties most excell as concerne the felouâ—…ippe of menne For aduised doing will folowe knowledge and wisdome So it comes to passe that to doe aduisedly is more worthe than wisely to deuise And herof thus farre For this place is plainlie inough sett oute that it is not hard in serching oute of dutie to perceiue emong them all which afore other is to bee preferred Yet euen in commoÌ„ felowship ther be degrees of duties wherby may be knowne what one is aboue the other so as the first duties be due to the godds immortall the secoÌ„de to our countrie the third to our parents and so forthe by degrees the rest to the rest Of the which maters briefly debated may be gathered how meÌ„ ar wonte not onely to doute whether a thing be honest or dishonest but also twoo honest thinges layed before them whether is the honester This pointe as I sayd before is ouerslipped by Panetius But now to the residue let vs procede ¶ MARCVS TVLLIVS 〈◊〉 seconde booke of duties to Marcus his sonne AFter what sorte duties should be taken oute of honestie sonne Marke and froÌ„ euerie kinde of vertue I suppose it sufficientlie declared in my former boke It folowes y t we go forward w t these kindes of duties which belonge to power to riches to y â— furniture of maÌ„ns life to the pleintie of those thinges y â— men do occupie Wherin I said it is sought bothe what is profitable what vnprofitable also of profitable thinges which is the more profitable or which the moste profitable Of the which I will entre to speake if I shall saye a worde or twoo before of my purpose and meaning For though our bookes haue stirred vp manie meÌ„ to y â— studie not onlie of reading but also of writing yet other while I feare leste y â— name of philosophie bee hatefull to soÌ„me good meÌ„ that they maruail I beâ—…owe in it so much trauail time In deede as longe as the weale was gouerned by them to whome she had coÌ„mitted herself I did emploie all my care study vpoÌ„ it But wheÌ„ one maÌ„ kept al in thraldome ther was no place at all for couÌ„sell authoritie I besides had for gone my coÌ„panioÌ„s of preseruing y â— state who had been singuler meÌ„ neither I gaue myself to greeues wher w t I should haue been wasted onlesse I had resisted theÌ„ nor again to pleasures vnseemlie for a lerned maÌ„ And would god y â— coÌ„monweale had stoode in y â— state wherin it begaÌ„ had not light vpon men who wer not so desirous of altering as ouerthrowing of thinges For first as we wer wonte to doo wheÌ„ y â— coÌ„moÌ„weale was staÌ„ding we would take more labour in
bodie so those thinges which with witte and reason wee go thorow be of more grace than those which we do with strength The first commendation then procedeth of sobermoode the next of naturall dutie toward pareÌ„tes the third of good will toward theirs But to the best coÌ„meÌ„dation yongmen be knowne soonest of all who haue bestowed themselues with noble and wise men well counseling the coÌ„monweale on whome if they be attendaunt they bring the people in beleefe that they will proue like them whome they haue chosen themselues to folowe Publius Mutius house did set out Publius 〈◊〉 ê° youthstate for 〈◊〉 〈◊〉 of harmlesse life of knowledge in the law For as for Lucius Crassus when he was a verie yongman he 〈◊〉 not from anie other place but wanne himself a verie greate praise by that noble and glorious accusation And in which age they who haue exercises ar 〈◊〉 to bee 〈◊〉 with praise as wee haue heard by 〈◊〉 in thesame age Lucius Crassus did showe himself in open courte to do that veriewell hauing forestudied which 〈◊〉 then at home with praise he might haue exercised But wheras ther bee two â—…ortes of speeche wherof in the one is familiar talk in the other 〈◊〉 it is no doute but the 〈◊〉 of spâ—…he may do mosâ—…e and hathe the greater furderaunce to glorie For y t is y â— thing which we do call eloqueÌ„ce but yet it is hard to tell how much a geÌ„tlenes â—… familiarnes of speeche winneth ménes mindes Ther be letters abrode of Philippus to Alexander and of Antipater to CassaÌ„der and of Antigonus to Philippus three very wysemen for so we haue heard in which thei giue rules that with gentle speche they allure the hertes of the multitude to owe theyr good will that they please their souldiours by speaking to them with faire wordes But y e oration which is made amonge the multitude with vehemence oftentimes raiseth an vniuersall glorie For great is the woÌ„derment at him that plentiefullie wiselie speaketh whome the hearers doe iudge also to vnderstande more and to be wiser than other And if in the oratioÌ„ ther be a grauenesse mingled with sobermoode nothing ther can be done more woÌ„derfull somuch the more if those be in a yongeman But wheras ther be verie manie kindes of causes which doe require eloquence and manie yongmen in our commoÌ„weale bothe before the iudges before the Senate haue atteined praise by speakiÌ„g in maters y â— grea test admiration is in iudiciall causes y â— nature wherof is in two partes For it staÌ„deth in accusation defence of which albeit defence is the more commendable yet also accusation is oftentimes alowed I spake of Crassus a litle before the like did Marcus Antonius being a yongman an accusation also brought Publius Sulpitius eloquence to light when into iudgement he called the seditious vnprofitable citiezen Caius Norbanus But this sothelie is not often to be done nor at anie time onlesse either for the commoÌ„weales cause as did the twoo Luculli or for protection sake as we did for the Sicilians and for y t Sardines Iulius Cesar for Marcus Albutius did y t like Also Lucius Fusius diligeÌ„ce was knowne in the accusing of Marcus Aquilius Once then it may be done not ofteÌ„ certesse But in case a man must needes do it often let him ascribe this office to the commonweale whose enemies to reueÌ„ge often is not to be reproued yet let ther be a measure present For of a hardherted man or rather scace a man it seemes vpon manie to bring the dauÌ„ger of life for that bothe is dauÌ„gerous to himself and also a shameful blotte in his name to giue cause that he be named a promotour Which chaunced to Marcus Brutus borne of a noble stocke his sonne who was verie well skilled in the ciuil lawe And therto this rule of dutie must bee diligeÌ„tlie kept that ye bring no innocent at anie time in iudgement vpon life for that can in no wise be done withoute haynous wickednesse For what is ther so vnnaturall as to turne eloquence being giuen of nature for the safegarde and preseruation of men to the harme and destructioÌ„ of good meÌ„ And yet as thiâ—… is to bee â—…schewed so is it not to be counted contrarie to godlinesse to defend the giltie otherwhile and mischeuous and wicked This the multitude desireth custome beareth humanitie also worketh The iudges parte is euermore in causes to folow the trouth the counselers parte manie times to defend the trouthlike though it be not so true which to write I wolde not be bolde namelie seeing I treate of philosophie but that thesame liked Panetius the grauest of the Stoikes But moste of all by defending bothe glorie and fauour is gotten and so much the more if euer it befall that he bee defended who dothe seeme to be besette and pressed with the richesse of anie man of power as ourself did bothe often at other times and also being yong for Sextus 〈◊〉 the Amerine against the might of Lucius Sylla bearing swey which oration as ye wotte is abrode But now we haue sette forthe yong mennes duties which auaile to the atteining of glorie hereafter we must speake of bountiefulnesse and liberalitie Wherof two maner waies ther ber For liberall dealing is showed to such as neede either by trauail or with money This latter is the easier speciallie to the possessioner but that other is the goodlier and more glorious meeter for a manlie and a noble man For though ther is a liberall will of pleasuring in bothe yet the one oute of the coffer the other oute of vertue is takeÌ„ and the lauishing which is made of a mannes housegoodes draweth drye the verie fountane of liberalitie so liberalitie is by liberalitie wasted and toward y â— mo that you do vse it the lesse ye can be able to vse it toward manie But whoso shall be bountiefull and liberall of trauail that is of vertue and diligence first the mo they haue profited the mo furderers they shall haue toward dealing liberallie afterwarde by customable vsing of bouÌ„teousnesse the redier they shall be and as it were the more practised to deserue well of manie Princelie dothe Philippus in a certein epistle accuse Alexander his sonne that by lauishnesse he hunteth after the good will of the Macedonians VVhat reason in a mischiefe quoth he hath brought you into this hope that ye should think those wolde be to you faithfull whome you had corrupted with money VVhy go ye aboute this that the Macedonians may think you not their king but their seruaunt and briber Well he sayd seruauÌ„t and briber bicause it is vile for a king Better also he sayd in that he called largegiuing corruption For he that receiueth
diuers maters which trouble meÌ„nes mindes vnder a showe of profit not when this is aduised vpoÌ„ whether honestie is to be left for the greatnesse of profit for that plainlie is wicked but whether the thing which seemeth profitable may bee done withoute dishonestie When Brutus tooke awaye the rule from Collatinus Tarquimê° his officefelowe hee might haue 〈◊〉 thought to doo it vniustlie for in driuing oute the kinges he had bene Brutus assist auÌ„t ayder also of his counsels But when the rulers had agreed thus in couÌ„sell that the kinred of Superbus the name of the Tarquinians and the memorie of y â— kingdome should be vtterly driuen oute bicause it was profitable to prouide for their coun trie thesame was in such wise honest y â— euen verie Collatinê° ought to haue liked it And so profit preuailed bicause of honestrie w toute which profit could not haue bene at all But with y â— king who builded this citie it fared not so For a showe of profit strake in his mide to whome when it appered more profitable for him to rule alone than with an other he slew his brother This man forgotte bothe godlinesse and naturalnesse that he might obtein the thing that semed profitable and was not so indeede and yet his brothers leaping ouer the wall he alledged for a colour of honestie neither alowable nor sufficient ynough He offended therfore y t by Quirinê° or Romulê° fauour I may saye it Notwithstanding wee ought not to leaue our owne coÌ„modities giue them to other when ourselues do neede thesame but euerye man must serue his owne profit so farre as withoute an others iniurie it may bee done Feately said Chrisippus in this as he did in many things mo Whoso quoth he ronneth in the race ought to endeuour and labour as much as he maye that himsef may winne the game but in no wise he ought to trippe him with whome he ronnes or to keepe him of with his hand So in this life it is not vnlawfull for euerie man to gette himself that may serue his vse but to pull from an other it is no right But moste of all duties be put oute of order in frendshippes in the which it is agaist dutie bothe not to do that rightfully you may and to do y t is not lawfull But of all this mater a short no hard rule ther is For these which seeme profitable honours riches pleasures other of thesame kinde ar neuer to be preferred afore freÌ„dship And a good man for his freÌ„des sake nother will do against y t coÌ„monweale nother against his othe promes no not though he shall be iudge vpoÌ„ his owne frend For he puttes of the personage of a frend when he takes vpon him the persone of a iudge Thus much he shall leane to frendship that he had rather his frendes cause wer true and that he will graunt him time thorouly to pleade his cause as much as by the lawes he may But when by his othe he is to giue sentence he must remeÌ„ber he taketh god to witnesse that is to meane as I suppose his conscience for nothing more god-like than it is hath god himself giuen to man Therfore of our aunceters we haue receiued a goodly maner of desiring the fauour of a iudge if we wolde keepe it To do what he may sauiÌ„g his othe This request is referred to those things which a litle before is said might honestly be graunted by a iudge to his frend For if all thinges should be done which frendes wolde desire such wer to be couÌ„ted not amities but coÌ„spiracies I speake now of commoÌ„ frendshippes For in meÌ„ wise and perfite ther caÌ„ be no such thing Men saie that Damon and Pythias the PythagoreaÌ„s wer so affectioned one toward an other that when Dionysius the tyrauÌ„t had appointed one of them his dyeng day he who was condemned to dye had required certein dayes of respite for the disposing of his thinges the other becamme bouÌ„de body for body for his forthcoÌ„ming vpon condition that if he returned not at his daye he wolde himself dye for him Who wheÌ„ at his daye he was comme again the tyraunt wondering at their faithfulnesse required that they wolde take him in for the third in their frendship When therfore that which in freÌ„dship seemeth profitable is coÌ„pared with that which is honest let the showe of profit yeelde and honestie preuaile But when in frendship those thiges shalbe required which be not honest let religion and vprightnesse be preferd before frendship and so shal that choice of dutie be hadde which we seeke after But vnder the showe of profite in the coÌ„monweale ther is ofteÌ„times doing amisse as our men did in the razing of Corinth Sorer also delt the Athenians who made a decree that the Eginetes thombes who wer skilled in nauigation should be cutte of This was thought profitable for Egina did tomuch ouer looke PireuÌ„ by reason of the nere bordering But nothiÌ„g y t is cruell is ê“fitable For to maÌ„nes nature which we ought to folowe crueltie is most enemie They also do euill who barre straungers from vsing their citie do bannish theÌ„ as did Petronius in our fathers dayes Papius of late yeres For one to go for a citiezen who is no citiezeÌ„ it is reasoÌ„ it should not be lawfull the which law the verie wise Consuls Crassê° Sceuola did make but to forbidde straungers the vse of y â— citie it is doutlesse an vnciuil parte Those doings bee notable wherin showe of coÌ„moÌ„ profit is despised in respect ofhonestie Our coÌ„monweale is full of exaÌ„ples bothe often at other times chiefly in the secoÌ„d Punike warre which after y â— ouerthrowe takeÌ„ at Cannai had greater corages thaÌ„ euer in ê“speritie no token ther was of feare no mention of peas So greate is the force of honestie y e it dymmeth the showe of profit When the Athenians no waie were able to w tstand y â— assaulte of the Persians were determined y t leauing y â— citie settiÌ„g their wiues childern in Troâ—… they wolde take their shippes and defend the libertie of Greece with their nauie one Cyrsilus they stoned to death who persuaded w t theÌ„ to keepe still the citie and receiue â—…res And he seemed to folowe ê“fit but that was none where honestie gainstoode it Themistocles after y t victorie of y â— battail which was holden w t the PersiaÌ„s said in the opeÌ„ assemble that he had wealfull couÌ„sell for the state but it was not expedient it should be openly knowne he required that the people should assigne somme man to whome he should tell it Aristides was appointed He tolde him the nauie of the Lacedemonias which was conueyd to Gytheum might priuilie be set a fire by which acte the