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cause_n	body_n	see_v	soul_n	2,772	5	5.0753	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02237	The counsellor Exactly pourtraited in two bookes. VVherein the offices of magistrates, the happie life of subiectes, and the felicitie of common-weales is pleasantly and pithilie discoursed. A golden worke, replenished with the chiefe learning of the most excellent philosophers and lawgiuers, and not onely profitable, but verie necessarie for all those that be admitted to the administration of a well-gouerned common-weale. Written in Latin by Laurentius Grimaldus, and consecrated to the honour of the Polonian empyre. Newlie translated into English.; De optimo senatore. English	Goślicki, Wawrzyniec, 1530-1607.	1598 (1598)	STC 12372; ESTC S106731	134,196	158

make warre at home Certainely it standeth the commonweale vpon to prouide by lawe that soldiers may be compelled to honest life and feared from offending others For there is nothing more terrible then iniurie armed The boldnes of soldiers not bridled by lawe doth passe on so farre forward as may eyther subuert the state or inforce the good and modest subiectes yea iustice it selfe to obey Armes which we read heeretofore happened among the Romaines where the soldiers for diuers yeares hauing authoritie to choose the Emperours vsurped the State when neyther the Senate the people nor the lawe coulde by any meanes resist their insolency But of soldiers we haue perhappes to long discoursed That commonweale is temperate and iust where the Prince and Citizens therein doe liue temperately iustly which things are brought to passe by the execution of lawes For they onely are the directors aswell of life as honest liuing From this fountaine are sprong lawes to reforme superfluitie in building apparrell and festing with all others apertaining to excesse Also from temperancie other ordinances doe proceed belonging to iudgements whereof the foundation is iustice a vertue giuing to euery man that which is his owne As touching the goods of body and fortune they shall be plentifull in those common-weales where the subiectes be healthie strong valiant rich honourable and glorious Of all which things in the ende of this worke we will more at large entreate Thus haue we alreadie discoursed what a commonweale is and wherein the felicitie thereof consisteth It remaineth now to speake of the Citizens happie life whereby shall be conceiued in what artes and sciences our Counsellor ought be instructed to enioy both priuate and publique felicitie To the perfection of man three things as the Philosopher affirmeth are required that is to say Nature Custome and Reason As touching Nature to be thereby good and happy it resteth not in our power but in the gift of God For whomsoeuer he blesseth is by the instinct of Nature good wise and of perfect iudgement It many times also happeneth that as one man begetteth an other one beast an other so of wise and good ancestors wise good posterity doth descēd which nature alwaies indeuoreth to bring to passe but not therin preuailing appeareth how corruptible our nature is either through education or to speake in Christian wise through the sin of our forefathers whō the bad Angel diuerted corrupted Wherfore nature hath only left in vs certain sparks wherwith to kindle our inclinatiō to vertue become apt for all things the rest is performed by reason art vse It behoueth man therfore to cleaue fast vnto that nature which is good at his hand desire felicity perfectiō The chife duty of man is to know that his originall proceedeth frō God frō him to haue receiued reason wherby he resembleth his maker But for that the reason of man is shut vp within the body as a prison wherby it knoweth not it self It behoueth the minde to breake forth from that place of restrainte and winne libertie whereby it may behold know and perceiue howe much it resembleth God For man is most properly so called when he liueth according to that part of the minde which is partaker of reason and is furthest remoued from pleasing obedience of the bodie Learning therefore is to be desired of men sith thereby reason and the perfection thereof is chiefly obtained For as nature vnlesse it be perfect wanteth her good so the good of man is not absolute vnlesse therein be perfect reason which being in man is called God Nature Lawe Vertue and goodnes Whereupon may be inferred that such learning is requisite as bringeth with it vnderstanding and knowledge of God Nature Lawes Vertues and all good things This learning is called Philosophy the eternall and immortall gift of God instructing vs in the knowledge of all things both diuine and humane and conteyneth the skill whereby to know the beginning of vertue and vice with the nature of all other things So that whosoeuer shall as in a glasse looke therein may see the formes the Images and Idaeas of euery thing ●hal well neere behold the counterfeit of his owne body and minde It was therfore not without cause of Cicero called the vniuersall knowledge the guide of life the sercher of vertue the expulser of vice the medicine and health of the soule For there is nothing in this worlde to be done or thought eyther in Court or Iudgement be it great or small which proceedeth not from Philosophie as mother of all Counsels actions and resolutions whom if in all thy wordes and workes thou doest followe whatsoeuer thou shalt speake or doe will be wise discreete diuine and in all respects perfect For in whatsoeuer commonweale the Prince that raigneth is a Philosopher or counselled by Philosophers there is seldome any warre sedition hate discord or violence of euill men But now me thinks I heare some one saying doest thou Sir Philosopher think that the felicitie of commonweales and the wisedome of Kings Princes doth proceede from thy lasie discipline For that arte of thine is rather to be tearmed the science of prating then a knowledge whereby men attaine vnto felicitie How doest thou dare infect the common-weale with those things which will be the destruction thereof and as thou hast filled the scholes with contention and scoulding so wilt thou deuide the state into sundrye seditions which discorde in scholes may be without bloode disputed yet thinkest thou that in a commonweale they can bee without blowes determined Howe shall the happinesse of commonweales be conserued by Philosophers whose opinions are diuers doubtfull and contrarie Whether shall our state trustvnto the Epicu●e the Peripateticke or the Stoicke Who contend not onely for the confines but the very possession of felicitie And they that are not agreed what is the chiefe good do they not discent vpon the whole substance of Philosophy For who so knoweth not what is the chiefe good must of force be ignorant what course o● life to leade I doe therefore thinke that the teachers of such doctrines who trust onelie vnto Philosophie as the Tabernacle of their life are rather to be remoued then receiued to gouerne the commonweale For what doest thou thinke will be said or done where Philosophers consulte of warre and peace of lawes and iudgementes Surely they will imagine themselues to sit in Counsell of Cyclops and Giantes and thinke Armes alreadie in hande so soone as they heare the war●● consulted vppon Is it reasonable that he shoulde be a lawe-maker that obeyeth no lawe but that which he prescribeth to himselfe vsing onely his owne reason or rather his owne priuate opinion accounting all others as beasts himselfe onely excepted I● not this the guise of your philosophicall flocke What thinke ye of Diogones Zeno Epictetu● and many others would you wish such wise men to be Princes

it resteth now to speake of those qualities of bodie which ought to be in a Counsellor For it behoueth him much to be as perfect in bodie as of minde True it is and that trueth by learned men confirmed that the felicitie of man cannot be defended with the vertues of minde onely but needeth also vnto the perfection therof externall commodities Which albeit are not by themselues laudable yet because vertue is knowne in their vse and moderation they ought greatly to be desired The goods of the bodie do seeme to consist partly in the whole bodie and partly in particuler members for health beautie strength and soundnesse are required in the whole bodie but perfect sence and nimblenes of legs and hands are wished for onely in some parts As there is a society and consent of body and minde so is there a certaine liking and correspondence betwixt the vertues of bodie and minde Health resembleth Iustice because it reduceth the diuerse constitution of bodie to an equall temperance so beautie is likened to Temperance and they both conspire in the perfections of bodie mind Strength is compared to fortitude because in the enduring of labour danger the one of thē doth aide the other Soundnes of bodie is likened to Prudence For as Prudence doth reconcile all opinions and iudgements euen so in a sound bodie all partes doe ioyne and make one perfect bodie How much health auaileth to lead a good and happy life experience teacheth For there is nothing that we can doe or thinke but therein good health doth helpe vs and the want thereof doth hinder vs. We will therefore that our Counsellor should be healthie for thereby he may the better attend publique affaires vse the exercises of bodie lead a quiet and contented life free from griefe all sorts of sorrow The first cause of health is God the maker of all bodies the second good diet and exercise For great regard must be had least health be taken away by negligence or intemperancie Health as Cicero saith is maintained by knowing a mans owne bodie and obseruing of those things which agree or disagree with nature also by being continent in diet apparrell and contempt of pleasures whatsoeuer else appertaineth to this matter must be learned of Galen and Hippocrates Diogenes was wont to laugh those to scorne that by sacrifice sought for health of the gods and notwithstanding lead an intemperate life A good constitution of bodie is also commendable in a Counsellor Let him therefore eyther be as the phisitians doe terme it sanguine or colloricke for those humors doe make men apt for vertue and such persons are commonly wittie docible healthie and of good memories Aristotle calleth melancholy men wittie for being inclined to anger they are disposed to haue in them certaine diuine thoughts and deepe cogitations Notwithstanding we vtterly exclude them from counsell as men vnmeete for affaires of state because their liues are for the most part gouerned by malancholy and not by wisedome The humor most abounding in that complexion is cold and d●ie which maketh their cogitations to be solitarie inclined to enuie sowernesse sadnesse and sorrow Cicero reading that place of Aristotle which calleth melancholy men ingenious smiling said that he reioyced much that nature had made him dull witted and not melancholy Caesar being warned to beware of a certaine fat merry and liberall speaker answered that such men were not to be feared but those rather that were sad of swarfie complexion and leane pointing to Brutus and Cassius We also mislike that any flegmaticke person should be so much as the Romaines called him Pedarius Senator least his humor be offensiue to all the rest For as the motion of flegmatike bodies is slowe and heauie so likewise is their disposition of minde Also good proportion or comelines doth recommend not onely the bodie but also the minde so as it seemeth the Poet said well Gratior est pulchro veniens ● corpore virtus We wish therfore that our Counsellor should be a seemly personage I call comlines a manly not effeminate body This vertue is perceiued in the features of bodie face and countenance Let him therefore be neither huge nor small of stature but of the meane sise In long bodies as Aristotle saith there is no great vertue and in short personages as little Moreouer his bodie should not be exceeding grosse nor exceeding leane and drie for the one is apt for trauell the other ouerweake to indure paine We also commonly take heede of those whom nature hath marked by defect of any member as they that are lame of one legge squint eyde or deformed in person for such men are accounted craftie and subtill Neuerthelesse if any such personage be knowen for good and by the excellency of vertue hath ouercome the imperfection of nature then shall he deseruingly be admitted to the dignitie of Counsellors The proportion of face or visage is much beautified by good collour or complexion which oftimes bewraieth the secret conceits of mind Our inward disposition is also sometimes knowen by the outward collour of skin Philopaemen a notable Captaine of the Achaeans was an euill fauored man and being taken prisoner was forced to cut wood Afterwards he became knowen and saide that he suffered the punishment due to his deformitie We therfore commend a graue pleasant face in our Counsellor and allow most of such eies as are sweet not cruell for that countenance is fittest for men of such qualitie Yet is not the coniecture we haue by the features of bodie so certaine as thereby we may exactly iudge the vertue of mind for many there are whose persons be not beautifull yet in mind are vertuous men that is to say iust prudent temperate The mind is not blemished by deformitie of bodie but by beauty of mind the bodie is beautified Vertue is not bound eyther to a beautifull or deformed body but is of it selfe comely and doth grace all bodies with beautie therof And therfore it behoueth vs in knowing of men to vse not onely eyes but also iudgement euen so not onely the person countenance eyes of a Counsellor but also the whole face of a Counsellors minde ought be considered preferred before all beautie good proportion of bodie All these things may be wished for the perfection of men but are not commonly looked for A Counsellor ought also to be comly apparrelled according to the dignitie of his office for seemely garments doe adde a reuerence to his person increasing and ornifying the worthines both of mind and body It is therfore requisite that by his apparrell he should be known to differ frō other men which custome is in all well gouerned cōmonweals obserued The Senators of Rome vsed a garment set full of studs or tufts of gold and on their hose they weare like vnto a moone which were the cognisants or badges of most honour That kind of

ornament the Romaines seeme to haue receiued from other nations For Esaias the prophet foretold the noble women of Iudaea that God would take away those moones and ornaments of hose Plutarch alleageth sower causes why the Romaines ware such hose which to delight the reader I wil recyte The first was because they thought that the soules of great men should by light of the moone be guided the next waie vnto heauen The second reason that moued them was that the signe of the moone did shew they were discended from the Archadians who came into Italie with Euander for the Archadians did imagine themselues more ancient then the moone The third cause why they ware the moone was to the ende that in prosperitie they should remember the inconstancie and mutabilitie of Fortune For as the moone most commonly is in parte lightened and in parte darkened so no honour or felicitie of men can be so perpetuall but is sometimes obscured or extinguished The fourth cause was for that the signe of the moone doth stirre vp mens mindes to modestie and obedience mouing them to pray vnto God for wisedome whereby both to commaund and obey euen as the moone doth take her brightnes from the sunne being a more noble and excellent light so ought men to seeke for wisedome from heauen Others doe fable and affirme that the Senators of Rome ware not the image of the moone but the proportion of the letter C as though the hundereth whom Romulus did choose to be as he called them Patres should thereof take their title In good commonweales the vse hath euer beene that a difference of estates and degrees of men should both by lawe and vse be knowne by the peoples garments and that custome is assuredly of much moment to make them constant in their professions and in the couersation of common tranquilitie Which was also the reason that among the Romaines no man might weare purple but onely Senators Magistrates Priestes and young men of noble families I omit to speake of rings chaines and bracelets which were giuen to men of vertue aduanced to dignitie How these customes are in these daies obserued it sufficiently appeareth for we may behold a greate alteration not onely of vertues and manners but of times also sith the garments of soldiers magistrates and senators doe not differ from the habite of seruantes marchantes artisans and plowemen True it is that the vertue and condition of men is not bound to any badge or ornament yet is he thereby put in mind with more diligence to maintaine and exercise the office belonging to his dignitie For Septers Crownes Cheynes Rings Gownes Robes and Saddles are no dignities but the badges of dignitie wherewith men are stirred vp to performe and doe honour to the office and place whereunto that badge belongeth Romulus as Liuie writeth intending to gouerne a newe people apparrelled himselfe with an habit of maiestie and called twelue Littori with mases to attend vpon his person thereby to appeare with more reputation and reuerence It shall therefore become our Counsellor to be apparrelled according to his grauetie honour and dignitie taking heede that his garments doe not promise any varietie lightnes or inconstancy He must euer obserue therein a certaine comely neatnes such as beseemeth men and not women not exquisite or curious but comely and manly yet void of rusticity Let him also in all motions gestures standings goings sittings lyings frame a good grace and grauetie beseeming a Counsellor It is also very necessary that he be strong of bodie well knit and manly proportioned Which things because they proceede from nature he shall be more carefull in vsing and conseruing them then diligent in attaining vnto them Strength is commonly in those men that be sound nimble and firme fleshed which things with age doe naturally encrease and decrease for young men are strong and mightie but olde men be broken and feeble And for so much as the force of minde is more requisite in a Senator then the strength of bodie therefore we desire not in him the force of a gyant but conuenient and reasonable strength Milo being growne olde beholding cettaine wrastlers contending in strength looked vpon his owne loynes weping and called them dead because as I thinke his whole vertue and honour rested in the strength of his bodie We are now to discourse what age is most fit for the perfection both of bodie and minde and of what yeares a Counsellor ought be They that haue desired the length of mans life doe confine the same within a certaine proportion of time Plato assigneth eightie one yeares Solon eightie and others affirme the life of man to be determined within seauentie yeares because they referre all to the number of seauen sith euerie seauenth yeare some mutation of bodie appeareth The first seuen years the teeth of children doe fall the next seauen yeares their heare doth grow the third their bodie is at the longest the fourth their bredth the fift they are strongest the sixt desirous of pleasure the seauenth wise the eight aged the ninth feeble and the tenth prepared for death Others affirme that the change in mans life is euery nine yeares and some ascribeth alteration therof at euery vnequall number till twentie and one Pythagoras called the eightie yeare of mans life fatall deuiding the same into fower times twentie so as childhood should last till twentie youth other twentie mans estate other twentie and olde age doth determine all after the fourth twentie comparing it to the foure seasons of the yeare the spring time was likened to children sommer to young men Autume to ripe age and winter to old folke V●rro maketh fiue degrees of mans age including euery of them into fiueteene as though childhood lasted till the ende of fiueteene yeares for so long children are tender and without hare youth till thirtie because till that time man increaseth in length and bredth Ripe age induced till fortie fiue for so long the strength of bodie abideth and men are able for armes and all other publique actions olde age beginneth at threescore for then the bodie wasteth and groweth ripe With this opinion we thinke good to concurre but the distinction of ages by number doth chiefly appertaine to phisitions for they in their fomentations and mede●ines doe obserue certaine particuler and speciall daies But our opinion is that the fortie fiue yeare of mans age is most meete for counsell because about that time man is of most force both in bodie and minde Besides that age is the middest of mans life then in the ripenes both of bodie and minde At that time being the middest of mans life the minde is not drawne with desires not transported with youthfull fu●ie not subiect to affections but perfect of iudgement counsell and experience of all things When Rome flourished the Senators were chosen of that age because those yeares were accounted apt for counsell in respect the heate

of youth was cooled and the minde attained to perfection for as the perfection of bodie commeth by age so is the minde thereby made ripe in wisedome and experience Yet denie I not that many men are olde at thirtie yeares that is to say they be then both prudent and wise for they desiring to be olde long begin soone to be graue We read that in Rome diuers were made Senators before the thirtie yeare of their life which we also allow For men may be reputed olde aswell in respect of vertue as age Yet care must be taken That the state be chiefly gouerned by olde men for Plutarch saith that commonweale proueth happie wherein is plentie of yong mens Lances and olde mens Counsels The saying of Euripides is also notable Dictum est vetustum facta iuuenum ceterum magis valent consilia senum In Athens no man was created a Counsellor before fiftie yeares of age and in Rome it was lawfull for any man of sixtie yeares to come into the Senate although he had neuer beene elected a Senator and after that yeare he had liberty to come or not at his pleasure In that point therefore the custome of each commonweale must be obserued and euery Counsellor though he were in age euen with Nestor ought to endeuour himselfe at all times and in all places to employ his power for the Commonweale Plato saith that men should learne till they be so aged as one foote is entred the graue but why doth it not become them aswell to counsell and serue their countrey Notwithstanding we forbid men much aged decrepit and decayed as well in minde as body to giue counsell Because their counsels be commonly doubtfull and their iudgements are rather coniectures then affirmations alwaies vsing these wordes perchance and perhaps The cause thereof is that they haue proued sundrie perrils and are affraid to feele them againe Now for so much as the felicitie of man without externall goods cannot be absolute therefore they are for a Senator of much necessitie aswell to ornefie his estate and dignitie as the more commodiously to performe the actions of vertue Vpon this pointe the philosophers doe grealty contend for some of them doe exclude the goods of Fortune and others affirme the possession of Fortunes giftes to be of necessitie in mans felicitie Both which opinions are true if we consider the condition and ende of each mans life For they that affect priuate felicitie haue none or very little need of Fortune but others that doe exercise vertue publiquely liuing in the societie of men and gouerne the commonweale cannot without the goods of Fortune performe any great notable or liberall action Therefore riches lands and possessions are of necessitie for a ciuill man magistrate aswell to exercise the offices of vertue as to relieue the people and repulse iniuries so as it is apparant that without externall goods euery state is miserable and vnhappie Me thinks therfore the philosophers had done more wisely if they had disputed of the vse of riches and not of riches it selfe deuiding felicitie according to the condition of persons For it is not felicitie but the life of man which needeth things requirable to the sustentation of life Whereof the condition being diuerse it behoueth each man aboue all things to know the state of his life felicitie possessing so much substance as is thought necessarie to liue well and happely For which respect the felicitie of Diogenes was farre other then the felicitie of great Alexander the one was poore the other rich the whole world could not suffice the one the other was contented with a silly cabbin Their orders of life were diuerse so was also their felicitie yet were they both philosophers but the one delighted in priuate felicitie and the other affected publique happines this ought be commended the other not dispraised That course of life is to be followed imbraced and retained whereunto God nature election or will hath called vs and the same should be ornified as vertue reason God and nature it selfe requireth Which is the cause that some had rather be poore then rich learned them wealthie priuate then publique soldiers then priests for for each man esteemeth the life he best liketh But for so much as the life and felicitie of a Counsellor is laid open to the face and sight of the commonweale it behoueth him in any wise to be furnished with the goods of Fortune as good parentage honour glorie fame friends kinsfolke children riches and money I wish the parentage of a Counsellor should be good for that many times of honest parents good children be gotten Let him therfore be borne a gentleman and discended from a stocke or house of nobilitie or gentrie for that honour left from his ancestors was giuen by the commonweale to the ende that at occasions he should with the more fidelitie fight for his countrey There was a lawe in Rome whereby Senators were forbidden to marry women that had beene slaues Neither was it lawfull for any gentlewoman to take a husband of base parentage or that was discended from such parents as exercised any mistery or gainfull traffique Yet do I not dislike of those that take the badges of honor from thēselues and make the foundation of their nobilitie vpon their owne vertue For vertue entreateth both new and ancient men after one fashion for she refuseth none that resorteth vnto her for honour It is reported that Cato being in contention with Scipio Affricanus said merely that Rome would become glorious if great noble men did not yeeld the chiefe part of vertue vnto their inferiours and contrariwise if the multitude whereof he was one did contend in vertue with those that were noble in parentage Moreouer touching the beginning and originall gentrie is to be considered who is in deed aspired to honour by the right degrees of vertue for the new gentleman ought not be accounted inferiour to the olde if he be aduanced for no light or fained vertue but is made noble in reward of his great laboursome and honest industrie In consideration whereof the vertue militarie and the vertue of wisdom doūsell be preferred before all contēplatiue vertues wealth riches In euery commonweale two rewards are prepared for vertue the one is honour the other glorie which who so hath cannot be called infortunate Honour consisteth partly in hauing authoritie and office and partly in the reputation which is giuen by great and notable men for the excellent vertue they thinke to be in him who is honoured Tullius saith that is true honour which is giuen to noble men not in hope to haue benefit from them but for their excellent deserts Who so therefore desireth honour must not onely attaine therunto by shewing olde painted armes or images engraued in brasse but by his owne vertue whereunto the true and euerlasting rewardes are belonging Cato seeing Rome filled with the portratures of noble