They will haue vs in pleading not to say at all times what séemes to vs good but to speake that only which serueth y tâ—me place and persons belonging to our purpose And furthermore Non solùm meo consilio vti consueui sed multum etiam eius quem defendo consilio voluntati obtempero I haue not sayth he beene accustomed to doe all after my owne head or iudgement but rather applied my selfe to the counsell will and opinion of my clyent I sée none please mée more in this respect than holye mother Churche men and not without cause for moste of them take great payne to attayne to oure vertue And it shoulde séeme greate iniurie too learning if the ignoraunt and vnlettered shoulde haue this vertue too restrayne theyr affections to frame and accommodate themselues to the qualitie and condition of those they talke too better than the learned much lyke the néedie Norman that procured him selfe a Prebendshippe and yet so ignoraunt for learning as hée could not reade kept his Hymnes Houres and tymes of Seruice with the best who when a friende of hys saw him chaunting in the Chauncel knew his ignorance asked him how he prayed and what he sayd I haue quoth he learned the Alphabet or .xxiiij. letters whereof all prayers are made and them I dayly and wholy deliuer in my singing and saying to God who I knowe may make what prayers he will of them But for the ignorant we will speake more when we write of modesty And that whiche wée haue sayde of the liberall in their temporall goods may serue well for example to the Clergy in their spiritual deuotions Therefore it is néedeles to recyte it any more And nowe to the twoo extremities of this our vertue Prodigalitie and Couetousnesse THe distributing of goods magnificall expeÌ„ces is towards vs so gracious honest and fauorable that I know no way how to auoyde the feare of excesse in this vertue whiche is prodigalitie And on the other side the auaricious nigarde and miser is so hatefull and reprochfull to all men that to shunne and flye the euill opinion of the worlde touching this vice wée muste recoyle backe so farre that wee become as it were somewhat prodigall And if it bée tollerable too mingle golden gayne and profitee of mony with honestie whiche the beste and wisest Philosophers past would not do wée shall prooue and finde the couetous and nigarde to loose more of their goods by their misery than they kéepe or get by their wretched policye Therefore wheÌ„ we sée a churle welthy or rich we ought not to say that his auarice or néerenesse hath gathered it For if hée were like liberall to vse it as he is pining to preserue it he should by the same without coÌ„parison encrease his cofers with treble gayne For as by his ouer muche care and diligence hee hath gotten it so by his endlesse follye and feare to loose iâ— hee leaues to imploy it to his greter profite â–ª As when hée sayeth Fertilior seges est alieno semper in aruo Vicinúmque pecus grandius vber babet The frute more fertile seemes that growes within my neyghbours groundâ— â–ª The vdder of my neighbours beaste with milke doth more abounde This is the couâ—touse cause hée will buy no more lanâ—s nor beasts but miserably horde and byde his money in the grounde or locke it vp for allurement to Theeues For euen as the ielouse feare of fonde and foolishe husbands makes their wiues the more soughte vnto shewing by their suspicion signe of some occasion either y she is willing or y she loues nothir husband or else some other cause whiche makes and mouâ—s yong men to enter in assured hope of obtayning their desyre So likewise the pyning payne and so nudging solitarinesse whiche wée sée the myser and couetous endure too kéepe and garde his goods and treasure wyth his head still in his cubbarde and his nose euer in his coffer stirres vp the hungrie théefe and showes him where plentye is to bée purchased by his pyking pollicie Whereof it is commonly spoken Malus est custos diuturnit atis metus Hee that feareth looseth And Ouide writing to the ielious whiche watche their wiues so narowly dothe properly say Quicquid seruatur cupimus magis ipsaque furem Praedafacit quod sinit alter amant The harder kept the more is sought the price doth make eche thing a pray The thing that others way as nought who seekes we wyshe not what we may For the better example of this I maye alleadge the cunning varlet Strophilus in Plautus who séeing the greate payne and toyle that the most vnfortunate Eriliâ—s had in hiding his golde carying it sometime into one place and sometyme into another fraughte with continuall feare leaste hée shoude bee spyed supposing there was good too bee doone soughte the cause and fynding the money robbed hym of it Lykewyse the filth of this vice is such that there is nonâ— which hateth not a nigarde and are glad and desirous too doe him all the displeasure that may be so that he lacketh the grace and good wil of others wherby he might make a more profit For as Cicero sayeth Rerum omnium nec aptius quicquam est ad opes tuendas as tenendas quà m diligi nec alienius quà m timere There is no meane more profitable to man to make him riche and better to garde his goods than to deserue the fauor and loue of euery one nor any thing more contrary than to haue fewe friends and be in continuall feare We reade amongest the Romanes of one named Mamercus a riche man and of greate credit who for that he did nothing magnifically or sumptuously whilst hee was Edile according too their custome fell into the slaunder and reproche of auarice and couetousnesse for the which he was so euill beloued of the people that after hée following the dignitie of the Consulship for this onely cause they refused him And if we will consider from the beginning to our tyme what estimation was therâ—uer had of a couetous man what sayeth all the worlde of a miser the villaine will not giue a glasse of wine to any of credit or honestie or as our prouerb is he will not parts from the dropping of his nose hée dare kéepe no companie for feare of spending hée dooth no good to himselfe nor to any other hée eateth his otes in his owne sacke he neuer fedeth but in his bosome many other suche like hatefull reproches In so muche that there is no Gentleman how noble-borne â—o euer hée bée that is not reputed and accompted a villaine if he giue at any time neuer so little occasion to be séene in any thing miserable or pinching So that I rather allowe and better agrée with them who haue theyr hartes so noble their mindes so franke and their sprightes so glorious that they will soner coÌ„sume their goods in braueries pomps and magnificall expences than to bee
countenaunce and open shewe of oure lyuing For as it is sayde Abeunt studia in mores Oure studies and affections are transformed into manners Whereof commeth oure ordinarie graces gestures and countenaunces whiche is easylye séene and knowne in all oure actes And thoughe particularly eâ—â—rye one dothe enforce hym selfe to dissemble and disgâ—iâ—e hys proper affections as muche for the ignoraunce of those he is conuersaunâ— wyth as sometymes for hys owne imperfections whyche hee woulde haue secrete or â—â—d wherein principallye consisteth a good grace as wée wyll shewe héereafter notwythstanding this dissimnlation is no practyâ—e of the affectious and opynions common to anye one Nation Prouince or Countrey or to anye one certayne state of persons what so euer For suche affections causeth in vs one certayne manner of 〈◊〉 ◠〈◊〉 I haue sayde by the whiche couâ—nâ—onlye euerye one in hys countenaunce will be knowne what hée is and from whence hée is Whereby wée maye well discerue the Italyan the Frenche man and the Almayne one from the other and by theyr gestures and countenaunces onely And for as muche as suche opynions and manners of lyuing generally are the more harde to be taken from vs béeing so déepe rooted in vs by continuance as they are turned into nature So muche the more ought they to be estéemed that according to the eâ—igent of euery cause for theyr honor or profite can séeme to be of any other nation estate or condition than they are The which we dayly sée do attaine great reputation and atchieue their enterprizes worthyly as maye perfectly be perceiued in those that are spyes in the wars an example meete and sufficient for this purpose though they in the execution be not regarded nor estéemed as they ought On the contrarie the mostâ— part of people albeit they haue the wisdoms to knowe where and when to dissemble and that they are so magnificall and modest as they thinke to do well yet are they masked in so many follies and fond loue of their couÌ„tries and are in so great a gealosy of their doings that notwithstanding any honor reputation or profite might happen them by this dissimulation they wil still be like theÌ„selues estéeming it a great offence to vse any fashion not in custome among them for feare to be iudged of any other nation than they are And will be offended if by them the stranger knowe not the vices and imperfectious of his countrie But to returne to our purpose the RomaÌ„ines haue so flourished in this vertue that they estéemed nothing for euill but dishonor and regarded nothing for good but honor reputation And although there were many Philosophers that spake otherwise of this vertue than we doe saying that goodnesse honestie consisteth else where which we alow noâ— â–ª let them know that the most part are with vs and of ours affirming the onely bountie vertue hir selfe to bée in the good reputation of men for the whiche the greatest paynes trauelles and tormentes were most delyghtfull pleasures vnto them And not withoute cause For if wee haue care too keepe cleane neate and orderlye oure outwarde bodie regarding that it bee not bounde â—o any 〈…〉 we should be muche more vigilante to sée that oure inwarde spright receyue no villanie touched with dishonor Among all the remembred histories of noble and famous Ladies I wyll speake but of one named Lucrece who to deface the little dishonor she had suffred by hir rauishment killed hir selfe What hart of a woman had she was it not vertuously done in regard of hir honor to leaue life despise death nothing remebring the will of God who woulde not as shee knewe and as the world was theÌ„ of opinion y the soule should passe out of the â—â—die without leaue of him that placed it there no â—ore than a Souldier may departe from vnder his ensighe â—â— oute of the Campe withoute licence of his Captaine It is 〈◊〉 to be 〈◊〉 at ie ielious fowles and sâ—spicious paâ—es doe commonly gyue their wiues the picture of Luâ—râ—ce killing hiâ— selfe For the example â–ª as they suppose may strongly and straungely moue them â–ª and also their wiues theÌ„selues haue greate delight to behold the same Wée muste not forget one notable poynt in this vertue For Cicero in his firste bóoke of Offices sayeth that commonlie haught y mindes and inuincible courages fall into déepe desire â–ª of glory and gâ—â—â—â—â— affection of gouernmenâ—e whereby they bée prouoked stirred and occasioned to doe euill â–ª so as incontinent they leaue and forsake this vertue For as wée haue fayâ—e aâ—ore if shée become straunge and conâ—rarie too Iusticâ—â— â–ª shée is â—o better than â—yâ—â— boldnesse and 〈◊〉 yet for that wée measure not Iustice to strictly as they haue done so muâ—h the lesse wee oughte or â—eeâ—â—â—oo feare this consequentâ— â–ª And further if the â—â—â—de of man bée noâ—â—â—ftye and 〈◊〉 hée â—â—â—ll very hardlye and with 〈…〉 â—ecome magnificall â–ª Foâ— what is â—t that â—â—â—ld encourage vs too contemne so many thingâ— â–ª and too bée strong and constante in induring all â–ª if it were not the desire and hope of glorie â–ª whiche is the onely ende of oure Philosophie Also who is too bee founde so senselesse â–ª blockishe or voyde of reason â–ª that hauing atchieued any valiant acte or worthilye â–ª perfourmed any notable enterprise is not gladde and desyrous of renewmed prayse The Gods be so ielous of themselues â–ª that they wyll and commaunde to be incessantly â–ª honored As Ouid writeth to Câ—sâ—â— in his second booke de Tristibus Fama Iouis superest tamen hunc sua factareferri â–ª 〈…〉 esse iuicat Aye lasting is the fame of loue and yet he doth delyght â–ª To gyue the trumpe new matter still his prayses to recyte Cicero likewise thinking of himselfe and applying vertue according too his affection â–ª chaunged his opinion â–ª and acknowledged the debte as wée haue noted at the beginning of this worke The dâ—sire of glory is so naturallye boâ—ne â–ª anâ— nourished â—ithin oure myndes â–ª that wée maâ—e well maintayne and appróoueâ— that thâ—â— Philosophye is in some soote grounded on Nature as well as the same of the auncyâ—ntes There is none â–ª who haue occasion to be praysed for â—ny excellencie eyther by nature accident education or industrie that is not wylling and desirous to bée spoken of It may bée aptlye séene in women who althoughe they bée naturally bashefull shame â–ª fast â–ª and modeste and that they dare not so boldlye shewe their affections as men yet they cannot so dissemble but that they séeme gladde and reioyce too bée called fayre and for the same are not a lyttle glorious As the Poet that knewe them so well affirmes of them Fastus inest pulchris â–ª seâ—uiturque super â—ia forman Disdayne doth still depende vpon dame beauties trayne â–ª And pride to hir alwayes â–ª as handmayde doth remayne â–ª And after in his Arte of Loue Delectant etiam cast as praeconia formae Virginibus
will not mainteyne the same to bee in you For knowing your noble minde aboue others setled in so loftie a seate as seeing and vewing a farre off the small faultes errours and abuses wherin their Ignorance may bee wrapped your wisedome I nothing doubt is able well ynough to auoyde it beeing exempted from the common sorte and contrarie too suche waywarde conditions I will then perswade my felfe that suche reproche if it may so bee called commeth from a good minde and of good will beyng sure that you knowe mee otherwise towardes you And therefore by the waye haue sayd it rather to aduertise me thā that I should seeme suche to you or you account so of mee but rather bycause I should become such a one euen as it often fareth with those that being in feare commonly complayne before they feele any greefe Yet can I not content my selfe with this perswasion seeing that my affection seemes not to bee so entier lie knowen vnto you while ye make so little accompt of it Therfore to gyue you better testimonie of that you are so doubtfull to beleeue and to the end that by this argument you maye hope for better assurance hereafter of that whiche it may be yee suspect For I desire rather to satisfie you than my selfe thoughe I haue iuster cause too suspect you than you mee after my departure from Paris expelling and chasing from mee sundrie fantasies by the absent remembrance of your so good a will whiche ordinarie presence woulde not suffer I enterprised this trauell to write this little treatise vnto you packing vp in this so small a volume the delightfull instructions of Philosophie and manner how to lyue in the which we passed this melancholike tyme of winter where and in what cōpanie you knowe mingling our other cōmon pastimes with this Noble discourse I am not ignorāt of the feruētnesse of your desire to vnderstand the troth in all things for when as somtimes beeing with you betweene our selues I would assaye to be come a good Orator you by importunate meane haue cōstrained me to become a Philosopher And I pray you who are meeter to Philosophie that is to searche the knowledge of God of man to know who we are where we are wherefore wee are and howe wee shoulde gouerne and guyde oure lyues one with another than oure yonger people VVho by reason of greene yeares and small experience hauing not yet their iudgementes certaine or setled but wild and rash and till the scum filth of youthfull heate bee boyled oute of them are but little profitable to the cōmon wealthe O what a laudable custome were it and commodious to any coūtrie if the administration of common wealth were not committed and put on suche as are yong rude and of no experience and that such in no wise shoulde gouerne or giue counsell till they were throughly tried and approued Then the people should not endure so muche daunger and they in applying some payne to discretion should in the ende be most profitable to themselues For it would be a great contentment to their life after experience had and specially their olde age would not be so melancholy angrie impacient and waywarde in digesting all things euill For what made Cato the elder as Cicero in his booke de Senectute sayth to beare his yeares so paciently too bee so pleasant and well disposed an olde man and which is more marueylous to bee ioyfull and merie in yong and youthfull companie but the great knowledge and experience he had in all things I feele my selfe to stray from my first intent and by little and little to fall from my purpose It is then requisite for youth to vse and acquaint themselues to a solitarie and contemplate life not as Hermites in the wildernesse or lyke Monkes in the Cloysters but suche a sure and diligent meane as they may bee capable to informe and instruct themselues in time to all good things So that when the spirite is thus framed and taught and the furious flame of youth put out they may the sooner and better exercise the life actiue and then take vpon them to trauell for the common wealth of their Countrey If my head and bearde were somewhat gray in siluer shewe answerable to this cause I woulde make an inuectiue and declame agaynst this foolishe brutish and vnbridled youth which delightes not but in vnprofitable matters and voyde of reason neuer regarding nor following other guyde than Carelesnesse accounting it shame and reproch to be seene or thought to doe any thing for good purpose And if you will noble Ladie pardon me priuately to reproue you I cannot wonder ynough to see that among you worthie Damsels being as you are the iudges patrones and preseruers of the priuiledges of youth howe you can commonly approue and allow those vnprofitable actions in doltes and beasts of no courage somtime proceeding of an euill nature and yet they haue such place with you that being in your Court men lawded and glorious flatterers you reioyce with them and equally fauour them as pleasant and worthie seruaunts It woulde very well become as it seemeth vnto me yong men to employ this libertie and pleasant time of youthfull yeares in the knowledge of vertue and in other commendable exercises of the bodie as wrestling wherin is shewed both valure vertue To the end that being so experimented feeling their owne strength and comming too mans state they neede not any longer to learne how they ought to liue For so soone as a man commes either to serue the common wealth or to haue care of his housholde he should no more be a scholer but rather an instructer VVho if he will after breake his braynes about Philosophie neglecting his charge and regarding not his familie Plato willes he shoulde bee turned to play with nuttes among boyes and whipped wyth roddes among children And for this purpose I desire you noble Damsell to reade one peece in Plato of Gorgias beginning with this sentēce for there he teacheth why howe where and when Philosophie is to be vsed Philosophie sayth he is an excellent thing and very seemely so that it be vsed moderately soberly and in due time of yeares wherein if any plunge themselues too deepe it destroyeth them vtterly It may seeme by this that Plato reproues indifferently the perfit knowledge of Philosophie yet truly he neither despiseth nor disprayseth it but so far as it is vnprofitable and hindreth vs from our other needfull affayres For since that all sciences were inuented for the helpe of man and as much for the conseruation of the Soule the bodie and goodes as consequently to intertayne a societie companie and felowship among men To what purpose then doe anye breake their braynes in their studies if it be not for profite to themselues or benefite to some others Considering therefore that you haue your witte at libertie rouing at will and treading your pleasant steppes at randon where best
call that euill according to the ballance and measure wherewyth wée trie good and euill at these dayes whiche is muche iuster and harder than the tryall of Philosophers But since it bath bene corrupted and touched by oure enimye it styll abydeth lame and vnperfite And that is worse it cannot acknowledge what it was at the first nor conceyue from whence it tooke begynning except it bel ightned by a spirituall clearnesse which these Philosophers had not Euen so thys seconde Nature soyled in fylthe as shée is is the same that the Philosophers so muche speake of and meane for they knewe no better but this is nothing to satisfie Gods iustice or the good lyfe requyred of vs by hym but is rather a hurte and hinderance too the same Yet otherwyse to make a man iust wyse graue and vertuous among men which is the accomplishing of the precepts of Philosophie nature can doe all For the spirit of man can perceyue no imperfitenesse in this nature béeing so spoyled ignorant and weake yet hauing this vnderstanding and iudgement whiche is abyding in this seconde Nature that God hathe not made anye thing euyll and beléeuing that this seconde Nature is the first not corrupted but made of God as in déede it is and that there is no other hée wéenes all to bée well and supposes all operations procéeding from this to bée perfite good and estemes whatsoeuer is done by the same for vertue This is as I coniecture all the science and ignorance of the Philosophers This is the knowledge of our graue and sage fellowes of the worlde that haue so arrogantly vaunted of this great dame vertue These are the causes that y lawes ciuil which is part of their Philosophie do suffer some things repugnant to gods roÌ„mandemeÌ„t as kéeping of CoÌ„cubines to repell by forée which they say is natural any prescriptioÌ„ with brech of faith such like We will therefore speake as they and with them but with an other intent not intreating so much of their true vertue as of any other disguised and masking vertue which men doe followe and honour in steade of the right to the end the world may know theyr double follie and ignorance for hauing found this last and newe vertue they haue not that they suppose and thoughe they had it yet should they haue nothing Nature therefore to speake as a Philosopher is the mother of all good things and the same which prouokes vs to vertue Then it must néedes followe that we are naturally borne to doe good and that shée soweth in our myndes certaine small sparckles of good will which if we quench by wicked custome of doing euill we ought not to imputo the same to nature for none can iustly say that naturally any is euill These small sparkes are stirring sharp prickes that still do moue and incourage vs to doe those things which are good of themselues So that after the first prouoking motion whiche commeth of nature the alone and onely goodnesse of those causes is the finall ende which draweth â—s therevnto This is the same that Aristotle treates of in the first of his Ethikes who perswades what vertue is and howe it may be knowne saying Si quispiam rerum agendarum est finis quem nos propter seipsam expetimus constat hunc talem finem summum bonum ipsumque optimum esse If there bee in our doings any ende the which we desire for it selfe it confirmes that this ende is the soueraine good and that in the same consisteth vertue Wherefore wée muste beléeue that if any other intent or cause make vs to doe anye act than suche as beséemeth honestie and notwythstanding the same séeme lawfull laudable yet is it not good Vertue will bée loued only for hir owne sake which is a point wherin many but of meane vnderstaÌ„ding though of sufficient iudgement are oft deceyued wheÌ„ they sée a man of good courage enforce himself with great paine to do any thing that séemes good in itselfe as to helpe his neighbor or well to serue his master or to defende his subiects so soone as they knowe it done they straight estéeme him an honest man nothing considering why he did it either for reputatioÌ„ to be a good man or to be better recompenced than be deserued whereby he might defraude another wel deseruer or for feare of reproch if he should not do it by which it may appéere vnto vs that those works which to vs séeme best are nothing worth we must not iudge any work according to the shew but according to the cause and intent of the doer For as Aristotle saith vertue and vice consist in the intent and not in the worke Therefore we must be more carefull to beware that the shew of good deceiue vs no more thaÌ„ the apparance of euill For a masked euill is a double mischief and no euil is so dangerous as prefered well seeming goodnesse which is called hypocrisie Wherein Cicero tooke some paine in the first booke of his Offices at the end of the Chapter beginning Sed ea animi elatio c. speaking of magnaniâ—itie where he sayth that it is rashly tauntingly spokeÌ„ â–ª that we shoulde take in hande interprise any hard dangerous and worthie attempt without desire of glorie for that there are few found as he affirmeth who after they haue done any thing valiantly or worthily are not glad to be praysed estéeming this pompâ— of rurall brute a triumphant reward of their well doing But I beleue Cicero then thought of him selfe for supposing that some knew him very couetous of honour yet would séeme neble minded vertuous he would not altegither separat this desire of glory froÌ„ magnaniâ—ity The hope of prai se should incourage the euill to do well and to exercise the same by which exercise they may accustom theÌ„selues to vertue that by little little they may become good men and when they are become such the loue of vertue only will make them do well and no cause else We desire and loue many other things not for y loue of theÌ„selues but for the loue of others as money to be mery with health to be at our ease so that hauing both mony helth and wanting our ease we shuld not be satisfied But vertue is of greater value of more price with vs for she alone pleaseth vs and we desire to do well only for that it is good to do wel to none other ende Nature theÌ„ makes vs loue such things as ar good â–ª this loue by hir is so firmly fixed in vs that howsoeuer nature is corrupted altred yet is she stil inclined drawn to that which séemes to hir best this semblaÌ„ce daily foloweth the qualitie and condition of nature For as long as she is sound and not corrupted so loÌ„g good things in their perfection seeme also good and follow hir On the contrary part wheÌ„ nature is corrupted reasoÌ„ iudgemeÌ„t
court But to the â—nde it may be vnderstanded what I call seeing of the world it is not to mounte on horsebackâ— and ryde from hence to Paris and from thence to Rome from Rome to Mounte Synay from Mount Synay to seeke S. Patrikes Purgatorie and from thence to the Antipodes and so to the Canibales For to sée the worlde is not to sée many buildings or countries or to passe sundrie Seas though it be some what to the purpose and that by it maye partly be knowne the same I speake of yet I meane séeing of the world is to vnderstande the custome lyuing and maners of sundrie nations wyth their properties and faculties and the conuersation they vse one to the other And thus may we do and not trauel far for it as béeing in some famous and notable Citie wherevnto is great resorte of diuers straâ—ngers we may make a perfit impression in our mynâ—â—s of that weÌ„ sée and sometimes it is otherwise attayned vnto by reading in bookes Tâ—e proofe whereof is perceiued by sundrie wherof some haue past moste part of the worlde and mustred in all the Caâ—pes that haue bin in many yeares they an accounted to vs the platforâ—es of Castles â—arts and Churches â—he situation of 〈◊〉 the disâ—â—iption of countries and other notable things as much as is possible to â—â— tâ—ldâ— and as the eye maye at any â—iâ—â— fâ—â— others that hâ—â—s their whole life time remaynes at the Courte at London at Paris at Vâ—nice at Râ—ome at Lyons at â—ntwery and suche frequented Cities celebrated with mest resorte of people are notwithstanding very beastes and haue no more knowledge than a poore peasant whiche neuer was â—â—t of the sight of his parishe steeple sauing that they can playe on the bytte a litle better and march more delicately and stately The reason is for that the one sorte are so abashed astonied at the suddaine change of those neweities and rare deuises they see in straunge countries which seemes to alter in a momeÌ„t that the iudgement of their â—â—rightes is therby so troubled as it cannot concâ—â—â—e the perfection of any thing right where at they are so lightly moued as they resemble brainelesse fooles that run so fast through the â—â—reat they regard not what they sée where they are nor what place it is they be in And the others are so accustomed with y sight of â—ne only thing that this custome and familiarity of daily seeing it doth so weary dull their minds that they take no hée de of them 〈◊〉 〈◊〉 or accounting more of it any way at all than of that they neuer saw Hereof it is that Cicero speaketh so much in the. 11. booke de Natura DeoruÌ„ giuing this reason why the Atheistes did not acknowledge y there was but one God by his works seeing the heauens the planets stars the earth the elementes other wonderfull workes of his saying Sed assiduitate quotidiana consuetudine oculorum assuescunt animi neque admirantur neque requirunt rationes earum rerum quas semper viderunt perinde quasi nouitas ipsa nos magis quam magnitudo reruÌ„ debeat ad exquirendas causas excitare Which is to say that our senses are so dull and glutted with that our eyes doe daily see and beholde as it is no maruell to vs neither doe we consider howe it coÌ„mes to passe or howe it was made nor who is the cause as thoughe the rarenesse rather than the greatnesse or excellencie of anye thing shoulde make vs the more to wonder It is then the mynde and imagination of man onely that seeth and vnderstandeth any thing in his perfit kinde the which we should dayly sturre vp and so accustome with good purposes that it decaye or ruste not in vs wherby séeing and discerning with iudgement the maners liuing of all natioÌ„s we maye the easilier and truelyer knows ours And by the same vnderstanding come to the perfection of our vertue For the good credite and praise whereof I may boldly say and affirme that there is no easier meane nor pleasanter manner of liuing than in dure Philosophie As for the world past I list not to meddle withall nor search how the auncient Philosophers whose doctrine serues litle to our purpose found or liked it in their days But sure I am that time hathe euer since brought his alteratioÌ„ And as touching death the dissoluer of their Philosophie to expell the feare of him they haue spoken maruallously and in most of their workes haue prescribed the despising of death vnto vs yet in my opynion it coulde not but greatly greeâ—e them for the ground and foundation of theyr profession whiche is nature was cleane put out and cut off by it I reporte to Moniâ—pus in Lucian who viewed all that past the floud Acheron to bell and sawe none but that bashed and were astonied in the going in except Diogenes which did nothing but seâ—ffs and iest at all things who as he euer conteÌ„ned life so was he neuer seene fearefull of death at any time Most true it is that Socrates farre off had a good courage and séemed to despise it but when he came to the wickeâ— he chaunged coloure as well as others Let vs nowe proceede to the purpose and speake of our vertue in hir seuerall kynds by order without confusion Of Prudence or wisdome THis noble Troy wherein as I haue â—aide our vertue is seated hath foure armes or branches wherby we must ascend elimb vp vnto hir the first principal chief braunch we cal Prudence which consisteth in a skilful iudgement and knowledge of true things For it is vâ— possible that by our daily doings we can wel please the world if we know not throughly what we do From this knowledge proceedes the vnderstanding of all Artes and liberall Sciences whereby we become right Courtiers As of Musicke the playing on the 〈◊〉 the 〈◊〉 the Citrone the Harpe the Corneâ— the Flute the Virginals the Viall and other sweete musical instruments Also to daunce all maner of dauÌ„ces as the double simple braâ—les of Burgâ—nâ—e Poâ—â—owe and Champanay the baâ—e daunce the Almayne the â—allyard â–ª the 〈◊〉 and infinit others The 〈◊〉 to compose devices Postes pleasant purposes Songs Soâ—â—e to and 〈◊〉 or aâ—â—orous Lameâ— factotâ—â— in proâ—â— verse or ryme very 〈◊〉 and in â—ragie all 〈◊〉 as 〈◊〉 the languishing painâ— of a seruant 〈◊〉 in â—â—pleasure and euill â–ª â—warded of his 〈◊〉 Further it is singular good to haue some pretie sprinckled iudgement in the commoÌ„ places and practizes of all the liberall sciences chapt vp in hotâ—hpot togither out of the whiche we may still help ourselues in talke with apte deuises at assayes to haue substance and matter to treate of and encounter with all maner of things and no moâ—e Also to haue store of histories to passe the time méet for any company and with the more assured cunning to couche our credite it shall not be amisse to
THis vertue consisteth in the distributing of three things in teÌ„porall goods and this belongeth to great Lords In reuerences and honor and that is the duetie of inferiour companions and in spirituall gifts which is the office of those that are learned As touching y first the principle which we ought to regarde is to vse no liberalitie but to such as deserue it by whose meanes wée may bée accounted Philosophers â–ª of the Court and worthie of this reputation To good souldidurs and men of warre that know theyr obedience to theyr Capitaine and to such as I haue spoken of afore â–ª braue Gentlemen gallant curteous and ciuil that haue their hand neuer froÌ„ their Cap and one knée on the grounde so seruiceable so obedient â–ª with a thousande courtesies and as manys reuerences such are worthie the liberalitie of Princes And not those churlish repyners vnto whom when you haue giuen the one halfe of your goodes they will thinke styll you are beholden vnto them and by circumstaunce refuse youre courtesse to confirme the more theyr glowming grauitie and as for receyuing any honour or reuerence of them it is as muche as nothing yet will they not sticke too malaperly to checke you and say you liue â—uill and will speake to you as to theyr seruants To be beneficiall or doe good to these surly sort is euill done and is an extremitie of our vertue whiche wée call prodigalitie whereof wée maye saye with the good Ennius Benefacta male locata male facta arbitror A good turne euill bestowed is euill imployed or a pleasure done to one vnworthie is a hatefull vice The other maxime of our vertue is too measure liberalitie according to oure facultie or abilitye For none ought too gyue so muche as hee â—ee compelled to begge himselfe after yet there are some of sundrye opinions â–ª that saye withoute respecte or regarde of goodes and worldlye wealth wée shoulde not locke vp oure liberalitie for they goe and come and increase dayly and that it is better to be poore wyth honour and estimation than riche wyth villanye and reproute â–ª But I am not of theyr opinion For the Auncientes woulde not that in pleasuring of anye wée shoulde so â—nable ourâ— owne state that wée should take away the â—eane and benefit from ourselues to be able to be friendly still we must then gouerne our bounty in such sort as he doth which sheweth the way to a straunger or he that lighteth an other mans candell at his for the teacher leseth not his knowledge nor the candel his clearnesse and I thinke the grauest wisest sort of our Philosophers wil sonest agrée with me in this And further he that is falnâ— in decay although by the same he haue deserued honor is estéemed liberal yet will it be hard for him in his pouertie to continue that credite and maintayne that reputation for we ordinarily disdayne the poore and those that be in necessitie Our thirde Maxime is to ioyne liberalitie with iustice for it is neither good coÌ„mendable nor decent to be bountifull of that belongs to others and as they say of an other mans leather to cut large thongs wherein wée must consider of that wée haue spoken of Iustice that to withholde or violently too kéepe anye mans goodes from hym is no other then a gentle brauerie so that the same bée cloaked and couered wyth some likelyhoode of reason For as we haue oft sayâ— afore the semblances and apparaunces of all things cunningly couched are the pâ—yncipall supporters of oure Philosophie for suche as wée séeme suche are wée iudged here for by shiftes and some charge we may peruert iudgements and informations with cunning conueyance but this is straunge to such as haue not felt the swéetenesse thereof for we kepe this géere close in our budgets Also we ought to regarde that in the vse of liberalitie eyther wée doe the first pleasure or we acquit such good turnes and pleasures as we haue before receyued wherein when we render and restore we must not in any wise shew our selues niggards nere and sparing for those obligations of thankfulnesse are no lesse with vs than if it were in a Ciuill cause This is a great Argument to be obserued that where wée are liberall it shoulde bee done so voluntarily and with so francke a minde as the name it selfe importeth hauing regarde too consider the conclusion of euerie Diuisiâ—n to the ende the better too vse our vertue what wée are how able wée are and what they bée vppon whom wée bestowe anye bountie or pleasure eyther oure Parent Neighbour familiar or friend or any other such lyke In all the Circumstaunces there is one pretexed poynt that séemes of so greate efficacie as it were a perfite and good loue grounded on vertue whiche wée sée to be finely flourished in Gentlemen to Gentlemen and souldiers to souldiers when they are all Courtiers or of our Courtly crew wherein it is not néedfull â–ª nearely to regarde or search the occasioÌ„ causes of such friendship or friendly amitie For it sufficeth that vpon this fouÌ„dation of honestie and Courtly ciuilitie there be certaine shadowed graces and countenances of weake loue and faint fauour whiche may well be called if the terme were tollerable a fawing flatterie that tyeth them togither with mutuall curtesie Of the two other partes of Liberalitie THe other two partes of our liberalitieâ— consist in distributing and hoste wing of Dueties Honours and Reuerances â–ª whiche belongs to inferiour followers and to the good felowship of Courtly companions â–ª And as for gyuing of aduicâ— and counsell â–ª that belongs to the learned and lettered men be they superiours equalles or inferiours Touching the first they must â—arâ—fullâ— regarde that they be not sparing slanke or negligent in lowe â—ointing and humblie reuâ—rencing â–ª suche as desâ—ruâ— it â–ª For then men might call them eyther arrogant proude or ignorant neyther must they be prodigall to euery man with their salutations in words or déedes for so they may be accounted déepe dissemblers flatterers or very simple soules As for y lerned they should haue care partly enforce themselues to giue counsell to others yet not alwayes with the truth but aâ—â—ording to the appetâ—â—e and pleasure of shose they speake and giue aduice vnto for if they holde follow and affyrme their owne iudgementes and opinions howe true and good so euer they bée they shall be called obstinate fooles wilfull headstrong so they can neuer come is the perfectioÌ„ of our vertue This is very much vsed in consulting with Lawyers of our right whâ— coÌ„monly frame their councell according to the humor of the partie whoÌ„ they counsell This is not onely vsed at these dayes but in times past Cicero did the same in his pleadings as himselfe doth witnesse in his oration for Plancus In causis sayth he adhibemur vt ea dicamus non quae nostâ—a auctoritate coastituantur sed quae ex reipsa causaque due anâ—ur
slaunderouslye touched with nigardnesse or miserie Couetousnesse commonly is hated in all persons but chéefely in Princes and greate Lords to whome it is moste conuenient and seeming of all others to exercise bountie and liberalitie where otherwise the continuall taking receyuing of their right from their Subiectes without giuing dispersing and distributing agayne in processe of time they shall find themselues to haue neither tribute to receyue nor subiect to pay it For who caÌ„ better dispose of goods whiche that nobleman Plato would haue had coÌ„mon thaÌ„ those that haue them Howe shall men of vertue and valure good companions and small mates come by any parte or porâ—ion if there be not bountifull giuers following this opinion some will say and mainteyne that the riche couetous are théeues in making that pryuate their proper owne which shoulde bée common to all men It is not then without cause that this vice is so much hated of vs banished from our coÌ„pany wherein there is nothing so displeasant as not to be glad and willing to doe pleasure And therefore howe much the infamy of it is greate so much the rather should we withdrawe our selues and shunne the chaunce of such extremities eueÌ„ with y lesse of our goods or rather as I haue sayd to be reputed prodigall For the prodigall are more excusable without coÌ„parisoÌ„ in our vertue then the couetous And if we will well consider of it we shall finde none so prodigall therfore the more reprouable as the auaricious For what may be greater prodigalitie than to gather togither and laye vp the goods of this commonaltie and to take away from a coÌ„mon wealth the faculty to vse it by that meane to lose it and as it is sayde cast it into the Sea for if the goods of a myser bée not loste from the profiting of a commoÌ„ wealth at the least for his lyfe I cannot tell what may bee accompted more lost For hee pleasureth his friendes and benefiteth himselfe as much with that he hath as with that he hath not and his riches are to him as to others no riches at all â–ª Wherby it is spoken Tam deest auaro quod habet quà m quod non habet The auaricious hath no lesse neede of that he hath than of that he hath not Then if his goods serue too no purpose neyther too himselfe nor in the fellowshippe of men we muste accompt it loste and béeing loste wée may cleerelie perceyue that the auaricious and miser is the true and perfite prodigall But to the end we will not séeme to allowe vnmeasurable expeÌ„ces we will giue bouÌ„ds confines and limits to liberalitie Cicero in his offices sayth We ought not to gyue any thing except it be either profitable or necessarie So that profit and necessity be the two bounds of this vertue which ouerpassed any way we become preseÌ„tly prodigall But truly if we should thus strictly coÌ„prehend all we sâ—al make most part of our courtiers the best praised wilfull wasters whoÌ„ we not withstaÌ„ding esteme very wise For not only those which coÌ„sume their welth or make soÌ„times magnificencie without profite cause or necessitie are not alone pronounced prodigall But this vnquenche able heate and vnsatiable desire of glory the whiche withoute all iudgemente and consideration constraynes them to doe it is honest â—â—d commeth of so good a nature that there is attributed vnto them a vertue more greate than liberalitie which is called Magnificencie wherof comes this tytle so excellent of magnicall And moste truelye when the intention and good wyll of any person dothe fynde and féele that whiche hee doothe good or euill suche magnificencie is muche to bee praysed proceeding from â—o greate a loue of oure vertue and from suche affection too pleasure others that they haue no leysure too thinke of nor consydâ—r all the maximes and circumstances the whiche ferupulouslye the Auncientes woulde haue vs obserue and kéepe in this liberalitie And further wée that doe long looke or muche muse on things secrete and hydden but regarding the superficiall parte and the outwarde appearance of theyr déedes séeing that by suche magnificencie they shewe them selues of minde the liberalleste that maye bée not considering the vtilitye profite or necessitie cunningly couched and well couered ouer howe can we but iudge of such people all good and all honor leaue we theÌ„ that same Valerie the great talker of liberalitie when he sayth that the two fountains from whence she coÌ„mes is true iudgemente and honest good will for the ardent affection and hote desire to be praysed of all men can not discerne this nor will not be so scrupulous to consider of circumstances so farre off Let vs compare in semblable cases the mutuall loue betwéen the father and his childreÌ„ and we shall sée sometime the feruencie therof to be so great that without consideration meaning them well they doe marre and spoyle them not hauing their iudgement certaine by reason of this ouermuch affection to discerne what is good or euill for them Is such loue and friendship to be blamed with vs Is it not true affection yes verely although some others call it a cockering So that if any will nearer regard the profit of the one or the other if this amitie do not earnestly appeare therein it can not be perfit Euen so let vs iudge of the magnificall man who if he should consider with himselfe how profitable it were for him to do that he determineth would they not say his deliberation smelt of miser is and how he had great â—â—are to lose that he meanâ— to lay out It is not at this time only or in these dayes y our vertue hath bin so measured For do not the noble ancient Romains glorie to be atrbuÌ„ted magnificall Was it neede full or profitable to cut mountaines and to make of 〈◊〉 in the sâ—a a fyrme lande Was it requisit euerie morning to â—â—â— that came sayd god morâ— ow my Lorde to giue and distribute such great sâ—â—mes of money as they did whereof â—â—â—â—â—all doth well report What should I speake particularly of Pompe of the Thâ—aters the Triumphant Gates and Temples that he builded Is not the magnificâ—ncie of 〈◊〉 knowne by his â—umpâ—uâ—â—s gardens and galleries For this cause onely we haue them as a president of perpetuall memorie and there is none of our Philosophers that dothe not with great diligence endeuer hym sâ—â—â—e to imitate and followe them chiefly in thâ—yr Antiquities The honour of the Romaines was so great for theyr haught courages and magnificall myndes as all Italie is yet proud of it And if we maye after them speake of oure selues shall we not fynde among vs in our tyme some whose sumptuous expenses haue gayned them great â—ame Let vs consider of the noble doctors and professed masters in our Philosophie whom we haue before our eyes for example whom we must followe and allowe in all whose authoritie ought to satisfie vs for reason as
be hard and wearisome vnto vs I say this meaning to speak of magnanimitie whâ—â—h is the same that makes vs so strong assuâ—ed that nothing in the world be it neuer so deficile or difficate can force or driue our 〈◊〉 to declyne from the way of vertue It is not then without cause called Magnanimitie and those that professe it and embrace it magnificall which is to say of a noble bountifull and honorable hart For what greater excellencie can the spirite possesse or eâ—idye tâ—an to be still accompanied with 〈◊〉 〈◊〉 like it selfe â–ª And for any accident inconuenience or misfortune that shall happen not to be troubled or vnquieted but so to remayne and abyde euer firme and constant One great argument of the precious value of this vertue is that amongst all other things which are common as well to man as to woman this is only made proper and incident to men and contrari wise sicklenesse and inconstancie to women Of the which coÌ„mon opinion many men are proud and so content â–ª that for this cause alone they suppose the better of themselues and will be accounted wise disâ—ayning and contemning to heare the argumente of a woman as though she were a brutishe and vnreasonable creature condemning their sundrâ—e follies as subduers and vangâ—ishers of reason in themselues when such defectes of nature be in both the one and the other The daughter of Hortensiuâ— a Romaine Orator hath by hir singular vertues well moued that women are capable of reason â–ª â—owe he it â–ª that by meane of a naturall â–ª weakenesse which is féebled in them for want of instructions and doctriâ—es they haue not the vse of it so familiarly Man chalenging magnanimitie then as proper to him selfe shoulde â—anot estéeme it a great iniuris â–ª that be should be so delicate effeminate variable and inconstant If we shoulde see a man marche through the streate at noone dayes in the habites and attire of a woman woulde not the world mocke him And yet to knowe a man without the same outward shew and appearance to be a woman in déede as was Hermaphrodites there is nothing sayde of hym Wherfore do we reproue Hercules when he shrouded himselfe among handmaydes but onely for that he left his manly courage and yelded to womanly weakenesse with the which attire he could neuer frame himselfe to any thing or other purpose but to beare the distaffe It is not poâ—â—ible for those who haue then spirites weake and féeble in following this vertue to attaine good renowme or â—â—e any valiaunt aâ—e of value what countenance or braucrie â—o euer they make This is she answere that Helen made to Paris when he persuaded hir to go to Troy with him and to feare nothing vaunting him selfe to be the valiaâ—ntest and noblest warriour in the worlde She séeing him so lapt and linâ—kt in loue and enchaunted so farre from that he would séeme or professed â–ª that he had no more the countenaunce of 〈◊〉 saâ— de to him â–ª Quod bene te iactes fortia facta recenses a verbis facies dissidet ista tuis Aptamagis Vâ—neri quam sunt tua corpora Martâ— bella gerant alij â—u Pari semper ama For that in brauerie you your maritall deeds recyte The truth is thus that from your wordes your features differs quite For Venus fitter then than Mars doth seeme to be â–ª Loue Paris and let men of force go fight in fielde forthee I would gladly esteeme and regarde loue if it were not the ground and cause of all this euill and that it woulde not force and constraine the courage of man to serue and become vassall to feminine fragilitié or would prayse greatly women if they loued more and delighted more in the vertues of theyr friendes and louers rather than in a forte of counterfet curiosities But the doctrine of this great Courtisane in his Art of loue can not lie Parua leues capiunt animos Houering myndes haue no hold and light spirites are best pleased with trifling follies There is nothing more vndecent or vnsitting to a man than to be no man I knowe notwithstanding ouâ— Philosophie and that good grace whereof we will speake heereafter will not suffer vs that among women we shoulde be still Platons nor likewise haue vs in euery place to gouern our selues as it were still in the companie oâ— women The considerations of the circumstances as of the time the place the persons and others which is proper to prudence will kéepe vs from this euill wherein it is necessarie to haue this good grace And the larglier to treate of this kynde to the ende more clearely to shewe what she is we must repeate the same so oft spoken of afore that the end of all our Philosophie and vertue that is to liue according to the manner of the Court is honour and good reputation without the which I sée nothing that should so much stir or prouoke vs to great trauell and so tormeÌ„t vs in this world as that For as Cicero faith which was not still Academious Nullam aliam periculorum laboâ—um mercedem â–ª virtus desiderat quà m laudis gloriae qua quadetractatâ— quid est quod in hoc breuissimo vitae curriculo tammiserènos exerceamus Vertue will haue no other recompence for hir paines and dangers than praise and honor without the which why should we endeuer so great trauell in this short and fleeting time of our most wâ—etched and unhappie life Leaue therefore such as speake otherwise of Vertue Séeing honor then is the butte and marke whervnto the Sages tended their desire and the only cause that makes man happy should we not coÌ„temne all neglect despise forsake all other things to come to this Yes truely Beholde here the definition of our Magnanimitie to do good to parent or friende further than the same is honorable vnto vs And to feare no daunger be it neuer so greate that shoulde hinder any actions whereby it maye attaine to this perfection By this I meane not that no payne should be takeÌ„ to get goods or that we should not vse our pleasure or reuerence our parents entertaine our friends â–ª loue God and hate the Diuell But I saye and affirme that if any of these be to hinder or lesse our honour we shoulde leaue them and not regarde them for that man is not magnifycall that preferreth the slendes pleasure of suche small tryâ—â—â—ng thyngs to the great value and â—yches of honour In this the Romaines excelled whose haughtie heartes and loftie courages so muche imprinted this vertue in the myndes and spyrites of all the Countrie that yet to this daye to theyr posteritie it is a great pleasure and glorye as it maye easilye be 〈◊〉 by theâ—â—â—ounâ—â—naunces that smelleth still of libertie a contemning of all thinges a desyre to atchieue vertuous actes and an vncredible patience There is no iudgemente of the affections and inward dispositions of anye more certayne than by the outwarde
coÌ„câ—â—ed in imagination â–ª than set forth â–ª in wryting we will after him declare that little we knowe as well by wryting as by experience And to the end thâ—â— the difference â–ª betwene Ciuilitie and good grace â–ª 〈◊〉 be discerned and vnderstanded â–ª All causes prâ—â—eeding from the vertues before mentioned 〈◊〉 Ciuill actions though they aâ—e 〈…〉 to all persones for the vse â—â—everie 〈◊〉 tion shoulde be digested and moderated according to the circumstances This agreement and good grace commes of ciuilitie and honestie whereby we knowe that nothing shoulde precisely be called good grace vnlesse it be honest â–ª And honestie shoulde be measured according to our vertues before shewed Notwithstanding oftentimes abusing the terme we attribute it to villanous and dishonest actes â–ª as when we say that a theft or pickâ—ric is done with a good grace when the frâ—â—bes â—â—â—â—els and subtilties of théeues and theeuing is well obserued Cicero sayeth there are two kindes of good graces one speciall whiche 〈◊〉 〈◊〉 〈◊〉 to euery one of the vertue 〈◊〉 as that which we 〈◊〉 doth smell or taste of any particular vertue The other generall proceeding from all the vertues which is a certayne framing and agreeing â—◠〈◊〉 〈◊〉 to the pleesing of the worlde where of we now speake Wherby we may perteyâ—â— and iudge that they are much abâ—sed are not of the number of our Philosophers that will euer haue their countenance 〈◊〉 〈◊〉 of great vnderstanding â–ª and also they that will not make other 〈◊〉 or 〈◊〉 but as magnificall and liberall For 〈◊〉 chéere and our countenaunce must tast of Prudence Justice Magnanimitie aboue all of Temperance or Modestie Of the which foure so assembled and vnited is perfitely séene and proued to come a good grace Where are nowe out lâ—stie youthes that are so liuely and braue and take so great payne to be gallant that speake friendlye marche delicately and looke loftily â–ª counterfeyâ—ing countenances in all and supposing by this to haue a good grace and yet are meerly ignorant of our vertues whereof that good grace springeth Then these pleasant apparances that proceede from the honest actes of good Courtiers is this good grace which cannot be deuided 〈◊〉 〈◊〉 from 〈◊〉 vertue nor our vertue from hir And wherein is so great force to come to this perfection of honour as nothing more so that you may see our Gentlemen to â—aâ—e moâ—â— honor and reputation among Citizens and Marchants and conâ—ent them better with their borrowing persuasions than any of these rude and rustickes can do with giftes Socrates the fiâ—st morall Philosopher gaue one precepte among others whereby wee might easily come to honour â–ª which is that we should not maske or disguise our selues and that we shoulde be ashamed to séeme otherwise in déed than we are For sayth he when any shewe themselues other than they be it is a playne argument they are of no value And further their sayning and ypocrisie cannot but be spyed For glorie gotten in such subtile sorte will perishe And there is nothing so finely feyned cunningly couched nor craftily couered but time will reueale the same and all causes conueyed by dissimulation are subiect to tyme and are of substance like white blossomes wheras true vertue encreaseth dayly and groweth with time to immortall perfection To the ende that this appeare not contrarie to that we haue sâ—yde of Dissimulation which we affirm to be of so great force in our Philosophie we muste better vnderstande the sentence of Socrates for we followe him in this and his opinion is verie good True it is that he that sheweth himselfe other than he is indéede dissembleth and he that dissembleth sheweth himselfe otherwise than he is But we must consider the ende of dissimulation which will agree with vs easily Socrates forbiddâ—s such masking and general 〈◊〉 by cause â—e shoulde not appeere to be others thaâ— we are and we also allowe the sâ—onâ— â–ª For it wâ—re very foolish and rashly spoken to say that a Gentlemen Courtier hathe a minde to be séene or accounted too shew him selfe contrarie to that he séemeth or to doe any thing to that ende But Socrates letteth vs not that hauing no desire to shew ourselues contrarie to that we would be estéemed notwithstanding we dissemble and accommodate our selues to the imperfections of euerie one when the same doth present vs daunger and is preiudiciall vnto vs For such dissembling is not euill and in it is neyther deceyte nor fraude but all good fayth as it were done not of purpose to shewe our selues otherwise than we be but to the ende to please the worlde Himselfe doeth serue vs for example for although he was euer like vnto himself constant and not variable and desirous not to be séene other than he séemed yet was he the greatest dissembler in the worlde It is therefore worthie great prayse to moderate our affections that they appeare not any way to others and so to dissemble and accommodate oure selues to euerie one For this is an easie meane to wynne and drawe to vs the good willes of all men whereof commeth honor and reputation And although somtimes in dissimulation is founde an euill intent as in those that vnder their fayre and fawning chéere doe couertly hyde hatred yet for all that they doe not leaue to be good men and vertuous so that theyr euill will appeare not too much for it sufficeth to vs if the means â—e good vnder the which he that deceyueth his companion most cunningly and subtlely is most wyse We sée the lyke in loue which is a place where oure vertue and god grace is moste allowed and best proued as wée haue sayde And is not then this dissimulation requisite and necessarie to gayne by the deceyuing of one another as Ouid maketh mention in his thirde Booke de arte 〈◊〉 Saepe virifallunt tenere non saepè puellâ— Paucaque si queras crimina fraudis habent Gâ—ile is most part graft in men in maydens rare to finde Most maydes are full of fayth most men haue fayth resignde And further Non tamen expositas mensa deprendat Amator Pyxidas ars facâ—em dissimulâ—ta iuuet In place when thou thy mystresse spyes hir best to please â—hy countenance frame The easiest arte to beare hir eyes well to dissemble is the same Sometimes we must dissemble to blind the worlde and to shadowe our hote affections with colde regarde and countenances or otherwise as Helen admonished Paris fearing least his loue should be suspected which he made to hir in the absence of hir husband Menelaus when she cunningly counselled him saying At tu dissimula nisi tu desistere mauis Sed cur desistas dissimulare licet Vnlesse thou minde to ceasse dissemble thou therefore But why shouldest thou now stint thy sute thou canst dissemble sore And on the contrarie to be open and simple is méete for beastes and ydiotes for this presumption being still among vs that is euery one to deceyue