In 2005, Art Walzer graciously invited me to join an NCA panel celebrating the recent publication of Hugh Blair’s Lectures on Rhetoric and Belles Lettres (Southern Illinois University Press, eds. Linda Ferreira-Buckley and S. Michael Halloran). After my clumsy talk about Blair’s bourgeois rhetorical style, I listened to Art’s sophisticated claim that Blair occupies a pivotal place in the canon because he negotiated the turn from civic humanism to civil society by transmogrifying ancient civic virtue into modern Christian politeness. Enthralled, I committed to reading Art’s work on George Campbell, an erudite exploration of abstruse rhetorical theory and Enlightenment emotional psychology. Art had made Blair into the Anglican Quintilian, Campbell into a Humean Aristotle. Up until that point, I had ignored British belletrism because it seemed like a moribund scholarly field. Art made the Scottish Enlightenment blossom.To date, I have avoided the Renaissance because it looked like a stripped scholarly mine, pored over and picked through so often that nothing of intellectual value could remain. Walzer and Sullivan’s Critical Edition of Four Works on Counsel, however, finds new gems in an old pit. Accepting The Boke Named the Governour as Elyot’s most significant text, they discuss his lesser-known works as extrapolations on the proper form and function of magisterial counsel. The Governour, they explain, envisions a “semi-professional class of governor/counsels driven by vocations and prepared by a curriculum” (19). The works featured in this collection, when read through the lenses provided by Walzer and Sullivan’s robust critical apparatus, show us how the counselor should behave. These works serve either as examples of good counsel (To Nicocles and The Defense of Good Women) or as theories of good counsel (Pasquill the Playne and Of that Knowlage).Walzer and Sullivan emphasize the historical contexts, explaining how Elyot’s own experiences in the Henrician court colored his thoughts on the counselor’s office and potential. Two moments are illustrative. Walzer and Sullivan discuss Elyot’s positive experiences while Clerk of the Council under Cardinal Wolsey. In this capacity, Elyot witnessed a productive debate about policies that might prevent the hoarding of grain. Their deliberation resulted in wise policy. Later, while serving as Henry’s royal ambassador to Charles V, Elyot struggled in his efforts to advance the English king’s petition for a legal divorce from Catherine. This frustrating experience ended with Elyot’s early dismissal. Elyot’s hope for good counsel, a hope fed by positive experiences under Wolsey, led to optimistic works like Elyot’s translation of Isocrates’s To Nicocles and his Defense of Good Women. Elyot’s vain and interrupted attempt to persuade Charles V contributed to the jaded perspective dominating a Lucianic dialogue between the Greek rhetorician (Gnatho), who says only things that will be well-received, and the Roman parrhesiast (Pasquill), who speaks the eternal truth without regard for audience. The tension between these two figures is further compounded by the prelate (Harpocrates) who maintains his silence because at court, more often than not, silence is in season. Even this pasquinade has a sunny third act, however, for Walzer and Sullivan argue that, though the characters are unable to decide which option is best (suitable silence, conciliating rhetoric, or blunt truth), they do model “prudential reasoning” in their conversation (171).I’ve highlighted one instance where Walzer and Sullivan describe the historical circumstance to illuminate the rhetorical works. Their collection is filled with such moments. Because of this careful attention to historical context, Critical Editions of Four Works on Counsel transcends the English Renaissance. Walzer and Sullivan can explore the problem of counsel as a transhistorical, rhetorical problem. The tension between rhetoric and parrhesia comes forth in every one of Elyot’s minor works. By dutifully noting Elyot’s classical inheritance, Walzer and Sullivan can demonstrate that the problem of counsel is not peculiar to courtly life in the fifteenth century. Elyot becomes the Renaissance Cicero, balancing wisdom and eloquence in a philosophia civilor. He was the Henrician Quintilian, educating the ideal counselor (80). He turns into the English Aristotle worried that a rhetoric aimed only at expediency and not informed by prudence will lead to malice (86). And, for me, this is deja vu all over again. A figure whom I imagined as intellectually obscure, historically peculiar, and completely uninteresting has bloomed into the paradigmatic rhetor.Walzer’s corpus is filled with careful historical scholarship, every book, every article claiming a broader philosophical relevance for a figure or an era that might otherwise seem unimportant or over-examined: Thomas Malthus, Marcus Quintilian, Richard Whately, et alii. If I had to characterize Art Walzer as a scholar, based on his ability to find something appropriate to say about anyone, anywhere, I might borrow an epithet given to another Renaissance counselor. I might say Art Walzer is a rhetorician for all seasons.