words sentences may serue for talke But sith that we haue our voyce the * declarer of our speech and in our voyce we seek two things that it bee cleare and sweete they both are to be fetched altogether from Nature but exercise vvill increase the one and imitation of theÌ„ that speake pithily and pleasantly the other What was there in the Catuli that you should think them to bee of an exquisite iudgement in learning Although they were learned so were others also But these were thought to vse the Latine tongue the best their pronuntiation was sweete their letters neither too much mouthed nor drowned lest it should be either darke to be vnderstood or ouer harsh Their voyce was without straining neither faint nor too shrill The speech of Lucius Crassus was more flowing and no lesse conceited Yet for eloqueÌ„ce the Catuli were in no lesse estimation But Caesar the brother of the father of Catulus went beyond all in wit and pleasant conceits that in that verie lawyerlike kinde of speaking he surpassed the vehemencie of others euen in his familiar talk We must therfore take paines in all these things if wee seeke out what is decent in euery matter Chap. 51. In this Chapter and the next T. giueth directions for the manner of our speech and heere fiâ—…st for the rhetoricall or moâ—…e vehement speecâ—… That whereas there are two â—…orts of spâ—…ech the one more eloquent and vehement the oâ—…her ordinary he directeth that the vehement speech serue for pleadings orations speeches in the senate house and the like the ordinarie in vsuall meetings and debatings of matters at feasts the like 2. He sheweth that the RhetoriciaÌ„s giue many precepts for the vehemeÌ„â—… spâ—…ech none for the ordinarie Howbeit he thinketh there may be for this also although there are none thaâ—… studie it and so no such teachers for it as there are for the vehemeâ—…t all places beeing replenished with store of Rhetoricians and that â—…he same precepts which serue for words sentences may serue for ordidinarie speech 3 For the more vehement that sith our voice is giuen vs to be the declarer of our minde and that in it wee seeke these two things that it be cleare and sweet hee teacheth that although both of them are to bee fetched from nature yet they may be much helped the clearnesse by continuall exercise the pleasantnesse by imitation of them who speak most pithilie pleasantly That these two doe exceedingly coÌ„meÌ„d the voice he prooueth by instances in the Catuli who were thought to be of exquisite learning to excell others who were as learned and to surpasse others in the Latine tongue only because their pronuntiation was so sweet Their letters were neither too much mouthed nor drow ned in their pronuÌ„tiation lest their speech should haue bin either darke or vnpleasant Their voice also without strayning neither too weake nor too shrill So that although the speech of L. Cr. was more flowing no lesse conceited yet for eloquence the Caruli were in as great estimation Lastly hee teacheth by the example of Caesar Catulus fathers brother that each should labour to excell in wit and pleasant conceipts that heereby in his verie familiar talke he went beyond the eloqueÌ„ce of others And therefore concludeth that we are to take paines in euerie one of these if we seek to attaine what is decent in euerie matter Chap. 52. How our familiar talke is to be moderated LEt then this talke in which the Socratians most excell be gentle and not froward Let there bee therein a pleasantnesse Neither yet indeed let a man exclude others as though hee were entered into his owne possession but let him think that he ought oft times to vse an enterchange able course as in other matters so also in common talke And let him consider first of all of what matters hee speake if it bee of earnest busâ—…esses let him vse sagenesse if of merry matters pleasantnesse Especially let him looke vnto it that his talke doe not bewray some vice in his manners Which is wont to fall out then especially when as men do speake purposely of them who are absent to their reproach in scorn or earnest either raylingly or spitefully Moreouer ordinarie coÌ„munication is for the most parte eiâ—… of domestical businesses or of the Common-weale or of the studies of good artes and of learning Wee must therefore do our endeauour that howsoeuer our communication shall begin to stray vnto other matters yet it be called back herevnto But howsoeuer the matters bee for neither are vvee all delighted vvith the same things nor at euery season nor alike yeâ—… we must also consider how our speech may bee seasoned with delight and as there was a way to begin it so let there bee a good manner of the ending therof But because this is most rightly inioyned in our whole life that we flie all passions that is to say all vnmeasurable moodes of minde not ruled by reason so 〈◊〉 〈◊〉 must bee 〈◊〉 of such passions lest 〈◊〉 〈◊〉 〈◊〉 in it either anger or any couetousnes or lazinesse or cowardlinesse or lest any such thing appeare And aboue all we are to be carefull that wee seeme both to reuerence and loue them with vvhom we talke Also now then there fall out necessary chidings wherin peraduenture wee are to vse a greater strayning of voyce and a sharper grauitie of words Wee are also to looâ—…e to that that wee doe not seeme to doe those things angrily but as Physicians doe come to searing cutting so we come seldome and as it were vnwillingly to such kinde of rebuking nor euer but necessarily if no other remedy will be found But yet let it be altogether void of anger with vvhich nothing can bee done well nothing considerately For the most parte likewise we may vse a gentle manner of rebuking yet tempered with grauitie that both seuerity may bee shewed and all contumely auoided And also that same bitternesse which is in chiding must bee signified to haue beene vsed for his cause who is chidden It is good also euen in those contentions which are made with our greatest enemies although we heare wordes vnfit to bee spoken to vs yet to retaine a grauity and to suppresse the angry moode For those things which are done with any passion can neither be done constantly nor bee approued of them that are present It is also an vncomly thing for a man to report great matters of himselfe especially being false and to imitate the glorious soldier
iustice that they hurt no man in doing of wrong they fall into the other for beeing hindred by the studie of learning they forsake thē whom they ought to defend Therefore hee indeed thinketh that they would not enter into the affaires of the common weale vnlesse they were compelled But it were more equall to be done voluntarily For whatsoeuer is rightly done the same is thereby iust if it be voluntarie There be also who either for a desire of sauing their substance or for some hatred to men do say that they looke vnto their own busines lest they should seeme to do wrong to any man who whilst they are free from the one kind of iniustice doe runne into the other For they forsake the society of life because they bestowe no studie vpon it no labour nor substance Seeing then that two kinds of iniustice being propounded wee haue adioyned the causes of both kindes and haue set downe those things before in which iustice is cōtained we shal be able easily to iudge vnlesse we will exceedingly fauour our selues what is the dutie of euery season For the care of other mens matters is difficult although that Chremes in Terence accounteth nothing appertaining to man to bee strange to him Neuerthelesse because wee perceiue and feele those things more which happen vnto our selues either luckily or vnfortunately then those things which happen to others which wee beholde as it were a great way off wee iudge otherwise of them then of our selues Wherefore they giue a good precept who forbid to doe any thing which you doubt of whether it bee right or wrong For the rig◅t it shineth of it selfe but doubting signifieth an imagination of wrong Tully declareth in this chapter 1. That there may be sundrie causes of the second kinde o◅ iniustice viz. of omitting the iust defence of our neighbour 2. He setteth down diuers of those causes as for auoi◅ing either the ill will of others or of their trauell or charges Or else for that they are hindered by neg◅gence sloth or by their owne priuate studies or businesses 3. He warneth that men doe not therefore think thēselues iust and that they haue done their duties as some philosophers do because they are imployed in the studie of learning or for that they contemne the world which most men so dote vpon and so leaue the defence of others And thē giueth the reason hereof Because heerby whilst that they auoid the one kinde of i◅iustice that they hurt no man they fall into the other viz. to forsake them whom they ought to defend And that there-vpon they cannot bee drawne to any seruice in the cōmonweale but by constraint Whereas of the contrarie hee teacheth that all such seruice for the good of others especially for the cōmonwealth ought to be voluntary that then onely it is iust After he rehearseth some other causes why men vse to leaue the defence or helping of other◅ as for sauing their substance or vpon som hatred grudge or the like And yet that they to this end pretend their own businesse orlest they should seem to doe wrong to others So that heerby they forsake the society of life whilst they will neither bestow any of their studie trauell or substance for the helping of others By these things rightly considered ◅e teacheth that men may bee able easily to iudge what duty is required at euery time and season vnlesse they be too partiall and ouer much loue them selues Yet heerin he sheweth that it is a verie ha◅d matter to take care of other mens businesse as wee ought howsoeuer Chremes in Terence thinketh otherwise and after giueth the reason herof which is this for that wee haue more feeling of those things which happē to ◅ur selues the◅ of those which befall others because we behold other mens estates as it were a great way of but our owne more neerely Lastly for a conclusion he commendeth that precept of such wise men as who forbid a man to doe any thing whereof hee doubteth whether it bee right or wrong Because the right is apparent of it selfe but the verie doubting intimateth an imagination of a wrong Chap. 13. Tully teacheth Duties to bee caried in regarde of circumstances and that which was agreeable to Dutie to be made against duty two waies especially if either there bee a departing from profit or the lesse profitable be preferred before the more profitable moreouer to be sometimes basides Dutie to stick too much in the strict words of law BVt the time doth fall out when those things which seeme most meete for a iust man◅ and him whom wee call a good man are changed made contrarie as not to restore a thing committed to vs to keepe also not to performe a promise made to a mad man and sometimes to deny and not keep those things which appertaine to truth and vnto fidelity may be iust For it is meet that they bee referred to those foundatitions of iustice which I laid down in the beginning 1 First that no man be hurt and then that there be a respect had to the common cōmoditie When these things are changed by the time Dutie is changed that it is not alwayes alike For there may fall out some promise couenant which to be performed may bee vnprofitable either to him to whom it is promised or else to him who promised it For if as it is in the Fables Neptune had not done that which he had promised to Theseus Thes. had not beene bereft of his sonne Hippolitus For of his three wishes as it is written this was the third which in his fury hee wished concerning the death of Hippolitus which beeing obtayned hee fell into most grieuous lamentation Therefore neither are those promises to bee kept which are vnprofitable to them to whome you haue made them nor if they hurt you more then they benefit him to whome you haue promised It is against Dutie the greater damage to be rather admitted then the lesse as if you haue appointed your self to come as an aduocate to any man vpon a present occasion and in the meane time your sonne shall begin to bee grieuously sicke it cānot be against Dutie not to performe that which you said and he to whom the pro mise was made should more swerue from Dutie if hee should complaine that he was disappointed Now who seeth not that it is not necessarie to stand to those promises which a man hath promised beeing either constrained by feare or deceiued by guile which
the lawes customes discipline of the common-weale so that they may seeme to haue imployed all their leasure for the benefit of posteritie Thus hee sheweth that they being giuen to the studies of learning bestowed all their wisedome and vnderstanding for the good of the commonweale and so did euer preferre duties belonging to the societie of men Fourthly he prooueth it by this instance That for this cause alone it is bet ter to speake copiously so it be wisely then to meditate most wittily without vtterance Because meditation serueth only within ones selfe but eloquence serueth for the good of all with whom we conuerse and many others Fiftly because wee could not deuise nor effect matters sowel alone as with others This hee proueth by a fit similitude taken from Bees That as they swarme together not to the ende to make combs but being thus swarming by nature doe make their combs more ea◅ily euen so and much more also men being of a sociable nature do vse their cunning in doing and deuising much the better more speedily Sixtly in that know ledge separate from iustice or imployment for the common good remaineth fruitlesse and barren And so likewise fortitude or valour separate from humane societie friendship viz if it be not vsed for the good of others is nothing else but sauagenesse cruelty Whence he concludeth Duties appertaining to the societie of men to bee far greater then the studies of know ledge Lastly he answereth an obiection of som who affirmed that wee vse duties appertaining to societie for our owne necessitie for that wee could not effect nor attain with out others those things which nature might desire not for the good of others Wherevnto hee answeres That if this were true then if a man had all things necessary for liuing ministred as it were by the grace of God without any labour or helpe of others if the same man were of a good wit hee omitting all other businesse would wholy imploy himselfe in knowledge and science But he teacheth that this is false Because euen such a man would still flie solitarinesse and seeke some companion for his studies and would desire still both to teach and learne to heare and speake And therefore vpon all these groūds he concludeth this point That euerie dutie which appertaineth to the main tenance of humane societie is to be preferred before such as consist in knowledge and science Chap. 59. Whether Iustice or Tēperance be better THis question may peraduenture be well asked whether this cōmunity which is most agreeable to nature be also euer to be preferred before moderation and temperance I thinke not so For there are som things partly so dishonest partly so haynous that a wise man wold not doe them no not for the preseruing of his country Possid hath gathered many of them together but certain of them so vile so filthy that they may seme shamefull euen to be spokē These things therefore ought no man to vndertake for the cause of the Cōmonweale neither indeed would the Commonweale haue them vndertakē for her cause But this matter stands so much in better case for that there can befall no time that it should concerne the Commonweal for a wise man to do any of them Wherfore let this be concluded in chusing of Duties that such kind of Duties excel most which cōcerne the society of men For wise performance will follow knowledge prudence So it commeth to passe that to performe our actions considerately is of more worth then wisely to meditate And thereof thus farre For this point is sufficiently layd open that it is not difficult in the searching out of Duty to see what euery one is to preferre Moreouer in that very cōmon society there be degrees of Duties of which it may bee vnderstood what excelleth euery other that the first Duties be due to the immortall Gods the second to our country the third to our parents so forth by degrees Al. the rest are due to others Of which things thus briefly discoursed of it may bee vnderstood how men are wont not onely to doubt whether a thing be honest or dishonest but also of two honest things pro pounded whether is the honester This point as I said before is ouerslipped by Panetius But now let vs proceed to the rest Chap. 59. Heere ◅ proceedeth to speak of the cōparing of duties and first somewhat in comparing the dutie 's of Iustice Temperance sheweth that this question may chance bee propounded Whether duties of societie be euer to be preferred before others of moderation temperance Whereunto he answereth that hee thinketh not so and giueth his reason for that there are some things partly so dishonest partly so hainous that a wise man would not doe them no not for the preseruing of his countrie Of this sort hee sayth that Possidonius hath gathered many certaine whereof are so odious that they are shamefull to be vttered Now these hee teacheth that a wise man ought not to vndertake no not for the cause of the commonweale neither that indeede the commonweale would haue them vndertaken for her cause But for these he sheweth that ther cannot befall any time wherein it can concerne the good of the common-weal for a wise man to doe any of thē And therfore notwithstanding all these he concludeth this point concerning the choosing of duties That euermore such duties be preferred which concerne the good of others And that wise performance of our actions will euer follow knowledge prudence Whereupon it commeth to passe that considerately to per forme our actions for the good of others is more worth thē to meditate wise ly So he shutteth vp this whole matter as sufficiently layed open that in the choosing of duties it is not difficult to see what euery one is to preferre Lastly for the ending of this whole treatise the right performance and preferring of duties hee aduiseth to remēber that which was taught before That in the common societie there are degrees of duties whereby it may be best vnderstood what duties are especially to be preferred and and performed first and chiefely As first those which are due to God next such as are due to our countrie thirdly those to our parents and so the rest according to degrees as they are due to others in order And thus finally he sheweth that wee may easily vnderstand by the things handled before both these questions whereof men are wont to doubt viz. first whether a thing be honest or dishonest Secondly of two honest things propoūded whether is the honester which was ouerslipped by Panetius And so prepareth himselfe to proceede to that which followeth Finis q Written or de◅icated to his sonne Marcus
q appertaineth to the perfect * All the question q is double or of two sorts * determinat one of good q the other kinde is * is placed q the vse of life may bee confirmed into all parts q Examples of the former kinde are of this sort or there are such like examples of c. q and which are of the same kinde q of What Duties precepts are deliuered * the attaining of the greatest good q to belong rather to â—…e institution or orderinâ—… of the common life q it is to bee expressed of vs. * intreate q And also there is another diuision of Duty * meane q right q but they call this common office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * meane or common * that is a middle Duty q which wherefore it is done c. q way of deliberaliberating or aduising in chusing things q Therefore there is a triple or threefold aduiseÌ„ent or maner of aduising in taking counsell as it seemeth to Panetius q falleth into deliberation or commeth to be considered of or to bee weighed q sentences q And then or in the next place * search out or advise q riches and store or abundance q by which things q their friends q into the respect * be contrary to honestie * of the other side q recall * haled to and fro q deliberating or aduising q doubtfull * studie q thinking or deliberating q passe by * ouerâ—…lipped q for neither are wont to deliberate onely c. q two honest things being propounded q what reason or manner of aduising he thought to be c. q to owe or that â—…t ought q wee must dispute q by a like reason or as many waies q afterwards q comparison of them q Tully doth teach in this chapter according to the sentence of c. q mention this only to be to liue blessedly q added q by which industrie and vse comming thereunto * whereunto * first * giuen q study or earnest desire q that is q an appetite is following q friendly to safety * an avoiding q nature hath added * soule * force or abilitie q whole or all q arts or sciences q goe or come * in the beginning or first of all * each creature should saue it selfe * auoide or flie from * to preserue life q as dens or hiding places q other q appetite q coniunction copulation or ingendering * breeding q common thing of all * loue * creatures q proâ—…reated or brought forth q doth differ chiefly q because this q applieth * that which is past * indued with reason oâ—… vnderstanding q things that follow or consequents or sequels * he q also he is not ignorant q progresses q foregoings or forerunners q similitudes or semblances q to * considereth or obserueth q to rule or gouern it q to the liuing of it q And. q reconcile or gain * power q both to a fellowship of speech and a fellowship of life q first of all q chiefe q procreated q a company q celebrated or gathered by many together q obey themselues q minister sufficiently q to cloathing and food or liuing q wife * whom it hath deare and ought to defend q also doth stir vp the mindes q greater to manage their affaires * is a speciall or chiefe property of man q of man * void of necessarie q couet * somewhat Al. cogitation * secret * wonderous * to a blessed life q of which it iâ—… gathered that what is true c. * pure q that to be q There is adioyned to this q earnest longing for q couetous desire * espying or finding out * framed of nature q instructing q a man q commanding q for the cause of his commoditie wherein standeth * ariseth q humane things * that * force q becommeth * what measure is to be obserued in deâ—…ds and words * beauty grace q conuenience or agreement q similitude or proportion q transporting q fairenesse or beautie * steadfastnesse q also to be kept q bewareth or taketh heed q lest 〈◊〉 doe any thing q womanishly q do not nor thinke any thing * imagine * sensually q and. q honest thing * framed q made noble * que for enim q it to be laudable q you see indeed q admirable loues * chiefe or cardinall vertues q of the common life or belonging to life q flowe abroad or proceede q fortitude q All which is honest * euery part or dutie of honesty q ariseth out of som part of the foure parts * branches or heads q occupied or conuersant q full perceiuing or inâ—…ght oâ—… searching out q cunning or policie * fellowship * euerie bodie his right q faithfulnesse of things contracted viz faithfull dealing in all maner of couenants q strength or worth q high and inconquerable minde q and which are spoken q in which is in * moderation or discretion q tied or linked knit * folden one within another q certaine kindes * spring or proceed q is in viz. issueth out q inuention q office or work q most of all or especially q he that can q expresse or render q to be reputed worthily * is the subiect thereof q conuersant or occupied * assigned or are the subiect q in which the action of life is contained q coniunction * appeare q riches or wealth * his friends q stead fastnesse keeping of a measure * added q tossing or exercising q adding or keeping measure q handled or medled with * keepe q princesse or principall q followed q And or but. * chiefe heads or common places q force or strength q touch chiefly q the humane nature or mans nature q we all are drawne q science q In which to excell we account it c. q passe others q But we account it both euill dishonest c. q an euill thing q both naturall q vices * must be shunned q haue not or account not * which we knowe not as though wee knewe them q assent vnto them rashly q flie from q and. * to desire q shall adde * leasure q matters to bee considered q There is another fault q confer or bestow q much diligence q vpon things obscure c. viz. in darke and haâ—…d matters q same things q nothing necessarie or needlesse q shunned or eschewed q what c. q put q it the 〈◊〉 q praâ—…led by right q as we haue heard â—… Sulpitâ—…s to haue trauelâ—…ed much oâ—… been verie excellent in Astrologie q conuersant or occupied q tracing or finding out * through the. q doing things or following necessarie businesse q all the commendation q in doing or performing good duties q an intermission is made or may be q many returnes are giuen q many returnes are
q retaine right and honest things in each fortune q vndertaken of a valiant man q martiall matters or affaires to ciuill * dangerous * subtile q counsels q more bright q cogitations or counsels q we must neuer at all q commit for flight of perill q cowardous and timorous q but. q that also is to be 〈◊〉 q offer not our selues to * that q going vnto or aduenturing q the custome or guise of Physicians is to be imitated q doe lightly cure q men being sicke lightly q to vse peâ—…ilous doubtfull cures * sorer sicknesses q wherefore to wish an aduerse or boysterous tempest in a calme is of a mad man q helpe the tempest or make shift in a tempest by any meanes q the matter beeing dispatched then good the matter being doubtfull q and the doing of things * great attempts q are called into daunger * reputation and fauour of the people q vnto our owne perils then common dangers q concerning or about honour q had q had * substance q but also their life q would not make the least losse or hazard of their glory not the commonweale requiring q egregiously or very worthily q at the last q obeyed not the counsell of them * transport q the Lacedemonians that nauy being lost to be able to prepare another * make forth q himselfe not to be able to flie q reproach or shame q indeede q meane or meetely â—…ore plague q blowe q wealth q fell downe or were spent q skirmished or combated q matter or wealth to vs. q pausing or prolonging of time q put not before mens speeches q the glorie of the man is famous both after more q offending or misdoing q citie businesses * neuer so good q speake it q They that shall gouerne the common weale let them altogether or euer keepe two precepts c. q citizens q forgetfull q care for or look to q defend or maintaine any part they forsake the rest q wardship or custodie of a childe q procuration or administration q done q the gouernment of others q the gouernment is c. q But they that prouide for part of the citizens and neglect part q citie q happeneth q people-pleasers q studious of euerie best or greatest man q fewe of all q discord or breaches q pestiferous or sore q principalitie or dominion q follow after or pursue * but. q it wholly q call q so cleaue altogether q so long as or whilst q may q grieuously offend any one * That it is contrary to the duty or condition of a valiant minde to contend c. q magnanimous man or one of a high minde q Ambition no doubt or verely q honours q whereof q said q them who q to doe q â—…emblablely or euen in like maner * holde or guide the helme * Plato q commaunded Al. doth teach q thinke them aduersaries * take vp armes or armour q iudgement or aduice q what a one the dissension was c. q To moderate anger is the property of fortitude q indeede q to be heard q grieuously exceedingly vehemently q at our enemies * couragious or generous q worthie or beseeming q famous man q easinesse to be appeased gentleness q in free people or cities q in equalitie or equity of lawe * mildenesse q loftinesse of minde q which is said * tearm it q anger at either q commers vnseasonablely or crauers without shame viz. impudent askers q weywardnesse q mildnesse and mercy * are * allowed q cause of the common-weale or good of it q ordered q wee must temper our selues especially from anger in punishing q But both all punishment q taunting reproch or contempt q neither to bee referred to the commoditie of him who punisheth any q chastiseth in words * behoofe q lest the punishment be greater then the fault and lest some be punished for c. q be not indeede called or spoken to q Also anger is to be prohibited or auoided in punishing * goeth about to take punishment q measure q ouermuch q mediocritie * Peripatetiks q pleaseth * iustly or well q it to be profitably giuen of nature q affection of angrynesse * cases q refused q they that are ouer q be like of lawes q led or drawne * wrath q of a valorous man q arrogant disdainfull proud q in prosperous things nor to be east downe in aduerse q And also let vs flie greatly pride disdainfulnes arrogancy in prosperous 〈◊〉 and flowing to our will q a part of inconstancie to beare aduerse things so prosperous immoderately q And an euen proportion or equalnesse in all the life q and the same forehead q famous or notable q receiued q excelled or gone beyonde * Alexander * noble exploites or prowesse q to haue bin superiour q facilitie or gennesse and humanity q great q filthie or dishonest q giue precepts or teach well q that by how much we are superiours or higher we carry our selues more subâ—…isly by so much * demeane q Indeed Panetius saith q Africanus his hearer or scholar to haue bin wont to say q are wont q to deliuer to tamers or horsebreakers horses vaunting with fierceness for their often contentions of battels q vse * readier * headie headstroÌ„g q trusting too much to or ouerweening of themselues to owe to be brought as it were into the circuite of c. q weaknesse * the world q varietie or inconstancie q And also we must vse most of all the counsell of our friendes in our most high prosperâ—…tie q and a greater authoritie is to bee giuen to them then before q those same * clawed with flattery q to be such as we may be praised by by right * arise q opinions q conuersant or intangled q in the greatest errours q But truly these matters hitherto q vacation or freedome from businesse q But that * taken thus that the. q things or deeds q done q administration q lieth open or reacheth most largely q And to be and haue beene * priuate q trace or trie out q take in hand * enterprises q containe * placed or set q houshould businesse goods domesticall or priuate estate q not heaping it vp indeed by euerie way * barring * if at any time need should require q which substance or goods q gotten well q neither by no filthie c. q filthie q then that it sheweth itselfe profitable to verie many so that worthie q afterwards q discretion q sparing q neither let it lie or neither that it lie open to c. q It is lawfull for a man obseruing these prescripts to liue q magnifically c. q couragiously or stoutly q to the life of men q affections or lusts q conuersant or occupied q throte