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Mildnes and humanitie. But according to the lawiers, ther
are only thre parts of Iustice, To ouercome honnestlie
not to hurte an other, and to geve to everie one his owne. A
gent ought also to have the virtue of humanitie, wch is wise:
dome to governe him self and the multitude to him subiecte.
Also a gent ought to be indowed wth the virtue of fortitude
before remembred, wch hath also her preceptes, as to resiste his enne:
mies, to aduoyde feare, to be patient in aduersitie, to persever
in well doinge, and to have assured hope in the perfourmance of
harde & greate enterprises. This is the true magnanimitie
according to Tullio. Other parts of ffortitude there are, as
constancie, wch is put vnder manificens likewise courage
or manhoode, and as Aristotle writeth, fortitude teacheth in
what sorte to refraine anger in practize of warre, to temper
all passions, to vse victorie discreetlie, and to aduoyde the ig:
noraunce of perills, theas are to be ioyned wth the virtue of
temperaunce wch hath also her parts as bashfullnes and
honnestie. Also this temperaunce a gent aought to vse in ea:
tinge remembringe therwthall Chastitie and honneste
shamfastnes, he ought further to vse clemencie, and moderate
the mocions of Ire in revenginge, likewise wth modestie to
temper the corporall mocions. Temperaunce shall also
order thy gravitie, wherby is governed thy wordes talke &
communication. The virtue of fidelitie maye not be lackinge,
for triall wherof we be greatlie bounde. Gregorie saith, the
wordes of a gent sholde be as good as a pledge, for the per:
fourmaunce of that he promysed. A promise once passed
ought to be accompted as a thinge don. A gent shall also
be bountifull in plesuringe others, and generallie virtues
are by nature in all men noblie borne, as in Adam who had
virtue in his Creation. And to pceede according to the definiti:
on of nobilitie I saye that nobilitie desireth the things that
be honnest. And we saye also that he is honnest, that kepeth
thestate of honnor, who so hath not in him any parte of disho:
nestie, or abuseth not his honnor is also honnest. Also who
so hathe receaved anye rewarde of honnor is to be accompted
honnest, accordinge to Aristotle. But whatsoeuer is be:
stowed vppon a man vnhonest, cannot be called dignitie,
ffor wch reason the men of honestie ought to be preferred
to offices & honnor, & not to be bestowed vppon vile persouns.