conueniensque a stedfast and a conuenient affection of the mind makinge them commendable in whome it persisteth But of Aristotle it is defined Habitus animi iudicio susceptus in mediocritate positus A custome of the minde enterprised through reason situated in mediocritie In these definitions this worde Constans expoundeth what manner of thinge Habitus is that wee vnderstand him to be procured through vse and exercise That it is saide Ratione susceptus enterprised or receiued through reason that is to wit through election or aduise that signifieth that the operation of vertue is voluntarie That it is called Habitus animi a custom of the minde that doth commonstrate the habitacle of vertue That it is in mediocritate positus placed in a competent degree that is expressed in these wordes of Horace ¶ Vertue is a meane in middes degree Closde in both sides as thou mayst see That we may conceiue all vertues to be made moderated by a certaine measurable rate which should be approued of wise persons and skilfull in many cases and good But when we affirme that the operacion of vertue is voluntary either taken in hande through a frée Iudgement that is to be considered that we being furthered by the secret benefite of God and succoure of the holy Ghoste withoute whom wée are of strength to worke nothing obaying the right sentence of the minde indeuoring with voluntarie will may procure the perfection of vertue through diligence and frequent vse For these be the two principall efficient causes of vertue a minde iudgyng rightly and a will obeiyng him which iudgeth and commaundeth not amisse Whiche yet are very much succoured through learnynge the which may make brightsom the vnderstandynge of those sentences who are within vs by nature and the light geuē of God oftentimes obscured throughe wonderfull darkenesse as the booke of holy Scripture conteining the .x. Commaundementes and through an encouragyng of natiue procliuitie through Discipline or obseruacion of manners and peinfulnesse in gouernynge operacions as the shūning of Idlenesse and of these thinges which minister an occasiō of offending Plato writeth in his booke Meno vertue to be geuen of God not to be ingendred in vs of nature as the Stoikes would neither to consist only by practise as the Peripatetikes reported Certes it is to bee thought that true vertues do not chaunce vnlesse through a celestiall benefite that also there be other some with lesse peines to be mollified of nature notwithstandinge to be ratified by reason and custome Touchynge viciousnesse there is no doubte that it is voluntarie Very aptly then it seemeth to be graunted that humaine operations are without compulsion and that all vertues and vices are voluntary For what is done by coaction that meriteth neither prayse nor disprayse but is esteemed worthy of forgeuenesse Vertue is sundred of others into two partes Iustice Fortitude and of others into un Prudence Iustice Fortitude and Temperaunce Some suppose vertue as the whole to consist of members whiche beynge applied to sundry actions may be of efficacie to constitute diuers fourmes whereas of all one perfect vertue may be absolued neither is there any one of them foure vertues whiche may want the felowship of the residew Aristotle in only prudencie supporteth all vertues to be knitted together Wee approuynge the diuision of olde Philosophers will distribute vertue into them foure braunces whiche euen now wee haue placed of whom the first doth gouerne the intelligence the rest the wil to which may be annected whatsoeuer vertue els where may be traced out And first and formost we will minister talke of Prudencie in whose rehersall also Domestical and Politique affaires shall compendiouslye be remembred which hereafter if we shal thinke good shall be debated more at large Plato of these foure vertues doth name some perfecte who haue fired there restynge places in the minde of whiche suche is the societie emonge them that one being taken away all do fall vnto corruption but some vnperfecte of which certaine others being exempted notwithstandinge maye bee able to remaine Ther is an other particion of Vertues by which they are diuided into politike Purgatory and of the soule clensed and into them as are like Paternes and examples which Macrobius dooth copiously depainte in the eight Chapiter of his former booke of Commentaries on the dreame of Scipio The firste Salomon teacheth in his Prouerbs the others wee reade in Ecclesiastes the third in the Ballets the fourth in god The politique do rule humayn life eke maintayne the outward society of life The Purgatory doo scoure the spots of the soules and do contend vnto victory But the vertues of the soule clensed are collocated in him which the vices now quite troden vnder foote doth constantly perseuer in the loue of vertues which S. Augustine when as he confirmed the other three did not alow They are commonly termed Exemplares paterus and examples which are as it were Ideae as the Greekes do call them or els fourms and figures in the diuine mind sith God is the counterpaine of all good thinges Vertue is defined of Cicero as it is declared somtimes Recta racio a right reason somtimes Natura in se perfecta ad sumum perducta a nature sounde in it selfe and brought vnto the vtmost Otherwhiles Rationis perfectio a perfection of reason which definition Seneca imitatinge doth◠recorde Vertue is none other than an vpright reason vnto which as a rule all the doinges of life are directed And feately euery Originall of vertue proceedeth from perfect reason neither is vertue any other thing then as Cicero minionly descriueth a right affection of the minde from whom as it were from som Fountaine all vndefyled operations which are nominated dewties do proceede of which Cicero hath excellently written And thus I suppose it bee vnderstanded because manie haue affirmed that ther is one onely vertue that perdie there is one office either an action appointed to euery man of vprighte reason which accordinge to the multiplicity of the mater which it handleth inclined to sundrie affayres may procreat these foure vertues which we haue remembred aboue For ther is in very déede onely one perfect affection of the minde the mother of all vertues whose chaungeable appellations bee Prudence Iustice Fortitude Temperaunce of whiche wee will reason in order if first wee shall géeue this in Lesson not onely these whiche are called the giftes of the holy Ghoste but likewise all true vertues as Plato deuoutely supposed in that Dialogue which I haue recited afore to chaunce vnto vs by no meanes vnles by an heauenly benefite vndoubtedly if we embrace the goodnesses of God and labour to attaine to the ende hee beinge oure guide Of Prudencie Cap. xij PRudencie as it weare the Maistresse and iudge of other vertues of which none can be destitute is fitly placed in the first degree as the Capitaine of operacions and the science of liuing which is defined of Cicero the experience of desiring
ought to deuyse to encrease her goods ought to keepe that with sobernesse whiche is gotten with the toyle of her husband The children ought to reuerence their parentes they ought to loue them as God him selfe hath coÌ„maunded they ought to honour them they ought willingly to execute their coÌ„maundements they ought to be obedient to them in all respectes they ought likewise to obey their schole masters which are the instructours of the minde as it were second parents For they both are charged with one thing to trayne vp youthe vertuously They ought to apply the studies appoynted them they should eschew idlenesse and pleasure before the rest as pernicious plagues they ought to reuerence their elders and magistrates as well spirituall as temporall and the honest persons and discreete But they ought to esteeme those with a certayne principal good will of whom both their vtteraunce and harte are decked with right excellent sciences vnto all humanitie The seruantes ought to be obedient and faithfull to their maysters herkenyng to their precept and alwaies bent to finish their commaundement they ought to haue in reuerence loue their maisters as their parentes they ought to be thriftie appayde with a moderate liuing and requisite apparel thei ought willyngly to enlarge the riches of their maysters they ought to steale nothyng priuily They ought paciently to suffer their mayster if he shal be more curious than needeth if he shal be more easie to please they may not neglecte him Whether it be leiful for Christians to haue bondemen and whether any may be bondmen by nature which thing Aristotle alloweth I leaue to be discussed of others Of Politike gouernance Cap. xiiij EVen as a Family consisteth of particuler men so doth a City of many Families of which presently we will debate In a common weale wel to be gouerned Prudencie is cheefely tried withoute which no societie of man can be ruled Politike gouernaunce or els a weale Publike is defined of Plutarchus in his booke De tribus Reipub. generibus a state and order of a Citie to be obserued in ruling of matters This Ciuill wisdom prescribeth the actions of Citizens eke is altogether occupied in defendinge the societie of man as in the matter which it hath taken in hand to be reasoned vpon and hath that scope propounded vnto her selfe that the weale publik may be discretly handled and that prouision may be made for the sauegard of the inhabitantes Aristotle gaue this difference betwixt a Family and a common wealth that in the common wealthe there shoulde be an equalitie of prerogatiue by which the highest shoulde be valued with the lowe But in the houshold the Maister should haue the Empire of a King ouer his children and Seruauntes as his Subiectes amonge whom the like equality can not be Of common weales sixe fourmes are recited three good which the prince the Nobilitie and the commens do minister iustfully and conueniently for for the general profite of the whole Citie and so many wicked which the Tiraunte and the bande of a fewe and the â—eane people do gouern as their owne â—st impelleth them haling all thinges â—o their proper behoofe There appeaâ—eth no Citie of any nation which may â—ot be referred to some of these That Common weale whiche consisteth of them three whiche are esteemed good Cicero in his bookes De Repub supposeth to be best by reason it is more excelent more profitable and of lenger perpetuitie than the rest Amonge the Romanes after the kynges expelled out of their Realmes euen vnto Iulius and Augustus Respub Democratica the fourme of the coÌ„mon wealth where the people had authoritie without any other state seemeth to haue ben so tempred with a certaine moderation of the kyngdome of Aristocratia whiche is a state of a Weale publike where many rule that are moste worthie in vertue and prowesse that a certaine Princely maiestie did excell in the Consuls Aristocraria in the senators Democratia in the Tribunes of the common sorte but the cheefest power was in the possession of the people Now a princely Monarchy ratified by the aduice of prudente Peeres and Sauced with vnremoouable decrées appeareth worthelie to be aduaunced before al others for coÌ„modity and quietnesse especialy sithens not by election but throughe a certaine Heauenlie prouidence Realmes are transported to the Children of Kinges Princes generated through the Lawe of bloud beinge the successours of their Parents or vnto the next of aliaunce Because perdy a Citie consisteth of the multitude of Cittizens leadinge their liues vprightly let vs manifest what ones they ought to be He is to be named a good Citizen of his countrie who being trimmed with ciuill vertues and espicially with Iustice and Fortitude whom Prudence and Temperaunce do moderate may be able to perfourme very well not only Domestical and familier offices but also Publike both at home and in warre There is neede of common Schoolemaisters bothe honest and lerned to declare vertues through whose trauel Children gaily instituted from their youth may depart exquisite in honesty and Godlinesse and through the knowledge of most excellent matters become profitable members to their countrie If so be the riches of the Parentes may not beare that their Children by leasure may be enriched with liberall studies the next remedie is that they be learned som kinde of occupacion whereby they may get their liuing Ydlenesse and pleasure verely are diligently to be shunned of all men Alwaies studie and an honeste and commodious exercise bothe of the minde and body is to be required By al meanes possible it is to be laboured of all good citizens but principally of the Parents and instructours that by reason children and youthstate can easilie imitate any thinge they may lighten them in the purity of life and may be a paterne of vertu to their younger Let euery occasion of trespassyng as much as habilitie will geue leaue be taken away Let the enticementes of concupiscence and wantonnesse be remoued Let obedience be exhibited to the magistrate if he be good As to the father of the country vnto whom authoritie is geuen from aboue But if he be ill let him pacienly be suffered and without sedicion modestly and meekely be admonished of his duty Let the Lawes be obserued Let Religion cheefely be reuerenced Let peace and concord be kept among the Citizens Let euery cause of discord be eschewed Let euery manne haue a respect to his owne businesse Neither let any man giue him selfe to beare Office in the common weale vnlesse he be called Let rest alwaies be soughte for Let pencions be paide Let the countrey be most deare to euery man for whom a good Citezen shall not feare to die if neede shall require For the cheefest loue next vnto God is due to the Countrey and to the Magistrate the next to the Parentes and kinsfulke the third to the Citizens linked or vnited together through the commonnesse of Lawe Let Foriners or Straungers peruse their
businesse nor let them be ouer inqisitiue in other mens affaires Let them behaue them elues modestly It is the charge of a magistrate to gouerne the weale publike wittily to vse them moderately and warily ouer whom he beareth rule whiche he cannot absolue vnlesse he be of an honest minde and good iudgement as a wyse and prudent man to mainteyne the lawes that they may be obserued to the whiche also he himselfe shall obey To behaue himself decently accordyng to the dignitie of state which he hath put on courteously modestly iustly not filthely not couetously not proudely not waiwardly not cruelly to geue vpright sentence to al men to minister no rigorousnesse or parcialitie to extende clemencie sharpenesse and equitie in castigations and punishments lesse he shuld chastice some more sharply others more softly which are accused of one matter except any thyng interrupt that may inforce him so to worke agaynst his will After one fashion to care for all the Citezens both riche and poore noble and base to thinke himself to be the father of the common wealth to purney thinges behoueable for the Citie as Corne if by chaunce scarcitie and dearth of grayne should be feared as other thynges of whiche there shal be néede in the extremities of the common wealth And then next to haue an especiall regarde of the poore when as necessitie greatly oppresseth chiefly a coÌ„mon penury what one is the pouertie of corne It shall be his parte to intertayne straungers and alians and pilgrimes freendly and fauorably lesse the citie should be il spoken of among foren Nations To conclude it lieth in him to referre all his cogitations to the sauegard of the common wealth to attende vpon her profits and vtilities especially to cherish euery where the dignitie and reputation thereof And because â—ne cannot sustaine all the dueties it is expedient that diuers magistrates vndertake diuers offices of which al notwithstanding there ought to be the like studie to tender the profits of the citezens and more earnestly to seeke for the commoditie and safegard of them than their owne If so fortune serue that battell is to be waged whereas nothynge more pernicious than it can â—e inspired of God into the common â—ealth Let that of Terence be borne â—way Consilio omnia prius experiri â—uain armis saprentem decet It becommeth a wyse man first to assault all thinges with aduise than with dent of sworde If the daunger cannot be with holden which is threatned all men wee must geue the onset prudently and we must repell it valiauntly yet no battel is to be enterprised but that whiche is iust to execute the which wel an earâ—…est preparacion is to be taken in hand stoute Champions are to be sought for and skilful of Marcial feates nor strong men only but also witty and Politike Souldiars must be sought out speedely and a choise is to be gathered of them Argent is to be Coyned which truly is termed Nemus belli the sinew of warfare The Souldiars are to be kept in office vnto whom that he may appeare to â—ear the maistry wage is to be attributed at due time And chary heede is to be had that they spoyle not them whom they are hyred to protect which is sufficiently and more than inough experimented by the olde complaynt bothe of countrie men and Citizens what a cruell and lothsome a thynge it is to the miserable comminaltie It is not meete that a Magistrate be altogether rude and vnskilful of chiualry And although at these daies there is a far contrary facion of waging Battel than in auncient times by reason of the new inuencion of Hellish fire yet the booke of Marcial policy shal auaile very greatly as of Flanius vegetius Iulius Frontinus Aliâ—nus and such like throughe perusing of which a greate knowledge of warfare shal be procured the which is to be confirmed by the experience of olde and sturdy Souldiars which haue been present at sundry Skirmishes and of stout and Prudente Capitaines which haue learned warlike prowesse through long practise who would doubte it to becom moste absolute Neither doth this science appeare lesse conducible to the Citie than Sage wisdome or whatsoeuer crafte there is commodious for life For wheras ther be three sortes of men in the common wealthe as officers which should rule wel and iustly as Capitaines Souldioures which should faithfully and valiauntly defend as artificers bothe of comlie and vndecente disciplines which should aide the necessary and profitable trades Yet vnto al them ought there to be a like indeuoure to maintaine the weale Publike with amiable agreement And thus muche in Politike Prudence to be considered Of Vices contrary to vvisdom Cap. xv IGnoraunce is a vice coÌ„trary to wisdom who likewise after a contrary sort may be defined An vnskilfulnesse to discerne good and euill thinges or els to out finde the truth or to determine what is to be doone or what is to be left of This is a common plague to all vices as prudencie to vertues because no vertue can want the aduise of wisdom and euery vniust and sluggish and vntemperate person the same ought to be called vnwise The companions of imprudence be the errour of the mynde and temeritie repugnant to perfect iudgement and the foolysh person attributeth much vnto Fortune whom he reuerenceth as a Goddesse where as he vseth not reason and counsell and yelding his good will to affections doeth commonly admit those thynges of which afterwardes he repenteth or els coÌ„trarywise through cowardlynesse and negligence neither regardeth his children nor wife and kepeth no instruction in his householde and no kinde of authoritie If suche a Magistrate shal be in the weale publike the wicked will suppose that a licence is ministred vnto them to treade amisse if there be suche a Capitayne the Souldiours will become dastardes yea and they whom he reteyned valiaunt what manner of felowes Scipio Amilianus founde before the destruction of Numantia whom he reduced to theyr antique manlinesse Marciall discipline restored and ouerslipped no occasion of any worthy feate to be practised Wilinesse verely is a vice whiche with a certaine cloke of vertu deludeth the vncircumspect which sith it purposeth not to trauell for the truthe it can not be called wisdom but a suttell and a Foxlike counterfaiter of Prudencie who yet somewhiles is compted a vertue if it be wrested vnto a commodious ende But the partes and operations of Prudence beyng perceiued it shall not be a perplexed businesse to vndermine the contrarie Notwithstandynge wee must be very wary that vices do not deceiue vs whiche appeare to counterfet vertue Doubtlesse vertue her selfe is a mediocritie welnie betwixt two extremes but of whiche th one is a manifest dice and is apertly perceiued as when ignorance is set against wisdom wrong against Iustice cowardnesse agaynst Fortitude Intemperance agaynst Temperaunce Couetousnesse against Liberalitie But the other because he is a vice cousin germain to Vertue is not so
easely espied as when craftinesse or subtiltie is gaiged agaynst wisedome cruelty against Iustice lewdhardinesse agaynst manlinesse an outragiousnesse in despising of pleasures agaynst temperance Prodigalitie against liberalitie Obstinacy agaynst perseuerance For as Ouide saies And mischiefes are of kinne to good for vnder that deceiptfull weede Vertue oftetimes hath borne the checke for vices rootes who bringe the seede Of Iustice Cap. xvi CIcero calleth Iustice Dominam ommum reginam virtutum The Lady and Princesse of al vertues and defines it a perfection of the minde whiche the common vtilitie beyng maintened yeldeth to euery one his statelinesse and he calleth it an affection of the minde whiche geueth to eche one his due and defendeth the societie of humain felowship bountifully and egally Moreouer it is discribed of the same author An euenesse geuynge euery one his right accordyng to the dignitie and desert of euery person Aristotle calleth it an affection of the minde wherby men are fit to worke iustfully and by whiche both they will and do such thinges as be rightful after the same sorte we may manifest iniustice by which men exercise wronge and are voluntarily inforced to vnlawfull matters The Lawiers terme it a constant and a perpetuall will ministryng to euery man his right For Iustice is conuersant in distribution of equitie as in the mattier that the equalitie whiche the law doth procreate may be preserued There be vices repugnant to euery one to this iniustice to the other iniurie To Fortitude and Temperance more Nothing is more expedient than this vertu to mainteyne the societie of humaine kinde nothing more agreable to nature who hath fashioned vs vnto al humanity and natural beneuolence If so be wee are borne for this felowship as mini-only Cicero confirmeth in his first bake De legibus we must confesse that we in like case are ingendred for Iustice with out whiche that societie and felowship cannot consiste and that the same is naturally engraffed in vs as a Torche caried before one to work rightful matters to eschew the contrarie through the opinion of vndeceiuable reason geuen by the consent and benefit of God whiche if it be ratified with the vse of operation then at length a custome a perfection of vertue shal be procured wherof Nature hath geuen as it were litle sparkes Touchyng that which is called in question concerning the mediocritie of Iustice she is verely as Aristotle deemeth a meane but she is placed betwixt both extremities after another sorte than the residue of the vertues Morall who is referred vnto right and euennesse in preseruacion of which she is conuersante euen as iniustice and iniurie the disquieter of egall dealing and rightfulnesse is busied in vnequalitie Of the partes of Iustice Cap. xvij THE partes of Iustice be two the one common and vniuersall which is occupied in preseruacion of the right of humane societie and it considereth a common good and learneth vs to reuerence right and equity the other priuate which is verified in restoring to euery man what is duetiful And this is double One which reteineth equality in fourmes of choppinge and chaunging together and in affaires which vsually is called Commutatiua Another which is occupied in distribution of honoures accordinge to ech mans worthines which they tearme Distributiuam The charge of common Iustice is to maintaine law and equitie whervpon he is called a iust manne who sheweth him selfe obedient to all customs Law is defined of Cicero a reason engraffed of nature whiche commaundeth those thinges which are to be taken in hand and forbiddeth the contrary And in like sorte a right reason and deriued from the mighte of the Gods charging such matters as are honest disanulling the contrary Hether all decrées may be referred statutes manners ordinaunces expedient for the sauegarde of the weale publike in obseruing of which Iustice is tried in violating of which iniustice Equitie coupleth her selfe to the law who folowinge the righte sentence of reason doth gouerne the lawe written and as the worthiest interpretoure of al lawes doth wittily asswage rigorous sharpenesse according to the place oportunity and dispositions of men That member of priuate Iustice which is Tituled Distributiua perteaneth cheefly vnto magistrates who not only is occupied in grauntinge Offices and rewardes but also in appointinge punishments that with an equal lawe the citizens may be ruled both the vertuous beneficed and the naughty corrected This perdie is the charge of a Magistrate but the intelligence of this vertue is necessarie for all men that euery man may vnderstande his place whiche he should keepe in the common wealth and the dutie whiche he should execute and should attribute and leaue vnto euery one bothe place and dutie and should knowe him selfe nor should glory ouer much in his proper conceite This vertue by reason especially it studieth to succour equality is compared to Geometricall proporcion in which a like consideration is had of greater and lesser numbers But that parcel which they terme Commutatiuam is occupied in bargaininges of men and teacheth to yéelde vnto euery man his owne that ware for ware the value for the chaffer be geeuen perfecte equality beinge kepte and this hath a care rather to render home debte than to distribute promocion to the worthier Wherfore in like case it is clogged with Arithmeticall proporcion because in this the numbers in the other an indifferency of reason is respected This is conuersaunt in contractes which the Lawyers do display the other in Dignities and penalties which are appointed of Magistrates And hetherto of al kinde of Iustice and her partes But because vnto these other sixe members are subuected defined of Cicero in his bookes De Inuentione Religion Pietie Reuerence Trouth Reuenging Thank to whiche shal be adioyned liberalitie magnificence frendship and vices disagréeable to euery one of these also we must expresse our opinion These vertues by reason they consist through the equality of reason they seeme to be adiected vnto distributing Iustice like as euerye varitye of bargaines to the exchaunging Of the six partes of Iustice constituted of Cicero and their vices and of som other vvhich be vvelnie of the same nature Cap. xviij CIcero in his second booke De Inuentione hath rehearsed thrée partes of Iustice the law natural vsual and the law leiful And the law natural he defineth which opinion may not bring to vs but a certaine instruction naturall wherof he nūbreth six members which euen now I haue declared Religion is one a rightfulnesse towardes God either a piety wherby we adore him so called as Lactantius writeth in his fourth booke A religando of sure binding by reason for this cause we are engendred that we may exhibite iust and dutifull seruyces vnto God begetting vs that we shuld him onely acknowledge that him we should folow We are linked and fastned vnto God with this bonde of godlinesse Plutarchus doth interpreate Religion Scientiam rerum Dominarum a science of diuine matters wee
ouer muche industrious labour is worthely dispraysed so is negligence and the contempte of Science whiche is apperteyninge to blockish and dull persons who appeare more like vnto bruite creatures then to men The third braunche of Modestie is Merinesse or Pleasantnesse and delectablenesse and also Humanitie and courtesie of talke whiche who that shall vse prudently he shal be pleasant to all men and for that also the better accepted Merinesse is which ascribeth a certaine meane to sportes and pastimes and vseth these same in time and place with them vnto whom they are thankefull to stur vp honest mirth and to wipe away the anguishes of the minde with a certayne delight This also is a meane betwixt two vices as Aristotle beareth witnesse in his second booke Ad Nicomachum vnhonest skoffing and carterlike vnsauournesse He that keepeth a meane of pleasantnesse applied to sporte is reckened mery and ciuill He that passeth degree is compted a rayler what maner of felowes are the Parasites and stage Players and other light and foolish men But he which altogether abhorreth Maygames is iudged beastly and vplandishe But wée must diligently take heede lesse through our bourdyng wee offende any man that there be not immoderate coÌ„ceites not filthy not foolish The work of Apothegmes collected of Erasmus shall minister many mery toyes And as concernyng that pleasantnesse of life whiche is remnant who that shewes himself delectable in suche sorte as reason requireth he is called easie gentell courtise and Facilitie is reckened Mediocritie He whiche passeth the meane if he be ledde with no occasion is to be compted ouer easie and pliant but if for his owne profit he is to be esteemed a flatterer But he whiche altogether dissenteth and departeth from meane and reason and sheweth himselfe sadde in all respects he is to be thought testif and churlish and worthie of al mennes hatred with that vncourteise sadnesse and rude grauitie and vnthankefull to wise men A certayne sadde sagenesse in countenance séemeth to be ingraffed in certayne what one is geuen to that Crito of Terence which if it be naturall surely it can neither be called properly good nor euill It shal be reckened good if it agree to right reason But there is a certaine secte of menne which cloke foolishnesse in their face and countenaunce and also in their iesture ietting and communication Whose affectate grauity ratified by lewd custom is wonte to appeare very foolishe vnto witty men and more rightlie informed vnto humanity The last member of sober moode doth teache that the paumpering and apparelling of the carcase is to be moderated and seemelinesse to be kepte in it as in other matters lesse either ouer curious care and riotte or els carterlye and vnnaturall slouenry and vncleanlinesse be reproued For this vertue which consisteth of adourning agreeable for the commodity of the body necessity of nature is a meane betwixt superfluity and filth Let the apparell than be moderate cleane fit for the body and conueniente for vse not for foolishnesse and rediculous ostentacion what one the barbarous and outlandish is wont to be let it be applied to the persons accordyng to their dignitie and riches and to kinde to age to place to time and to honest custome One beâ—eemeth noble and riche men another the base and poore one men another women one olde fathers another the galant youthe Of Intemperance and her two partes Cap. xxxvij INtemperancie is a redinesse conseting to desiers againste reason which Cicero in his fourth boke TusculanaruÌ„ questionum doth define a swaruing from al vnderstanding and from righte reason so bended from the â—rescript of reason that by no meanes the appetites sensual neither can be ruled nor yet repressed The parts of this vice are two One which verily addicteth her selfe vnto pleasures the other which doth nothing at all Throughe her men do rush hedlong after the vsage of beasts into al delices the Empire of Reason throwen away Through this by the rudenesse of minde some as it were with a certaine abashmente are made dull vnto all pastaunces and also do reiect and contempne honest and necessary delighte without occasion But these I iudge a man may séeke and find a fewe which through a certayne Brutishnesse would so abhorre all pastime wherewith Nature is cheefely delited that they may be intreated with no delectation The better sort by a greate deale are wont to go astray in the other parte and to géeue to muche scope vnto pleasure which temperaunce doth bridel by the Squire of reason who being collocated betweene those two vices dothe alwaies laye claime to that precious peculier Mediocritie of Vertue Of the coniunction of Vertues amonge them selues the difference and excellencie Cap. xxxviij ALl Vertues which nowe are absolute and brought vnto the perfection of reason are so connected together amonge them selues with a certayne mutuall copulation as the members of our bodie they do so agrée in amible concord as musical Harmonie This is that manifold order of Ringes whiche Plato writeth to be drawen vnto of the Lodestone For you shal not cal him perfectly and truly a prudent man which same is not both iust and valiaunt and temperate neither iust who wanteth the rest nor valiaunte nor Temperate who is not â—urnished with the felowship of the residue although he be conuersaunt more commonly in one Vertue than in another But the vnperfecte vertues are not so yoked together that they may make as it weare a consente and agreement Wee haue heard that Socrates was Temperate and Modest yet that bourding whiche is sayde to haue béene peculiar vnto him when as he woulde reprehende the vnskilfulnesse of others so greedely can not escape the checke of arrogancie But truly that great pacience and Temperaunce of Iob published in holy Scriptures was most perfet of all others But not so many examples are alledged of this absolute Vertue yet many maye be disclosed of the vnperfect Som vertues excell others in excellencie and operation as Prudencie whose Harboroughe is placed in the minde and is occupied in the out findinge of trouthe she is preferred before Temperaunce whiche moderateth delices and appoynteth a meane vnto all thinges vnto whom a place is assigned in the desiringe facultye of the soule Iustice passeth Fortitude because she preserueth the equality of humayne society and hath no certaine habitation but is indifferently spred abrode vnto all partes of the Soule this ought to be busied in despising of perils and oughte to bee situated in the Vertue of the angrie Soule what soeuer verily be subiect vnto these cheefe Vertues as they are lower in order so be they in statelinesse by reason that some of them are vnder others neither forthwith should bee referred vnto the greateste good whiche those principall Fountaynes do nexte consider but euery one to their proper beginninges and shoulde haue regard of vs rather then of felicity sith not they of their owne power but by those foure Capitalles may be straightned vnto God him selfe who is the end of all good thinges To this wished marke and eternal felicitie we attaine by the operation of Vertue verily as in the beginning it is expressed yet the which God him selfe may make prosperous vnto vs through his Clemencie to whom be due all praise honoure and glory for euer and euer Amen FINIS 〈◊〉 1. â—…d VVâ—… Philâ—…phy iâ—… be mâ—…tated chrisâ—… men â—… The â—…raynâ—… for mâ—… God 〈◊〉 throâ—… him 〈◊〉 lastinâ—… True veâ—… is the bâ—…fite of 〈◊〉 This booke translated by Iohn Charlton late felow of Exetre Colledge in Oxford now Schole maister of Wyrksop in the countie of Nottingham Mors vltima Linea rerum The Table OF the ende and partes of Morall Science Cap. i. Of the end of man and the Soueraigne good Cap. ii Of Affections Cap. iii Of loue Cap. iiii Of desire and hope Cap. v. Of Gladnesse Cap. vi Of hatred and anger and like affectioÌ„s Cap. vii Of Sadnesse Cap. viii Of Feare Cap. ix Of Boldnesse Cap. x. Of Vertue and her diuision and Originall Cap. xi Of Prudencie Cap. xii Of Domesticall gouernaunce Cap. xiii Of Politike gouernaunce Cap. xiiii O Vices contrary to vvisdom Cap xv Of Iustice Cap xvi Of the partes of Iustice Cap xvii Of the six partes of Iustice constituted of Cicero and theyr Vices and of some other vvhich be vvelnie of the same nature cap xviii Of Godlinesse cap. xix Of Reuerence Cap. xx Of Trouth cap. xxi Of Reuengement Cap. xxii Of Thanke cap. xxiii Of compassion Cap. xxiiii Of Liberality and vices contrary to this Auarice and Prodigalitie cap. xxv Of Magnificence Cap. xxvi Of Frendship cap. xxvii Of Iniustice Cap. xxviii Of Fortitude cap. xxix Of Confidence and Magnanimitie Cap. xxx Of pacience and perseuerance cap xxxi Of the Vices betvveene vvhiche Fortitude is placed cap. xxxii Of Temperaunce cap. xxxiii Of Continence and abstinence cap. xxxiiii Of Clemencie Cap. xxxv Of Modestie Cap. xxxvi Of Intemperaunce and her tvvo partes cap. xxxvii Of the coniunction of Vertues amonge â—hem selues the difference and excelâ—encie Cap. xxxviii FINIS ¶ These are to be solde at the Southwest doore of Poules Churche
trouble a man and cause him so vnagreable to him selfe that he is sayd to be out of his Wittes neither to become his owne man before that the hot brayned moode shall asswage and the vehemencie relinquisht But not euery anger is lyke contentious for one is easier eake sooner prouoked and haleth a man vnwares but abideth not longe Another is more gentell truly yet more bitter and of greater induraunce and cleuyng to hatred and seekyng auengement Neither ought euery anger appere vicious sithe in sacred Scriptures wee may reade in this wise Irascimini nollite peccare Become you angrie and sinne not Neither vncommodiously of Aristotle the mediocritie of anger betwixt excesse and defect is renowned and moderate anger linked as a companion of worthy prowesse vnto fortitude which the auncient Academikes Cicero bearing record reported to be as it weare the Whetstone of valiaunt courage that is to witte the assistaunte which Seneca geueth in precept to vse not as a Capitain but as a souldiar We must then be agréeued with vngodlinesse wronge and other vices and our mind must be aduaunced when nede is when time and place do require but rest raigned if no such occasion be ministred of anger And by how much more greeuously the minde is solicitated by so much more painfully we shall brydle Choler wee shall maister the brayde and with all meane and might shall oppresse it forthwith the dominion of reason reuoked and that dismounted which kendled the wrath we shall extinguish the feruency or els the punishment differred till another season we shall extenuate the passion Of Sadnesse Cap. viij SAdnesse or heauinesse is a perturbacion drawinge together oppressynge the minde which is defined of Cicero a freshe opinion of present euill wherupon it may seem leifull the mind to be enlarged and contracted And after a bréefer way Heauinesse is a shrincking of the minde reason repining This taketh beginninge through the contemplacion of som euil or els through the wante of some good thing From this Fountaine proceede sundry passions which Cicero numbreth in the end of the third booke of Tusculans Questions and in the fourth when as he had constituted foure sortes of perturbacions had explaned them he recompteth them beyng reckned in these words But vnto ech disturbance more partes of the same secte are adiected as vnto sadnesse enuy emulation backbiting compassion but this we suppose to be a good affectioÌ„ not a greef of the mind vexacion wailing sorow infelicity wofulnesse lamentacion pensiuenesse disquietnesse affliction dispeire of which belowe we shall debate and if any moe be of the same stocke Hitherto Cicero whom reade you your selfe defining euery of the fourmes As euery pleasure is not saide to be vicyous so neither euery sadnesse And as it is a laudable thinge to triumphe at vertue so to be sorrowfull for vice to restreigne the minde immoderatly deliting is profitable neither semeth it an vnhoneste thing measurably to bewaile our wiues children or Parentes Of Feare Cap. ix FEare is a wayting of euill either a carefull remembraunce of pensiuenesse about to ensew as Cicero recordeth and it is repugnant to hope Feare is ingendred of the haling togeather of the hart throughe an opinion of imminent perill Moderate feare is profitable assenting to the counsaile of reason But the vnmeasurable or ouer small is discommended Som are more timorous some more bolde which the Phisicions déeme to be attributed to the Complexion of body but yet in this place their Iudgemente is of no simple importaunce by which timidity either is increased or diminished This perturbacion doth very sore disprofite Nature and cheefely so tormenteth a man â—n sodaine cases that who is horribly â—stonished may appeare no lesse to fall â—t of his right wittes than he which is â—reeuously displeased Vnder feare be many fourmes comprehended of which all there is one cause the ende perdie and opinion of euil is diuerse Slouth terrour shame feare quaking dismaiyng trouble dreade whose definitions you shall eftsones finde with Cicero in the same fourthe booke of Tusculans questions To these béen adioyned flatterie whiche also is termed Timorous inticement Suspicion a feare through a consideracion of mischiefe at hande dispeyre a low abashement of the minde Pensiuenesse a prickinge care through the expectation of euill and some other mo fourmes Cicero hath descriued shame and hath not defined it The definicion may be absolued that shame may be a feare of dishonesty whome blushing doth follow wherof hereafter we will debate more at large in Chapiter of Sober moode Of Boldnesse Cap. x. BOldenesse is gaged against feare that we may in this place vnderstand a moderate vertu of aduenturing and a confidence of the mind a certain mediocrity betwixt to much and to litle either betweene timiditie and vnmeasurable hope by which any one neither dreadyng mischief like to chaunce nor present doth aduenturously icoperde his ioynctes This is engendred otherwise than feare through the extending of the harte the Spirites augmenting the heat therof through whose force by reason that the mind is gouerned more often than by reason and counsell the appellacion of boldnes is welme taken in the worse parte It is disagreeable vnto true Fortitude which when as prudently the daunger is throughly examined aduentureth the same with a manly courage And doubtlesse hetherto of affections whose moderation is verye requisite for such as contende to the wished end by vertues that also we may enioye a certaine tranquilitye of minde in the Earth which in Greeke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche Democritus defined the bound of good thinges and the â—igure and semblaunce of that vnfained Beatitude to come The which without the benefite of Christ who only is of power to appease the moodes of men through the coÌ„fidence of life which shall happen no wight at any season hath obteined Of Vertue and her diuision and Originall Cap. xi VNto the ende purposed in the beginning all the actions of menne are directed to the whiche they aspire vertue beinge the guide which very breefely may be defined A perfection by which the will is pricked to do agreably to right reason For vnder the appellacion of right reason we vnderstand the law of Nature and the knowledges of those thinges which are ingendred with vs and ingraffed from aboue in our minds that we may iustly determine of things good and bad honest and filthy as that God is to bée worshipped that no man is to be hurted and such like the whiche shall gaily be called the Squire of vertue vnto whiche the operation of the whole life may be directed with whom lesse it doth consente it can not be nominated a vertue Vertue is defined of Saint Augustine Ars bene reâ—â—eque viuendi A science to liue well and perfectly Of Cicero it is termed somtimes Recta ratio a right reason sometimes Animi Habitus a custome of the minde aunswerable vnto humane nature meane and reason sometimes Affectio animi constans
shall it be leifull also to seuour Iniustice First and formoste into common and priuate and this into distributinge and chaunging Secondly as we haue tolde the partes of Iustice religion godlynes and others so may the members of iniustice be repeted supersticion impiety and moe which briefly we haue descriued Only in presence we wil make manifest the percels and common and priuate wronge Common Iniustice compriseth two formes One which resisteth ordinaunce the other whiche repungneth equitie the lawes are violated when as either through niggardlines or the contempt of men or els for som other occasion holsom decrees and statutes are inuerted or abrogated or vnrightfulye wrested and weakened with counterfet interpretacions Equity is defiled when as not onely the wordes of law are recited and writhed subtilly but the vnderstandinge and euennesse the very soule of the law is neglected and the Prouerb winneth place SumuÌ„ ius summa iniuria extreme law extreme wrong as if the Iudges or Lawyers shoulde be corrupted with gifts or distempered with the affections of loue or hatred These matters also are debated of Rhetoricians in the Chapiter De statu scripti et voluntatis There are two parts of priuate iustice against whome likewise two maye be layde â—niustè distribuens and iniustè commuâ—ns wrongfully distributinge and vnâ—ustly exchaunging Wrongfully distributing doth fauour the wicked doth not defend the good them she exalteth these she presseth downe she preferreth flatterers and lewde personnes before the simple and honest she more estéemeth nobility and riches than vertue and sapience Vniustly exchaunging doth not restore what is due she deceiueth them with whom she ioigneth in byinge selling and in concluding other contractes especially in guage and confederacie she deuiseth titles of possessions she taketh pleasure by long practise in things procured by couine she trauaileth to â—minish common and publike commoâ—ies and out of these to adde somwhat her selfe To conclude she leaueth â—t vnto euery man his owne Doubtâ—e of all these partes of Iniustice Iniurie is the mother which is don either to the common wealth or els to al men either in violatinge the lawes or els either in distributinge or exchaunginge vniustly Of Fortitude Cap. xxix WE haue disputed of wisdome and Iustice it ensueth that mencion bee made of Fortitude Fortitude may be defined A custome or els an affection of the minde whiche taketh in hande premeditated daungers and laboures and susteineth what euer incoÌ„modities do chaunce repelling timidity and anger Of Cicero it is defined an affection of the minde pacient in aduenturinge peril and in trauell and sorow whose principall duties he wil that there be two a contempte of death and sorow because all valiante courage is tried either in wofulnesse or in labour or in daunger and in the vndertakinge and putting to flight of dreadefull matters The Stoikes define Fortitude a vertue contending for equity Chrisippus an affection of the minde in sufferinge and susteyning yelding vnto extreame law without feare Manly courage séemeth to bee ingendred partely of will partly of the faculty of the angry soule because the operacion of Fortitude requireth some commocion hereof who notwithstanding her selfe is voluntary and is busied in the suffering of sorow and in aduenturing of perilles and the will ought to rule but that rage ought to be obeysant vnto desire and counsell Fortitude is conuersant in restreining of fearefull matters both causing timiâ—itie of som daunger aboute to hurt and also the expectation of perill as it were in the matter wherin she is exercised whether it be in Marcial prowes or els in Domestical troubles that at last she may obtaine that vtterest good This vertu as likewise the residew is a mediocrity betwixte ouermuch and to litle that is to witte betweene timidity and boldnesse whiche vices after what fashion they may be eschewed Horace expoundeth in these Verses In neede appere stoute and stronge be thou vvise To shrinke in thy sayles beginning to rise The dutie of Fortitude is double to aduenture and to sustaine daungers aduersities with that minde that it maye content God and obay his commaundements for whose sake all things ought to be done and doubtlesse to enter on them and to abide them not only couragiously and manfully but also prudeÌ„tly is the parte of a valiant man for neyther should he take in hande any thynge vnaduisedly and harebraynly and with no consideration lesse he may seem rather to be allured with violent moode than with perfect reason Vnto Fortitude true and sincere adorned with other vertues Aristotle hath annected in his thirde booke Ad NicomachuÌ„ other fiue fourmes not absolute yet as of kinne The first of Citizens fighting for their countrie The seconde of Souldiours who by Marciall policie do aduenture perils the thirde of them whiche trust vnto experience the fourthe of them which trauell through an hope to winne the fifte of such as haue al their affiaunce in Fortune neither sufficieÌ„tly examininge the daungers whom ignorance causeth sturdie Verely it is no lesse the parte of Fortitude to suffer calamitie to susteine iniurie to bridell the moodes of minde with an vpright and constant courage than to hazarde the life to contempne death and doubtlesse with harte and will to die if so he shall purpose to please god And because Fortitude is conuersant either in the receiuyng of daungers or els in the enduring vnto this vertue foure fourmes are subnected Confidence magnaminitie whiche perteine vnto receiâ—ing Pacience and Perseuerance who â—e referred vnto enduring The two â—t belonge as it were to the first moâ—n of Fortitude the latter to the sufâ—ance and stablenesse and constancie of euils Of all these perfect manlinesse doth consist Of Confidence and Magnanimitie Cap. xxx COnfidence saith Cicero is a sure trust of minde either by which the minde hath planted in her selfe much beleif in weightie and honest matters with a sure hope And vnto this Boldenesse appeareth to be of aliance and yet it is a vice sith it is led not with counsell and iudgement as Fortitude vnto whom Prudency is a perpetuall companion but with violence and temeritie not taking sufficient aduise before it geue the assaulte on daungers whether it may ouercome and how it may and whether it be honest to vndertake the same But confidence doth not aduenture ieoperdies stoutely and with a great trust vnlesse diligently premeditated afore For they are not to be iudged stronge men who dare to aduenture lesse but they which commonstrate a moderate vertue of minde whom reason ought to rule and make agreeable to vertue Contarie to confidence is mistrust a lowe abashmente of the minde the same which dispeire is which aboue we haue compendiously touched in the chapiter of desire and hope Magnanimity is an amplenesse of a noble and an vnconquerable stomacke and a might and stoutnesse to commit valiaunt actes This supporteth confidence and as an helper dothe fortify her being of kinne Vnderstand you a noble corage not a proud neither an
terrour and feared with any creaking and dreadeth those thinges which are valiantly to be enterprised for vertue A dastarde an effeminate person and one not able to abide honest toyle who whiles he is ouer carefull for his life he shunneth not shame and disworshippe which especially is to be auoided Of either vice otherwise it is debated in the explicacion of affectioÌ„s thaÌ„ in this place in which not the affection but a vicious property contrarious to manlinesse is to be vnderstanded Of Temperaunce Cap. xxxiii TEmperaunce is a vertue which subdueth plesures vnto the dominioÌ„ of reason The same is defined of Cicero a firme and a temperate rule of reason ouer luste and other euil braides of the minde It is also termed a moderation of desires obedient to reason and in another place the gouernesse of all commocions it is conuersaunt in refusing of pleasures as the same Aucthor agreeth with Plato and Aristotle In Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche our countryman calleth both Temperaunce and Modestie and also Frugalitie For it is occupied in refraynynge delices and desiers as in the matter whereof it intreateth And because some pleasures are naturall and common to all liuynge creatures others consisting in opinion and they bothe either of the minde or of the body of which some are good whiche are referred vnto a good ende others vicious whiche are directed to an ill this vertu is familiar with good and honest men it absteyneth froÌ„ the contrarie verely it bridleth al concupiscencies with the iudgement of reason whiche Seneca confirmeth in these wordes Temperance ruleth pleasures some it hateth and driueth away with others it dispenseth trayneth to an holsom fashion By whiche wordes it is to be vnderstanded that this is a vertue very well acquainted with Prudencie Sith than Temperaunce is busied in measurynge of appetites her first charge is to contemplate what the necessitie of nature may postulate for to passe the life commodiously that she may satisfie her who is contented with few thynges whereby the superfluous vse of thinges naturall may be eschewed and may be reteined within the bounde of Nature The other is that when as now she â—ath vnquisshed the delightes of the bodie she conquere also the passions of the minde strugling agaynst reason that she keepe vnder arrogancie that she know her selfe that she stifely repine sensualitie and indeuour by little and little to brynge it in seruitude to Reason Thrée partes are annected of Cicero vnto Temperance Continence Clemencie and Modestie Of whiche the first doth gouerne Lust through the rule of Counsell The other remitteth Hatred The thirde preserueth honest shamefastnesse and demurenesse without whiche nothinge can be accompted â—ight Of Continence and Abstinence Cap. xxxiiij BEtwixt Continence and abstinence that appeareth properly to bee the difference that Continence doeth guide affections and kepeth a meane in al order of liuing and trimming and especially as Cicero beareth witnesse in ouerslippinge of pleasures vnto whom Incontinence is repugnant Abstinence represseth the handes from other mens goods vnto whom Rauenie is apposite This is in an innocent man the in a teÌ„perate Continence is defined of him a vertue by which the greedinesse is ruled through the gouerment of counsell It is coÌ„trary to desire to pleasure to lust For the charge hereof is to moderate all appetites lust riotte drunkennesse gluttuous deuouringe of meates and to cause all sences and delices obedient to reason This vertu not only maketh men commendable rulers of desires but also vncorrupted and iocant and also neate to conclude verye excellentâ— matters But contrarywise of intemperancie growe many kindes of diseases the paunche burdened with ouermuch meate and drinke doth both pester the minde and darken the reason But yet that scope euermore oughte to bee proposed vnto all men that they restraine them selues therfore because they ought to know by so doing to please God whom they must serue not by reason it aduauntageth the healthe For if any man dothe auoyde incontinencie only for health or els for vtilities sake be meriteth not guardon vnto contineÌ„ce may be referred al those vertues whatsoeuer appellatioÌ„ they may haue which do moderate pleasures apparel liuing meate drinke which make chaste modest and sober personnes which bridle those abhominable destructions superfluity vnleyfull appetite greedynesse drunckennesse and suche like throughe which voluptuous Lecherous effeminate gourmanders drunken men and worse than beasts are made Through Continence we come vnto the praise of Temperaunce She is perdie rather an vnperfecte vertue than an absolute as liketh Aristotle yet very necessary for the duty of Temperaunce a vertue fully accomplished Celius Calcaguinus hath intituled in his inquisicions that Aristotle doth declare in his Ethikes and Plutarchus in his Commentarie of Morall Vertu what difference there is betwixt the continent man and vncontynent Temperate and vntemperate For the Continent person contendeth with affections and vanquisheth them the vncontinent perdie doth repine but beyng ouercommed doth lament Contrarywise the temperate hath no struglyng but vseth appeased affections as the calme Sea whiche is tossed with no wynde But the vntemperate without resistynge graunteth vnto perturbacions take professeth himselfe willingly consenting to all delices The contrary vice vnto Continence is incontinence spreadyng abrode her braunches egally She may be defined An immoderate desier of pleasures which is not gouerned with the Empyre of Reason either it is a superfluous vse and repugnant to reason of lust gluttony drunknesse and other vnseemely pleasures Nothynge is more filthy and vile than this vice which maketh a man a bounde seruante and despoyleth him of al libertie whom it deliuereth in bondage to moste wanton rulers as to Desiers Lustes Fleshfondynges Wrathe auarice and suche other stewardes of reproche deformitie as elegantly it is disputed of Cicero in his first Paradox Of Clemencie Cap. xxxv EVen as Continence is tried in the restreigninge and moderating of desiers so is Clemencie in the bridlyng of anâ—er For there are two partes of the Soule as before it is declared the desiâ—ing and the angry out of which all afâ—ections do proceede Clemencie is defiâ—ed of Cicero through which the minds â—naduisedly enforced to hate one are â—epressed with gentlenesse Seneca alledging sundry definitions of the same Vertue sayeth Clemencie is a temperance of the mind in power to reuenge either a gentlenesse of the superiour towardes the inferiour in ordering of punishementes either a bendinge of the minde vnto fauourablenesse in exaction of punishment For it is called the same pleasantnesse or méekenesse and Clemencie by which the braide of anger is repelled with reason and a modesty is shewed in reuenginge and chastising But wisdom doth so rule her that neyther all should be pardoned nor any maÌ„ corrected For both of them rather doth answere vnto cruelty than Clemencie yet notwithstaÌ„ding it is better to offend in the more fréendly poynte than in the contrary vnlesse perhappes they who beare office in the common wealth shal suppose an