Ceremonies then, if we consider well their intents that use them: are but vaine shewes of honour and reverence, towardes him to whome they be doone: framed of semblance and wordes touching their titles and courtious offers. I say vaine: In that we honour men to their face, whome we reverence not in deede, but otherwhile contemne. And nevertheles, because we may not go against custome, wee give them these titles: The most honorable Lord suche a one: the Noble Lord suche a one. And so otherwhile wee offer them our humble service: whome wee could better unserve then serve, & commaund then doe them any duety.

Then not Lesinges alone, but also Treacheries and Treasons, shalbe called Ceremonies. But because these wordes and these titles above rehersed, have lost their strength: and waste, (as a man may say of Iron) their temper, wt such continuall occupying of it as it we doe use: we must not so precisely way them as other words, nor so strictly construe the meaning of them. And, that this is true, that which allwayes happens to all men, dothe shewe it plaine inoughe. For if wee meete with a man, we never sawe before: with whome, uppon some occasion, it behoves us to talke: without examining wel his worthines, most commonly, that wee may not offend in to litle, we give him to much, and call him Gentleman, and otherwhile Sir, althoughe he be but some Souter or Barbar, or other suche stuffe: and all bycause he is appareled neate, somewhat gentleman like.

And as men in times past, were wont to have under the Privilege of the Pope & Emperour, peculiar & distinct titles of honour, which might not be untouched, without doing wrong to the privileged men: nor againe attributed & geven without a scorne, to them that were no such privileged persones: So at this daye, wee must more freely use those titles, and the other significations of honour, like to those titles: bycause Custome the mightiest Lorde, hathe largely therewith, privileged men of our time.

This use and custome, then so faire and gallant without, is altogether vaine within, and consisteth in semblance without effect, & in wordes without meaning. But this notwithstanding, it is not lawful for us to chaunge it: but rather, bycause it is not our fault, but the fault of our time, wee are bounde to followe it: but yet wee must discretely doe it.

So that wee are to noate, that Ceremonies are used, either for a Profit, or for a Vanitie, or for a Duetie. And every lie that is told for a mans private profit: is a deceite, a sinne, and a dishonest parte: for, in what so ever it bee, A man can never honestly lie.

And this is a common fault with flatterers, that counterfet them selves to be our friendes, and apply them selves ever to our desiers, what soever they be: not bycause wee would have it so, but to the ende wee should doe them some pleasure, for it. And this is not to please us, but to deceive us. And albeit this kind of fault be, peradventure, by reason of custome sufferable: yet notwithstanding bycause of it selfe, it is fowle and hurtefull, it ill becomes a gentle man to doe it. For it is no honestie to seeke a pleasure by the hurt of another. And if lies and false flatteries, may bee termed Ceremonies (as I have saide before:) so oft, as we use them for respect of our gain & profit: so oft wee doe hazard our good name and credite: so that this consideration alone, might move us well to leave all Ceremonies, and use them no more.

It resteth now that I speake of those yt bee done of Dutie, and of those that be done of a Vainesse. As touching ye first, We must not leave them undone in any wise. For he that faileth to doe them, dothe not onely displease, but doth a wrong to him, to whome they be due. And many times it chaunceth ye men come to daggers drawing, even for this occasion alone, that one man hath not done the other, that worship and honour uppon the way, that he ought. For to saye a trueth The power of custome is great & of much force, (as I said) and would be taken for a lawe, in these cases. And that is the cause we say: You: to every one, that is not a man of very base calling, and in suche kinde of speach wee yealde such a one, no maner of courtesie of our owne. But if wee say: Thou: to suche a one, then wee disgrace him and offer him outrage and wronge: and by suche speach, seeme to make no better reconing of him, then of a knave and a clowne.

And although the times past, and other countries, have used other maners: let us yet, keepe ourselves to our owne: And let not us dispute the matter, which is the better of twaine. For wee must observe, not those, that we Judge in our owne conceits to be good: but suche, as be currant by custome, & used in our owne time: as lawes, which we be bound to keepe, thoughe they be not all of the best, till suche time, as the magistrates, the Prince, or they that have power to amend them, have chaunged them to better.

So that It behoves us, hedefully to marke the doings and speache, wherewith daily practise and custome, wonteth to receave, salute, & name in our owne country, all sortes and kinds of people, and in all our familiar communication with men, let us use the same. And notwithstanding the Admerall (as peradventure the maner of his time was suche) in his talke with Peter the King of Aragon, did many times: Thou him: Let us yet saye to our King: Your majestie: and your highnes: aswell in speache as in writing. And if they have followed the use of their time: then let not us breake the fashions of ours. And these doe I call Duetifull Ceremonies, bycause they proceede not, as we would, or of our owne free willes: but are laide uppon us by the Lawes: I meane, Common custome.

And in suche things, as carry no evill meaning in them, but rather some face of courtesie: reason would and commaundeth, we shoulde rather observe common Custome, then dispute and lay the lawe for them.