of Tullie which saith that the higher we are in authoritie the more lowlie we ought behaue vs. For indeed arrogancy is both odious and offensiue to all men In like manner lightnes viletie and cowardice must be auoided for he that putteth vp iniuries and for feare or want of knowledge doth beare them doth seeme a slaue or bondman Some there are who being good and wisemen yet through faint heart and cowardice doe thinke themselues vnfit to performe great enterprices and stand in feare to take in hand the defence of their countrie and friendes Therefore are to be reputed fooles and slothfull It also becommeth a valiant Counsellor in all speeches actions and aduersities if any happen to be constant for a moueable and vnconstant minde more mutable then Proteus is in such a man no lesse vnseemely then fraud or deceipt True it is that things are praisable which be taken in hand with iudgement and reason notwithstanding if thereunto perseuerance be not ioyned they be accounted discommendable The constancie of Aristides meriteth high commendation for when Dionisius desired his daughter in mariage he answered that he had rather see her dead then the wife of a Tyrant and hauing slaine her was againe asked whether he continued in that minde said he was sorie for the fact but glad that he had so spoken Who would not also admyre the constancie of Cato In whom notwithstanding the affliction of his countrie was neuer seene any alteration but had alwaies one cheere one countenance aswell being repulsed and accused as when he was Pretor continuing the same constancie in countrey in counsell in warre in time of his death and in that terrible feare when the state was vanquished Caesar armed and as victorious vsurped the commonweale Xantippe was wont to say that Socrates her husband returned alwaies home with the same countenance he went forth for indeed such was the minde of that Philosopher as neither with aduersitie or prosperitie it could be disturbed It behoueth vs therefore in suffering sorrow and griefe to be firme and stable repressing all perils of bodie and cares of minde like vnto Regulus who rather then the prisoners should be restored deliuered himselfe to the Carthagenienses It is reported that when Anaxarchus was beaten by Nicorontus Tyrant of Cyprus he said vnto him thou maist for thy pleasure persecute and torment this bodie but my constancy of minde cannot not be harmed Notwithstanding the Counsellor shall aboue all things take heede not to be ouer constant in matters vniust for constancy should onely accompanie vertue Moreouer to defend any conceipt obstinately against reason and the opinion of good and wise men or to perseuere in trouble for an vniust cause is the qualetie not of a constant but a selfe willed stubborne foolish and peruerse minde Constancie is also required in the choise of mans life for who so perseuereth not in that course and trade he hath chosen and embraced is thought in all other things worthy to want the praise of constancy Constancie is the conseruer of all good counsels and actions for vaine were our wise consultations if the same should ebb and flow like the riuer of Eurippus Also great constancie ought be to keepe secret matters of counsell for many things there spoken are neither to be told to strangers nor domesticall friends It is the propertie of a light and vnconstant head to blab out mysteries done or spoken in counsell which was the respect that the Romaines consulting of great matters would not admit the Pedarij Senators nor any of the Clerks to be present but they themselues performed that office At the beginning the Senate house was open to all young men that were discended of the number of Patritii til after that noble memorable part of Papirius they were forbiddē least through inconstancie of youth the secrets of state should be discouered and thereby the commonweale damnified Papirius being one day asked by his mother of what matter so long disputation was held in Counsell dissembling the trueth answered merely whether it were more profitable for the state that one man should haue two wiues or one wife haue two husbands Moreouer in fortitude patience and a certaine suffering is looked for which Tullie defineth saying patience is a voluntarie and continuall induring of aduersitie for honour or commodities sake the vse thereof is in warre greatest For they that be soldiers doe often aduenture their liues and patiently suffer all dangers for the loue they beare to honour and profit This vertue is also at some times necessarie for the Counsellor when he is wearied with domesticall and publique busines for many troubles and cares doe happen in the commonweale which of force must be borne with patience Surely if Coriolanus in his repulse aspiring to the consulship had vsed patience he had thereby done more wisely and his life should not haue beene followed with so many misaduentures The olde saying is assuredly true that patience is a remedie against all griefes for things past and not recouerable may be endured but not amended Our Senator indued with this suffering shall easely finde a meane to disgest and contemne both priuate and publique sorrowes he that cannot endure griefe is soft and effeminate but who so can is rightly called patient yet in the vse of patience we must take order least through the multitude greatnes of iniuries we become distraught for patience oftē offended moued prouoketh furie Therefore griefe must be qualified with moderation of mind and whatsoeuer necessarily must be borne becommeth euery man to endure sith all sorrows are ouercome by patience There is also a certaine assurance of mind orcōceipt of good successe which many times doth make vs valiant That vertue is called Cōfidence encouraging vs to hope well in great honorable enterprices Which conceipt proceedeth of wisedome counsell perfect hope For whensoeuer we haue gotten the knowledge opinion of somthing not hastely assenting to reason that imagination doth draw vs on as that which we thinke honest without feare resolutely we performe it because he that is cōfident feareth not It is reported that Iulius Caesar seeing Caius Crastinus prepared with good hope to fight in the Pharsalike warre asked of him what as he thought would be euent of that battell wherto Crastinus holding vp his hand armed said Caesar thou shalt be victorious haue cause eyther to commend me aliue or dead which indeed came to passe for fighting most valiantly in that exployte he was slaine and Caesar assembling all his armie made an oration in his praise Aristotle saith that men accustomed to victorie doe therby conceiue a cōfident hope of happie proceeding The like hope we haue by fortunate successe in other actiōs Plutarke writeth that Antonius was alwaies accōpanied with an Aegyptiā Philosopher who onely by mens aspect knew the nature felicitie desteny of each mā he vsed to cōmend much the fortune of Antonius
happen in popular states For if any good man liuing there shall happen to mislike the plebeyall life and doth labour by admonishing reprehending and correcting the Citizens to reduce them to honesty and vertue he is forthwith iudged an enemie to liberty and by the law Ostracismo arested and many times put to death With this kind of persecution many notable Citizens inhabiting the popular states of Graecia were afflicted as Cymon Aristides Thucydides Socrates Themistocles and Damon also in Rome Camillus and Scipio were in like manner handled The fame of Aristides is of all posterity worthy to be remēbred he being a man singularly vertuous wise for his integrity of life honest cōuersatiō was with the assent of all men surnamed Iustus At such time as the law Ostracismas was vsed in Athens a certaine rude rustical felow bearing a scrol of paper in his hand hapned to mete him with great earnestnes required that the name of Aristides might be therin writtē Aristides much marueiling thereat asked whether any man had euer beene by him iniured no quoth hee but I cannot in anye wise indure thy surname of Iustus Cicero reporteth that at such time as the Ephesi banished their Prince Hermodorus they pronounced this sentence Let none of vs excell an other but if anye so doe let him no longer heere dwell but inhabite elsewhere O moste straunge customes of popular commonweales Plato vseth that speach before of vs remembred that no state doth continue beeing gouerned with Iron or Brasse that is to say by foolish men borne rather to obey then commaunde For they after some fortunate successe of warre taking vnto them loftie mindes haue at hande tutors and popular Captaines to extoll and commende their vertue Then after long hunger allured with the sweete baite of glory they reiect the authoritie of their leaders and all wise men taking the gouerment wholy into their owne handes directing the same by their owne willes and discretion which is the cause that such common-weales are not of long continuance For through diuersitie of minds those men become voyde of councell and after much insolencie contention and faction they yeelde their obedience eyther to a fewe or some one mightie personage So did the people of Athens which beeing author of the victorie by sea against the Medians puffed vp with pride of that fortune stirred greate troubles and seditions in that state and all good Citizens laboured in vaine to preuente that mischiefe Also the originall of popular states doth sometimes proceede of Rebellion attempted against the nobilitie as it many times happened in Rome when the people tooke armes against the Kings and Senate Sometimes also the cause of such popular gouerment proceedeth through good successe of some action enterprised by the people Who taking vppon them the minde of Lordes doe vsurpe the state as did the Athenians when they had vanquished the Medians and as the Romaines hauing ouerthrowne the Carthaginenses The same also otherwhiles chanseth when the people is made desperate by tyrannie of their Prince and gouernours for then by force of armes or oppression of their king they frame a forme of gouernment among themselues which in our dayes the Swisseis haue done A popular state established with good lawes is manie times gouerned iustlie and poletiquelye but the same wanting lawes or consente of the people doth not merite the name of a commonweale Of the Oligarchia or Tyrannie I meane not to entreate because such gouerment is in all respectes vniuste contrarie to vertue and ciuill life The excellencie of euerie people or commonweale may be knowen by the gouermente lawes and liberties thereof For those people are accounted the beste which within a good commonweale doe liue with iustice and libertye and they deserue the more commendation that doe continue the same with most constancie and longe preseuerance which thinges are thought chiefly to appertaine to the antiquity of men liuing in honour and nobilitie The Lacedemonians are highly praised for hauing continued seauen hundred years without any alteration of their customs their lawes or their gouerment But the Venetians haue in that respect deserued greater glory because they till these our daies haue cōstantly liued in one forme of gouerment by the space of a thousand years or more Thus haue we discoursed the diuers formes of commonweales with the natures disposition of men there liuing Among them as easely appeareth the Principalitie and Optimatie are the best This for that therein most good men doe exercise the publique functions and that because the publique commoditie is preserued by one with generall consente of minde So as if any doe excell the reste to him the commonweale is committed In these two states men doe liue best because the order of them doth not onely preserue Cities but also make the Citizens happie Some men haue thought the moste perfect commonweale should be tempered and framed of all the three estates Which is the cause that they preferre the Lacedemonian gouerment being compounded of the nobilitie which was the Senators of the authoritie of one which was the King and of the people which were the Ephori For they were alwaies chosen among the number of popular men Polibius extolleth the Romane state because it consisted of the King the Nobilitie and the people supposing that the king for feare of the people coulde not become insolente and the people durste not disobeye him in respecte of the Senate Which forme of commonweale was with good reason accounted most iust For as perfect harmonie is compounded of treble meane and base tewnes euen so a good commonweale and the surest agreement amongest men is as Cicero saith made by mixture of the best the meane and the base people We are also of opinion that commonweale is perfect which containeth good and vertuous subiectes and is gouerned by a king a Senate and consent of the people wishing the King should obserue his lawes and doe those thinges which be honourable and agreeable to the aduise of his councell For the lawe is most perfect reason whereunto whosoeuer obeyeth doth seeme a God among men Wee wish likewise that all Councellors should be men of much vertue for they being a meane betwixt the king and people may the rather giue councell by what meanes the state may be safely gouerned The authoritie of Councellors consisteth in consulting iudging and commaunding The king vseth these men as friendes and Councellors imploying their vertue and aduise in matters of most difficulty which is the cause that men say the king hath many hands many eyes and many feete Moreouer for that it seemeth a thing rather diuine their humaine that one man alone should gouerne the whole state it is necessary to haue the aide of many others yet referring the determination to the king alone all things are like to proceede well But he that doth manage all matters without Councel trusting only to
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 desceÌ„d 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 whoÌ„ the bad Angel diuerted corrupted Wherfore nature hath only left in vs certain sparks wherwith to kindle our inclinatioÌ„ 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 perfectioÌ„ The chife duty of man is to know that his originall proceedeth froÌ„ God froÌ„ 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 â—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 Epicuâ—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 oâ— 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 warâ—â— 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 Iâ— not this the guise of your philosophicall flocke What thinke ye of Diogones Zeno Epictetuâ— and many others would you wish such wise men to be Princes
their pupils first to be silent but now their chiefe instruction is to speake a pace which breedeth so many pratling Orators and witlesse Philosophers For they studie not to fill their breastes with vertues and honest discipline but teach their tongues plentie of wordes So as we see them commended of their teachers for wrangling strength of witt in argument not for modesty wisedome and iustice But all learned men ought know that they should not keepe schooles for such drousie and slouthfull Philosophy but teach ciuill knowledge the commendation whereof consisteth in well doing and thinking truely The ancient Academies of Graecia were the nurseries of all commonweales out of them as from the Troian horse came forth most excellent kings singular Captaines and gouernors Alexander and Scipio two most noble Chieftains were brought vp in schooles I omit many others Thus it appeareth that men ought to be trained in schooles and there to learne honest life the skill of gouerment Also euery state should be carefull to haue schooles as shops filled with all sorts of vertue In such a one therfore as shall become a Counsellor we wish good nature education For that being euill is not only to be bettred by Philosophy but becōmeth much the worse for mans nature is most prone to euil being strengthned instructed with sciēce Philosophy gaineth therby more force skil to do euill sith the best knowledges possessed by a mā of peruerse nature are depraued chāged into a cōtrary dispositiō wherof euill coūsel procedeth The cogitations of an angrie minde in an euill man doe increase furie which is the cause that a subtill spirit moued to coller is conuerted into madnes It may then be concluded that a good nature euill instructed becommeth worst of all and euill nature well instructed is also oftentimes abused and imployed in wicked actions For euerie good euill vsed becommeth worse then euill it selfe not vnlike to good seedes sowed in euill soyle which do for the most part change their nature Great is the force of education which changeth and rechangeth the tender mind of youth aswell to good as euill Diogenes being asked how man might lead a quiet life answered First he must honour the Gods who are the makers of all felicitie Secondly he must bring vp his children in vertue for being euill instructed they become the greatest enemies to their aged fathers Thirdly he must be thankefull towardes his friends The saying of Apollo is true that the vnthankfull man is most hurtfull and odious to the whole world Moreouer it behoueth for the better institution of children that they be instructed in the propertie of speach eloquence and knowledge of the trueth whereunto he attaineth by the sciences of Grammer Rhetorike and Logike For these knowledges are as it were gates and entries of wisedome From them he may receiue the rules of speaking which are confirmed by vse domesticall exercise and the reading of antient Poets and Orators For being instructed in these he will leaue the cogitation of common and knowen things and call vnto his consideration matters of more importance Because the minde beginning to know it selfe doth then seeke for true foode wherof to feede and be satisfied The true foode and medicine of the mind is Philosophie because it healeth all sortes of sicknes and sorrowes therein making a perfect path vnto happines and by vertue therof our mindes are stirred to more worthy cogitations The reason therof is that the mind abandoneth the bodie and all terrestrial thoughts and studieth vpon things high and coelestial This knowledge of Philosophy is of two sortes the one consisteth in the subtiltie of nature is subiect to the vniuersall contemplation of the whole world the other sheweth the true institution of mans life manners how commonweals should be gouerned and priuate housholdes maintained To the first appertaineth these parts of Philosophy called Physica Metaphysica and Methematica to the other Ethica Politica and Oeconomica The end of both those knowledges is not diuers For as by the contemplation of things diuine the mind disioyned from the body by it selfe is made blessed like vnto God So doth it come to passe in honest actions that reason being garded by vertue doth withhold the minde from the vncleane actions of the corrupt body The minde by these two meanes disseuered from the body becommeth like vnto God and may iustly be accounted happy blessed In this onely those two knowledges doe differ that the one by action the other by contemplation representeth the similitude of God Wherof a double felicity followeth the one priuate the other publique Those that put their felicity in the exercise action of vertue are at all times most profitable for the cōmonweale that which is good the more cōmon it be the better more profitable it is accoūted So that felicity wherby many receiue benefit is reputed better then that which is contained in one only head Yet must we confesse that the contemplatiue felicity hath the precedence more noble place because it sheweth the causes occasiō of all things to be done God allo without action by his perpetuall contēplation forseing all things doth by his example moue Philosophers to prefer the contēplation of things diuine before all humaine action felicity Now forsomuch as the felicity of euery Counsellor all knowledge consisteth in action to the end lie be not ignorāt what is the best course of good honest life what is required in the administration of matters both priuate publique may know how to gouerne people ordaine lawes correct iudgments it behoueth him to be studied in that part of Philosophy which cōtaineth the rules of mens actions the science of gouermēt Let him therfore be perfectly instructed of that part which intreateth of māners wherby he may attaine the skill not only of life but also of well liuing counselling For how should he speake of mans life agreable to vertue that knoweth not what vertue is Or what discourse can such a one make in Counsell touching iustice fortitude tēperancie or wisdome How should he appease seditions or qualefie laws vnles he partly knoweth the precepts of Iustice prudence What counsell can any wise man giue of war peace or contracts if he beignorant what war is iust vniust what honorable or disonorable peace what treaties are godly what vngodly For all the precepts force of honesty vertue ought be to him knowē not only by name but in mind exactly cōceiued The sume of which knowledge in the booke of Ethicks Politicks Oeconomicks is cōtained Frō thē as treasure houses he may take the knowledge of vertues the skil of gouerment the maners of men and the order of domesticall life Moreouer that discipline shall furnish him with knowledge whereby to iudge of all things and informe him what is in euery thing honest and what the
contrarie It behoueth him besides these to know and consider deepely the notable sayings and actes of men that heretofore haue liued Which things are not so plentifully found any where as in the monuments of Annales and histories This was the cause that Tullius called an historie the witnesse of time the light of trueth the memoriall of life and the report of antiquitie For can any man describe better the vertue of fortitude Iustice continencie frugality and contempt of paines and death then the actes of the Cornelu Valerii Fabritii Curiâ— Decâ—i and Mutu what may likewise be said of our owne countrimen was there not singular vertue in the Lâ—skies Piasties Boleslias Iageloneys This knowledge is not onely to be gathered froÌ„ late present times but from the memorie of all posteritie honest life acts most praiseable From thence he may draw the precepts of ciuill knowledge the imitatioÌ„ of vertues and valiant actions He ought also to knowe all those thinges which appertaine to the vse of subiectes and professions of men What accidents doe happen in mans life in the commonweale in ciuill societies in the common humors of men in their natures and manners It is also more then necessary that our Senator be perfect in all ordinances concerning warre peace prouisions the qualitie of subiectes the administration of the state and natures of men knowing also those things wherwith their mindes be exalted or deiected what vertue is what ought be the discipline of youth what the education of subiectes what customes should be confirmed what honour belongeth to God and religion Besides those let him not be vtterly ignorant in contractes leagues and aliences with other Princes and Potentates For we see all these things laid before the eyes of men and daily vsed in their proceedings and in Court And it were very vnseemely that a Counsellor should be a stranger in customes of state in examples in lawes and the disposition of that people he gouerneth It seemeth therfore that Antonius hath well described a Gouernour or Councellor saying he should be such a man as vnderstandeth by what meanes the common-weale is pro fited or enlarged and at occasions to vse them For saith he such were in Rome the Lentuli Gracchi Metelli Scipioni and Lelii In this our age there are many that aspyre to offices of state without sufficiencie without knowledge and without wisedome And if any man seemeth sufficient for Counsell the cause thereof is eyther one yeares experience in warre practise in the lawe riches or domesticall authoritie but in all good and honest sciences and and in the knowledge of vertue they are vtterly ignorant And in mine opinion no Counsellor deserueth true commendation who knoweth not or wanteth will to thinke well and doe iustly For it were vnseemely that he shoulde sweare others to the execution of lawe vnlesse himselfe be a man for high Wisedome and Counsell most perfect because he ought be iust indifferent and praise worthy which proceedeth from vertue lawe and perfect reason All wisedome doth assuredly come from the knowledge of thinges which vnlesse man attaineth vnto by experience in great matters learning he shall neuer think speake or doe any thing worthy a Counsellor or wise man A greate part also of wisedome required in a Counsellor consisteth in the knowledge of manners lawes and customes of diuers nations which is best attained vnto by forraine trauell as Homer writeth of Vlisses Diâ— mihi Musa virum captae post tempora Troiae Qui mores hominum multorum vidit vrbes But in trauelling great respect ought be vsed to learne those manners and forraine customes which are honest eschewing others that be euill and vngodly The trauellor shall likewise carefully enforme himselfe what lawes iurisdictions liberty what order of life what discipline of warre what ciuill gouernment what domesticall life is in euerie nation vsed He shall also note the scite of euery region the building of Cities their fortification and munition Let him also vnderstand the vertue of each Prince and how their people are effected towardes them the wisedome of their senate the forme of their iudgements the nature and wit of the people what vertues they delight in what vices they follow what learned men wise men soldiers and chieftaines are in euery country to be found Many other things there are which a man of iudgement can well discouer and report so as if the vse of them be necessary in his country they may be obserued and exercised Neuerthelesse greate heede must be taken that by vsing forraine fashions our countrimen be not made new-fangled effeminate or carelesse of their owne ancient vertue customes or lawes for the nature of base people is desirous of nouelties which being pernicious may greatly molest the commonweale Such things therfore as are honest agreable with the nature of our country people profitable for the state or not contrary to the earth and ayre where we liue may be receiued from forraine Nations for such fruites of trauell and no other ought be commended Many most notable men haue taken pleasure in trauell as Nestor Menelaus and Alexander the great The words which Diodorus Siculus reporteth to be written vpon the tombe of Osiris are rightnotable contayning this effect Osiris rex sum Saturni antiquior filius qui nullum orbis locum reliqui quem non attigerim discens ea omnia quae generi humano vtilia sunt necessaria But if he wanteth meanes to trauell let him reade histories Geography and Cosmography indeuoring himselfe to know all things We thinke also very conuenient that he haue some taste of naturall Philosophy but to consume much labour in that study we account superfluous For among the manifold actions of mans life it is lawfull to be ignorant in somwhat The field of knowledge is immesurable and infinite which was the cause that men applied themselues to particular studies as impossible for one man to excell in all And for so much as things to be knowen are of three sortes that is to say profitable pleasant and honest the knowledge of things pleasant and honest is not for gouernment of the state so necessary as to him that knoweth them sweete and contenting Yet is such science very fit to recreate the minde of him that is wearied with hearing thinking consulting of causes concerning the commonweale At which times knowing how to entertaine himselfe it will greatly content him This kind of Philosophie therefore is very profitable in the commonweale chiefly if those that be therein learned doe leade a ciuill life being conuersant with other Citizens and not lurking within their priuate houses or solitarie places Neuerthelesse if eyther for lacke of health or other impediment they be knowen vnfit for the gouernment then doe we permit them to liue according to their owne nature powring oyle vppon their heads crowning them with wooll dismisse them to their studies schooles
by force to haue libertie to desire and doe allthinges that is not by law and reason forbidden to defend their law and libertie from Tyrants to be partakers of the Parliaments to beleue the King of highest authority the Councell of greatest vnderstanding For where the Senate is Lord of publique Councelles and all thinges by it determined are of other estates of men obeyed where libertie is in the people authoritie in the King the Councell in the Senate there is the best temperature of libertie and equalitie chiefelie if the lawes be alwaies obeyed The Counsellor ought likewise to foresee that the commonweale be not molested with any sedition for in times of such troubles the life of men is miserable and vnhappie There is nothing so deuine humaine holie or religious that sedition doth not contataminate disturbe and subuert That is the poyson of all states which maketh the greatest dominions small and mortall The causes of sedition in all commonweales are more then the witt and reason of man can imagine Wherefore continuall watch ought to be lest the mischiefe begun should more and more increase The mindes of great men much honoured in the state must be reconciled for the discords of mightie personages doe drawe the whole commonweale of small beginnings most miserable euentes doe follow In appeasing sedition two things are chiefly to be obserued that is in what sorte men are disposed to rebellion and for what causes It happeneth sometimes that mens mindes are moued with furie desire feare anger or such like affections eyther else they are drawen with couetise gaine contempt iniurie disdaine honour and sometimes with religion Sedition doth also follow where one part of the people doth gaine great reputation and authoritie ouer the rest and by some prosperous successe beeing insolente desire to be aduanced aboue others as the Areopagi among the Athenians and the noble men of the Argiui who hauing victorie of the Lacedemonians sought to reiect the popular gouernment Also the multitude of Siracusa puffed vp with pride of their prosperous warre vppon the Athenians changed their state from a Democratie to an Ochlocratie In Rome likewise the multitude not induring the dignitie of the Senate made manie motions and in the ende created Tribunes by whose furie and insolency the authoritie of the Senate was diminished and by sedition and troubles brought the state to vtter destructioÌ„ Sedition doth also sometimes happen in the commonweale by reason one man doth exercise diuers offices which thing is perilous in euery state for that others doe seeme thereby defrauded and iudged vnworthy of honour Let each man therefore content himselfe with one office so shall the state haue many ministers with diligence to attende the well doing thereof Yet is it sometimes profitable that in small commonweales one man shoulde exercise diuers offices but in great states the same vseth to moue sedition A Counsellor therefore ought foresee chiefly in extirpation of seditions that nothing be done contrary to the ordinances lawes and customes preuenting all disorders in due time for mischiefe growing by little and little is not easely perceiued but hauing gained force it sheweth it selfe and cannot be lightly suppressed He ought also not to be ouer credulous of perswasions craftely inuented to abuse the people which are many times deuised by popular men and flatterers who louing innouation dare enterprise any thing to make them owners of their desire and resting in that minde they conspyre against the prosperitie of good men cloaking their vice with the rashnesse and fury of people which flame and insolency not being quenched in time doth commonly runne so farre as with the fire thereof the whole state is consumed The commonweale therefore requireth the Counsell of some notable and diuine man in whome it may reposethe care of hir happines and welldoing By his directions and gouernment all perils seditions discordes mutations and inclinations may he suppressed and therby enioy a happy peace and tranquility Whosoeuer endeuoreth himselfe to be such a one it behoueth him to be prudent iust valiant and temperate for from those fower vertues all humaine things wordes and workes doe proceede Surely wisedome is a great singular vertue so great as I know not any thing in this world that may be therunto compared For without it the other vertues can neither be exercised nor coÌ„prehended which is the cause that Socrates though therin he dâ—â—enteth froÌ„ Aristotle doth call PrudeÌ„ce the only vertue meaning as I think that without Prudence no vertue can be or continue Bion thought that Prudence excelled all other vertues as far as the sight doth exceed all the other senses affirming moreouer that vertue to be as proper to olde men as strength or currage was to yoong men Wherfore we will that our Senator should be indued with this vertue for he can neyther say or doe any thing worthy his commendation and age if the same be not as with a sawse seasoned with wisedome But what this prudence is and wherein it consisteth it seemeth necessary we shoulde heere declare The Latines haue called this vertue Prudentia of prouidendo because through it the minde doth foresee things to come disposeth of things present and remembreth things passed For he that thinketh not of things past forgetteth his life and he that foreseeth not things to come is subiect to many perils and vnaduisedly falleth into euery misaduenture Prudence as Cicero saith is the knowledge of things good euill and indifferent consisting wholly in the chosing and knowing what is to be desired or eschewed and as Aristotle thinketh it is an habit coupled with perfect reason apt for good action and is exercised in those things which may happen to men well or euill Therefore Theoricall wisedome doth differ from Prudence because that passeth not the boundes of contemplation and this is wholly giuen to action and humaine busines Moreouer this kinde of wisedome needeth counsell and fortune to defend those things wherein it delighteth because it is occupied in certaine and no variable sciences which is the cause that Geometricians Mathematicians with all the crew of naturall and solitarie Philosophers are men learned and skilfull but not prudent In like manner Diogenes Zenocrates Chrysippus Carneades Democritus Metrocles Aristippus Anaxagoras and Thales were men of great knowledge but not prudent because their manner of wisedome or Philosophy was different from true prudence being ignorant in those things which were profitable for themselues and others delighting in matters secret hidden and obscure which sciences although they be good and notable yet vnprofitable and impertinent to humaine felicitie Because prudence consisteth in those things whereof deliberation and counsell is to be taken but if those contemplatiue Philosophers had not estranged themselues from the conuersation and actions of men but beene employed in the affayres of gouernment as was Pericles Solon Lycurgus Plato Demosthenes Cato Cicero and others they had no
and continually to thinke of them for he is the man at whose hand the people and countrie doe looke for their welfare and he fayling of his endeuor or refusing to worke the weldoing thereof doth commit an error not onely reproueable but also impious The chiefe duetie of our loue and fidelitie next vnto God is due vnto our countrie which who so loueth not is perhaps to be holden inferior to beastes many of which kinde drawen onely with loue to their naturall soyle as captiues to their countrie doe choose rather to die then abandon the place wherein they had their birth and education This loue to our country ioyned vnto high wisedome doth make such an vniuersall agreement among men as nothing can be in counsell saide or done offensiuely vnwisely or vniustly but euery thing in the ballance of perfect iudgement equally and indifferently examined Thus we see the force of wisedome is great sith through it as by a gate we passe vnto all the other vertues and without it no vertue can defend it selfe because onely by benefit of it we become iust temperate and valiant Also by it we are instructed where when and how to vse all other vertues Prudence hath also vnder her certaine other vertues which are as it were followers and companions by which meane her power becommeth enlarged and ornified which if the Counsellor doth carefully remember and diligently obserue he shall thereby in his actions and counsell gaine great praise and glory worthy the wisedome of so great a personage Wherfore first it behoueth him to be witty docible of good memory of sound vnderstanding circumspect prouident warie and wilie For these vertues as Plato and the Peripatetickes affirme are the followers and seruants of Prudence Witt is a certaine naturall force by nature incident to reason hauing power to cōceiue things proceeding from reason which although many times it be not nourished by industrie art and memory yet is it alone of force and without vse or learning doth make many men very commendable Lot the Counsellor therfore know his owne wit and become sharpe in the excogitation of reasons eloquent in delating and ornifying his speach and firme in memory This wisedome whereby we first conceiue all things doth spring from the quicknes of wit and is increased by memory and aptnes to learning of which two men are called ingenious and is confirmed by learning and experience That witt is most laudable which is constant strong sharpe immutable noble pleasant gallant and liberall The sharpnes of witt is much ornified by docilitie and memory by the one we be taught to conceiue those things which are laid before vs by the other we retaine in minde whatsoeuer is eyther by our selues inuented or by others vttered In the exercise of those things it behooueth a Counsellor to be most diligent for not to conceiue quickly and remember what hath beene spoken of others is the propertie of a dull and foolish witt which was the cause that Demostines Alcibiades Mithridates and diuers others most notable men haue beene as we read in those things much practised Furthermore we must know that as witt is the grace of euery Counsellor so vnderstanding is the light of wit by vertue whereof thinking and vnderstanding we conceiue all things or their Ideas as well true as false For by common vnderstanding we comprehend the knowledge of things and through it iudge that euery thing honest ought be referred to vertue and whatsoeuer is dishonest must be included in vice which vnderstanding is not disioyned from the sences who are as it were interpreters and reporters of knowledge yet must we take heede not to be deceiued by sensuall iudgement and therefore all feblenes dulnesse and insensibilitie ought be eschewed For it often happeneth that eyther by art or subteltie we become shamefully deceiued which error in all things and chiefly in the knowing and iudging of good and true from bad and false is to be auoyded We will also that our Counsellor should be ciscumspect not onely in those things which doe happen priuately but also in euery other that may be hurtfull to the commonweale For he must endeuor himselfe in the safetie of subiects to foresee all stormes that can happen vnto the state and prouide for the preseruation of euery member thereof This vertue called circumspection is a carefull consideration of things to be done and both in warre and peace of much importance because through wise circumspection the force and furie of fortune is diuerted and we yeeld rather to reason and counsell then trust to the rashnes and fiercenes of fortune In this vertue Quintus Fabius did excell for he as is reported by delaies and protracting time saued the Romain state but contrariwise Flaminius incircumspectilie trusting to his courage strength assalted Hanibal to his owne great disaduantage I omit to tell how Q. Scipio the Consull with diuers others was through want of circumspection by the Cimbri distressed In time of peace it is also most needfull profitable that the Counsellor should vse circumspection and be as an Argus or Lynceus in the common-weale to spie out those things which appertaine to the concord peace and welfare of the people for not so being he cannot foresee what seditions wars and vnlooked for accidents do daily happen to the preiudice of the commonweale Some there are so ignorant so vnwise or blinded with abundance of pleasure as scarsely they can discerne things before their faces much lesse foresee them which by the euent of things and time become perilous to the commonweale are an occasion of many misaduentures which kind of men as more carefull of their owne priuate then the publique commodity might deseruedly be remoued from gouernment For notwithstanding they see the threatnings of war the people caried away captiue the countrie spoyled women and children sold for slaues townes burnt fieldes wasted and temples profaned and moreouer behold the commonweale with most extremitie affected by barbarous enemies yet vse they no circumspection counsell nor medicine wherewith so great a furie of miserie may be cured or cooled For perhaps they more willingly behold the people troubled and weakened with sedition the meaner sort of the more mightie oppressed and the religion of God neglected But the good Senator with all his force embracing the commonweale studieth by what meanes the common saueftie and welfare may be made happy and perpetuall He prouideth that the furie of enemies may by garrisons and fortresses be restrained that castles and bulwarkes may be builded the places of defence may be repayred and that passages may be stopped all which things are commonly great obstacles and impeachments to enemies It is also requisite to haue some subiects well trained reddie and exercised for by such preparation the cōmonweale being as it were fortified disdaineth the force of forraine enemies and diuerteth their mindes from offering violence The Lacedemonians were wont to call the bodies
is thereto belonging It is also necessary to remember the order of our warre and seruice But if we consult of portage and reportage of commodities aboue all heede is to be taken that the commonweale may not at any time want things necessary and that whatsoeuer is superfluous may be solde and caried away Care must be likewise taken that in exchanging marchandize the prises of things may be considered to the end that the state be not â—â—bbed of money and in lue thereof such needles merchandize brought in as doe make the peoples mindes vaine and effeminate In the ordaining of lawes also great wisedome is required For in them resteth the well doing of the whole commonweale Therein it helpeth much to vnderstand the course of the state what lawes haue bene receiued and by which of them it hath bene conserued and by what new ordinances it may be assured Whereof may be inferred that the lawes ought be framed for the commonweale not the commonweale for the lawes because one kind of lawes are not fit for all countries Neither are these knowledges onely profitable but it is also necessary to know all the confines of our countrie the better to forsake those forraine things which be euill and receiue the good In coÌ„sultation of matters of most importance it is many times good to vse the aduise of others for one man foreseeth not all which proueth that saying of Homer to be true Bini vbi conueniunt melius rem perspicit alter For of good and prudent consultation wise counsell doth commonly proceed which is the chiefe foundation to performe things commendable It therefore behoueth a Counsellor to excell all others in Counsell For Counsell is a certaine aduised reason touching the doing or not doing of things propounded which a Counsellor must of necessitie at all occasions be readie to giue grauely wisely and honestly For sith in all matters three things are required that is counsell reason and successe it is requisite that good consultation should aswell go before action as good successe follow good consultation And as a man fighting doth deuise how to hurt his enemie so must the Counsellor in counselling accommodate his counsell vnto the time and persons The things wherof we are to consult as Cicero teacheth are of three sortes eyther we consult of things honest things profitable are of those things wherein profit and honestie doe contend These three being exactly knowen to a Counsellor doe fully informe him how to giue Counsell in all matters whatsoeuer Yet is great wisedome required in knowing what is honest and what is profitable and it is a matter of no lesse vertue to vnderstand of two honest and profitable things which is the most honest or most profitable We vse sometimes to take counsell of the matter the time and occasion wherein as in all other things we must neuer flie from honesty or profit for we flie that which offendeth imbrace that is profitable and among many euils choose the least Furthermore in euerie good Counsell we should resort to that which of all other good things is the best as well in the particular good of our owne life as the publique good whereon common felicitie dependeth Herein all the originall causes of our cogitations and Counsels ought to consent For all Counsels are vaine which tende not vnto this ende of publique felicitie as no winde is prosperous for him that knoweth not in what hauen he desireth to ariue In taking counsell great wisedome and in giuing counsell fidelitie and religion is desired For euill counsell is worse in him that counselleth but wise and faithfull aduise is accounted most commendable Let the Senator also take heede least in giuing counsell he attribute any thing to fortune or chance for they doe seldome or neuer perfectly follow the trueth Euen as the man is not valiant who doth valiantly by chance or vnaduisedly So he that followeth fortune or hap without reason and iudgement is not wise The Counsell of a senator must be wise good faithfull mature deliberate and free not foolish craftie hastie or pernicious All craftie and audatious Counsels are in apparance pleasant in execution hard and in euent dangerous Let him also know that there is nothing so great an enemie to good counsell as hast being alwaies followed by vile and shamefull repentance which is proued true not onely in ordinarie actions but also in martiall enterprises Neuerthelesse we perswade not our Counsellor to trifle the time but execute speedely For celeritie tempered with wise counsell is alwaies profitable many things there are also wherein a wise Counsellor should not intermeddle but if he happen so to doe they may not be abandoned Therefore wee commonly saye that aduise should be slowe but execution speedie for the end and not the beginning of euery Counsell must be considered and all things referred to necessitie Neither haue commonweales appointed meetings and assemblies of Counsellors for other purpose then that of aged and wise men all matters might be first pondered and after maturelie performed At which deliberations and consultations of great matters we will that these men should be present For it proueth greatly expedient and profitable that matters propounded in Counsell should be much and long considered it were follie in one howre to determine matters of most importance After Counsell followeth sentence which is nothing else then the plaine demonstration of a mans minde and counsell For it behoueth in words and speach to expresse what we haue thought to the end we may know what lieth hid in the minde and reason of man This secret seemeth to proceede of nature that diuers men who are not wise yet in vttering their sentence and concept doe seeme reddie witted of good vnderstanding and subtill all which giftes they commonly attaine vnto by a certaine habit of age whereunto Prudence is an handmaid and follower Olde men are therefore most perfect in vttering their conceits notwithstanding they be vnlearned for by vse and experience they haue as it were a third eye wherewith they easely descerne the beginning and euents of things As euerie man is by speach discouered So a Counsellor by vttering his opinion declareth how wise and prudent he ought be accounted Socrates vpon a time behoulding a young man neuer before seene said vnto him speake that I may know thee as though a man should say vnto a Counsellor by grauity of thy speach let me know thee for a good Counsellor And we commonly say speach is the touchstone of mens mindes Therefore a Counsellor ought in vttering his sentence employ all the force and strength of minde to speake things profitable for the state which is the ende of sentence Some men doe vse certaine cunning and plausible speaches set forth with painted words which seeme more then true yet triall sheweth that in them there is no sinceritie fidelitie or grauitie And indeed it is not euer necessarie
that the Counsellor should speak to the wiser sort eloquently nor to the foolish truely Others there be swelling with priuie grudge anger and hate so soone as they haue caught occasion to speake doe forthwith fall into blaming and slaundering others hoping by that meanes to win good will and reputation Which kinde of men doe no waies profit the commonweale but rather by hatred displeasure and discords hinder the state For if they were good men in causes concerning their countrie they eyther would not or should not be angrie hate or grudge at others Some also being scarse of counsell in pronouncing their sentence doe follow the footesteps of other Counsellors saying after them and therfore were among Romaines called Pedarâ—j Senatores Yet iâ— they so doe not through ignorance ought be allowed for it is reasonable and profitable for the state to imitate and follow the opinion of wise and good Counsellors And sometimes it happeneth that all Counsellors are of one minde and meaning which so being it is better to affirme that which was spoken by others then with many wordes as it were of one effect consume the time A Counsellor must also beware that in speaking his sentence there appeareth in his speach not selfe liking or ostentation And albeit diuersitie of opinions will sometimes occasion contention in Counsell yet therein all slaunder offence and other perturbation which may peruert or disturbe the state ought be eschewed And in reconciling of opinions let the greater number preuaile for that which seemeth good to most men must be thought iust and most agreeable to reason The order of speaking in Counsell is in diuers states diuersly vsed for in some the eldest men do speake first in other the yonger Counsellors and in some also they that are of most experience and wisedome are preferred In that matter the custome of euerie place is to be obserued and that order to be reputed good iust profitable conuenient which reason common vse among men froÌ„ time to time hath receiued Yet doth it seeme best that the opinions of the most aged and experienced men should be first hard to the end the yonger sort may haue the more time to deliberate of their speach Besides that the younger Counsellors opinion being first pronouunced doe sometimes deuide the elder and drawe them into sundrie conceipts Therefore the best is that euerie one should speake not when he would but when he is asked For by such meanes order shall be obserued and all occasion of contention remoued In speaking it is lawfull sometimes to speake doubtfully because the difficultie of the matter may excuse the speaker also by the diuersitie of other mens opinions the minde is distracted not knowing to which side to yeeld wher in the suspicion of rashnes must be eschewed least of set purpose or affection more then of iudgement we yeeld to the opinions of other men For the censures of other men are to be pondred not numbred and â—eede must be taken that the greater part doe not oppresse the truer Aristotle doth permit that a man in saying his sentence may twise speake doubtfully But if the third time he trip or fayle he shall not aster be suffered to speake in that cause We must also take heede least our speach be ouer long for therein a double fault is committed by making our selues wearie with speaking and others with hearing Which error Caesar sometimes reproued in Cato Let the Counsellors speach therefore be short sincere and not obscured with inticing termes not vnaduised not doubtfull or deceiptfull but graue simple holy and true And it is fit each man should speake sworne to the ende God may be the witnes of his minde It importeth not much whether his sentence be written or rehearsed in words yet the reasons written are commonly set downe with more diligence chiefly if the matter requireth a long oration His voyce would be manly and framed rather to grauitie then effeminacie cleare and audible not soft nor so low as cannot be well heard In conclusion the Counsellor ought to obserue three things by Cicero prescribed that is to be present in counsell for the ordinarie meeting of Counsellors doth adde thereunto a grauitie to speake in place vnto that is asked and in good sort or vse measure which is that this speach be not infinite That the Counsellor which absenteth himselfe is blameable wherefore being called he must obey Neither is it fit that any Counsellor should goe into forraine nations vnlesse he be publiquely sent as Ambassadour Gouernour or Commaunder in warre least by such absence the commonweale be damnified The chiefe substance and ground of a Counsellors wisedome is that in all his wordes and workes he performe the part of a good and iust man which chieflie consisteth in the comlinesse of his life For it suffiseth not that we be wise vnlesse we are also good For prudence without iustice is meere subtiltie and holden rather a vice then vertue By the benefit of vertue we are made good that is iust courteous and honest but by wisedome we become onely wise Besides that in respect of vertue we are called good but for wisedome alone we are not Therefore he is indeed as Plato also affirmeth to be named a good man that embraceth the vertues liuing accordingly and feareth not to die for his countrie whensoeuer the same is assaulted or oppressed and be content to suffer all things rather then that the state should be changed which is commonly brought to passe by men of the worst condition Wherefore the Senator must be carefull to be no lesse good and iust then prudent or wise For wisedome without iustice is euill sith of iustice men are called good Some men in authoritie doe prooue themselues eloquent and wise but therewith full of subtiltie and dishonest sleight For they hauing in hand the patronage of libertie and lawe doe in speach and apparance seem carefull therof but their actions well examined dee detect them for men vniust vnworthie and dissembling And being indued with a false kinde of wisedome hauing their tongues but not their mindes instructed doe commonly indeuor to alter and not amend the publique pollicie There is not in anie commonweale a worse mischiefe then the authoritie of such men For they doe alwaies aduance persons licentious subtill deceiptfull vniust and seditious and in practising subtiltie doe somewhat whereby to be thought good men But as a man come to his perfection is of all creatures the best So if he forsake iustice and lawe is of all other accounted the worst For extirpation of which sortes of subiectes we ought pray vnto God and euery Counsellor carefull that his life be well exercised and employed But men being wise must also be iust therefore what iustice ought be in a Counsellor we are now to discourse Whosoeuer will with an attentiue minde behold and search the condition of things diuine and humaine shall see that nature
men not intermedling with courts of Iudiciall seats An other kinde of Iustice there is not farre vnlike to this and that concerneth iudgement the foundation whereof is lawe and the iudgement of wise and iust men Before such time as is beforesaid that the skill of written lawes was inuented each man prescribed a lawe vnto himselfe and sought not the same in the books of lawmakers or Doctors For in those most ancient times that chast and pure virgin Iustice I meane had her habitation within the mindes of men giuing them lawes and precepts how to liue iustly and vprightly for she being present suffered not among men any thing to be done vniustly deceitfully or wickedly But so soone as men grewe wearie of iustice beginning by little and little to couet other mens goods offer iniuries and take ouermuch to themselues not restoring that they borrowed forthwith arose hate dissimulations enemities and warre and thereupon martiall instruments were deuised hauing in them so great furie as might force not onely iustice but Iupiter himselfe to giue place Iustice with feare of these terrors driuen away left the earth to be gouerned by humaine licentiousnes and fled to heauen making her house of habitation there betwixt Leo and Libra the celestiall signes Euer since which time those that desired to gouerne iustly were forced to looke for wisedome from heauen because the precepts of true iustice defiled with our vices cannot without the speciall grace of God be conceiued Homer not without cause was wont to call kings and others inspired with the wisedome of gouerning Sonnes of Iupiter Therefore this gift of diuine iustice must be desired of God that through the precepts and lawes therof men may be reduced to their ancient and golden perfection and such effect be wrought in the tuition of mans societie and in gouernment of commonweales as in olde time that celestiall and incorrupt virgin during her presence on earth was wont to performe Wherby we may suppose to haue called her from heauen to dwell with vs againe vpon the earth And sith reason cannot preuaile in vs so much as thereby to liue iustly godly holily by Iustice it must be obtained sith she by her lawes forewarneth exhorteth and correcteth vs preparing rewardes of vertue for the good and punishment for the euill This iustice as Vlpianus teacheth is a constant and perpetuall desire to giue vnto euerie man that which to him belongeth The ordaining of lawes is proper to Counsellors because they are of all other men accounted the wisest and so the Lacedemonians Romaines and other people haue euer thought them Also in the making of lawes these things as Plato teacheth ought be obserued that is the law-makers should write them with a certaine fatherly loue and no Lordly intent or tyrannicall meaning framing them to the terror of others and with threatnings cause them be proclaimed to the people themselues neither obeying nor regarding any order or lawe at all but practise the common speach Sic volo sic â—ubeo sit pro ratione voluntas The law-maker ought also be carefull that the lawes containe not more prescription of commandements then discipline of manners The intent of euerie law-maker is that by the lawes men may be made good and happie and that offendours should be punished rather for necessitie than set purpose For which cause the Emperour Iustinian deuided the commaundements of lawe into three To liue honestly to hurt no man and giue to euerie one that which was his owne And sith lawes doe proceede from true reason it must needs be that they doe onely respect vertue and from it dissent nothing because they are as it were rules of honestie reason nature and good life Who so therefore doth abandon lawes is wicked and to contemne them is no lesse euill then to dispise nature God vertue and reason Herà clitus the Ephesian was wont to say that free men ought as manfully to defend the lawes as the walles of their Citie for without walles a Citie might be preserued but without lawes it cannot In all commonweales therefore the lawes ought be obserued and from them the rules of life good customes and of all things to be done or not none must be taken Licurgus and Soâ—oâ— are commended for making such lawes as prescribed not onely what was presently to be done but also what was after to be eschewed Which our Counsellor must consider and doe to the end he may know by whatmeanes and exercises men be made good and what is the ende of perfect life in euery commonweale By this meane each man will apply his minde to such studies as be agreeable to his owne nature thinking it praisable to excell and for excellent men the rewardes of vertue be prepared And in trueth there is nothing so hard which men leaue vnattempted if great giftes and rewardes be thereunto due Which onely thing doth remooue and driue away all slouth and idle life the mother of euery vice For by idlenes we see the mindes of men to growe wanton and perish and as Cato said truely by nothing doing the people did learne how to doe euill Diodorus writeth of a certaine lawe among the Aegyptians whereby euerie subiect was compelled to giue his name to the magistrates therewith declaring what kinde of life he liked how he liued and what art he exercised And if any did tell vntruely or not performe his duetie sufficientlie was put to death Draco seeing the Citizens wastfull prouided by lawe that who so was found idle should be put to death which lawe as to extreame Solon did quâ—llifie punishing that offence with infamie onely By the imperiall lawes it is prouided that some idle slouthfull and vnâ—hriftie subiectes should be depriued and eyther be whipped to death or imployed in publique slauerie In euerie state there are certaine exercises aswell for peace as warre The one education doth breede Priestes Counsellors and Iudges The other Chieftaines Captaines and Soldiers By which meanes the commonweale shalbe furnished with subiectes aswell for warre as peace and by their vertue seruices both diuine and humaine may be performed the countrie from inuasion defended and the bonds thereof enlarged Great care must also be taken that the lawes may notby any meanes be altered for such mutation is alwaies accoÌ„panied with change of mens manners disposition And as the nature of people is alwaies apt to innouation so soone as one lawe is altered forthwith they desire the alteration and subuertion of all the rest Which thing breedeth not onely contempt of lawes but also sedition and mutation of the state The ancient lawes therfore ought be obserued and sometimes wisely corrected and reformed For euery mutation in the commonweale be it neuer so small is a thing most perilous Among the Locreuses it was prouided that if any man did inuent a newe lawe he should first propound the same to the people wearing a halter about his necke
and ornified is in all respects an absolute and compleat professor of Iustice Through pietie we gaine the good will not onely of God but men also by it we are counselled to imagine no vaine foolish or deceiptfull thing thereby our words and actions doe purchase credit because the godly man is accounted in the fauour of God and by his counsell to be gouerned Numa Pompilius to gaine himselfe credit in the religion which he deuised for the Romaines dissembling pietie brought them in beliefe that he with his wife Aegeria vsed to meete the Gods in a certane place sacrificed to Camena and there receaued the lawes and religion which the Romaines were to liue in They therfore who neither by perswasion nor force could be reduced to religion by colour of pietie were drawen to be most religious That religion though fained was profitable for the Romaines but howe much more profitable shall the same be in our Counsellor whose religion is true holy sincere What rights what ceremonies and what workes of pietie ought be in a Senator is not in this place to be discoursed It sufficeth I thinke that each man is instructed in the rules of true religion whereof we haue said somewhat in our treatie of diuine iustice In the obseruation of pietie two things are chiefly to be eschewed that is heresie and superstition which vices doe many times in weake mindes peruert true pietie We owe also a certaine pietie to our parents which is performed by loue reuerence For to them we are bound to to do all honour seruice duetie and being aged if need so requireth we ought with our owne hands to helpe them and defend them from all misaduentures Goodnes requireth we should be good which is to performe the actions of vertue Our Senator therefore shalbe a iust and goodman and attaine to such perfection of minde as he will not onely refraine euill doing but also though he would doe euill yet he could not so as the prouerbe of countrie people which Cicero speaketh of may be in him verified Where it behoueth that in all his actions he doe follow vertue as a Captaine which doing he shall rightly performe all things belonging to the duty of an honest iust man For nothing recōmendeth a Counsellormore then innocencie of life seeing thereby he shalbe euill willed of no man feare no mā norbe enemie to no man but liue happy without suspicion feare force and subtiltie syncere perfect true and without reproach Of the innocencie required in a Counsellor this is the foundation to do good to all he is able and to hurt no man This vertue Ioueth simplicitie conioyned with prudence allowing of nothing that is cloked dissembled fayned or shadowed therefore sycophants dissembles lyars talebearers and slaunderers must be excluded from the number of Senators It behoueth him in all his actions to deale liberally For dissimulation is a seruile thing As he is not rightly called innocent that hurteth a little but he that offendeth not at all so is he to be accounted no dissembler that in deed is voide of all dissimulation And like as no man entered the temple of Ceres Elucina vnlesse he were innocent being written vppon the doore Let no man enter but he that knoweth his owne innocencie so into the holy counsell which is temple of Iustice and trueth I wish that onely Counsellors innocent and men of integritie should come Let the Counsellors mind be open and sincere not hidden obscure or deceiptfull saying one thing and meaning another but his tongue must be a true interpreter of his minde and his face countenance and eyes free from disguising and full of naturall sinceritie for such customes be common to light persons and barbarous people who know not how to be good men but abuse both the office name of men therfore to them either little or no credit ought to be giuen Our Senator therfore shall not only disalow these vices but also contemne all those that allow them reiecting them from his presence companie not hauing to do eyther priuately or publiquely with any light vaine or babling companion Our Counsellor shalbe also courteous to the good for courtesie affable speach do greatly win the good will of all men Let him thē be willing to answer cōtented to heare auoiding all sowernes insolēcy in words gesture motion Let him also cōtemne squirrilitie irreuerent mirth moderately or seldome vsing vaine sports and youthfull pastimes For speach not merry but graue not subtle but true not ridiculous but constant becommeth a Counsellor Vnto courtesie grauetie beseeming a Counsellor ought be ioyned yet such as containeth no pride disdaine or insolency but that which is modest milde and gentle Also for that kindnesse or benignitie is necessarie to lead an honest life the example of god doth shew that through his benignitie we are iust happie For as God is to vs kinde so ought we be gentle courteous to others because man should be as is commonly said a God vnto man Gentlenes priuately containeth in it humilitie temperatenes mildnes and a certaine sweetnes of manners and speach and publiquely it hath clemency and moderation Wherefore it shall become the counsellor in conuersation to be gentle courteous and sweet not sowre austeare and as Timon was a hater of men Let him therefore dispose himselfe to loue others profit and helpe them For as we owe vnto God religion and pietie so is loue and beneuolence due vnto men Clemencie belongeth onely to magistrates and men in authoritie for by force thereof their displeasure towards offendours becommeth qualified The opposit to this vertue is cruelty and bitter extreamitie in punishing a thing proper to Tyrants and men void of all humanitie Draco was so cruell as by his lawes he ordained the punishment of death to be due aswell for idle life as murther And being asked for what cause he made the penaltie of the leaste offences to be equall with the greatest answered that he thought so great a paine due vnto the least faults and for the greatest he could not deuise any great enough But with much more clemencie Scipio was wont to say he had rather saue the life of one Citizen then slea a thousand enemies There is no vertue that maketh men so much loued as clemencie and chiefly those that haue authority For that vertue is most noted which is accompanied with authoritie and it is a thing against nature for great men to hurt others It is therefore no lesse reprochfull in magistrates to be common punishers then for phisitions to to bury many patients Also the gouernours clemency doth breed in men a bashfulnes and feare to offend Yet do I thinke that clemency and mildnes are so to be vsed that seueritie at occasion be not neglected For without it no common-weale can be well gouerned To ouermuch clemency there belongeth a certaine superfluous pitie conceiued of the aduersitie of
others which the Stoicks would euerie wise man should want saying it is the imperfection of a base minde yeelding to the nature of other mens offences and therefore such may be resembled to foolish women that would haue theeues deliuered because they see them shed teares in prison Moreouer the Stoicks affirme that mercy ought to respect the cause and not the fortune wherein clemency is vsed for that proceedeth of reason the other should be eschewed But omitting their opinions we will that our Senator shalbe indued with clemency mercie imploying them in all things that are honest and iust Furthermore as the societie of men is preserued by those good gifts which proceed from a iust sincere and mercifull minde so ought it also be assisted with externall furniture of fortune as riches possessions and mony sith therby aswell our owne as other mens liues by giuing and taking are maintained Also whatsoeuer nature hath made for the commoditie of man It willeth that the same should be common for all men yet not so that each man should haue therein property but that by imparting giuing and lending it should so much as reason requireth be made common Of which coniunction of mindes necessities amities and inward good will should grow This vertue whereby we are perswaded to giue and supply the necessities of other men is called liberalitie because it is a thing worthy a free man and requireth a free minde But for that there are diuerse degrees of mens societie whereof some ought be preserued before others the offices of liberalitie shalbe obserued if we become most liberall and beneficiall to those that are to vs nearest and most deare wherein the order of nature is to be followed preferring our parents children and kindred before others and our friendes before men vnknowne And likewise our countreymen before strangers In liberalitie heede must be taken that we giue not more then our powre suffereth nor lesse then the office of dignitie and humanitie requireth For those that haue no staie in giuing are prodigall and they that giue nothing be called nigardly and miserable which vices who so desireth to eschew for all vices are indeed to be eschewed let him looke to whom he giueth when how what in what place and time For to giue vnto him that hath inough vnlesse ye beleeue he needeth more then he hath or doe it to shew magnificence by so doing liberalitie is abused We must therefore know what is fit to be giuen to each man for it were vnfit to giue a targat vnto a priest a booke to a soldier a gowne to a ploughman We ought therefore to giue first things necessary then things profitable and lastly things pleasant and durable For necessitie profit are the causes of giuing In giuing chiefe respect must be had to honestie to the ende we abuse not the office of liberalitie by giuing euill things or to euill persons For benefits euill bestowed are as Ennius thinketh reputed euill deeds sith as men commonly say he that giueth to a person worthy receiueth a benefit Some men become liberall moued thereto by a certaine furie of minde whose gifts doe merit no praise because they are not giuen as they ought be deliberatly and with iudgement Such gifts are commonly bestowed by vaine and vnaduised persons These customes are therefore to be eschewed in liberalitie and the other to be obserued There is no vertue that winneth the good will of men more then this For through it we relieue others and make proofe of our owne liberall iust and well disposed minde To be liberall what is it else then to imitate God For as he is liberall towards vs so we should be liberall to others We must moreouer be warie least our liberall deeds be not performed with the spoyle of other men for that liberalitie which is done to harme other is greatly vniust We must therfore giue of such goods which are iustly gotten by our owne or others industrie and chiefly to those that by our giuing shalbe the better eyther in studie of liberall sciences or in the discipline of warre which are things most profitable to commonweale Among many errors which men commit those are most perilous whereby we are so blinded as we neither know how to giue no of whome to receiue a benefite Therefore difference of men is to be made also the manners disposition of each man towards vs with his worthines ought to be wayed for nothing is done liberally but that which is done iustly Neither is the office of liberalitie exercised only by money for some are helped with the presence of friēds others with credit others with fauor others with counsell others with authoritie others with labour and such like which kind of benefits are most honourable fit for a coūsellor for the one cōmeth from the cofers of the liberall man the other frō his vertue which cānot be exhausted or diminished Amōg many other vertues in Scipio Africanus this is not the least that he neuer returned home but before his returne he made some one or other man beholding vnto him The Sonne of Titus Vespatianus was wont to say that the day wherin he bestowed no benefit was time vtterly lost It is also the office of a liberall man to acquite a benefit with more abundance then it was receiued In giuing these two precepts must be obserued to forget the benefit we giue and remember well that we haue receiued for the commemoration of a good turne receiued is a kinde of exprobation and a minde vnthankefull is odious both to God and men We must also in giuing not be miserable as though we were both vnwilling orsory to giue but doe it willingly and with a franke minde for be it money or other thing whatsoeuer is giuen the same is not to be called the benefit but the signe of the benefactors minde Neither shalt thou obserue what but how willingly it is giuen for liberalitie is measured chieflie by the will of the giuer and therefore a certaine man receiuing a benefit of an other that gaue it vnwillingly called that gift a loafe made of stones Next liberalitie Magnificence followeth which vertue consisteth in greate expences and giftes differing from liberalitie in this onely that the one is employed in small and meane giftes and the other in great Magnificent men were wont to shew their vertue in building Churches erecting cities townes villages and doing all things wherby eyther God might be honoured or their owne good same encreased In which actions comelines must be obserued and respect must also be had to the person place time and matter wherein the magnificent charge is bestowed For it were folly for him to seeme magnificent that wanteth both powre and iudgement to performe great matters Let him also beware of that which is commonly said that each mans coat must be cut according to the quātity of his cloath And albeit that parcimonie
vertue is assuredly most requirable in a Counsellor for without it he shall neuer imagine nor performe any thing noble or worthie memorie Yet therein we must take heede neither to be foolish hardie proud rash timersome slouthfull or cowardlie Who so would be valiant it behoueth him to be so affected as to do all things for loue to vertue and in attempting perils be lead by reason and not by hazard chance or desperation All commendation due to Fortitude consisteth partlie in Domesticall and partly in Publique and militarie actions Domesticall Fortitude doth ornefie the happines of life and the qualitie thereof is to remooue all perturbation of mind desire feare sorrow voluptuousnes anger and euery other affection possessing our mindes with tranquillitie constancy and comelinesse of life Fortitude militarie consisteth in suffering all labour and perill and chiefly in disdaining death for cause of honestie and the quarrell of our countrey It is therefore the office of a valiant Counsellor not to be dismaid in time of danger induring and suffering all things which to be done are thought honourable and not doing them seemeth vile and reprochfull The chiefe properties of a greate and valiant minde are to feare nothing to contemne all worldlie thinges and be perswaded to suffer whatsoeuer befalleth Moreouer it behoueth a Counsellor to be so couragiously affected and disposed that all his gifts of wit minde together with his vertues be as with a certaine sauce tempered with Fortitude For as our meats without salt so all vertues wanting fortitude are iudged vnsauerie This is that which defendeth both bodie and minde from all furies of misfortune This is that which maketh vs in Prudence quiet in Temperance constant and in Iustice stout valiant and inuincible Wee ought therefore be alwaies valiant in minde in enterprises resolute in disdaine magnanimious and in suffering neuer dismaid This vertue called fortitude wanteth not a flocke of meane vertues companions and followers As magnanimitie constancie patience confidence and securitie It is the propertie of men nobly minded to doe and aspyre to those things which in euery vertue are thought greatest most honourable This vertue is chiefly knowne by aspyring to honours for it disdaineth those whome she thinketh inferiours in vertue The noble minded man ascendeth to honour by the stayrs of vertue and as it were imitating the course of Marcellus who of the Siracusan spoyles builded a temple consecrated to honour making the passage thereunto in such sort that no man could enter it vnlesse he first passe through the house of vertue to it adioyning beeing perswaded there was no way open to honour but by vertue which the noble Senator in aspiring and seeking his honour ought assuredly to beleeue Moreouer let him contemne small imaginations for to men of so notable vertue no blot or touch of infamie can be imputed He must aswell in aduersitie as prosperous fortune beare one selfe same minde declaring the nobilitie of his valiant and honourable heart in great and extreame dangers and not in any wise to faint though death should therof follow for to such men honest death is the beginning of life whereunto a valiant Counsellor must giue himselfe willingly for honour and immortall glories sake The fame of Codrus shall liue for euer because he to saue his armie and countrie sacrificed himselfe Also the names of Curtius and Sceuola the one casting himselfe hedlong into a deuouring pit to deliuer Rome from plague the other burned of his owne hand to make the enemies know that the Romaines were resolute in the defence of their libertie The memorie of valiant men is hallowed with immortall honour and by record of all Chronacles are preserued aliue for euer It is also the part of a noble Senator to iudge truely and constantly of all things not following the opinion of common people who determine by chance or as present occasion requireth He shal likewise willingly take vpō him the defence of trueth and therin not dissemble protesting himselfe an open enemie to all euill men vnlesse he sometimes thinke good to disguise as wise men do being therto forced by necessitie respect of persons and time Let him willingly and freely bestow his benefits vnwillingly bashfully and discretly receiue of others following the aduise of Hesiodus who willed that a good turne receaued should be reacquited with encrease for he that receaueth is therein inferiour to him that giueth Taxilis one of the Indian kinges meeting with Alexander the great as Plutarchus reporteth saide vnto him I challenge thee not to warre nor combat but vnto an other kinde of contention if thou be our inferiour receiue a benefit or if thou be our superiour bestow a good turne vpon vs to whom it is written Alexander answered thus it becommeth vs to contend not who should receaue but who can excell ouercome an other in well deseruing and with those words imbraced him suffered him to enioy his kingdome with encrease The Counsellor must also be liberall of his authority indifferent to all men but chiefly to those that be of meane fortune Among great personages he shalbe magnanimious high minded for in that presence to extoll himselfe and discretly speake in his owne glory is the qualitie of a generous mind but in companie of inferiours to do so would be accounted a light part for of the one glory and of the other hatred groweth In taking quarrell or offence he shall attend iust cause honest occasion therin shewing himself neither secret nor craftie but plaine and open For it is the propertie of a great mind to hate apparantly without disguising or dissembling countenance to cloke displeasure The magnaminious Counsellor shall rather repulse then offer iniurie disdaining those wrongs that be done him for it is the qualitie of great spirits to set light and contemne small iniuries and a womannish thing it is to feare with anger sith some beasts are so silly and of so small force as neither Elephant nor Lion will vouchsafe to offend them Let our Counsellor also be an earnest delighter in things honest and a moderate seeker for profit His life must be gouerned rather to his owne content then the fancy of others and trust rather to the counsell of friends then the examples of other men Let him be no euill conceiuour or speaker nor willingly heare any man euil spoken of Neither should he be without iust cause angry or offended for anger is a seruile thing as the Poet saith Quo quisque est maior magis est placabilis irae Et faciles motus mens generoso capit Some men through a haughtie and proud arrogancie haue obscured the brightnes of their magnanimious mindes which are chiefly those that doe not rightly examine the duetie of their owne vertue or honour arrogating to themselues more then becommeth good and wise men which vice our Counsellor shall in any wise eschew following that precept
the woundes of his bodie thereby claiming a place in Senate and recounted what martiall seruices he had done for thewelfare of his countrey Which persuasion preuailed and he againe became remitted to his former dignitie Some there are who lothing their owne liues lead with a certaine desperation do rashly aduenture themseues to dangers imagining that therin they imitate the actions of valiant meÌ„ alledging this poeticall speach Vna salus victis nullam sperare sâ—lutem The people of Numantia did choose rather to slea themselues then yeeld to the handes of mercifull enemies The Saguntinâ— were of like resolution as Liuius writeth But we ought neuer to doe any thing despeâ—ately For who soeuer dispaireth doth flee from Fortitude and it is the sinne of an abiect minde through feare and cowardice to seeke death But a valiant man doth contemne life with iudgement fighteth valiantly not as voide of all hope but because he thinketh so doing is honest and necessary which is the reason he maketh choise rather to die then dishonour his life with reproch preferring honest death before a shamefull life The Paripatetians affirme anger to be the wherstone of Fortitude and men being therewith lightly moued do attempt all enterprices with more earnestnes of mind Neuerthelesse in vse thereof all furie and outrage must be auoided least we seeme rather mad then valiant which may be done by making Ire a companion and no Captaine to Fortitude There is nothing more vnseemely in men and chiefly in Counsellors then doing all things angerly for who so is lead with that passion seemeth to imitate the coÌ„dition of bruit beasts whose property is to reuenge in fury In enterprising all couragious attempts let honestie and reason march before and anger be readie to assist them Plato calleth anger the senowes of the minde because through it the minde is stretched vp and by mildnes let downe Who so beginneth a warre in heat and anger is called colloricke but not valiant because he maketh his enterprise moued by perturbation and not by honour or reason Therefore the Epicure saith well that immoderate Ire doth ingender madnes and must be eschewed not so much for loue of moderation as healths sake Some there are that attribute so much to Fortune as armed only with that conceit do pâ—oclame triumph before victorie not fearing any enterprice whatsoeuer which error is greatly to be reproued For albeit the force of Fortune be great and greatest of all in war because it claimeth most power in things where reson preuaileth least yet ought we not yeeld so much to fortune as trusting only to her reiect all aduise counsell sith good Captaines being gouerned by reasoÌ„ haue smal need of Fortune Hannibal desiring peace of Scipio vsed these words I haue bin taught somtimes by euill somtimes by good successe that it is better to trust vnto reasoÌ„ theÌ„ fortune Fortune doth for the most part suffer meÌ„ to fal that put their whol coÌ„fideÌ„â—e in hit not mixing therewith the aide of good counsell For nothing is more vncertaine nothing more vnconstant nor of lesse force and it blindeth the iudgement of those that doe not bridle her headstrong furie Therefore let our Counsellor be as men say faber â—uâ— fortunae doing all things according to high reason and counsell whereunto fortune will giue fauour for she followeth reason as a shadow Xenophon saith that in warre euill fortune followeth euill men and good fortune followeth good men Alexander Scipio and Hanniball were fortunate yet not so much through fortune as the benefite of vertue wisedome and good counsell It is the part of a wise and valiant man to take fortune when she offereth her selfe and imploy her according to counsell Some men voide of experience finding things proceed to their owne liking doe ascribe the same to fortune and surely not without cause for as of beastes so of fooles fortune hath domination yet no wise nor good man would euer make her the guide or directer of his life Nature hath so determined that betwixt the mindes and bodies of men there should be a certaine fight and contention suspending diuerting their dispositions from the true offices of vertue For the alluring and pleasing lustes of the bodie doe labour to oppresse the minde and hold the same vnder and the minde being armed and aided with reason doth resist and repugne all it is able That vertue of minde which resisteth the affections and bringeth them vnder her rule is called Temperance commanding vs both in desiring eschewing to follow reason Temperance is employed in contemning of pleasuresand chiefly those that take end by taste and touching Yet doth it not generally abhorre all pleasures but onely such as be contrarie to vertue and reason There are some pleasures by nature honest and some others dishonest and either of them as incident to the mind as the bodie The comprehension of all these pleasures consisteth in the sences which are as it were their seruants and champions Certainly it behoueth man to be not onely sound of bodie but also perfect of minde which perfection must of force be attained by the exercise of vertue That vse of vertue which pertaineth to the bodie is called Temperance working such effect that it yeeldeth to reason leading a life honest and worthie a good man The pleasures of bodie be borne and from our birth bread vp with vs which is the respect they are with great difficultie reftained chiefly for those men that take more delight in the exercises of bodie then of minde which among men is of all other things most beastly and vngracious Therefore it standeth vs vpon that the body be bound to the obedience of the minde and from it be neuer separate nor remoued for such coniunction doth make men perfect All vertues doe also make the commonweale happie blessed and peaceable but Temperance alone is the keeper and preseuer of felicitie for it forseeth that the state be not infected with excesse and vnreasonable pleasures whereby many great and most notable Cities haue beene subuerted Euerie commweale furnished with good lawes and customes ought to take heed least riott and excesse should poyson the subiects for thereof groweth couetuousnes the mother of all vices We read that in Rome lawes were deuised against excesse in expences and apparrell whereby an order of good and honest life was prescribed The Lacedemonians also did keepe their feasts in publique places to the ende that no man should dare to be wastfull in the sight of other Citizens In old time the magistrates of Gallia Belgica permitted not any custome that might make the people effeminate At this day in some Cities of Italie the libertie of immoderate expences is by law inhibited The luste of men is insatiable and cannot be staied but onely by the bridle of law for it allureth the minds of all subiects and consequently moueth them to subuert their owne countrey The conspiratours with
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 Vâ—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 medeâ—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 fuâ—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