¶ A book called the Foundation of Rhetoric, because all other parts of Rhetoric are grounded thereupon, every part set forth in an Oration upon questions, very profitable to be known and red: Made by Richard Rainolde Master of Art, of the University of Cambridge. 1563.  
Mens. Marcijs. vj.  
¶ Imprinted at London, by John Kingston.   

¶ To the right honourable and my singular good Lord, my Lord Robert Dudley, Master of the queens majesties horse, one of her highes privy Council, and knight of the most honourable order of the Garter: Richard Rainolde wisheth long life, with increase of honour.  
ARISTOTLE the famous Philosopher, writing a book to king Alexander, the great and mighty conqueror, began the Epistle of his Book in these words. Two things moved me chiefly, O King, to betake to thy majesties hands, this work of my travail and labour, thy nobility and virtue, of the which thy nobility encouraged me, thy great and singular virtue, endued with all humanity, forced and drove me thereto. The same two in your good Lordship, Nobility and Virtue, as two mighty Pillars stayed me, in this bold enterprise, to make your good Lordship, being a Peer of honour, endued with all nobility and virtue: a patron and possessor of this my book. In the which although copious and abundant eloquence wanteth, to adorn and beautify the same, yet I doubt not for the profit, that is in this my travail contained, your honour endued with all singular humanity, will vouchsaufe to accept my willing heart, my profitable purpose herein. Many famous men and great learned, have in the Greek tongue and otherwise travailed, to profit all times their country and common wealth. This also was my end and purpose, to plant a work profitable to all times, my country and common wealth.  
And because your Lordship studieth all singularity to virtue, and wholly is incensed thereto: I have compiled this work, and dedicated it to your Lordship, as unto whom most noble and virtuous. Wherein are set forth such Orations, as are right profitable to be red, for knowledge also necessary. The duty of a subject, the worthy state of nobility, the preheminent dignity and Majesty of a Prince, the office of counsellors, worthy chief veneration, the office of a judge or magistrate are here set forth. In most fortunate state is the kingdom and Common wealth, where the Nobles and Peres, not only daily do study to virtue, for that is the wisdom, that all the grave and wise Philophers searched to attain to. For the end of all arts and sciences, and of all noble acts and enterprises is virtue, but also to favour and uphold the students of learning, which also is a great virtue. Who so is adorned with nobility and virtue, of necessity nobility and virtue, will move and allure them to favour and support virtue in any other, yea, as Tully the most famous Orator doth say, even to love those whom we never saw, but by good fame and brute beautified to us. For the increase of virtue, God doth nobilitate with honour worthy men, to be above other in dignity and state, thereupon virtue doth increase your Lordships honour, being a lover of virtue and worthy nobility.  
Your lordships humble servant Richard Rainolde.   

To the Reader.  
APHTHONIUS a famous man, wrote in Greek of such declamations, to instruct the students thereof, with all facilitée to ground in them, a most plenteous and rich vein of eloquence. No man is able to invent a more profitable way and order, to instruct any one in the exquisite and absolute perfection, of wisdom and eloquence, than Aphthonius Quintilianus and Hermogenes. Tully also as a most excellent Orator, in the like sort travailed, whose Eloquence and virtue all times ertolled, and the offspring of all ages worthily advanceth. And because as yet the very ground of Rhetoric, is not heretofore entreated of, as concerning these exercises, though in few years past, a learned work of Rhetoric is compiled and made in the English toungueis, of one, who floweth in all excellency of art, who in judgement is profound, in wisdom and eloquence most famous. In these therefore my diligence is employed, to profit many, although not with like Eloquence, beautified and adorned, as the matter requireth. I have chosen out in these Orations such questions, as are right necessary to be known and red of all those, whose cogitation pondereth virtue and Godliness. I doubt not, but seeing my travail toucheth virtuous precepts, and uttereth to light, many famous Histories, the order of art observed also, but that herein the matter itself, shall defend my purpose against the envious, which seeketh to deprave any good enterprise, begun of any one person. The envious man though learned, readeth to deprave that, which he readeth, the ignorant is no worthy judge, the learned and godly pondereth uprightly & sincerely, that which he judgeth, the order of these Orations followeth afterward, and the names of them.   

¶ The contents of this Book.  

AN Oration made, upon the Fable of the shepherds and the Wolves, the Wolves requesting the Bandogs: wherein is set forth the state of every subject, the dignity of a Prince, the honourable office of counsellors.  
An Oration upon the Fable of the Ant and the grasshopper, teaching providence.  
An Oration Historical, how Semiramis came to be Queen of Babylon.  
An Oration Historical, upon king Richard the third sometime Duke of Gloucester.  
An Oration Historical, of the coming of julius Caesar into England.  
An Oration Civil or judicial, upon Themistocles, of the wall building at Athenes.  
An Oration Poetical upon a red Rose.  
A profitable Oration, showing the decay of kingdoms and nobility.  
An Oration upon a Sentence, preferring a Monarchy, containing all other states of common wealth.  
The confutation of the battle of Troy.  
A confirmation of the noble fact of Zopyrus.  
An Oration called a Common place against thieves.  
The praise of Epaminundas Duke of Thebes, wherein the ground of nobility is placed.  
The dispraise of Domicius Nero Emperor of Room.  
A comparison between Demosthenes and Tully.  
A lamentable Oration of Hecuba Queen of Troy.  
A description upon Xerxes' king of Persia.  
An Oration called Thesis, as concerning the goodly state of Marriage.  
An Oration con●●●●●g a certain law of Solon.    

¶ The foundation of Rhetoric.  
NAture hath endued every man, with a certain eloquence, and also subtility to reason and discuss, of any question 
Rhetoric and Logic given of nature.  or proposition propounded, as Aristotle the Philosopher, in his Book of Rhetoric doth show. These gifts of nature, singular do flow and abound in us, according to the great and ample indument and plenteousness of wit and wisdom, lodged in us, therefore Nature itself being well framed, and afterward by art and order of science, instructed and adorned, must be singularly 
Art furthereth nature.  furthered, helped, and aided in all excellency, to exquisite invention, and profound knowledge, both in Logic and 
Logic.  Rhetoric. In the one, as a Orator to pleat with all facilitee, 
Rhetoric.  and copionslie to dilate any matter or sentence: in the other to ground profunde and subtle argument, to fortify & make strong our assertion or sentence, to prove and defend, by the force and power of art, things passing the compass & reach 
Logic.  of our capacitée and wit. Nothing can be more excellently given of nature than Eloquence, by the which the flourishing 
Eloquence.  state of commonweals do consist: kingdoms universally are governed, the state of every one privately is maintained. The commonwealth also should be maimed, and debilitated, except the other part be associate to it. Zeno the Philosopher 
zeno.  comparing Rhetoric and Logic, doth assimilate and liken them to the hand of man. Logic is like saith he to the fist, for 
Logic.  even as the fist closeth and shutteth into one, the joints and parts of the hand, & with mighty force and strength, wrappeth and closeth in things apprehended: So Logic for the 
Similitude Logic.  deep and profound knowledge, that is reposed and buried in it, in such sort of munition and strength fortified, in few words taketh such source and might by argument, that except like equalitée in like art and knowledge do mate it, in vain the disputation shallbe, and the repulse of thadversary ready. Rhetoric is like to the hand set at large, wherein every part 
Rhetoric like to the hand. Rhetoric.  and joint is manifest, and every vain as branches of trees set at scope and liberty. So of like sort, Rhetoric in most ample and large manner, dilateth and setteth out small things or words, in such sort, with such abundance and plenteousness, both of words and witty invention, with such goodly disposition, in such a infinite sort, with such pleasantness of Oration, that the most stony and hard hearts, can not but be incensed, inflamed, and moved thereto. These two singular gifts of nature, are absolute and perfect 
Logic and Rhetoric absolute in few.  in few: for many there be, which are exquisite and profound in argument, by art to reason and discuss, of any question or proposition propounded, who by nature are disabled, & smallly adorned to speak eloquently, in whom nevertheless more abundant knowledge doth sometimes remain then in the other, if the cause shallbe in controversy joined, and examined to try a manifest truth. But to whom nature hath given such abilitée, and absolute excellency, as that they can both copiously dilate any matter or sentence, by pleasantness and 
The virtue of cioquence.  sweetness of their witty and ingenious oration, to draw unto them the hearts of a multitude, to pluck down and extirpate affections and perturbations of people, to move pity and compassion, to speak before Princes and rulers, and to persuade them in good causes and enterprises, to animate and incense them, to godly affairs and business, to alter the counsel of kings, by their wisdom and eloquence, to a better state, and also to be exquisite in tother, is a thing of all most noble and excellent. The eloquence of Demosthenes, I socrates, 
Demosthenes. Tisias. Gorgias. Eschines Tully. Cato.  Tisias, Gorgias, Eschines, were a great bulwark and stay to Athens and all Grece, Rome also by the like virtue of Eloquence, in famous and wise orators upholded: the wise and eloquent Orations of Tully against Catiline. The grave and sententious orations of Cato in the Senate, have been only the mean to uphold the mighty state of Rome, 
The Emperors of Rome. famous in Eloquence.  in his strength and ancient fame and glory. Also the Chronicles of ancient time do show unto us, the state of Rome could by no means have grown so marvelous mighty, but that God had endued the whole line of Caesar's, with singular virtues, with abundant knowledge & singular Eloquence. Thusidides the famous Historiographer showeth, 
Thusidides.  how moche Eloquence availed the cities of Grece, faliing to dissension. How did the Corcurians save themselves from the 
Corcurians.  invasion and might, of the Poloponesians, their cause pleated 
Peloponesians.  before the Athenians, so much their eloquence in a truth prevailed. The Ambassadors of Corinth, wanted not their 
Corinthians  copious, witty, and ingenious Orations, but they pleated before mighty, wise, and grave Senators, whose cause, according to judgement, truth, and integritée was ended. The eloquent Embassages of the Corinthians, the Lacedæmonians, 
Lacedæmonians. Mitulenians. Athenians.  & the Mituleneans, the Athenians, who so readeth, shall soon see that of necessity, a common wealth or kingdom must be fortified, with famous, grave, and wise counsellors. How often did Demosthenes save the common wealths of Athens, 
Demosthenes.  how moche also did that large dominion prosper and flourish by I socrates. Tully also by his Eloquent please, Cato, Crassus, 
Socrates. Cato. Crassus. Antonius. Catulus. Cesar.  Antonius, Catulus Cesar, with many other, did support and uphold the state of that mighty kingdom. No doubt, but that Demosthenes made a witty, copious, and ingenious orations, when the Athenians were minded to give and betake to the hands of Philip king of the Macedonians, their 
Philippe the king of the Macidonians  pestiferous enemy most vile and subtle, the Orators of Athens. This Philip forcing the discord of Grece, as he by subtle means compassed his enterprises, promised by the faith of a Prince, to be at league with the Athenians, if so be they would betake to his hands, the eloquent Orators of Athens, for as long saith he, as your Orators are with you 
The saying of Philippe.  declaring, so long your heads and counsel are moved to variance and dissension, this voice once seized among you, in tranquilitée you shall be governed. Demosthenes' being 
Demosthenes.  eloquent and wise, foresaw the dangers and the mischievous intent of him, whereupon he framed a goodly Oration upon a Fable, whereby he altered their counsel, and repulsed the enemy. This fable is afterward set forth in an Oration, after the order of these exercises, profitable to Rhetoric.  

¶ A Fable.  
first it is good that the learner do understand what is a fable, for in all matters of learning, 
The ground of all learning  it is the first ground, as Tully doth say, to know what the thing is, that we may the better perceive whereupon we do entreat. A fable 
what is a fable.  is a forged tale, containing in it by the colour of a lie, a matter of truth. The moralle is called that, out of the which some 
Moral.  godly precept, or admonition to virtue is given, to frame and instruct our manners. Now that we know what a fable is, it is good to learn also, how manifold or divers they be, I do find three manner of fables to be. The first of them is, 
Three sorts of fables.  wherein a man being a creature of God endued with reason, is only entreated of, as the Fable of the father and his children, 
i. A fable of reason.  he willing them to concord, and this is called Rationalis fabula, which is asmuch to say, as a Fable of men endued with reason, or women. The second is called a moral fable, 
two. Moral.  but I see no cause why it is so called, but rather as the other is called a fable of reasonable creatures, so this is contrarily named a fable of beasts, or of other things wanting reason or life, wanting reason as of the Ant and the grasshopper, or of this the beam cast down, and the Frogs choosing their king. The third is a mixed Fable so called, because in it both 
iii. Mixt.  man having reason, and a beast wanting reason, or any other thing wanting life, is joined with it, as for the example, of the fable of the woods and the housebandman, of whom he desired a helve for his hatchet. Authors do write, that 
Poetes inventors of fables.  poets first invented fables, the which Orators also do use in their persuasions, and not without great cause, both 
Orators use fables.  poets and Orators do apply them to their use. For, fables do contain goodly admonition, virtuous precepts 
Good doctrine in fables.  of life. Hesiodus the Poet, entreating of the injurious dealing of Princes and governors, against their subjects, admonished 
Hesiodus.  them by the fable of the goshawk, and the nightingale in his clause. Ovid also the Poet entreated of divers 
ovid.  fables, wherein he giveth admonition, and godly counsel. Demosthenes the famous Orator of Athens, used 
Demosthenes' used fables.  the fable of the shepherds, and Wolves: how the Wolves on a time, instauntlie required of the shepherds their band dogs, and then they would have peace and concord with them, the shepherds gave over their Dogs, their Dogs delivered and murdered, the sheep were immediately devoured: So saith he, if ye shall once deliver to Philip, the king of the Macedonians your Orators, by whose learning, knowledge and wisdom, the whole body of your dominions is saved, for they as Bandogs, do repel all mischievous enterprises and chances, no doubt, but that ravening Wolf Philip, will eat and consume your people, by this Fable he made an Oration, he altered their counsels and heads of the Athenians, from so foolish an enterprise. Also the same Demosthenes, seeing the people careless, slothful, and loathsome to hear the Orators, and all for the flourishing state of the kingdom the ascended to the place or pulpit, 
The fable of Demosthenes, of the Ass and the shadow.  where the Orations were made, and began with this fable. Ye men of Athens, said he, it happened on a time, that a certain man hired an Ass, and did take his journey from Athens to Megara, as we would say, from London to York, the owner also of the Ass, did associate himself in his journey, to bring back the Ass again, in the voyage the weather was extreme burning hot, and the way tedious the place also for bareness and sterilitée of trees, wanted shadow in this long broil of heat: he that sat one the Ass, lighted and work shadow under the belly of the Ass, and because the shadow would not suffice both, the Ass being small, the owner said, he must have the shadow, because the Ass was his, I deny that saith the other, the shadow is mine, because I hired the Ass, thus they were at great contention, the fable being recited, Demosthenes descended from his place, the whole multitude were inquisitive, to know the end about the shadow, Demosthenes noting their folly, 
The contention upon the shadow and the Ass.  afrended to his place, and said, O ye foolish Athemen, whiles I and other, gave to you counsel and admonition, of grave and profitable matters, your ears were deaf, and your minds slumbered, but now I tell of a small trifling matter, youthrong to hear the rest of me. By this Fable he nipped their folly, and trapped them manifestly, in their own doltishenes. Here upon I do somewhat long, make copy of words, to show the singularitee of fables well applied. In the 
Fadles well applied be singular.  time of King Richard the third, Doctor Mourton, being Bishop of Elie, and prisoner in the Duke of Buckynghams' house in Wales, was often times moved of the Duke, to speak his mind freely, if king Richard were lawfully king, and said to him of his fidelity, to keep close and secret his sentence: but the Bishop being a godly man, and no less wise, weighed the great friendship, which was sometime between the Duke & King Richard, answered in effect nothing, but being daily troubled with his motions & instigations, spoke a fable of Esope: My lord said he, I will answer you, by a Fable of Esope. The Lion on a time gave a commandment, that all horned beasts should fly from the wood, and none to remain there but unhorned beasts. The Hare hearing 
The fable of the Bishop of Elie, to the duke of Buckyngham.  of this commandment, departed with the horned beasts from the wood: The wily Fox meeting the Hare, demanded the cause of his haste, forthwith the Hare answered, a commandment is come from the Lion, that all horned beasts should be exiled, upon pain of death, from the wood: why said the Fox, this commandment toucheth not any sort of beast as ye are, for thou haste no horns but knubbes: yea, but said the Hare, what, if the i say I have horns, that is an other matter, my lord I say no more: what he meant, is evident to all men.  
In the time of king Henry th'eight (a prince of famous memory) at what time as the small houses of religion, were given ever to the kings hand, by the Parliament house: the bishop of Rochester, Doctor Fisher by name stepped forth, being grieved with the grant, recited before them, a fable of Esope to show what discommoditee would follow in the Clergy. My lords and masters saith he, Esope recited a fable: how 
The fable of the Bishop of Rochester against the grant of the chantries.  that on a time, a husband man desired of the woods, a small helve for his hatchet, all the woods consented thereto weighing the grant to be small, and the thing less, thereupon the woods consented, in fine the husband man cut down a small piece of wood to make a helve, he framing a helve to the hatchette, without leave and grant, he cut down the mighty Okes and Cedars, and destroyed the whole wood, than the woods repented them to late. So saith he, the gift of these small houses, are but a small grant into the kings hands: but this small grant, will be a way and mean to pull down the great mighty fat Abbees, & so it happened. But there is repentance to late: & no profit ensued of the grant.  

¶ An Oration made by a fable, is the first exercise to declaim by, the other, be these, An Oration made by a  
A Fable, a Narration, Chria,  
Sentence. Confutation,  
Confirmation. Common place.  
The praise. The dispraise.  
The Comparison, Ethopeia.  
A Discription. Thesis', Legislatio   
OF every one of these, a goodly Oration may be made these exercises are called of the Greeks Progimnasmata, of the Latins, profitable introductions, or fore exercises, to attain greater art and knowledge in Rhetoric, and because, for the easy capacitée and facilitée of the learner, to attain greater knowledge in Rhetoric, they are right profitable and necessary: Therefore I title this book, to be the foundation of Rhetoric, the exercises being Progimnasmata.  
I have chosen out the fable of the shepherds, and the Wolves, upon the which fable, Demosthenes made an cloquente, copious, and witty Oration before the Athenians, which fable was so well applied, that the city and common wealth of Athens was saved.  

¶ A fable. 
The first exercise.  These notes must be observed, to make an Oration by a Fable.  

¶ Praise.  
1. first, ye shall recite the fable, as the author telleth it.  
2. There in the second place, you shall praise the author who made the fable, which praise may soon be got of any studious scholar, if he read the authors life and acts therein, or the Godly precepts in his fables, shall give abundant praise.  
3. Then thirdly place the moral, which is the interpretation annexed to the Fable, for the fable was invented for the morals sake.  
4. Then orderly in the fourth place, declare the nature of things, contained in the Fable, either of man, fish, foul, beast, plant, trees, stones, or whatsoever it be. There is no man of wit so dull, or of so gross capacitée, but either by his natural wit, or by reading, or senses, he is able to say somewhat in the nature of any thing.  
5. In the fift place, set forth the things, reasoning one with an other, as the Ant with the grasshopper, or the Cock with the precious stone.  
6. Then in the vj. place, make a similitude of the like matter.  
7. Then in the seventh place, induce an example for the same matter to be proved by.  
8. last of all make the Epilogus, which is called the conclusion, and herein mark the notes following, how to make an Oration thereby.    

¶ An Oration made upon the fable of the shepherds and the wolves.  

¶ The fable.  
THe Wolves on a time persuaded the shepherds, that they would join amity, and make a leagne of concord and unity: the demand pleased the shepherds, forthwith the Wolves requested to have custody of the band Dogs, because else theiwould be as they are always, an occasion to break their league and peace, the Dogs being given over, they were one by one murdered, and then the Sheep were wearied.   

¶ The praise of the author.  
THe posterity of times and ages, must needs praise the wisdom and industry, of all such as have left in monuments of writing, things worthy fame, 
inventors of all excellent arts and sciences, commended to the posterity.  what can be more excellently set forth: or what deserveth chiefer fame and glory, than the knowledge of arts and sciences, invented by our learned, wise, and grave ancestors: and so much the more they deserve honour, and perpetual commendations, because they have been the first authors, and beginners to such excellencies. The posteritée praiseth and setteth forth the witty and ingenious works of Apelles, Parthesius, and Polucletus, and all such as have artificially 
Apelles. Parthesius. Polucletus.  setforth their excellent gifts of nature. But if their praise for fame flourish perpetually, and increaseth for the worthiness of them, yet these things though most excellent, are inferior to virtue: for the end of arts and sciences, is virtue 
The end of all arts, is to godly life.  and godliness. Neither yet these things dissonaunt from virtue, and not associate, are commendable only for virtues sake: and to the end of virtue, the wits of our ancestors were incensed to invent these things. But herein Poludetus, Apelles, and Parthesius may give place, when greater virtues come in place, than this my author Esope, for his 
Esope worthy moche commendation  godly precepts, wise counsel and admonition, is chief to be praised: For, our life may learn all goodness, all virtue, of his precepts. The Philosophers did never so lively set 
Philosophy in fables.  forth and teach in their schools and audience, what virtue and godly life were, as Esope did in his Fables, cities, and common wealths, may learn out of his fables, godly concord 
realms may learn concord out of Esopes' fables.  and unity, by the which means, common wealths flourisheth, and kingdoms are saved. Herein ample matter riseth to Princes, and governors, to rule their subjects in all godly laws, in faithful obedience: the subjects also to love 
Precepts to Kings and Subjects. Precepts to parents and children.  and screw their prince, in all his affairs and business. The father may learn to bring up, and instruct his child thereby. The child also to love and obey his parents. The huge and monstruous vices, are by his virtuous doctrine defaced and extirpated: his Fables in effcet contain the mightic volumes and books of all Philosophers, in moral precepts, & the infinite monuments of laws established. If I should not speak 
The content of all Laws.  of his commendation, the fruits of his virtue would show his commendations: but that praise surmounteth all fame of glory, that commendeth by fame itself, the fruits of fame 
I true praise commended by fame itself.  in this one Fable, riseth to my author, which he wrote of the Shepherd, and the Wolves.   

¶ The Moral.  
WHerein Esope wittily admonisheth all men to beware and take heed, of cloaked and feigned friendship, of the wicked and ungodly, which under a pretence and offer of friendship or of benefit, seek the ruin, damage, misery or destruction of man, town, city, region, or country.   

¶ The nature of the thing.  
OF all beasts to the quantity of his body, the wolf passeth in crueltée and desire of blood, 
The wolue most ravening & cruel.  always unsatiable of devouring, never contented with his prey. The Wolf devoureth and eateth of his pray all in fear, and therefore oftentimes he casteth his look, to be safe from peril and danger. And herein his nature is strange from all beasts: the eyes of the Wolf, turned from his pray immediately, the pray prostrate under 
The wolves of all beasts, most oblivious.  his foot is forgotten, and forthwith he seeketh a new pray, so great oblivion and debilitee of memory, is given to that beast, who chiefly seeketh to denoure his pray by night. The Wolves are much inferior to the bandogs in strength, because 
The wolue inferior to the bandog  nature hath framed them in the hinder parts, much more weaker, and as it were manned, and therefore the bandog doth overmatch them, and overcome them in fight. The Wolves are not all so mighty of body as the Bandogs, of divers colours, of fight more sharp, of less heads: but in 
The Dog passeth all creatures in smelling.  smelling, the nature of a Dog passeth all beasts and creatures, which the history of Pliny do show, and Aristotle in his book of the history of beasts, therein you shall know their excellent nature. The household wanteth not faithful and trusty watch nor resistance, in the cause of the master, the Bandog not wanting. Pliny showeth out of 
Pliny.  his history, how Bandogs have saved their Master, by their resistance. The Dog of all beasts showeth most love, and never leaveth his master: the worthiness of the bandog is such, that by the law in a certain case, he is counted accessary of Felony, who stealeth a Bandog from his master, a robbery immediately following in the same family.  
As concerning the Sheep, for their profit and wealth, 
The worthiness of Sheep  that riseth of them, are for worthiness, weighing their small quantity of body, above all beasts. Their flesh nourisheth purely, being sweet and pleasant: their skin also serveth to divers uses, their wols in so large and ample manner, 
The wool of Sheep, rich and commodious.  commodious, serving all parts of common wealths. No state or degree of person is, but that they may go clad and adorned with their wols. So GOD in his creatures, hath created and made man, being a chief creator, and most excellent 
Man a chief creature.  of all other, all things to screw him: and therefore the Stoic Philosophers do herein showeth excellency of man 
Stoic Philosophers.  to be great, when all things upon the earth, and from the earth, do serve the use of man, yet among men there is a diversity of states, and a difference of persons, in office and condition of life. As concerning the Shepherd, he is in his state 
The office of the shepherds, are profitable and necessary.  and condition of life, though mean, he is a right profitable and necessary member, to serve all states in the common wealth, not only to his master whom he serveth: for by his diligence, and wary keeping of them, not only from ravening beasts, but otherwise he is a right profitable member, to all parts of the common wealth. For, daily we feel the commodity, 
wealth, profit, and riches riseth of the wols of Sheep.  wealth and riches, that riseth of them, but the loss we feel not, except flocks perish. In the body of man God hath created & made diverse parts, to make up a whole and absolute man, which parts in office, qualitée and worthiness, are moche differing. The body of man itself, for the excellent workmanship of God therein, & marvelous gifts of nature and virtues, lodged and bestowed in the same body, is called 
Man called of the Philosophers, a little world.  of the Philosophers Microcosmos, a little world. The body of man in all parts at concord, every part executing his function & office, flourisheth, and in strength prospereth, otherwise the same body in parts dissevered, is feeble and weak, and 
The body of man without concord of the parts, perisheth.  thereby falleth to ruin, and perisheth. The singular Fable of Esope, of the bely and hands, manifestly showeth the same and herein a flourishing kingdom or common wealth, is compared to the body, every part using his pure virtue, strength & 
The common wealth like to the body of man. Menenius.  operation. Menenius Agrippa, at what time as the Romai- were at division against the Senate, he used the Fable of Esope, wherewith they were persuaded to a concord, and unity. The vilest part of the body, and basest is so necessary, 
The basest part of the body most necessary.  that the whole body faileth and perisheth, the same wanting although nature removeth them from our sight, and shame fastness also hideth them: take away the most vilest part of the body, either in substance, in operation or function, and forthwith the principal faileth. So likewise in a kingdom, or common wealth, the most mean and basest state of man taken away, the more principal thereby ceaseth: So God to a mutual concord, friendship, and perpetual society of life, 
The amiable part of the body do consist, by the basest and most beformeste.  hath framed his creatures, that the most principal faileth, it not united with parts more base and inferior, so much the might and force of things excellent, do consist by the most inferior, other parts of the body more amiable and pleasant to sight, do remain by the force, use and integritée of the simpliest. The Prince and chief peers do decay, and all the whole multitude do perish: the basest kind of men wanting. Remove the shepherds state, what good followeth, 

The shepherds state necessary.  
The state of the husband man, most necessary.   yea, what lack and famine increaseth not: to all states the bely ill fed, our backs worse clad. The toiling housebandman is so necessary, that his office ceasing universally the whole body perisheth, where each laboureth to further and aid one an other, this is a common wealth, there is prosperous state of life. The wisest Prince, the richest, the mightiest and most valiauntes, had need always of the foolish, the weak, the base and simplest, to uphold his kingdoms, not only in the affairs of his kingdoms, but in his domestical things, for provision of victual, as bread, drink, meat clothing, and in all such other things. Therefore, no office or state of life, be it never so meet, serving in any part of the common wealth, must be contemned, mocked, or scorned 
No mean state, to be contemned.  at, for they are so necessary, that the whole frame of the common wealth faileth without them: some are for their wicked behaviour so detestable, that a common wealth must seek means to deface and extirpate them as weeds, and rotten members of the body. These are thieves, murderers, and adulterers, 
Rotten members of the common wealth.  and many other mischievous persons. These godly Laws, upright and sincere Magistrates, will extirpate and cut of, such the commo wealth lacketh not, but rather abhorreth as an infective plague and Pestilence, who in th'end through their own wickedness, are brought to mischief.  
Read Plato in his book, entitled of the common wealth who showeth the state of the Prince, and whole Realm, to 
Plato.  stand and consist by the unity of parts, all states of the common wealth, in office divers, for dignity and worthiness, bearing 

A common wealth do consist by unity of all states.  
Aristotle. what is a common wealth.   not equality in one consociate and knit, do raise a perfit frame, and body of kingdom or common wealth.  
Aristotle the Philosopher doth say, that a common wealth is a multitude gathered together in one city, or Region, in state and condition of life divering, poor and rich, high and low, wise and foolish, in inequalitee of mind and bodies differing, for else it can not be a common wealth. There must be nobles and peers, king and subject: a multitude inferior and more populous, in office, manners, worthiness altering. Man needeth no better example, or pattern of a common 
A lively example of common wealth.  wealth, to frame himself, to serve in his state and calling, then to ponder his own body. There is but one head, and many parts, hands, feet, fingers, toes, joints, veins, sinews, bely, and so forth: and so likewise in a common wealth there must be a diversity of states.   

¶ The reasoning of the things contained in this Fable.  
THus might the Wolves reason with themselves, of their Embassage: The Wolves daily molested and wearied, with the fierce raging Mastiffs, and overcome in fight, of their power and might: one among the rest, more politic and wise than the other, called a assemble and counsel of Wolves, and thus he began his oration. My fellows and 
The counsel of wolves.  companions, sith nature hath from the beginning, made us unsatiable, cruel, living always by prays murdered, and bloody spoils, yet enemies we have, that seek to keep under, and tame our wolvish natures, by great mighty Bandogs, and shepherds Curs. But nature at the first, did so deeply frame and set this his perverse, cruel, and bloody mould in us, that will they, nill they, our nature will burst out, and run to his own course. I must much, weighing the line of our first progenitor, from whence we came first: for of a man we came, yet men as a pestiferous poison do erile us, and abandon us, and by Dogs and other subtle means do daily destroy us. Lycaon, as the poets do 
Lycaon.  feign, exceeding in all crueltées and murders horrible, by the murder of strangers, that had access to his land: for he was king and governor over the Molossians, and in this we may worthily glory of our first blood and long auncientrée, that he was not only a man, but a king, a chief peer and governor: 
The first progeny of wolves.  by his change and transubstantion of body, we lost by him the honour and dignity due to him, but his virtues we keep, and daily practise to follow them. The fame of Lycaon's horrible life, aseended before jupiter, jupiter the 
The invention of the Poet ovid to compare a wicked man, to a wolue.  mighty God, moved with so horrible a fact, left his heavenly palace, came down like an other mortal man; and passed down by the high mountain Minalus, by twilight, and some to Licaons' house, our first ancestor, to prove, if this thing was true. Lycaon received this stranger, as it seemed 
Lycaon.  doubting whether he were a God, or a man, forthwith he feasted him with man's flesh baked, jupiter as he can do what he will, brought a ruin on his house, and transubstantiated 
Lycaon changed into a wolue.  him, into this our shape & figure, wherein we are, and so since that time, Wolves were first generated, and that of man, by the change of Lycaon, although our shape is changed from the figure of other men, and men knoweth us not well, yet the same manners that made Wolves, remaineth 
wolue. Manner.  until this day, and perpetually in men: for they rob, they steal, and live by injurious catching, we also rob, also we steal, and catch to our pray, what we may with murder come to. They murder, and we also murder, and so in all points like unto wicked men, do we imitate the like fashion of life, and rather they in shape of men, are Wolves, and we in the shape of Wolves men: Of all these things having consideration, I have invented a policy, whereby we may work a slauter, and perpetual ruin on the Sheep, by the murder of the Bandogs. And so we shall have free access to our bloody pray, thus we will do, we will send a Embassage to the shepherds for peace, saying, that we mind to cease of all bloody spoil, so that they will give over to us, the custody of the Bandogs, for 
The counsel of wolves.  otherwise the Embassage sent, is in vain: for their Dogs being in our hands, and murdered one by one, the danger and enemy taken away, we may the better obtain and enjoy our bloody life. This counsel pleased well the assemble of the Wolves, and the policy moche liked them, and with one voice they houled thus, thus. Immediately communication was had with the shepherds of peace, and of the giving over of their Bandogs, this offer pleased them, they concluded the peace, and gave over their Bandogs, as pledges of the same. The dogs one by one murdered, they dissolved the peace, and wearied the Sheep, than the shepherds repented them of their rash grant, and folly committed: So of like sort it always chanceth, tyrants and bloody 
The counsel of wicked men to mischief.  men, do seek always a mean, and practise policies to destroy all such as are godly affected, and by wisdom and godly life, do seek to subvert and destroy, the mischievous 
The cogitations of wicked men, and their kingdom bloody.  enterprise of the wicked. For, by cruelty their wolvish natures are known, their glory, strength, kingdom and renown, cometh of blood, of murders, and beastly dealings and by might so violent, it continueth not: for by violence and bloody dealing, their kingdom at the last falleth by blood and bloody perisheth. The noble, wise, grave, and goodly counsels, are with all fidelitée, humbleness and sincere hearts to be obeyed, in worthiness of their state and wisdom, to 
The state of counsellors worthy chief honour and veneration.  be embraced in chief honour and veneration to be taken, by whose industry, knowledge and experience, the whole body of the common wealth and kingdom, is supported and saved. The state of every one universally would come to perdition, if the invasion of foreign Princes, by the wisdom and policy of counsellors, were not repelled. The horrible acts of wicked men would burst out, and a confusion ensue in all states, if the wisdom of politic governors, if good laws if the power and sword of the magistrate, could not take place. The peers and nobles, with the chief governor, slandeth as Shepherds over the people: for so Plato allegeth that name 
Plato.  well and properly given, to Princes and Governors, the which Homer the Poet attributeth, to Agamemnon king 
Homer.  of Grece: to Menclaus, Ulysses, Nestor, Achillas, Diomedes, Aiar, and all other. For, both the name and care of that state 
The shepherds name given to the office of kings.  of office, can be titeled by no better name in all points, for diligent keeping, for aid, succoring, and with all equity tempering the multitude: they are as shepherds else the sclie poor multitude, would by an oppression of pestiferous men. The commonaltee or base multitude, liveth more quietly than the state of such as daily seek, to uphold and maintain 
The state or good counsallers, troublous.  the common wealth, by counsel and politic deliberation, how troublous hath their state always been: how unquiet from time to time, whose heads in very deed, doth seek for a public wealth. Therefore, though their honour be greater, and state above the rest, yet what care, what pensiveness of mind are they driven unto, on whose heads authority and regiment, the safeguard of innumerable people doth depend. 
A comparison from a less, to a greater.  If in our domestical business, of matters pertaining to our household, every man by nature, for him and his, is pensive, moche more in so vast, and infinite a body of common wealth, greater must the care be, and more dangerous deliberation. We desire peace, we rejoice of a tranquilitée, and quietness to ensue, we wish, to consist in a haven of securitée: our houses not to be spoiled, our wives and children, not to be murdered. This the Prince and counsellors, by wisdom foresee, 
The worthy state of Princes and counsellors.  to keep of, all these calamitées, dangers, miseries, the whole multitude, and body of the Common wealth, is without them maimed, weak and feeble, a ready confusion to the enemy. Therefore, the state of peers and nobles, is with all humilitée to be obeyed, served and honoured, not without great cause, the Athenians were drawn back, by the wisdom of Demostnenes, when they saw themselves a slauter and pray, to the enemy.   

¶ A comparson of things.  
WHat can be more rashly and foolishly done, than the shepherds, to give over their Dogs, by whose might and strength, the Sheep were saved: on the other side, what can be more subtlie done and craftily, than the Wolves, under a colour of friendship and amitée, to seek the blood of the sheep, as all pestiferous men, under a feigned proffer 
The amity of wicked men's.  of amitée, proffered to seek their own profit, commoditée and wealth, though it be with ruin, calamity, misery, destruction of one, or many, town, or city, region and country, which sort of men, are most detestable and execrable.   

¶ The contrary.  
AS to much simplicity & lack of discretion, is a furtherance to peril and danger: so oftentimes, he tasteth of smart and woe, who lightly believeth: so contrariwise, 
To believe lightly, a furtherance to peril.  disimulation in mischievous practices begun with friendly words, in the conclusion doth frame & end pernisiouslie.   

¶ The Epilogus.  
THerefore feigned offers of friendship, are to be taken heed of, and the act of every man to be examined, proved, and tried, for true friendship is a rare thing, when as Tully doth say: in many ages there are few couples of friends to be found, Aristotle also concludeth the same.    

¶ The Fable of the Ant, and grasshopper.  

¶ The praise of the author.  
ESope who wrote these Fables, hath chief fame of all learned authors, for his Philosophy, and giving 
The praise of Esope.  wisdom in precepts: his Fables do show unto all states most wholesome doctrine of virtuous life. He wholly extolleth virtue, and depresseth vice: he correcteth all states and setteth out precepts to amend them. Although he was deformed and ill shaped, yet Nature wrought in him such virtue, that he was in mind most beautiful: and seeing that the gifts of the body, are not equal in dignity, with the virtue of the mind, then in that Esope chief excelled, having the most excellent virtue of the mind. The wisdom and wit of Esope seemed singular: for at what time as Croesus, 
Croesus.  the king of the Lydians, made war against the Samians, he with his wisdom and policy, so pacified the mind of Croesus, that all war ceased, and the danger of the country was taken away, the Samians delivered of this destruction 
Samians.  and war, received Esope at his return with many honours. After that Esope departing from the Isle Samus, wandered to strange regions, at the last his wisdom being known: Licerus the king of that country, had him in 
Licerus.  such reverence and honour, that he caused an Image of gold to be set up in the honour of Esope. After that, he wandering over Grece, to the city of Delphos, of whom he being murdered, 
Delphos.  a great plague and Pestilence fell upon the city, that revenged his death: As in all his Fables, he is moche to be commended, so in this Fable he is moche to be praised, which he wrote of the Ant and the grasshopper.   

¶ The Fable.  
IN a hot Summer, the grasshoppers gave themselves to pleasant melody, whose Music and melody, was hard from the pleasant Bushes: but the Ant in all this pleasant time, laboured with pain and travail, she scraped her living, and with fore wit and wisdom, prevented the barande and scarce time of Winter: for when Winter time approacheth, the ground ceaseth from fruit, 
winter.  than the Ant by his labour, doth take the fruit & enjoyeth it: but hunger and misery fell upon the grasshoppers, who in 
The Ante.  the pleasant time of Summer, when fruits were abundant, ceased by labour to put of necessity, with the which the long cold and stormy time, killed them up, wanting all sustenance.   

¶ The Moral.  
HEre in example, all men may take to frame their own life, and also to bring up in godly education their children: that while age is tender and young, they may learn by example of the Ant, co provide in their green and lusty youth, some mean of art and science, whereby they may stay their age and necessity of life, all such as do fly labour, and pain in youth, and seek no way of Art and science, in age they shall fall in extreme misery and povertée.   

¶ The nature of the thing.  
NOt without a cause, the Philosophers searching the nature and quality of every beast, do moche commend the Ante, for providence and diligence, in that 
The Ante.  not oneie by nature they excel in fore wisdom to themselves, but also they be a example, and mirror to all men, in that 
Man.  they justly follow the instinct of Nature: and moche more, where as men endued with reason, and all singular virtues and excellent qualities of the mind and body. Yet they do so much leave reason, virtue, & integrity of mind, as that they had been framed without reason, endued with no virtue, nor adorned with any excellent qualitée. All creatures as nature hath wrought in them, do apply themselves to follow nature their guide: the Ant is always diligent in his business, and provident, and also foreseeth in Summer, the sharp season of Winter: they keep order, and have a king and a common wealth as it were, as nature hath taught them. And so have all other creatures, as nature hath wrought in them their gifts, man only leaveth reason, and neclecteth the chief ornaments of the mind: and being as a God above all creatures, doth lose the excellent gifts. A beast will not take excess in feeding, but man often times is without reason, and having a pure mind and soul given of God, and a face to behold the heavens, yet he doth abase himself to yearthly things, as concerning the grasshopper: as the Philosophers 
grasshopper.  do say, is made altogether of dew, and soon perisheth The grasshopper may well resemble, slothful and sluggish persons, who seek only after a present pleasure, having no fore wit and wisdom, to foresee times and ceasons: for it is 
A point of wisdom.  the point of wisdom, to judge things present, by things past and to take a conjecture of things to come, by things present.   

¶ The reasoning of the two things.  
THus might the Ant reason with herself, although the seasons of the year do seem now very botte, pleasant 
A wise cogitation.  and fruitful: yet so I do not trust time, as that like pleasure should always remain, or that fruits should always of like sort abound. Nature moveth me to work, and wisdom herein showeth me to provide: for what hurteth plenty, or abundance of store, though great plenty cometh thereon, for better it is to be oppressed with plenty, and abundance, then to be vexed with lack. For, to whom wealth and plenty riseth, at their hands many be relieved, and helped, all such as be oppressed with necessity and misery, being cast from all help, reason and providence mainted in them: All art and Science, and mean of life cut of, to enlarge and maintain better state of life, their misery, necessity, and poverty, shall continually increase, 
poverty.  who hopeth at other men's hands, to crave relief, is deceived. poverty is so odious a thing, in all places & states rejected for where lack is, there favour, friendship, and acquaintance decreaseth, as in all states it is wisdom: so with myself I way discritlie, to take time while time is, for this time as a 
Wisdom.  flower will soon fade away. The husband man, hath he not times divers, to increase his wealth, and to fill his barn, 
husband men.  at one time and season: the husband man doth not both plant, plough, and gather the fruit of his labour, but in one time and season he ploweth, another time serveth to sow, and the last to gather the fruits of his labour. So then, I must foresee time and seasons, wherein I may be able to bear of necessity: for foolishly he hopeth, who of no wealth and no abundant store, trusteth to maintain his own state. For, nothing sooner faileth, than friendship, and the sooner it faileth, as 
Friendship.  fortune is impoverished. Seeing that, as Homer doth say, a flothfull man, given to no art or science, to help himself, 
Homer.  or an other, is an unprofitable burden to the earth, and God doorth sore plague, punish, and overthrow cities, kingdoms, and common wealths, grounded in such vices: that the wisdom of man may well judge, him to be unworthy of all help, and sustenance. He is worse than a beast, that is not able to live to himself & other: no man is of wit so undescrite, or of nature so dullc, but that in him, nature always 
Nature.  covereth some enterprise, or work to frame relife, or help to himself, for all we are not borne, only to ourselves, but 
The cause of our birth.  many ways to be profitable, as to our own country, and all parts thereof. Especially to such as by sickness, or infirmity of body are oppressed, that art and Science can not take place to help them. Soche as do follow the life of the grasshopper. are worthy of their misery, who have no wit to foresee seasons and times, but do suffer time undescretly to pass, which fadeth as a flower, thold Romans' do picture janus with two faces, a face behind, & an other before, which resemble 
janus.  a wiseman, who always ought to know things passed, things present, and also to be expert, by the experience of many ages and times, and knowledge of things to come.   

¶ The comparison between the two things.  
WHat can be more descritlie done, than the Ant to be so provident and politic: as that all danger of life, & necessity is excluded, the stormy times of Winter ceaseth of might, & hunger battereth not his walls, having such plenty of food, for unlooked bitter storms and seasons, 
Providence.  happeneth in life, which when they happen, neither wisdom nor policy, is not able to keep back. Wisdom therefore, it is so to stand, that these things hurt not, the miserable end of the grasshopper showeth unto us, which may be an example to all men, of what degree, so ever they be, to fly sloth and idleness, to be wise and discrite.   

¶ Of contraries.  
AS diligence, providence, and discrete life is a singular gift, which increaseth all virtues, a pillar, stay 
Diligence.  and a foundation of all arts and science, of common wealths, and kingdoms. So contrarily sloth and sluggishness, in all states and causes, defaseth, destroyeth, and pulleth down all virtue, all science and godliness. For, by it, the mighty kingdom of the Lydians, was destroyed, as it seemeth no small vice, when the Laws of Draco, do punish with 
idleness.  death idleness.   

¶ The end.  
THerefore, the diligence of the Ant in this Fable, not only is moche to be commended, but also her 
The Ante.  example is to be followed in life. Therefore, the wiseman doth admonish us, to go unto the Ant and learn providence: and also by the grasshopper, let us learn to avoid idleness, less the like misery and calamity fall upon us.     

¶ Narratio.  
THis place following, is placed of Tully, after the exordium or beginning of Oration, as the second part: which part of Rhetoric, is as it were the light of all the Oration following: containing the cause, matter, person, time, with all brevity, both of words, and invention of matter.  

¶ A Narration.  
A Narration is an exposition, orderlaration of any thing done in deed, or else a setting forth, forged of any thing, but so declaimed and declared, as though it were doen.  
A narration is of three sorts, either it is a narration historical, of any thing contained, in any ancient story, or true Chronicle.  
Or Poetical, which is a exposition feigned, set for the by invention of poets, or other.  
Or civil, otherwise called judicial, which is a matter of controversy in judgement, to be done, or not done well or evil.  
In every Narration, ye must observe six notes.  

1. first, the person, or doer of the thing, whereof you entreat.  
2. The fact doen.  
3. The place wherein it was doen.  
4. The time in the which it was doen.  
5. The manner must be showed, how it was doen.  
6. The cause whereupon it was doen.   
There be in this Narration, iiij. other properties belonging  

1. First, it must be plain and evident to the hearer, not obscure,  
2. short, and in as few words as it may be, for such a matter.  
3. Probable, as not unlike to be true.  
4. In words fine and elegante.    

¶ A narration historical, upon Semiramis Queen of Babylon how and after what sort the obtained the government thereof.  
AFter the death of Ninus, sometime king of Babylon, 
Time.  his son Nuius also by name, was left 
Person.  to succeed him, in all the Assyrian Monarchy, Semiramis wife to Ninus the first, feared the tender age of her son, whereupon she thought that those mighty nations and kingdoms, would not obey 
The cause.  so young and weak a Prince. Wherefore, she kept her son 
The fact.  from the government: and moste of all she feared, that they would not obey a woman, forthwith she feigned herself, to be 
The way how.  the son of Ninus, and because she would not be known to be a woman, this Queen invented a new kind of tire, the which all the babylonians that were men, used by her commandment. By this strange disguised tire and apparel, she not known to be a woman, ruled as a man, for the space of two and forty years: she did marvelous acts, for 
The fact. The place.  she enlarged the mighty kingdom of Babylon, and builded the same city. Many other regions subdued, and vallauntlie overthrown, she entered India, to the which never Prince came, saving Alexander the great: she passed not only men in virtue, counsel, and valiant stomach, but also the famous counsellors of Assiria, might not contend with her in Majesty, policy, and roialnes. For, at what time as they knew her a woman, they envied not her state, but marveled at her wisdom, policy, and moderation of life, at the last she desiring the unnatural lust, and love of her son Ninus, was murdered of him.   

¶ A narration historical upon king Richard the third, the cruel tyrant.  
RIchard duke of Gloucester, after the death of Edward 
The person  the fourth his brother king of England, usurped the crown, most traiterously and wickedly: this king Richard was small of stature, deformed, and ill shaped, his shoulders beared not equality, a puling face, yet of countenance and look cruel, malicious, deceitful, biting and chawing his neither lip: of mind unquiet, pregnant of wit, quick and lively, a word and a blow, wily, deceitful, proud, arrogant in life and cogitation bloody. The fourth day of julie, he 
The time. The place.  entered the tower of London, with Anne his wife, daughter to Richard Exle of Warwick: and there in created Edward his only son, a child of ten years of age, Prince of Wales. At the same time, in the same place, he created many noble peers, to high prefermente of honour and estate, and immediately with fear and faint heart, both in himself, and his nobles and commons, was created king, always a unfortunate 
The horrible murder of king Richard  and unlucky creation, the hearts of the nobles and commons thereto lacking or fainting, and no marvel, he was a cruel murderer, a wretched caitiff, a most tragical tyrant, and blood secure, both of his nephews, and brother George Duke of Clarence, whom he caused to be drowned in a Butt of 〈…〉, the stairs suddenly removed, whereon he stepped, the death of the lord Rivers, with many other 
The fact.  nobles, compassed and wrought at the young Prince's coming out of Wales, the xix day of july, in the year of our lord. 1483. openly he took upon him to be king, who seeking hastily to climb, fell according to his desert, suddenly and ingloriously, whose Embassage for peace, jews the French king, for his misehevous & boodie slaughter, so much abhorred, that he would neither see the Ambassador, nor hear the Embassage: for he murdered his two nephews, by the hands of one james Tirrell, & two villains more associate with him 
The tyme. The manner how.  the Lieutenant refusing so horrible a fact. This was done he taking his way & progress to Gloucester, whereof he was before times Duke: the murder perpetrated, he doubed the good squire knight. Yet to keep close this horrible murder, he caused a fame and rumour to be spread abroad, in all parts of the realm, that these two children died suddenly, thereby thinking the hearts of all people, to be quietly settled, 
The cause.  no heir male left alive of king Edward's children. His mischief was such, that God shortened his usurped reign: he was altogether in fear and dread, for he being feared and dreaded of other, did also fear & dread, never quicte of mind faint hearted, his bloody conscience by outward signs, condemned him: his eyes in every place whirlying and cast about, his hand moche on his Dagger, the infernal furies tormented 
The state of a wicked man.  him by night, visions and horrible dreams, drawed him from his bed, his unquiet life showed the state of his conscience, his close murder was uttered, from the hearts of the subjects: they called him openly, with horrible titles and names, a horrible murderer, and excecrable tyrant. The people sorrowed the death of these two babes, the Queen, king 
A doleful stale of a queen.  Edward's wife, being in Sanctuary, was bestraught of wit and senses, souning and falling down to the ground as dead, the Queen after revived, kneeled down, and called on God, to take vengeance on this murderer. The conscience of the people was so wounded, of the toleration of the fact, that when any blustering wind, or perilous thunder, or 
The wicked fact of king Richard, a horror and dread to the commons.  dreadful tempest happened: with one voice they cried out and quaked, lest God would take vengeance of them, for it is always seen the horrible life of wicked governors, bringeth to ruin their kingdom and people, & also wicked people, the like dangers to the kingdom and Prince: well he and his supporters with the Duke of Buckyngham, died shamefully, 
God permit means, to pull down tyrants.  The knot of marriage promised, between Henry Earl of Richemonde, and Elizabeth daughter to king Edward the fourth: caused diverse nobles to aid and associate this earl, fled out of this land with all power, to the attainment of the kingdom by his wife. At Nottyngham news came to king Richard, that the Earl of Richmonde, with a small company of nobles and other, was arrived in Wales, forthwith exploratours and spies were serit, who showed the Earl to be encampled, at the town of Litchfield, forthwith all preparation 
Lichefelde.  of war, was set forth to Leicester on every side, 
Leicester.  the Nobles and commons shrank from king Richard, his power more and more weakened. By a village called Bosworthe, 
Bosworthe  in a great plain, meet for two battles: by Leicester this held was pitched, wherein king Richard manfully fighting hand to hand, with the Earl of Richmonde, was slame, his body carried shamefully, to the town of Leicester naked, without honour, as he discerned, trussed on a horse, behind 
King Richard killed in Bosworth field.  a Pursevaunte of Arms, like a hog or a Calf, his head and his arms hanging on the one side, and his legs on the other side: carried through mire and dirt, to the grey friars church, to all men a spectacle, and oprobrie of tyranny this was the cruel tiramites end.   

¶ A narration historical, of the coming of julius Cesar into Britain.  
WHen julius Cesar had ended his mighty and huge battles, about the stood Rhine, he marched into the 
The tyme.  region of France: at the same time repairing with a 
The person.  fresh multitude, his Legions, but the chief cause of his wary in France was, that of long time, he was moved in mind, to see this noble Island of Britain, whose fame for nobility 
The cause. The fame and glory of Britain.  was known and bruited, not only in Rome, but also in the uttermost lands. julius Cesar was wroth with them, because in his war stirred in France, the fierce Britain's aided the Fenche men, and did mightily encounter battle with the Romans: whose prows and valiant fight, slaked the proud and lofty stomachs of the Romans, and drove them to diverse hazards of battle. But Cesar as a noble warrior 
The prows of julius Cesar.  preferring nobility, and worthiness of fame, before money or cowardly quietness: ceased not to enter on the fierce Britain's, and thereto prepared his Ships, the Winter time following, that assoon as opportunity of the year served, to pass with all power against them. In the mean time, Cesar inquired of the Merchants, who with merchandise had access 
The manner how.  to the Island: as concerning the quantity and bigness of 

Caesar's communication with the merchants, as concerning the land of Britain.  
The ware & politic government of that Britain's. alliance in time traitorous.  
Britain sometime called of the Greeks Olbion, not Albion.  
Caius Volusenus, Ambassador to Britain.   it, the fashion and manner of the people, their laws, their order, and kind of government. As these things were in all points, unknown to Cesar, so also the Merchants knew no more than the places bordering on the sea side. For, the Britain's fearing the traitorous and dissembled hearts of aliauntes, politicly repelled them: for, no stranger was suffered to enter from his Ship, on the land, but their merchandise were sold at the sea side. All nations sought to this land, the felicity of it was so great, whereupon the Greeks knowing and tasting the commoditée of this Island, called it by a Greek name Olbion, which signifieth a happy and fortunate country, though of some called Albion, time changed the first letter, as at this day, London is called for the town of king Lud. Cesar thereupon before he would march with his army, to the people of Britain, he sent Caius Volusenus a noble man of Rome, a valiant and hardy captain, as Ambassador to the Britain's, who as he thought by his Embassage, should know the fashion of the Island, the manner of the people, their government. But as it seemeth, the Ambassador was not welcome. For, he durst not enter from his Ship, to do his masters Embassage, Cesar knew nothing by him. Yet Cesar was not so contented, but sent an other 
Comas Atrebas, second Ambassador from Cesar.  Ambassador, a man of more power, stomach, and more hardy, Comas Atrebas by name, who would enter as an Ambassador, to accomplish the will & expectation of Cesar, Comas Atrebas was so welcome, that the Britain's cast him in prison: Embassages was not common among them, nor the courteous usage of Ambassadors known. All these things, made Cesar more wroth, to assay the uncourtous Bristaines. In those days Cassibelan was king of London, this 
Cassibelane king of London, at the arrive of Cesar Cassibelane a worthy Prince.  Cassibelan was a prince of high wisdom, of manly stomach and valiant in fight: and for power and valiantness, was chosen of the Britain's, chief governor and king. Dissension and cruel war was among them, through the diversity of divers kings in the land. The Troinovauntes envied the state of Cassibelan, because Immanuencius, who was king of London, before Cassibelan, was put to death, by the counsel of Cassibelan. The son of Immanuencius, hearing of the coming of Cesar, did fly traitorously to Cesar: The 
Imanuencius  Troinovauntes favoured Immanuencius part, & thereupon promised, as most vile traitors to their country, an entering to Cesar, service and homage, who through a self will, 
The Troynovauntes by treason let in Cesar.  and private favour of one, sought the ruin of their country, and in the end, their own destruction. But Cassibelan gave many overthrows to Cesar, and so mightily encountered with him, so invincible was the part of Cassibelane: but by treason of the Troinovauntes, not by manhood of Caesar's power, entering was given. What house can stand, wherein 
Treason a confusion to the mightiest dominions.  discord broil? What small power, is not able to enter the mightiest dominions or regions: to overcome the strongest fortress, treason open the gate, treason giving passage. Although Cesar by treason entered, so Cesar writeth. Yet the fame of Cesar was more commended, for his enterprise into Britain, and victory: then of all his Conquest, either against Pompey, or with any other nation. For in a Pillar at Rome 
A sentence graven of Britain, in the commendation of Cesar.  this sentence was engraven: Of all the dominions, cities, and Regions, subdued by Cesar, his war attempted against the fierce Britain's, passeth all other. After this sort Cesar entered our Island of Britain by treason.   

¶ A narration judicial, out of Theusidides, upon the fact of Themistocles.  
THe Athenians brought under the thraldom of the Lacedæmonians, sought means to grow mighty, and to pull them from the yoke, under the Lacedæmonians. Lacedemonia was a city environed with walls. Athenes at the same time without walls: whereby their state was more feeble, and power weakened. Themistocles a noble Sage, and a worthy pere of Athens: gave the Athenians counsel to wall their city strongly, and so forthwith to be lords and rulers by themselves, after their own fashion governing. In finishing this enterprise, in all points, policy, and witty conveyance wanted not. The Lacedæmonians hard of the purpose of the Athenians, & sent Ambassadors, to know their doings, and so to hinder them. Themistocles gave counfaill to the Athenians, to keep in safe custody, the Ambassadors of Lacedemonia, until such time, as he from the Embassage was returned from Lacedemonia. The Lacedæmonians hearing of the coming of Themistocles, thought little of the wall building at Athens. Themistocles was long looked for of them, because Themistocles lingered in his Embassage, that or the matter were thoroughly known: the wall of Athens should be builded. The slow coming of Themistocles, was blamed of the Lacedæmonians: but Themistocles excused himself, partly infirmity of body, letting his coming, and the expectation of other, accompanied with him in this Embassage. The wall ended, necessity not artificial workmanship finishing it, with all haste it was ended: then Themistocles entered the Senate of Lacedemonia, and said: the wall whom ye sought to let, is builded at Athens, ye Lacedæmonians, that we may be more strong. Then the Lacedæmonians could say nothing to it, though they envied the Athenians state, the wall was builded, and lest they should show violence or cruelty on Themistocles, their Ambassadors were at Athens in custody, whereby Themistocles came safe from his Embassage, and the Athenians made strong by their wall: this was politicly done of Themistocles.   

¶ A narration Poetical upon a Rose.  
WHo so doth marvel at the beautée and goodly colour of the red Rose, he must consider the blood, that came out of Venus the God's foot. The Goddess Venus, as foolish poets do feign, being the author of Love: loved Adonis the son of Cynara king of Cypress. But Mars called the God of battle, loved Venus, being nothing loved of Venus: but Mars loved Venus as fervently, as Venus loved Adonis. Mars being a God, loved Venus a gods, but Venus only was inflamed with the love of Adonis, a mortal man. Their love was fervent, and extremely set on fire in both, but their kind and nature were contrary, whereupon Mars being in controversy, sought means to destroy, fair amiable, and beautiful Adonis, thinking by his death, the love of Venus to be slaked: Adonis and Mars fell to fight Venus as a lover, ran to help Adonis her lover, and by chance she fell into a Rose bush, and pricked with it her foot, the blood than ran out of her tender foot, did colour the Rose red: whereupon the Rose being white before, is upon that cause changed into red.    

Chria.  
CHria, this profitable exercise of Rhetoric, is for the porfite of it so called: it is a rehearsal in few words, of any one's fact, or of the saying of any man, upon the which an oration may be made. As for example, Isocrates did say, that the root of learnng was bitter, but the fruits pleasant: and upon this one sentence, you may dilate a ample and great oration, observing these notes following. The saying doth contain so great matter, and minister such plenty of argument.  
authors entreating of this exercise, do note three sorts to be of them, one of them a Chria verbal, that is to say, a profitable exercise, upon the saying of any man, only containing the words of the author, as the sentence before.  
The second is, containing the fact or deed of the person: As Diogenes being asked of Alexander the Great, if he lacked any thing, that he was able to give him, thinking his demand under his power, for Diogenes was at the same time warming himself in the beams of the Sun: Diogenes answered, ye take away that, that ye are not able to give, meaning that Alexander by his body, shadowed him, and took away that which was not in his power to give, Alexander turned himself to his men, and said, if I were not Alexander, I would be Diogenes.  
The third is a Chria mirt, both verbal and noting the fact, as Diogenes seeing a boy wanton & dissolute, did strike his teacher with a staff, vettering these words: why doocst thou teach thy scholar so dissolutlie.  
You shall learn to make this exercise, observing these notes.  

first, you shall praise the author, who wrote the sentence, weighing his life, if his life be unknown, and not easy to find his sentence or sentences: for godly precepts will minister matter of praise, as if these sayings be recited, they are sufficient of themselves, to praise the author.  
Then in the second place, expound the meaning of the author in that saying.  
Then show the cause, why he spoke this sentence.  
Then compare the matter, by a contrary.  
Then frame a similitude of the same.  
Show the like example of some, that spoke the like, or did the like.  
Then gather the testimonies of more writers of the same  
Then knit the conclusion.   

¶ An Oration.  
I Socrates did say, that the root of learning is was bitter, but the fruits were pleasant.  

¶ The praise.  
THis Orator Isocrates, was an Athenian borne, who flourished in the time of Lusimachus the chief 
Lusimachus  governor of Athens: this Isocrates was brought up in all excellencte of learning, with the most famous and excellent Orator Prodicus, Gorgias Leontinus 
Prodicus. Gorgias Leontinus.  endued him with all singularity of learning and eloquence. The eloquence of Isocrates was so famous, that Aristotle the chief Philosopher, envied his virtue & praise therein: Demosthenes also, who among the Grecians chiefly excelled, learned his eloquence, of the Orations which Isocrates wrote, 
Demosthenes' learned eloquence of Isocrates.  to many mighty and puissant princes and kings, do show his wisdom, & copious eloquence, as to Demonicus the king to Nicocles, Euagoras, against Philip the king of the Macedonians, by his wisdom and counsel, the Senate and universal state of Athens was ruled, & the commons and multitude thereby in every part flourished: chiefly what counsel, what wisdom, what learning might be required, in any man of high fame and excellency: that same was abundantly in Isocrates, as in all his Orations he is to be praised, so in this sentence, his fame importeth like commendation.   

¶ The exposition.  
IN that he saith, the root of learning is bitter, and the fruits pleasant: he signifieth no excellent quality or gift, virtue, art or science can be attained, 
All exellence 〈…〉 is attained.  except pain, labour, diligence, do plant and set the same: but when that noble gift, either learning, or any excellent quality, is lodged and reposed in us, than we gather by painful labours, great profit, comfort, delectable pleasures, wealth, glory, riches, which be the fruits of it.   

¶ The cause.  
AND seeing that of our own nature, all men are inclined from their tender years and infancy, to the extirpation of virtue, following with all earnest study and greedy, the free passage to vice, and specially children, whose judgements and reason, are not of that strength, to rule their weak minds and bodies, therefore, in them chiefly, the root of learning is bitter, because not only many years they run their race, in study of art and science. With care and pain also, with grievous chastisement and correction, they are compelled by their teachers and Masters, to apprehend the same: the parents no less dreaded, in the education of their children, in chastisement and correction, so that by all means, the foundation and root of all learning, in what sort so ever it is, is at the first unpleasant, sour, and unsavoury. 
The root of learning bitter.  To follow the times and seasons, appointed for the same, is most painful, and in these painful years: other great pleasures, as the frailty of youth, and the imbecility of nature judgeth, doth pass by, but in miserable state is that child, and unfortunate, that passeth the flower of his 
Who is a unfortunate child.  youth and tender years, instructed with no art or Science, which in time to come, shallbe the only state, help, the pillar to bear of the sore bront, necessity, and calamities of life. Herein the noble Romans, laid the sure foundation of their mighty dominion, in the descrite provident, and politic 
Good education the foundation of the Roman Empire.  education of children: to whom the Grecians gave, that necessary bulwark and faundation, to set up all virtue, all art and science. In Grece no man was known, to live in that common wealth, but that his art and science, gave manifest probation and testimony, how and after what sort he lived. The Romans in like sort, the sword and authority of the Magistrate, executing the same, did put forth, and draw to the attainment of learning, art or science, all youth having maturity and ripeness to it, and why, because that in a common wealth, where the parents are undescrete and foolish, as in all common wealths, there are not a few, but many, they not pondering the state of the time to come, bringing up their children without all civility, unframed to virtue, ignorant of all art and science: the children of their own nature, unbridled, untaught, wilful, and heady, do run with free passage to all wickedness, they fall into all kind of folly, oppressed with all kind of calamity, misery, and unfortunate chances, which happen in this life. Nothing doth sooner pull down a kingdom, or common wealth, 
Evil education bringeth to rheum mighty kingdoms  than the evil and lewd education of youth, to whom neither substance, wealth, riches, nor possessions do descend, from their ancestors and parents, who also of themselves want all art, science and means, to maintain them to live, who of themselves are not able to get relief, for only by this means, life is maintained, wealth and riches are possessed to many great siegniorics, lands, and ample possessions, left by their parents, and line of ancestors, have by lack of virtuous education, been brought to nought, they fell into extreme misery, poverty, and wanting learning, or wealth, to maintain their state and delicate life, they have rob, spoiled, murdered, to live at their own will. But then as rotten, dead, and putrid members from the common wealth they are cut of by the sword, and authority of the Magistrate. What kingdom was more mighty and strong, than the kingdom of Lydia, which by no other means was brought to rheum and destruction, but by idleness: in that they 
Lydia.  were kept from all virtuous exercise, from the study of arts and sciences, so long as they meditated and lived in the school of virtuous life: no nation was able to overthrow them, of themselves they were prone and ready, to practise all excellency. But Cyrus the king of Persians, by no other 
Cyrus.  means was able to bring them weaker. He took from them all furtherance to arts, destroyed all occupations of virtue whereupon by commandment and terror, were driven to practise the vain and pestiferous practice, of Cards and Dice. harlots 
The decay of a kingdom.  then schooled them, and all unhonest pastime nurtered them, Taverns an quaffing houses, was their accustomed and most frequented use of occupation: by this means their nobility and strength was decayed, and kingdom made thrall. Ill education or idleness, is no small vice or evil when so mighty a prince, having so large dominions, whom all the east served and obeyed. Whose regiment and government was so infinite, that as Zenophon saith, time would rather want, than matter to speak of his mighty and large government, how many nations, how diverse people 
The mighty dominions of Cyrus.  and valiant nations were in subjection to him. If this mighty Prince, with all his power and populous nations, was not able to give the overthrow, to the kingdom of Lydia, but by ill education, not by martial attempts, sword 
Evil education.  or battle: but by giving them scope and liberty, to do as he would. No doubt but that Cyrus saw, by the like example of other kingdoms, this only policy to be a ruin of that kingdom. Pythagoras the famous and godly Philosopher, 
Pythagoras.  saved the kingdom and people of Crotona, they leaving all study of art, virtue and science. This people of Crotona, was overcome of the people of Locrus, they left all 
Eatona.  exercise of virtue, neglecting the feats of chivalry, whereupon Pythagoras having the profitable and godly laws of Lycurgus, which he brought from Lacedemonia: and the laws of Minos' king of Creta, came to the people of Crotona, and by his godly teaching and Philosophy, revoked & brought back the people, given over to the neglecting of all virtue, declaring to them the nobility and excellency thereof, he lively set forth the beastliness of vice. Pythagoras recited to them, the fall and ruin of many regions, and mighty kingdoms, which took after those vices. Idleness being forsaken, virtue embraced, and good occupations practised, the kingdom and people grew mighty.  
Among the godly laws of Lycurgus, Lycurgus omitted 
Lycurgus.  not to ordain Laws, for the education of youth: in the which he cut of all pampering of them, because in tender years, in whose bodies pleasure harboureth, their virtue, science, cunning rooteth not: labour, diligence, and industry only rooteth virtue, and excellency. Vices as unprofitable 
Virtue.  weeds, without labour, diligence and industry grow up, 
Vice.  and thereby infecteth the mind and body, poisoneth all the motions, incensed to virtue and singularity. Who ever attained cunning, in any excellent art or science, where idleness or pleasure held the sway. Philosophy showeth, pleasure to be unmeet for any man of singularity, for pleasure, 
Pleasure. Idleness. Ignorance.  idleness, and ignorance, are so linked together, that the possession of the one, induceth the other. So many godly monuments of learning, had not remained to this posterity of ours and of all ages: if famous men in those ages and times, had hunted after immoderate pleasure. Thindustrie of such, who left to the posterity of all ages, the knowledge of Astronomy is known: the monuments of all learning of laws, and of all other works of antiquity, by virtue, noble, by industry, labour, and moderation of life in study, not by pleasure and wantonness, was celebraied to all ages. the mighty volumes of Philosophers, both in moral precepts, and in natural causes, knew not the delicate and dissolute life of these our days. Palingenius enueighing against the pampered, and lascivious life of man, uttereth a singular sentence  
Qui facere et qui nosce, cupit quam plurima et altum,  
In terris virtute aliqua sibi querere nomen:  
Hunc vigilare opus est, nam non preclara geruntur,  
Stertendo, et molles detrectat gloria plumas.  
Who so coveteth to purchase fame by acts, or whose mind hunteth for abundant knowledge, or by virtue in this life, to purchause good fame. He had not need to slug and flepe in his doings: for good fame is not upholded by gay Peacocks feathers. Of this, Demosthenes the famous Orator of Athens, uttereth a worthy saying to the Athenians in his Epistle: if any will judge Alexander the great, to be famous and happy, in that he had success in all his doings, let this be his cogitation, that Alexander the great, always did enure himself to do things, and manfully to 
Alexander the great, commended for diligence.  assay that he enterprised. The felicity of his success came to him not sleeping, or not cogitating thereof: Alexander the great now dead, Fortune seeketh with whom she may accompany, and associate herself.  
Thusidides comparing the Lacedæmonians, and the Athenians together, showed a rare moderation, and temperature of life, to be in the Athenians: whereupon they are most commended, and celebrated to the posterity.   

¶ The contrary.  
EVen as idleness and a sluggish life, is most pleasant to all such, as neglect virtuous exercises, and godly life. So pain, labour, and study, bestowed and employed, in the seeking out of virtue, art, or science is most pleasant to well affected minds: for no godly thing can be attained to, without diligence and labour.   

¶ The similitude.  
EVen as husbandmen, with labour and travail, do labour in planting and tilling the ground, before they receive any fruit of the same. Even so no virtue, art, or science, or any other thing of excellency is attained, without diligence and labour bestowed thereto.   

¶ The example.  
LEt Demosthenes, the famous Orator of Athenes, be an example of diligence to us, who to avoid all let from study, used a means to keep himself thereto: preventing also the industry of artificers. The same Demosthenes, wrote seven times out the story of Thusidides, to learn thereby his eloquence and wisdom.   

¶ The testimony.  
PLinie, Plato, and Aristotle, with many other more, are like examples for diligence to us: who wrote upon virtue and learning like sentences.   

¶ The conclusion.  
THerefore, Isocrates doth pronounce worthily, the root of learning and virtue to be bitter, and the fruits pleasant.     

¶ A Sentence.  
THe Oration, which must be made by a sentence is in all parts like to Chria, the profitable exercise, only that the Oration made upon a sentence, as authors do say: hath not alway the name of the author prefixed in the praise, a small matter of difference, who so can make the one, is expert and exquisite in the other, authors do define a sentence in this manner. A sentence is an Oration, in few words, showing a godly precept of life, exhorting or diswading: the Greeks do call godly precepts, by the name of Gnome, or 
Gnome.  Gnomon, which is asmuch to say, a rule or square, to direct any thing by, for by them, the life of man is framed to all singularity. They are divers sorts of sentences, one exhorteth, an other dissuadeth, some only showeth: there is a sentence simple, compound, profitable, true, & such like. Frame your Oration upon a sentence, as in the Oration before.  

1. The praise of the author.  
2. The exposition of the sentence.  
3. A confirmation in the strength of the cause.  
4. A conference, of the contrary.  
5. A similitude.  
6. The example.  
7. The testimony of authors, showing the like.  
8. Then add the conclusion.   

¶ An Oration upon a sentence.  

¶ The sentence.  
In a common wealth or kingdom, many kings to bear rule, is very evil, let there be but one king.   

¶ The praise of the author.  
HOmere, who of all the poets chief excelled, spoke this sentence in the person of Ulysses, upon the king Agamemnon, king of Grece. This Homer entreating of all the princely affairs, and great enterprises of the Grecians: and of the mighty war against the Troyans', among whom such discord rose, that not only the war, for lack of unity and concord, continued the space of ten years. But also much blood shed, havoc, and destruction, came upon the Grecians, uttered this sentence. This Homer for his learning and wisdom remaineth, intteled in many monuments of learning: with great fame and commendation to all ages. What Region, Isle, or nation is not, by his invention set forth: who although he were blind, his mind saw all wisdom, the states of all good kingdoms and common wealths. The very lively Image of a Prince 
The praise of Homer.  or governor, the faithful and humble obedience of a subject, toward the prince, the state of a captain, the virtue and noble qualities, that are requisite, in such a parsonage, be there 
The content of Homer's books.  set forth. The perfit state of a wiseman, and politic, is entreated of by him. The justice, and equity of a Prince, the strength of the body, all heroical virtues: also are set forth his eloquence and verse, floweth in such sort, with such pleasantness: so copious, so abundant, so grave and sententious, that his singularity therein excelleth, and passeth.  
The mighty prince Alexander, in all his martial enterprises, 
Alexander,  and great conquests, did continually night by night, read somewhat of the Ilias of the Poet Homer, before he 
The Ilias of Homer, meet for princes to look upon.  slept, and asking for the book, said: give me my pillow. Alexander as it seemeth, learned many heroical virtues, policy, wisdom, & counsel thereof, else he occupied in so mighty and great wars, would not employed study therein.  
julius Cesar the Emperor, commendeth this Poet, for his singularity, his commendation giveth, ample argument, in this singular sentence, which preferreth a Monarchy above all states of common wealths or kingdom.   

¶ The exposition.  
HOmere the Poet, signified by this one sentence, no kingdom or common wealth can prosper, or flourish to continue, where many hold government as kings. For, the minds of many rulers and princes, do most affect a private wealth, commodity and glory: and where, many do bear such sway and dominion, the common wealth can not be good. For, they privately to them selves, do bear that regiment, and alway with the slaughter of many, do seek to attain and climb, to the whole government   

¶ The cause.  
MAny occasions do rise, whereby many princes, and governors in a common wealth, be diversly affected, 
The state of many kings in one land.  so that the government of many, can not prosper. For, both in quiet state, their counsels must be diverse, and uncertain: and where they so differ, the kingdom standeth in great jeopardy and danger. Isocrates entreating of a Monarchy, showeth that the common wealth of Athenes, 
Athenes.  which detested and refused, that form and state, after the ruin and fall of their city: being under the thraldom of the Lacedæmonians, both in their external chivalry and seats, both by sea and by land, and also in regiment otherwise, their city grew mighty, and state steadfast.  
The carthaginians also, governed by one, had their gonernment 
Carthage in a monarchy.  steadfast, and kingdom total: who in puisaunte acts, might compare with the noble Romans. As the obedience to one ruler and chief governor, seeking a common wealth, is in the hearts of the subjects: fervent and marvelous with love embraced, so the Majesty of him is dread, with love served, and with sincere bar, and fidelity obeyed, his manners followed, his laws imitated. Many governors 
The state of many kings moan land.  bearing regiment, as their manners be divers, and fashion of life: even so the people be like affected, to the diversity of divers princes. And if we weigh the revolution of the heavens and the marvels of God therein, the maker of the same, who being one God, ruleth heaven and earth; and all things contained in the same. The heaven also adorned with many a 

A monarchy in heaven.  
One Sun   star, and clear light, have but one Sun to govern them: who being of a singular virtue above the rest, by his virtue and power, giveth virtue to the rest. Also in small things the Ant and the Bee, who for providence and wisdom, at 

The Ante.  
The Bee.   moche commended: have as it were a common wealth, and a king to govern them, so in all things as a confusion, the state of many kings is abhorred in government. After the death of Constantinus the great, Constancius his son was made Emperor, and Licinius with him, partaker in fellowship of 
Constancius Licinius Marabodius  the Empire. But forthwith, what blood was shed in Italy, with all cruelty, until Constancius had slain Licinius, partaker of the Empire, and Marabodius was slain also, whom Licinius did associate with him in the government. So much princes and chief governors, do hate equality, or fellowship in kingdoms. After the same sort, in this mighty 
Pompey. Cesar. Marius. Silla.  Monarchy of Rome, diverse have attempted at one and sundry times, to bear the sceptre and regiment therein, but that mighty Monarchy, could not suffer but one governor. The kingdom of Thebes, was in miserable state, the two sons of Dedipus, Eteocles, and Polunices': striving both to be Monarch, and only king. The kingdom of Assiria; 
Assiria the first monarchy.  which was the golden kingdom, and the first Monarchy: having. 36. kings by succession, continued. 1239. years, this kingdom for all nobility and roialnes excelled, and all in a Monarchy. The kingdom of the Medes, in a Monarchy flourished in wealth and glory and all felicity: who in dominion had government. 300. lacking. 8. years. After that, the monarchy of the Medes ceased, the Persiam people rose mighty, 
The monarchy of the Medes. The Persiam. Macedonia.  both in people and Princes, and continued in that state 236 and 7 months. Macedonia rose from a base and mean people, to bear the whole regiment, and power over all kingdoms. So God disposeth the state and seat of princes, overthrowing often times mightier kingdoms at his will: the continuance of this Monarchy was. 157. and eight months, ten kings linearly descending. Asia and Syria, was 

Asia  
Syria   governed by one succeeding in a sole government. Nicanor governed Syria 32. years. In the other Antigonus reigned, Demetrius Poliorchetes one year, Antiochus Soter also, the sceptre of government, left to the succession of an other, than Antiochus Soter, ruled all Asia and Syria, having. 16. kings which in a monarchy, continued 189. years. The Egipcians, 
Egipte in a Monarchy  had famous, wise, and noble princes, whose kingdom and large deminion, in all felicitée prospered: which was in the time of Ninus, the first king of the Assyrians, who having 10▪ princess, one by one succeeding, Cleopatra their Queen, governing, stood in a monarchy. 288. This one thing showeth, that kind of government to be royal, and most famous, not only for the felicitée and glory thereof: but also for the permanent and steadfast state thereof. Aristotle and Plato setteth forth, tother forms of government. But in all those, no long continuance of felicity, nor of happy state can appear in them, as for the contrary to a Monarchy, is tirannis, pestiferous, 
Tirannis Nero Domicianus Caligula.  and to be detested, where one man governeth to his private gain, pilling and polling his subjects, murdering with all cruelty, neither Law nor reason, leading thereto: but will bearing regiment over law, justice and equity, which princes often times see not. How the wilful rashness, or tyrannical mind doth abase them, and make them, though in utter port the same princes, yet in very deed, they be thrall and slave to beastly affection. Nothing doth so 
what doth beautify the throne of a Prince  much adorn and beautify, the seat and throne of a prince, as not only to bear dominion, over mighty people and regions, then to be lord over himself. The state of a few pèeres 
Aristocratia.  or nobles, to hold the chief and whole government, who both in virtue, learning, and experience do excel, is a goodly state of common wealth. But the proof of that common wealth and end showeth, and the manner of Princes: who, although they be, of life godly, wise, grave, expert and politic. For, these virtues or ornaments, aught to be reposed in such noble personages, they do marvelously change and alter: So honour and preeminente state, puffeth them up, and blindeth them, that every one in the end, seeketh to climb over all, as head and governor. Show me one kind of this state, and form of government, which either long prospered, or without bloodshed, and destruction of the rest of the nobles and peers, have not caught the whole regiment. Seeing that in all common wealths and kingdoms, equality or fellowship, will not be suffered in government: for, it can not be, that this form of common wealth may be good, as Aristotle and Plato showeth: The end of this government, 
The end of Aristocratia.  fell ever to one, with a ruin of the kingdom and people. The multitude to bear dominion, and though a 
Politeia.  public wealth be sought for a time, moche less they continue in any good state: for in the end, their rule and government, will be without rule, order, reason, modest, and their law must be will. The other three states, are the refuse of good common wealths, not to be tolerated in any region. The one of them is a tyrant, to be governor only to his 
Tirannis.  own glory, with cruelty tormented his subjects, only to have his will and lust, over all law, order, and reason. The nobility ruling to themselves, every one for his own time The third, the base and rude multitude, every one for himself, 
Oligarthia.  and at his will. This troublous state, all Regions and 
Democratia.  common wealths, have felt in open seditions ano tumults, raised by them, it is a plagued and pestiferous kind of government. The example of a good Monarchy, is of great force, to confound the state of all other common wealths, and forms of Regiment.  
The nobility of Persia having no king, lineally descending, 
A monarchy preferred of the Persians  to rule that mighty dominion of Persia, Cambyses being dead, the usurper murdered, they took counsel in their assemble, what state of government was best, they having the proof of a Monarchy: in their long counsel, they knew the felicity of that state, they knew as it seemed, the perilous state of the other governments. If these noble and peers had been ambitious, and that each of them would have had fellowship, or participation in kingdoms: they would not have preferred a Monarchy above the rest. The antiquity of that time showeth, their personages, wisedomegravitie, and majesty was such, that each one of them was meet for his virtues, to have a whole kingdom. If Aristocratia would have contented them, than was time and occasion offered, no king remaining to have preferred that state. But they as upright nobles, sincere and faithful, having altogether 
The duty of all noble peers  respect to a public wealth: to a permanent state and felicity of kingdom, sought no participation by private wealth, to dissolve this Monarchy. But they being moste godly, each were content to prove, whose chance might be, to set up again that Monarchy. The kingdom at the last came to the hands of Darius, who was after king of the 
Darius.  Persians. This is a goodly example, to show the worthiness of a Monarchy, the Persian kingdom after many years declining, from his power and state, not for any fault of government, but God as he seeth time, raiseth up kingdoms and plucketh them daune. Afterward Darius the king, not 
Kingdoms rise and fall  able to make his part good with Alexander the Great: offered to him the greatest part of his kingdom, even to the stood of Euphrates, and offered his daughter to wife: Alexander was content to take the offer of Darius, so that he would 
The answer of Alexander to Darius, as concerning a monarchy.  be second to him, and not equal with him in kingdom. For, Alexander said, that as the world can not be governed with two Suns, neither the world can suffer two mighty kingdoms: whereupon it is manifest, that no kingdom will suffer equality or fellowship, but that if the will & mind of Princes might burst out, the state of all the world, would be in one mighty governors hands. For, always Princes do seek to a sole regiment. Alexander the great 
Alexander the great preferred a Monarchy.  conqueror also, preferring for worthiness a Monarchy, at the time of his death, demanded whom he would have to succeed him in his mighty dominions, he by one signifying a Monarchy, saying: Dignissimus, that is to say, the worthiest. After the death of Alexander, Antipater caught the government 
Alexander's monarchy fell by many kings. Antipater. Crates. Meliagrus. Perdiceas. Ptolemeus. Learcus. Cassander. Menander. Leonatus. Lusimacus. Eumenes Seleucus.  of Macedonia and Grece, and Crates was Treasurer. Meleagrus and Perdiceas caught other of his dominions, than Ptolemeus possessed Egipte, Africa and a part of Arabia, Learcus, Cassander, Menander, Leonatus, Lusimachus, Eumenes, Seleucus and many other, who were for their worthiness in honour and estimation with Alexander, caught into their hands other parts of his dominions, every one seeking for his time, his own private glory, dignity, and advancement, but not a public wealth, and so in fine, ambition broiled in their lofty stomachs, each to attain to others honour. Whereupon bloodshed, destruction of the people and countries, the fall of these Princes ensued. So much kingdoms hate equality or fellowship let us lay before our eyes, the kingdoms near at hand. France, from the times of Faramundus until this day have stood, and did flourish 
France. Spain. Germany. Britain.  in a Monarchy. The state of Spain, from the time of the first King, until this day, hath flourished continually in a Monarchy. The great signiories of Germany, by one succeeding in government, have been permanent in that goodly state. Our noble Isle of Britain from Brutus, hath stood by a Monarchy: only in those days, the state of government changed, at the coming of julius Cesar, Emperor of Rome. The land being at division, and discord, through the diversity of diverse kings: so much the state of diverse kings in one land, is to be expelled, or the government of the base multitude, to have universally power of dominion, or the state of peers, to be chief in regiment, no king left to command over the people, and nobles, or else there can not be but discord in th'end, which pulleth down moss mighty Regions and dominious, so that the best state, the most steadfast and fortunate, is in all times, in all ages, in all laws, and common wealths, where one king seeking the advancement, wealth, glory, of him and his people.   

¶ The contrary.  
THat household or family, can not be well governed, where many and diverse beareth government, necleaing the state prosperous universally: for where obedience is drawn to divers and many, there can not be good government, nor faithful obedience. And so in a kingdom where one chief governeth, and to a common wealth there the hearts of the subjects, be most knit to obey.   

¶ The similitude.  
EVen as they, which serve one master, shall soneste with labour please, and with fidelity, accomplish his will and pleasure. For, the manners of many men be diverse, and variable, so in a Monarchy, the state of one is soon obeyed, the mind and law of one Prince soon followed, his Majesty dreaded and loved.   

¶ The example.  
LET the four thief Monarchies of the Assyrian, the Persian, Grecian, and the Roman, which have continued from the beginning mighty, most happy, be an example herein. If that state of government, had not been chief of all other, those mighty kingdoms would not have preferred, that kind of government.   

¶ The testimony of ancient writers.  
THerefore, Aristotle, Plato, and all the chief Philosophers, entreating of the administration of a common wealth: do prefer before all states of government a Monarchy, both for the felicity of it, and steadfast state.   

¶ The conclusion.  
HOmere therefore deserveth great commendation, for this one sentence, which preferreth a Monarchy before all states.     

The destruction.  
THis exercise of Rhetotike, is called destruction, or subversion, because it is in a oration, a certain reprehension of any thing declaimed, or dilated, in the which by order of art, the declaimer shall proceed to cast down by force, and strength of reason, the contrary induced.  
In this exercise of Rhetoric, those propositions are to be subverted, which are not manifest true, neither it so repugnant from reason, as that there can appear no bold, to induce a probable reason to confound the same. But such propositions are meet for this part, as are probable in both sides, to induce probability of argument, to reason thereupon.  

It shall behove you first, for the entering of this matter, to add a reprehension there against those, which have confirmed as a truth, that, which you will confute.  
In the same place, add the exposion, and meaning of his sentence.  
Thirdly, show the matter to be obscure, that is uncertain  
incredibly.  
Impossible.  
Not agreeing to any likelihood of truth.  
Vncomlie to be talked of.  
Unprofitable.   
This exercise of Rhetoric doth contain in it all strength of art, as who should say, all parts of Rhetoric, may copiously be handled in this part, called confutation, so ample a matter Tully doth note this part to be.  

¶ The theme or proposition of this Oration.  
It is not like to be true, that is said of the battle of Troy.  

¶ The reprchension of the author, and of all poets.  
NOt without a cause, the vanities of poets are to be reproved, and their forged inventions to be rejected: in whose writings, so manifestly are set forth as a truth, and Chronicled to the pesteritie of ages and times, such forged matters of their Poetical and vain wits. Who hath not heard of their monstruous lies against God, they inucnting a genealogy 
The vanities of poets.  of many Gods procreated, where as there is but one God. This vanity also they have set forth, in their monuments and works. How a conspiracy was sometime among the Gods and Gods, to bind the great God jupiter. How impudently do they set forth the Gods, to be lovers of women, and their adulterous lust: and how they have transformed theimselues, into divers shapes of beasts and fowls, to follow after beastly lust: The malice and envy of the Gods, one to another▪ The feign also the heaven to have one God, the sea an other, hell an other, which are mere vanities, and false imaginations of their Poetical wits. The like forged invention have they wrote, of the mighty 
The battle of Troy, x, years for a harlot.  and terrible battle bruited of Troy, for a beautiful harlot sustained ten years. In the which, not only men and noble peers, gave the combat of battle, but the Gods took parts against Gods, and men wounded Gods: as their 
The vain invention of poets.  lies exceed all number, because they he infinite, so also they pass all truth, reason, and judgement. These few examples of their vanities and lies, do show the feigned ground and authority of the rest. According to the folly and superstitiousness of those times, they invented and forged folly upon folly, lie, upon lie, as in the battle of Troy, they aggravate the dolour of the battle, by pitiful and lamentable invention. 
Plato rejecteth poets from the common wealth.  As for the poets themselves; Plato in his book, made upon the administration of a common wealth, maketh them in the number of those, which are to be banished out of all common wealths.   

¶ The exposition.  
HOmere doth say, and many other poets, that the wars of the Grecians against the Troyans', was for beautiful Helena, and continued ten years. The Gods and god's took parts, and all the people of Grece, aided Menelaus, and the king Agamemnon, to bring home again Helena, neglecting their own country, their wife and children, for one woman. The Greeks inventing a huge and mighty horse made of Fir tree, and covered with brass, as huge as a mountain, out of the which the Grecians by treason issuing, brought Troy to ruin.   

¶ The obscurity of the matter.  
IT seemeth a matter of folly, that so many people, so mightle nations should be bewithed, to raise so mighty a army, hassaroing their lives, leaving their country, their wives, their children, for one woman: Be it so, that Helena passed all creatures, and that Nature with beauty had induedher with all virtue, and singularity: 
Helena.  yet the Grecians would not be so foolish, that universally that would seek to cast down their own wealth, and much more the common wealth of Grece, and kingdom to stand in peril. Neither is it to be thought, the Grecians, seeking to advance the beauty of Helena: would leave their own state. But it is like, the wits of poets did imagine 
The cause of the forged invention.  so forged a Chronicle, that the posterity of ages following, should rather wonder at their forged invention, then to believe any such war truly mentioned. There was no such cause, seeing that the kingdom of Grece, fell by no title of succession to Helena, for them to move war, for, the bringing back of that beautiful harlot Helena. Neither in Helena was there virtue, or honesty of life, to move and exasperate the Grecians, to spend so great treasures, to raise so mighty an army on every side. What commendation had 
Nocommendation in upholding and, maintaining of hariottes.  the Troyans' to advance Helena, and with all roialnesse to entreat her, she being a harlot: the folly of the Grecians and the Troyans', is so on every side so great, that it can not be thought, such a war truly chronicled. If violence and power, had taken Helena from her husband, and not her own will and lust, caught with the adulterous love of Paris, 
Helena followed Paris.  being a stranger. If her moderation of life had been so rare, as that the like fact for her chastity, had not been in any age or common wealth, her virtues would have given occasion: The Princes and nobles of Grece to stomach the matter. The example of the fact, would with all praise and 
Virtuous life, worthy commendation in all ages. Lucretia. Tarqvinius. the king banished for ravishing Lucretia, and all of his name banished. Penelope's chastity.  commendation be mentioned, and celebrated to all ages. Lucretia for her chastity, is perpetually to be advanced, whereupon the Romans banished Tarqvinius their king, his stock and name from Rome. The rare chastity of Penelope, is remaining as a example herein: So many shares laid to cast down her virtuous love toward her husband Ulysses. But Ulysses made havoc by murder, on these gay and gallant ruffians, who in his absence sought to alienate and withdraw, the chaste heart of Penelope, consuming his substance. A greater example remaineth in no age, of the like chastity. As for the battle of Troy, raised for Helena, could wise men, and the most famous nobles of Grece: So occupy their heads, and in the same, both to hazard their lives for a beautiful strumpet or harlot. The sage and wise Nestor, whom Agamemnon for wisdom preferred, before 
Nestor.  the most of the peers of Grece, neither it Vltisses wanted at the same time, having a politic and subtle head, to withdraw 
Ulysses.  them from so lewd and foolish a enterprise. Grece wanted not beautiful creatures, Nature in other had bestowed 
Grece the land of fair women.  amiable faces, parsonage, and comely behaviour. For, at those days, Grece they called A chaida calligunaica, that is, Grece the land of fair women. The dolorous lamentation of the Ladies and Matrons in Greece, would have hindered soche a foolish enterprise, seeing their own beauty neglected, their honesty of life cast up to perils, one harlot of innumerable people followed and hunted after, in whom neither 
Vncomelie.  honesty, virtue, nor chastity was harboured.   

¶ Uncredible.  
ALthough the folly of men is great, and the will of princes and governors beastly and rash, yet by no means it can be so many years, so great folly to take root in their hearts, and that the wisdom of the Grecians should not rather cast of as nought, the beauty 
Beauty without virtue, nothing of valour.  of Helena: rather than the whole multitude, the state of the Prince, the welfare of the subject, to stand in peril for the beauty of one. What is beauty, when a beastly and adulterous mind is possessed: Beauty without chastity, harboureth a monstruous rabelment of vices, a snare and hair, 
Beauty a poison, in a adulterous mind.  to poison other. Beauty in few years, is not only blemished, but decated, and wholly extinguished: it is uncredible, that the Grecians would seek to bring home Helena, who 
Beauty soon fadeth.  had lost the chaste love toward her husband, being caught with the adulterous love of Paris, son to Priamus' king 
Paris Helenas lover. Phrigia.  of Troy. The land of Phrigia was a mighty Region, the people noble, puissant in war: the king for nobility of acts famous. The city of Troy, wherein the king held his Sceptre of government, was rich, mighty, and populous: ruled and governed, by the wisdom and policy of famous counsellors, so that by all means it is uncredible, without any possibility. They neglecting their own state 
Vncomelie.  and kingdom, so to prefer the beauty of one, that the whole multitude of Grece thereby to perish. It is a matter uncredible in all Grece, which for the fame of wisdom, is most 
Grece the fountain of all learning.  celebrated among all nations, not one wiseman at the same time to be therein: whose counsel and politic heads, might ponder a better purpose. Grece, which was the mother and fountain of all arts and sciences, all Eloquence, Philosophy, wisdom flowing from them, and yet wisdom to want in their breasts. Reason can not make any parswasion that any probability can rise, of any such matter enterprised, what could the intent be of the Grecians, as concerning Menelaus. In Menelaus there was no wisdom, to seek and 
Menelaus' husband to Helena.  hunt after Helena, or by any means to possess her, she being a harlot, her love alienated, her heart possessed with the love of an other man: foolishly he hopeth to possess love, that seeketh to enjoy the cloaked, poisoned, and dissembled 
harlots love dissentbled.  heart of a harlot, Grece was well rid of a harlot, Troy harbouring Helena. In the Troyans' it is not to be thought, 
Troyans'.  that either the king, or nobles, for a harlot, would see the the people murdered, their own state, the king to be in danger of ruin. In the Grecians there was neither wisdom, 
Grecians.  neither commendation, to pursue with a main host, with a great Navy of Ships, to bring back again a harlot, whose enterprise rather might better be borne, to banish & exile such a beastly disposed person. The Troyans' might 
Absurdity.  well scorn the Grecians, if that the possession of a beautiful most amiable, and mincing harlot, was of such valour, estimation, and price with them, not only the beauty of all other to be rejected. But most of all the virtuous life, and chastity of all their matrons and honourable Ladies, to be cast of as nought. Grece that had the name of all wisdom, 
The defence of Helena.  of all learning and singularity, might rather worthily be called, a harbouring place of harlots: a stew and upholder of whoredom, and all uncleanness. Wherefore, these absurdities ought to be remoned, from the mind and cogitation of all men, that should worthily ponder the state of Grece. Troy of like sort to be a kingdom and common 
Troy a kingdom of whoredom.  wealth of all vice: whoredom in such price with the king, and people, that most fortunate should the harlot be, and the adulterer in such a common wealth, that for adulterous love, putteth rather all their state to hazard and peril, for the maintenance of beastly love, brutish society most, in price with such a nation chastity and moderation of life, abandoned and cast of.   

¶ Unpossible, and not agreeing.  
IF we weigh natural affection, it can not be, that 
Nature abhorreth the war of the Grecians.  the Grecians so much abhorring from nature, should cast of the natural love of their wives, their children and country, to bring home again, by slaughter of infinite people: such an one as had left honesty, and chaste love of her husband. For, what praise can redound to the Grecians by war, to bring home Helena, though she of all creatures 
Helena.  was most beautiful, being a harlot: following the bridle and will of an other man. May shame or commendation riseto the Troyans', can wisdom, counsel, or gravity, defend the adulterous lust of Priamus son, yea, could 
Priamus.  Priamus so love Helena, for Paris his sons sake, as that he had rather venture the ruin and destruction of his city, and the fall of his people, the murder and ruin of his children, and wife for the beauty of one. For what is beauty, where honesty and virtue lacketh, it is an uncomply matter, though the poets so feign it, not only that in heaven, a contention should fall among the Goddises of their beauty, or that jupiter of whom they make an ignorant God, to choose Paris the kings son of Troic, chief arbitrator & judge of that matter, to whom he should give the golden Apple to her beauty, as chief of all other, was ascribed these things, are undecent to think of the Goddeses, and most of all, to think there is more Gods then one. And even as these are vanities, and forged imaginations of the Gods, so of the hattaile.   

¶ Vncomelie and unprofitable.  
THE danger of many people doth show, that no such thing should happen, either of the Grecians or of the Troyans': for, it is a matter dissonaunt from all truth, that they should so much neclecte the quiet state, and prosperous renown of their kingdom, in all times and ages, since the first can stitution of all Monarchies and kingdoms. Who ever hard such a forged matter to be Chronicled, and set forth. Or who can give credit to such war, to be enterprised of so small a matter: to leave the state of weightier things for one woman. All the women of that country to stand in peril, the slaughter of their dear husband's, the violent murder of their children to ensue. Therefore, the wilfulness of people and princes, are the cause of the fall and destruction, of many mighty kingdoms, and Empires. The fall of Grece ensued, when the chief cities, Athenes and Lacedemonis took parts, and did confederate 
Ambition. Eesar fell by ambition.  divers cities to them to assist them, and aid them in battle only: ambition and desire of glory, moved both the Athenians and Lacedæmonians, from concord and unity 
Discord.  by which means, the power, glory, and strength of all kingdoms falleth. Ambition was the cause that mighty Pompey fell, and died violently. Cesar likewise caught with ambition, not bearing the equalitée, or superiority of Pompey, 
Pompey.  was turned of violently from Fortune's wheel. Many princes of like sort and kingdoms. By ambition only, had the cause of their ruin. The glory of the Assyrian Monarchy grew most mighty, by the ambition of Ninus king of Babylon: the offspring of Ninus, which were kings lineally descending to the first kingdom of the Medes, both enlarged their kingdoms, and also had the decate of them by ambition. Let the Medes also assoriate themselves to them, from Arbactus the first king, unto Astyages the last: the beginning and fall of the Persian Monarchy. The mighty state of Grece, the seat Imperial of Rome, by ambition first 
Romulus' killed Remus by ambition.  extolled themselves: and also by it, their glory, sceptre, and kingdom was translated, but the fall of Troy came not, by ambition, that the Grecians sought. But as the poets do saigne, the beauty of one women so wounded their hearts, that the Grecians did hazard, the perils of their country. The Troyans' so much esteemed, the beauty of Helena, as that the state of all their kingdom perished. I alas no glory nor honour to the Grecians, to resist by armour, and to defend the violente taking away of Helena, from her husband: nor it was no honour, the Grecians to pursue by armour, the taking away of Helena, being a harlot. So that by no means it can follow, these things to be true, of the battle of Troy.     

¶ Confirmation.  
The other part, contrary to destruction or subversion, is called confirmation.  
Confirmation, hath in it so great force of argument, to stablish and uphold the cause or proposition: as destruction hath in casting down the sentence or proposition.  
Confirmation is a certain oration, which with a certain reprehension of the person or fact, by order and way of art, casteth down, the contrary propounded.  
As in the other part called destruction, those propositions are to be subverted, which are not manyfestlie true, with all other notes before specified: so in contrariwise, this oration by contrary notes is declaimed by, as for example.  

1. It shall behove you first, for the entering of the oration, to induce a reprehension against those, which have confutid as a truth, that which you will confirm.  
2. In the second part, place the exposition and meaning of the authors sentence.  
3. Show the matter to be manifest.  
4. Credible.  
5. Prossible.  
6. agreeing to the truth.  
7. Show the fact comely.  
8. Profitable.   
This exercise of Rhetotike, doth contain in it all strength of art, as who should say, all parts of Rhetoric may 〈…〉 be handled in this part, called confirmation. You 〈…〉 matter riseth, ioigne two notes together, as the reason of the argument cometh in place, which Apthonius a Greek author herein useth. As manifest and credible possible and agreeing to truth, comely and profitable, but in all these, as in all the rest: the theme or proposition by itself, is to be placed, the reprehension of the author by itself, the exposition of the theme by itself.  

¶ The theme or proposition.  
IT is true that is said of Zopyrus, the noble Persian, who ventured his life: & did cause the deformity of his body, for the safeguard of his country.  

¶ The praise.  
justinus the Historiographer, for worthiness 
justinus.  of fame and wisdom, deserveth to the posterity of all times, immortal fame, by whom the famous acts of Princes, and other noble men, do remain Chronicled. Giving examples 
Chronicles most necessary to be red  of all valiantness and virtue: for, both the acts and worthy fears of Princes, would pass as unknown in all ages, except the worthiness of them, were in monuments of writing Chronicled: For, by the fame of their worthiness, and virtues, common wealths and kingdoms, do stablish and make Laws, the hearts of people are incensed, and inflamed, to the like nobility of acts, and famous enterprises, 
The worthiness of histories.  Histories of ancient times, be unto us witnesses of all times and ages, of kingdoms and common wealths, a lively example. A light to all truth and knowledge, a schoolmaster: of manners a memory of life, for, by it we see the wisdom 
what is a history.  of all ages, the form of the best and flourishing common wealths. We learn by the virtues of Princes and governors, to follow like step of virtue: to fly and avoid vices, and all such things, as are to the destruction and decay, of realm and country. How brutish were our life, if we 
An ignorant life, 〈…〉.  knew no more than we see presently, in the state of 〈…〉 wealth and kingdom. The kingdoms 〈…〉 and common wealths that 〈…〉 by the long experience, wisdom, policy, counsel, and godly laws of Princes of ancient times, no small praise and commendation can be attributed, to all such as do travel 

The knowledge of Histories maketh us as it were living in all ages.  
Historiogriphers.   in the searching out the verity of ancient Histories, for by the knowledge of them, we are as it were living in all ages, the fall of all kingdoms is manifest to us, the death of Princes, the subversions of kingdoms and common wealths, who knoweth not the first rising & end of the Assiriane monarchy, the glory of the Persians, and the ruing of the same, the mighty Empire of the Greeks, rising & falling, the Roman state after what sort flourishing and decaying, so that no state of common wealth or kingdom is unknown to us, therefore justine, and all such as do leave to the posterity, the state of all things chronicled, deserve immortal commendations.   

¶ The exposition.  
IN the time of Darius' king of the Persians, the Assyrians who ware subjects to him, sense the time 
The treason of the Assyrians.  of Cirus the first king of the Persians, rebelled, invaded and took the mighty City of Babylon, which being possessed, with much difficulty, and not without great dangers could be attained. Darius' the 
Darius.  king hearing of the treason of the Assyrians and that the mighty City of Babylon was taken, was very wroth waiing 
Babylon taken of the Assyrians.  with himself, that there by, the ruin of the Persian Kingdom might happen. Zopyrus one of the vij noble Peres of Persia, seeing the danger of the country, the state of the Prince, and the welfare of the subjects to decay, in the safeguard of his country, leaving all private commodity, for the behoove and felicity of the Persian kingdom, did venture his own life, commanded his servants at home to 
The fact of Zopyrus.  〈…〉 rent his body with whips, to cut of his nose, his 〈…〉 his ears, these things being unknown to Darius 〈…〉. As soon as Darius saw Zopyrus so torn and deformed, bewailed his state being astonished, at so horrible 
Zopyrus caused the deformity of his body, for the good state of his country.  a faict: but Zopyrus showed to the king his hole intent and purpose that he minded to go to Babylon, which the Assyrians did traitorously possess, & complained as that these things had been done by the tyrannte and cruelty of Darius, be went to Babylon, and there complained of the cruelty of his King, whereby purchasing the favour and love of the Assyrians, he showed them how Darius came to be king not by worthiness, not by virtue, not by the common consent of men, but by the neing of a horse. Zopyrus therefore admonished them, that they should trust more to their armour, then to their walls, he willed them to proclaim open war, 
The policy of Zopyrus.  forthwith they encountered with the Persians, and for a time victory fell on the babylonians side, such was the policy of Zopyrus. The Assyrians rejoiced of the success and felicity of their wars, the King of the babylonians gave to Zopyrus, the chief power & office, to lead a mighty army, of the which being Lientenaunt, he betrayed the babylonians and their City.   

¶ manifest.  
NOt only Trogus Pompeius the famous Historiographer, and justine which took the Story of him, 
Trogus Pompeius.  but also the Greek writers do set forth, as matter of truth, the valiant enterprises of Zopyrus: so that the strange and mighty fact of him can not seem uncredible, having testimony of it in all ages. Zopyrus having not respect 
Zopyrus.  to his own life, to his own private wealth or glory, did thereby put of the danger that ensued to the Persiane Kingdom: It may seem a great matter, to a mind not well affected toward his country, to destroy or deform his 
The saying of Tully.  own body, for the safeguard of country or common wealth. But if we way the State of our birth, our country challengeth more at our hands then friends or parents, so much price Plato the Philosopher, and 〈…〉 
Plato, Aristotle.  unto our country, the volumes of all 〈…〉 do prefare our natural country before the private state of own man, wealth, glory, honour, dignity, and riches of 
The state of a public wealth, is to been preferred before a private wealth. Pericles.  one or few, the Statutes of all Princes, seeking the glory of their country, do prefare a universal wealth, before a private and particular commodity. Pericles the noble Athenian in his oration made to the Athenians, showeth that the glory and wealth of one man or many, cannot plant such glory, and renown to their country, as that in all parts thereby to be beautified and decorated, but when glory a happy and flourishing state redoundeth to the kingdom, the subjects, the nobles and high peers, the governor standeth happy and fortunate. Who so hopeth in sparing costs and charges, money or ornaments, to the behoof and employment of his country and not by all means to his power and strength aideth and defendeth his natural country, from the danger and invasion of his enemy, what state enjoyeth 
A good subject is ready to live and die for his country.  he, or what wealth remaineth privately, when the throne and sceptre of his king faileth, the enemy wasteth, spoileth and destroyeth all parts of his state, with the rest his life perisheth, so that no danger, cost, is to be refused, to serve the kingdom and prince, by whose sceptre, justice, laws, and equity we are governed, there is no subject well affected, but that he only liveth to profit his country, to live & die therein.   

¶ Probable.  
IF only Zopyrus had enterprised this valiant act, and that no memory were remaining in any age of the noble acts of other men, it may seem not truly chronacled; but from time to time, in all ages & common wealths, famous men for their acts & nobility have been, which with like courage and magnanimity have saved their country, by the loss of their own lives. Horatius 
Horatius Cocles.  Cocles is both a witness and a light to the same, by whose adventure the mighty and strong City Rome was saved: For at what time as the Hetruscians entered on the city, and were on the bridge, Horatius cocles defended the end of the same, bearing of the brunt, and stroke of the enemy, until the Romans, for the safeguard of the city, had broken down the bridge, as soon as Horatius Cocles saw the City thus delivered, and the repulse of the enemy, he leapt with his armours into the flood Tibar, it seemed he had not regard to his life, that being burdened with the weight and gravity of his armour, durst venture his life to so main and deep a water. Marcus Attilius in the defence of his Prince, his right hand 
Marcus Attilius.  being cut of, the which he laid on the ship of the Massilians, forthwith he apprehended with the left hand, and ceased not until he had soouncke the same ship. Cynegerus the Athenian lineth by fame and like nobility of acts, venturing his 
Cynegerus.  life for his country. The mighty city of Athenes, brought under the dominions of the Lacedæmonians. Thrassbulus, Hismenias and Lisias by their adventure, and noble achieve 
Hismenias. Thrasibulus  reduced Athenes to his falicitie so moche love, so faithful hearts they had towards their country. Leonides the King of the Lacedæmonians, defending the narrow straits of the city Thermopolie with sower thousand men against the mighty and huge army of Xerxes, for Xerxes contemned their small number and army: Leonides the king heard 
Leonides king or the Lacedæmonians.  that the place and hill of the battle was preventid of twenty thousand enemies, he exhorted his soldiers part of them to depart until a better time might be locked for, and only with the Lacedæmonians he proved the conflict and the combat, although the camp of Xerxes was mightier & more in number: yet Leonides the king thought it good for the safeguard of his country, for saith he, I must rather save it, then to have respect to my life, although the oracle of Delphos had foreshowed, that even Leonides must die in the field or battle of the enemy, and therefore Leonides entered battle, & comfortid his men for their country sake, as to die therein, therefore he prevented the narrow straights of the country, and the dangerous places, where the force of the enemy mought burst in, he lingered not, lest the enemy might compass him in, but in the quiet season of the night, he set upon his enemy unlooked for, and they being but six hundred men with the king Leonides, burst into the camp of their enemies 
Leonides.  being six hundred thousand men, their valiantness was such, and the overthowe of their enemies so great, and Xerxes the King having two wounds, retired with shame and lost the honour. Agesilaus and Conon valiant in acts, 
Agesilaus. Conon.  and excelling in all nobility, what great and mighty dangers have they achieved and venterid for their country sake, how moche have they neglectid their own wealth, riches, life and glory, for the advancement and honour of their country. Lisander also the Lacedaemonian, was endued with like nobility with faithful and syncéer heart toward his country. 
Lisander.  Archidamus also lieth not in oblivion, whose fame death buried not the famous adventure of Codrus king of the Athenians 
Archidamus Codrus.  is marvelous and almost incredible, but that the Histores, truly set forth, and declare a manifest truth thereof, who is more famous than Epaminundas, both for virtue, 
Epamniundas.  nobility and martial feats among the Thebans, the mighty army of the Grecians, at the long siege of Troy, 
Grecians.  what valiant Capitains had they, which in the defence of their country hazard their life: the Troyans' also wanted 
Troyans'.  not for proves valiantness and all nobility, their peers and nobles: among the Romans, what a great number was 
Romans.  of noble peers, whose study always was to live and die in the glory, aid and defence of their country, for he liveth not by whose cowardliness fainted heart and courage, the country or kingdom standeth in peril, he liveth in shame, that refuseth danger, cost or charge, in the defence or procuring, better state to his country. The worthy saying of Epaminundas declareth, who liveth to his country, who dying valiantly 
who liveth in shame.  in the field, being thrust thorough with the spear of his enemy, asked those questions of these that stoede by him at the point of death, is my spear manfully broken, and my enemies chassed away, the which things his companions in war affirmed, then said he: now your captain Epaminundas beginneth to live in that he dieth valiantly for 
Epamenundas a most noble and valiant peer.  his country, and in the profit & advancement of the same, a worthy man, noble and valiant, his sentence also was worthy to be known, and followed of all such as be well affected and Godly minded to their country, Marcus Marcellus of like sort, and Titus Manlius Torquatus, & Scipio Aemilianus, Marcus Attilius showed in what high price our natural country ought to be had, by their valiant atchifes, and enterprises: I might pass by in silence Scipio Cato, and Publius Scipio Nasica, but that they by like same, honour and glory live immortal to their country, the fame also of Vibeus, Valerius Flaccus, and Pedanius Centurio giveth ampell and large matter to all men, endued with nobility and valiant proofs, for the defence of their country with Quintus Cocctus, Marcus Sceva and Scevola.   

¶ Possibility.  
THere needeth no donte to rise of possibility, seeing that examples do remain of famous men, of godly and well affected persons, which have with like magnaunimitie put in danger their life, to save their Prince, kingdom, and country. Great honour was given of the Athemen, to such noble and valiant men, which ventured their lives for their common wealth, 
The order of Athenes.  to maintain the flourishing state thereof. The eloquent and copious oration of Thusidides, the true, faithful, and eloquent Historiographer doth show: what honour and immortal 
Thusidides.  fame was attributed, to all such as did venture their lives, in the flourishing state of their country, in supporting, maintaining, and defending the same. Who, although they lost their lives, which by death should be dissolved, their fame never buried, liveth with the soul to immortality, the loss of their Private wealth, glory, riches, substance, or dignity, hath purchased and obtained fame, that withereth not, and glory that faileth not.   

¶ agreeing and comely.  
Both the true Histories, do leave in commendation, the fact of Zopyrus, and the noble and worthy enterprises of other: which have given the like assay, and their fame is celebrated and titeled with immortal commendation and glory, to the posterity of all ages following. What heart can be so stony, or brutishly 
The duty of all good subjects,  affected, that will not venture his life, goods, lands, or possessions: if with the danger of one, that is of himself, the whole body and state of his country, is thereby supported, and saved. What security and quietness remained, what wealth, honour, or fame to Zopyrus: if not only Zopyrus had perished, but the king & people universally had been destroyed. Thereupon Zopyrus weighing and considering, the state of his birth, that his country challenged his life, rather than the dissolution of the whole kingdom, the decay of the 
The cause of our birth.  Prince, the taking away of the sceptre, the slaughter of infinite people to ensue. He was borne to be a profitable member to his country, a glory and stay to the same: and not sparing his life, or shunning the great deformity of his body, to be a ruin of the same. Was it not better that one perished, then by the security of one, a whole land over runned, as parts thereby spoiled: it was the duty of Zopirus, to take upon him that great and famous enterprise. It was also comely, the kingdom standing in peril, a sage and descrite person to prevent and put of, such a danger at hand: The fact altogether showeth all virtue and great 
The fact of Zopyrus.  singularity, and a rare moderation of mind, to cast of all respects and excuses, forsaking presently honour, quietness and objecting himself to peril, he saw if he only died, or by jeopardy saved his country, many thereby lived, the kingdom & people flourished, where otherwise, he with his Prince and kingdom might have perished.   

¶ Profitable.  
ALL the power of the babylonians, was by his policy 
The fact of Zopyrus.  thrown down, the city taken, the enemy brought to confusion: on the other side, the Persians rose mighty, such a mighty enemy put under foot. The fame of Zopryus and glory of the fact, will never be obliterated, or put out of memory, if this were not profitable to the kingdom of Persia: if this were not a renown to the prince and people, and immortal glory to Zopryus iudgeye. Zopyrus therefore, beautified his country, by 
Zopyrus deformed, a beauty of his country.  the deformity of his body. Better it were to have many such deformed bodies, than the whole state of the realm destroyed or brought to nought: if we weigh the magnanimity of that man, and his enterprise, there is so moche honour in the fact, that his fame shall never cease.     

¶ A common place.  
A Common place is a Oration, dilating and amplifying 
Why it is called a common place.  good or evil, which is incident or lodged in any man. This Oration is called A common place, because the matter contained in it, doth agree universally to all men, which are partakers of it, and guilty of the same  
A Oration framed against a certain Thief, Ertorcioner, Murderer, or Traitor, is for the matter contained in it, metelie and aptly compiled, against all such as are guilty of theft, murder, treason, or spotted with any other wickedness.  
This oration of a common place, is like to the last argument or Epilogus of any oration, which the Greeks do call Deuterologian, which is as much to say, as a rehearsal of that which is spoken of before.  
Wherefore, a common place hath no exhordium, or beginning, yet nevertheless, for the profit and exercise of the learner, you may place such a proemium, or beginning of the oration, as may be easy to induce the learner.  
This part of Rhetoric is large to entreat upon, for the abundance of matter.  
This part of Rhetoric is large to entreat upon, for the abundance of matter.  
The common place, which Aphthonius entreateth of, is to be applied against any man, for the declaimor to invade, either against vices, or to extol and amplify his virtues.  
This oration of a common place, serveth both for the accuser and the defender.  
For the accuser, to exasperate and move the judges or hearers, against the offender, or accused.  
For the defender to reply, and with all force & strength of matter, to mollify and appease the perturbations of the judges and hearers, to pull down and deface the contrary alleged.  
There is great force in this oration, on both the sides.  
Properly this kind of Rhetoric, is called a common place, though it seemeth to be made against this man, or that man: because the matter of the same shall properly pertain to all, guilty of the same matter.  
Pristianus showeth, that this part of Rhetoric, is as it 
Pristianus.  were a certain exaggeration of reason, to induce a manifest probation of any thing committed.  
As for example, a Thief taken in a robbery, in whom neither shamefastness, nor sparkle of grace appeareth against such a one: this oration may be made, to exasperate the judges from all favour or affection of pity, to be showed.  

¶ The order of this Oration followeth with these notes to be made by.  

¶ The first Proheme.▪  
Demosthenes' the famous Orator of Athenes in his oration made against Aristogiton doth say, that Laws wherewith a common wealth, city 
what are Laws.  or Region is governed, are the gift of God, a profitable Discipline among men, a restraint to with hold and keep back, the wilful, rash, and beastilie life of man, and thereupon Aristotle and Plato do show, that 
Aristotle. Plato.  through the wicked behaviour of men, good laws were first ordained, for, of ill manners, say they, rose good laws, where laws do cease, and good order faileth, there the life of man 
Order.  will grow, rude, wild and beestlie: Man being a chief creature 
Man borne by nature to society.  or God, endued with many singular virtues, is framed of nature to a mutual and Godly society of life, without the which most horrible would the life be, for not only by concord and agreement, the life of man doth consist but all things on the earth have therein their being: the heavens and lights contained in the same, have a perpetual harmony & consent in finishing their appointed race. The elements of the world, where with the nature and substance of all 
All things being on the earth, do consist by a harmony or concord.  things, do consist only by a harmony and temperature of each part, have their abiding increase & prosperous being, otherwise their substance, perisheth and nature in all parts decayeth: Kingdoms and common wealths do consist in a harmony, so long as virtue and all singularity tempereth their state and government, and each member thereof obeyeth his function, office and calling, and as parts of the same body, every one as nature hath ordained them occupying, their room and place, the use of every part, all to the use and preservation of the hole body, and as in the body so in the common wealth, the like concord of life ought to be in every part, the most principal part according to his dignity of office, as most principal to govern tother inferior parts: and it they as parts most principal of the same body with all moderation and equability tempering their state, office and calling. The meanest part according to his low 
Order conserveth common wealth.  state, applying himself to obey and serve the most principal: wherein the perfect and absolute, frame of common wealth or kingdom is erected. And seeing that as the Philosophers do say, of ill manners came good laws, that is to say, the wicked and beastly life of man, their iniurius behaviour, seeking to frame themselves from men to beasts moved 
Evil manners was theoccasion of good Laws.  the wise and Godly, elders to ordain certain means, to rote discipline, whereby the wickedly disposed person should be compelled to live in order, to obey Godly laws, to the upholding of society. Therefore, all such as dissolve laws, cast down good order, and state of common wealth, out as putrid and unprofitable weeds, to be extirpated and plucked up from City and Common wealth, from society, who by mischievous attempts seek, to extinguish society, anntie, and concord in life. Princes & governors with all other magistrates ought in their government to imitate the practice of the Physician, the nature of man, wekedned and made feeble with to much abundance of ill humours, or overmoch with ill blood replenished, to purge and evacuate that, and all to the preservation and health of the whole body: for so was the meaning of the Philosopher, entreating of the politic, government of kingdom and commonwealth, when they compared a kingdom to the body of man: the thief and robber as a evil and unprofitable member, and all other as without all right, order, law, equity and justice, do break 
thieves not meet to be in any society.  society of life, be the against law and nature: possessing the goods of a other man, are to be cut of, as no parts, meet to remain in any society.   

¶ The second Proheme.  
THe chiefest cause that moved governors and magistrates, 
Why thieves and wicked men, are cut of by law.  to cut of the race of thieves, and violent robbers, and of all other mischievous persons, was that by them a confusion would ensue in all states. What city could stand in prosperous state, yea, or what house privately inhabited, where laws and authority were exiled: where violence, will, lust, and appetite of pestiferous men, might without terror be practised. If the labour and industry of the godly, should be alway a pray to the wicked, and each man's violence and injurious dealing, his own law, the beast in his state, would be less brutish and injurious. Who so seeketh to cast down this society, he is not meet to be of any societée, which he dissolveth. Who so robbeth or stealeth, to live by the goods of an other man, as his possession, is by violence and against Nature: so by violence and against nature, their pestiferous doings do frame 
A due rewards for thieves and murderers.  their confusion: their execrable & desietable purpose, do make them a outcast from all good people, and as no members thereof, cut of from all societée, their evil life rooteth perpetual ignomy and shame. And 〈…〉 the tragical end of their enterprise.   

¶ The contrary.  
HErein the lose and dissolute state of governments called of the Greeks Democratia, have contented the wilful heads of pestiferous men: wherein 
Democratia.  every man must be a ruler. Their own will is their Law: there lust setteth order, no Magistrate, but every one to himself a Magistrate. All things in common, as long as that state doth remain among the wicked, a most happy state counted, a wished state to idle persons, but it continueth not. Herein the murderer, the thief were meet 
The thief. The murderer:  to be placed. The greater thief, the better manner the most execrable murderer, a most meet person, for such state of government. There is no nation under the Sun, but that one time or other, this troublous state hath molested them: and many have sought to set up such a monstruous state of regiment, a plagued common wealth, and to be detested. Soche was the order of men, when they lived without laws. When the whole multitude were scattered, no city, Town, or house builded or inhabited, but through beastly manners, beastly dispersed, lived wild and beastly. But the wise, sage, and politic heads reduced by wisdom, into a society of life, nature leading thereto: Houses and habitations, 
Houses. Families. Towns. cities.  were then for necessitte made, families multiplied, villages and Taunes populoustie increased, and cities raised among so infinite people. Nature by God invented and established Law, and the sage and wise persons, pronounced and gave sentence upon Laws. Whereupon, by the obedience of laws, and preeminente authority of Magistrates. The state of mighty kingdoms and Common wealths, have grown to such a roialnesse and lofty state, many famous kingdoms have been on the face of the earth: many noble Princes from time to time succeeding, which without a order of godly laws, could not have continued. What 
Obedience of Laws did stablish the mighty monarchies.  was the cause that the mighty Monarchies, continued many hundred years: did the loss and dissolute life of subjects and Princes, cause the same but good laws, and obedience to orders. Therefore, where Magistrates, both in life and office, live in the obedience of Laws: the multitude inferior, by 
The life of the Magistrate, a law  example of the Magistrates singularity, incensed do place before them, their example of life, as a strong law.  
Theodosius Emperor of Rome, writing to Volufianus 
The Epistle of Theodosiuus Emperor of Rome  his chief Praetor, as concerning his office, in these words, saith: Digna vox est maiestate regnantis legibus alligatum se principem profiteri. Adeo de autoritate juris nostra pendet autoritas et revera maius imperio est submittere legibus principatum & oraculo presentis edicti quod nobis licere non patimur alijs indicamus. It is a worthy saying, and meet for the Majesty of a Prince, to acknowledge himself under his law. For, our authority, power, and sword, doth depend upon the force, might, and authority of Laws, and it passeth all power and authority, his government and kingdom to be tempered by law, as a most inviolable Oracle and decree, so to do as we prowlgate to other. Whereupon it is manifest, what force godly laws gave to the Prince, what authority. Take laws away, all order of states faileth, the Prince by Law, is a terror to the malefactor: his 
Prince's Law.  Majesty is with all humbleness served, feared, and obeyed. By laws, his state maketh him as a God, among men, at whose hands the preservation of each one, of house, city and country is sought. Seeing both laws and the Prince, have that honour and strength, that without them, a Chaos a confusion would follow, in the body of all common wealths and kingdoms. Let them by authority and law be confounded, that practise to subvert authority, to neclecte the Prince, and his godly laws.   

¶ The exposition.  
THe thief, or any other injurious persons, doth seek 
thieves and all injurious persons.  to be above all laws, exempted from all order, under no obedience, their pestiferous dealing, do utter the same: For, as Demosthenes the famous Orator of Athenes 
Demosthenes in Aristogiton.  doth say. If that wicked men cease not their violence if that good men in all quietness, and security, can not enjoys their own gods, while law and authority of the magistrate, severely and sharply useth his authority and sword. If daily the heads of wicked men, cease not to subvert laws, orders, and decrees godly appointed. Whiles that in all cities and common wealths, the Princes and governors, are by laws a terror to them. laws then ceasing, 
The force of laws.  the dreadful sentence of the judge and Magistrate wanting. The sword undrawen, all order confounded, what a confusion would follow: yea, what an open passage would be left open to all wickedness. The terror of Laws, the sword and authority of the magistrate, depresseth and putteth down, the bloody cogitations of the wicked, and so hindereth and cutteth of, many horrible and bloody enterprises. Else there would be neither Prince, Law, nor subjects, no head or Magistrate: but every man his own head, his own law and Magistrate, oppression and violence should be law, and reason, and wilful lust would be in place of reason, might, force, and power, should end the case. Wherefore, such as no law, no order, nor reason, will drive lo live as members in a common wealth, to serve in their function. They are as Homer calleth them, burdens to the earth, 
wicked men burdens of the earth.  for they are of no society linked with Nature, who through wickedness are dissevered, abhorring concord of life, society and fellowship. Whom sinister and bitter storms of fortune, do daily vex and molest, who in the defence of their country are masmed, and thereby their art and science, for, imbecility not practised, all art otherwise wanting, extreme 
Maimed soldiers must be provided for.  poverty falling on them, reason must move, and induce all hearts, to pity chiefly their state: who in defence and maintenance of our Country, Prince, and to the upholding of our private wealth at home, are become debilitated, deformed and maimed, else their miseries will drive them to such heedless adventures, that it may be said, as it was said to Alexander the Great. Thy warts, O Prince, maketh many 
The saying of a should our to Alexander the great.  thieves, and peace will one day hang them up. Wherein the Grecians, as Thusidides noteth, had a careful providence, for all such as in the defence of their Country were maimed, yea, even for their wives, and children of all such, as died in war, to be maintained of the common charge and treasure of Grece. Read his Oration in the second book, niade upon the funeral of the dead soldiers.   

¶ A comparison of vices.  
THe drunkard in his state is beastly, the proud 
The drunkard The proud person. The prodigal The coveites: is. The robber.  and arrogant person odious, the riotous and prodigal person to be contemned, the covetous and nigardlie man to be reietted. But who so by violence, taketh a way the goods of an other man, or by any subtle means, injustly possesseth the same, is detestable, with all severitée to be punished. The adulterer and the harlot, who by brutish behaviour, lewd affection, not godliness leading theréto: who by their unchaste 
The adulterer. The hariot.  behaviour, and wanton life do pollute, and contaminate their body, in whom a pure muide ought to be reposed. Who therowe beastly affection, are by evil manners transformed to beasts: and as much as in them lieth, mutliplying a brutish society. The homicide in his state more horrible, according 
The homicide.  to his outrageous and bloody life, is to be tormented, in like sort all other vices, according to their mischiefs, reason, Law and justice, must temper and aggravate due reward, and sentence to them.   

¶ The sentence.  
NO vice was more grievous, and horrible among the Scythians then theft, for this was their saying: 
Theft horrible among the Scitheans.  Quid 〈…〉 potent silicet furarl, what can be safe, if theft be leeful or tolerated. Herein the universalle societee of life is cast down, hereby a confusion 
A sentence against theft.  groweth, and a subversion in all states immediately followeth, equity, justice, and all sincere dealing is 〈…〉, violence extirpateth virtue, and authority is cut of.   

¶ The digression.  
THe fact in other may be with more facility tolerated, in that to themselves, the fact and conversation of life is most pernicious, and hurtful, but by so he kind of nature, whole kingdoms and common wealths would be 〈…〉 for a prosperous state and common wealth, a common woe and calamity would fall on them, tumults and uproars maintained, right and law exiled: neither in field quitnes, wealth 
Horrible vices.  or riches, houses spoiled, families extinguished, in all places sedition, war for peace, violence for right, will and lust for law, a heedless order in all states. And as concerning Usurers though their gains be never so ample, and plentiful 
Usurers.  to enrich them, whereby they grow to be lords, over many thousands of pounds: yet the wealth gotten by it is so injurious, that they are a great plague, to all parts of the common wealth: so many dangers and mischiefs, riseth of them Cato the noble and wise senator of Rome, being demanded divers questions, what was first to be sought, in a family 
The sentence of Cato against usurers. Usure is murder.  or household, the answers not liking the demander: this question was ashed, O Cato, what senfence give you of Usury, that is a goodly matter to be enriched by. Then Cato answered in few words. Quid hominem occidere. What say you to be a murderer? Soche a thing faith he, is Usury. A brief sentence against Usurers, but wittily pronounced from the mouth of a godly, sage, noble, and descrite person, which sentence let the Usurer, ioigne to his Usure returned, and repeat at the return thereof, this sentence of Cato, I have murdered. This one sentence will discourage any Usurer, knowing himself a murderer. Though 
The sentence of Cato a discomfort 〈…〉.  moche more may be spoken against it, this shallbe sufficient. The hebrews calleth Usury, by the name of Shecke, that is a biting gain, of the which many have been so bitten, that whole families have been devoured, & beggary have been their gain. And as Palingenius noteth.  Debtor aufugiens portat cum faenore sortem. 
The debtor often times saith he, runneth away, and carrieth with him, the debt and gains of the Usury. The Greeks calleth Usury Tokos, that is properly the travail of women of their child: such is their Usury, a dangerous getting. Demosthenes likeneth their state as thus, as if terrestrial things should be above the stars: and the heavens and celestialle bodies, governed by the base and low terrestrial matters, which by no means, can conserve the excellency 
Usure a dangerous gave.  of them, for, of them only, is their matter, substance and nature conserved.   

¶ Exclusion of mercy.  
WHerefore, to whom regiment and government is committed, on whose administration, the frame of the common wealth do stay itself: they ought with all wisdom and moderation, to proceed in such causes, whose office in worthiness of state, and dignity, maketh them as Gods on the earth, at whose mouths for wisdom, counsel, and fortunate 
Princes and magistrates be as Gods on the earth.  state, infinite people do depend. It is no small thing in that their sword & authority, doth set or determine all things, that tendereth a prosperous state, whereupon with all integrity and equitée; they ought to temper the affections of their mind: and according to the horrible fact, and mischiefs of the wicked, to exasperate & aggravate their terrible judgement, and to extirpate from the earth, soche as be of no society in life. The 〈…〉, the thief, the adulterer, for by these all virtue 〈…〉 out, all godly society 
The homicide. The Theue. The Adulterer.  extinguished, cities, realms, and countries, prostrate & plagued for the toleracion of their 〈…〉 against such friendship in judgement must cease, and according to the state of the cause, equity to retain friendship, money must not blind, nor rewards to force and temper judgements: but according to the verity of the cause, to add a conclusion. Worthily the pictures of Princes, Governors and Magistrates 
Whey the pictures of magistrates be picturid with out hands.  in ancient times do show this, where the antiquitée maketh them without hands, therein it showeth their office, and judgement to proceed with equitée, rewards not to blind, or suppress the sincerity of the cause. Magistrates not to be bound to gifts, not rewards to rule their sentence. Alciatus in his book called Emblemata, in senatum sancti principis.  
Effigies manibus trunce ante altaria diuum  
Hic resident, quarum himine capta prior  
Signa potestatis fumme, sanctique senatus, 
Princes and magistrates, grave & constant.   
Thebanis fuerant ista reperta viris.  
Cur resident? Quia mente graves decet esse quieta  
juridicos, animo nec variare levi.  
Cur sine sunt manibus? Capiant ne xenia, nec se  
Pollicitis flecti muneribus ve smant.  
Cecus est princeps quod solis auribus, absque  
Affectu constans jussa senatus agit.  
Where virtue and integrity showeth itself, in the person and cause, to uphold and maintain the same. Root out horrible vices from common wealth, that the more surer and strong foundation of virtue may be laid: for, that only cause, the sceptre of kings, the office of magistrates was left to the posterity of all n2.   

¶ Lawful and just.  
seeing that laws be godly, and universally they 
Laws give equity to all states.  temper equitée to all states, and give according to justice, every man his own: he violateth virtue, that dispossesseth than other man of his own; and 〈…〉 justice. And thereupon his beastly life 
What briveth the magistrate to horrible sentence against wicked persons.  by merit forceth and driveth, law and Magistrate, to terrible judgement. For, who so against right, without order, or law, violateth an other man, such a one, laws of justice, must punish violently, and extirpate from societée, being a 〈◊〉 of society.   

¶ Profitable.  
IF such wicked persons be restrained; and severely punished, horrible vices will be rooted out: all arts sciences, and godly occunations maintained, upholded and kept. Then there must be a securitee in all states, to practise godliness, a mutual concord. The Magistrate with 
Magistrate.  equitée, the subject with faithful and humble obedience, accomplishing 
Subject.  his state, office, and calling. Whereupon by good Magistrates, and good subjects, the common wealth and kingdom is in happy state established, For, in these two points, as Plato doth say, there is virtuous rule, and like obedience.   

¶ easy and possible.  
ALL this may easily be done; when wickedness is cut of, in his first groweth, when the magistrate driveth continually, by sword and authority, all men to obedience, both of laws and governuurs. Then in all good common wealths, vices are never tolerated to take root: because 
The beginning of vice is to be cutaf.  the beginning and increase of vices, is soon pulled up, his monstruous kingdom thereby overthrown.   

¶ The conclusion.  
SO doing, happy shall the king be, happy kingdom, and most fortunate people.     

¶ The part of Rhetoric called praise.  
His Oration, which is titled praise, is a declamation of the virtuous or good qualities, properties belonging to any thing, which doth proceed by certain notes of arte.  
All things that may be seen with the eye of man, touched, or with any other sense apprehended; that may be praised, or dispraised.  

〈◊〉.  
〈◊〉.  
Foul.  
beast.  
Orthardes'  
Stones.  
Trees.  
plants.  
〈◊〉.  
〈◊〉  
〈◊〉.  
Ca●●●●●.  
T●●●●●.  
●a●d●ins.  
〈◊〉.  
Artes.  
Sciences.   
Any virtue may be praised, as wisdom, righteousness fortitude, magnanimity, temperance, liberality, with all other.  
These are to be celebrated with praise.  
The person, as julius Cesar, Octavius Augustus, Hieremy, Tully, Cato, Demosthenes.  
Things, as righteousness, temperance.  
times, as the Spring time of the year, Summer, Harvest, Winter.  
Places, as Havens, Orthardes, Gardens, Towers, Castles, Temples, islands.  
Beasts wanting reason, as Horse, Sheep, Oxen 〈…〉.  
In the praise of virtue, this may be said  
THe excellencies of it, the antiquity and originals beginning 〈…〉 any region by it, as no 〈…〉 without virtues and to extol the same, in making a comparison, with other gifts of nature, or with other gifts of fortune, more inferior or base.  
Upon a city, praise may be recited, considering the goodly situation of it, as of Paris, Venice, London, York: considering 
Wherein the praise of a city consisteth  the fertility of the land, the wealth and abundance, the noble and famous governors, which have governed the same. The first authors and builders of the same, the politic laws, and godly statutes therein maintained: The felicity of the people their manners, their valiant prows and hardiness. The building and ornatures of the same, with Castles, Toures, Havens: Floods, Temples: as if a man would celebrate with praise. The old, famous, and ancient city of London, showing the ancient building 
The praise of London.  of the same: the coming of Brutus, who was the first author and erector of the same. As Romulus was of the mighty 
Brutus' builded London in the. x. year of his rain,  city Rome, what kings have from time to time, lineally descended, and succeeded, bearing crown and sceptre therein: the valiantness of the people, what terror they have been to all foreign nations. What victories they have in battle obtained, how divers nations have sought their amitée and league. The false Scots, and French men truce breakers: 
France and scotland upholdid by the governors of this land.  many and sundry times, losing their honour in the field, and yet they, through the puissant heart of the kings of this land, upholdyd and saved, from the might and force of other enemies invading them. The two famous Vniversitées of this land, from the which, no small number of 
Cambridge. Oxford.  great learned men and famous, have in the common wealth sprung, with all other things to it.  
The praise of a King, Prince, Duke, earl, Lord, Baron, Squire, or of any other man be may declaimed of observing the order of this part of Rhetoric.  
This part of Rhetoric called praise, is either a particular praise of one, as of king Henry the fift, Plato, Tully, Demosthenes, Cyrus, Darius, Alexander the great.  
Or a general and universal praise, as the praise of all the Britain's: or of all the citizens of London.  

¶ The order to make this Oration, 〈…〉.  
first, for the entering of the matter, you shall place a exordium, or beginning.  
The second place, you shall bring to his praise. Genuseius, that is to faith: Of what kind be came of, which doth consist in four points.  

Of what nation.  
Of what country.  
Of what ancestors.  
Of what parents.   
After that you shall declare, his education: the education is contained in three points. In  

Institution.  
Arte.  
Laws.   
Then put there to that, which is the chief ground of all praise: his acts done, which do proceed out of the gifts, and excellencies of the mind, as the fortitude of the mind, wisdom, and magnanimitée.  
Of the body, as a beautiful face, amiable countenance swiftness, the might and strength of the same.  
The excellencies of fortune, as his dignity, power, authority, riches, substance, friends.  
In the fift place use a comparison, wherein that which you praise, may be advanced to the uttermost.  
Lasts of all, use the Epilogus, or conclusion.   

¶ The example of the Oration.  
¶ The praise of Epaminundas.  
IN whom nature hath powered singular gifts, in whom virtue, & singularitee, in 〈…〉 enterprises aboundeth: whose glory & renown, rooteth to the posterity, immortal commendation. In the grave, their virtues and godly life, tasteth not of Oblivion, which at the length overshroweth 
Oblivion.  all creatures, Citées, and regions. They live only in all ages, whose virtues spreadeth same and noble enterprises, by virtue rooteth immortality. Who so liveth as that his good fame after death ceaseth not, nor death with the body 
Who live in all ages.  rutteth of their memory of use: such not only in life, but also in death are most fortunate. In death all honour, dignity, glory, wealth, riches, are taken from us: The fame and glory of singular life is then, chiefly taking his hold 

Good fame chiefly routeth after death.  
Tuilie.  
Demostheves.  
julius Cesar.  
Ocravius Augustus.  
Vespasianus Theodosius.  
Traianus. Adrranus.   and root, wise men and godly, in life, known famous, after death, remain woste worthy & glorious. Who knoweth not of Tully, the famous Orator of Rome. Doth Demosthenes lieth hidden, that noble Orator of Athenes. Is not that fame of julius Cesar, Octavius Augustus remaining of Vespasianus: of Theodosius, of Traianus, of Adrianus, who by praise minded, be left to the end of all ages. Soche a one was this Epaminundas, the famous Duke of Thebes, whose virtues gave him honour in life, and famous enterprises, immortalitée of fame after death. What can be said more, in the praise and commendation, of any peer of estate, than was said in the praise of Epaminundas, for his virtues were so singular, that it was doubted, he being so good a man, and so good a Magistrate, whether he were better man, or better Magistrate: whose virtues were so united, that virtue always tempered his enterprises, his lofty state as fortune oftentimes blindeth, did not make him unmindful of his state. No doubt, but that in all common wealths, famous governors have been, but in all those, the most part have not been such, that all so good men, and so good magistrates: that it is doubted, whether they 〈…〉, or better magistrates. It is a rare thing to be 〈…〉, 
Good man, good magistrate, both a good man and a good magistrate.  but a more difficult matter, to be a good Magistrate: and moste of all, to be both a good man, and a good Magistrate. Honour and pre-eminent state; doth 〈…〉, whereupon they ought the more vigilantly to wade: in all causes, and with all moderation, to temper their pre-eminent state. The Philosophers pondering the brickle and slipper state of fortune, did pronunce this sentence: Difficilius 
The saying of the Philosophers.  est res adversas pati, quam fortunam eslantem far, it is more easy to bear sharp and extreme poverty, then to rule and moderate fortune, because that the wisest men of all have as Chronicles do show, felt this oblivion, that their manners have been so changed, as that nature's mould in them 
Oblivion.  had been altered or nuelie framed, in the life of Epaminundas moderation and virtue, so governed his state, that he was a honour and renown to his state, nothing can be more ample in his praise, then that which is left Chronicled of him.  

Of his country.  
EPaminundas was borne in Thebes a famous city in Beotia, the which Cadmus the son of Agenor builded, 
Cadmus.  which Amphion did close & environ with walls, 
Amphion.  in the which the mighty and valiant Hercules was 
Hercules.  borne, & many noble Princes held therein sceptre, the which City is tituled famous to the posterity by the noble government of Epaminundas.   

¶ Of his ancestors.  
EPaminundas came not of any high nobility or blood, but his parents were honest and virtuous who as it seemed were very well affected to virtue, instructing their son in all singular and good qualities, for by good and virtuous life and famous enterprises from a mean state, many have been extolled to bear sceptre, or to attain great honour, for as there is a beginning of nobility, so there is an end, by virtue and famous 
Nobility rose by virtue.  acts toward the common wealth, nobility first rose. The stock of Cesar and Caesar's was exalted from a meaner state, 
Cesar. Scipio.  by virtue only to nobility. Scipio's stock was not always noble, but his virtues graffed nobility to the posterity of his line and offspring following. And even so as their famous enterprises excelled, nobility in them also increased. Catilina wicked, was of a noble house, but he degenerated 
Catilina.  from the nobility of his ancestors, the virtues that graffed nobility in his ancestors, were first ertinguished in Catiline. Marcus Antonius was a noble Emperor, a Prince 
Marcus Antonius.  endued with all wisdom and Godly government, who was of a noble parentage, it what a wicked son succeeded him, the father was not so godly, wise, and virtuous, as Commodus 
Commodus.  was wickedly disposed and pestiferous. There was no virtue or excellence, meet for such a parsonage, but that Marcus attained to. Who for wisdom was called Marcus Philosophus, in his son what vice was then that he practised not, bely chier, druncknes and harlots, was his delight, his cruelty and bloody life was such that he murdered all the godly and wise Senators, had in price with Marcus his father. Severus in like manner, was a noble and famous 
Severus.  Emperor, in the Senate most grave, politic, and in his wars most fortunate, but in his son Marcus Antoninus 
Marcus Antonius Caracalla.  Caracalla, what wickedness wanted, whose beastly life is rather to be put in silence, then spoken of. In the assemble of the Grecians, gathered to consult upon the contention of Achilles' armour, Ajax gloriously advanceth himself of his ancestry, from many kings descended, whom Ulysses his 
Ajax. Ulysses.  adversary answered: making a long and eloquent Oration, before the noble peers of Grece, concerning Ajax his ancestors. These are his words.  
Nam genus et proavos et que non fecimus ipsi,  
Vix ea nostra voco, sed enim quia retulit Ajax,  
esse lovis pronepos.  
As for our parentage, and line of ancestors, long before us, and noble acts of theirs: as we ourselves have not done the like, how can we call, and title their acts to be ours. Let them therefore, which have descended from noble blood, and famous ancestors: be like affected to all nobility of their ancestors, what can they glory in the nobility of their ancestors. Well, their ancestors have laid the foundation, and renown of nobility to their offspring. What nobility 
nobility.  is found in them, when they build nothing, to their ancestors work of nobility. Even as their ancestors, nobly endeavoured themselves, to purchase and obtain, by famous acts their nobility) for, nobility and virtue, descendeth always to the like) so they contrary retire and give back, from all the nobiliée of their ancestors, where as they ought, with like nobility to imitate them. Many have been, which through their wisdom, and famous enterprises, in the affairs 
A beginning of nobility,  of their Prince, worthche to honour have been extolled and advanced: who also were the first authors and founders of nobiliée, to their name and offspring. Whose offspring endued with like nobility of virtues, and noble acts have increased their ancestors glory: the children or offspring lineally descending, having no part of the ancestors glory, how can they vaunt themselves of nobiliée, which they lack, and do nothing possess thereof, Even from low birth and degree. Galerius Armentarius was advanced, even from a shepherds son, to sit in the Imperial seat of Room. Galerius Maximinus whom all the east obaied, 
Galerius a Shepherds, son Emperor of Rome. Probus a Gardeiners son, Emperor.  his virtues and noble acts huffed him to bear sceptre in the Empire of Room. Probus a Gardiner's son, to the like throne and glory ascended, so God disposeth the state of every man, placing and bestowing dignity, where it pleaseth him as he setteth up, so he pulleth down, his providence & might is bound to no state, stock, or kindred.   

¶ Of his education.  
Epaminundas being borne of such parents, was brought up in all excellent learning, for, under him Philippe the king of the Macedonians, the son of Amintas, was brought up. This Epaminundas, the Histories note him to be a chief Philosopher, and a captain most valiant. In Music, in playing, and singing finely to his Instrument, notable and famous, no kind of learning, art, or science, wanted in his breast: So great and aboundante were his virtues, that above all governors, which have been in Thebes, his name and fame is chiefly advanced.   

¶ The praise of his acts.  
EPaminundas being moste valiant and noble, leaving all private commoditée, glory, and 
The duty of good governors.  riches a side: sought the renown of his country, as all rulers and governors ought to do. For, a kingdom or common wealth, can not rise to any high nobility or Roialnesse, where governors, rulers, and magistrates, neglecting the universal, and whole 
Now a kingdom riseth to all felicity.  body of the common wealth, do cogitate and vigilantly endeavour themselves, to establish to them and theirs, a private, peculiar, and domestical profit, glory, or renown. Coveiteousnes, which is in all ambitious Magistrates the poison, plague, destruction, and ruin of the best and flourishing common wealths, of all wickedness and mischief the root: a vice, whereupon all vice is grounded, from whom all mischief 
Covetousness a great evil.  floweth, all execrable purposes issueth. That wanted in Epaminundas, for in the end of his life, his coffers were so thin and poor, that even to his Funeral, money wanted to solempnise the same. Private glory nor excess, was hunted after of him, yet his virtues were of such excellency, that honour, dignity, and prceminent state, was offered and given to him unwillingly. This Epaminundas was in government so famous, and so virtuously and politicly ruled the same, that he was a glory, renown, honour, and felicitée to his kingdom, by his state. Before the time of Epaminundas, the country of Beotia was nothing so famous 
Beotia.  in their enterprises: neither the city of Thebes so royal, puissant 
Thebes.  or noble, the antiquity of that time showeth, that Epaminundas wanting the power of Thebes, their glory, strength, and felicity fell and decayed. The learning of Epaminundas and knowledge, was so abundant and profound both in Philosophy, and in all other arts and sciences, that it was wonderful. In chivalry and in feats of war, no peer was more courageous and bold, or hardy, neither in that, which he enterprised, any could be of greater counsel in head more politic, of mind more sage and witty: his government so good, that being so good a Magistrate, it is doubted, whether he be better man, or better Magistrate, Epaminundas died in the defence of his country. The Athenians were enemies to the Thebans, and many great battles were assayed of them and fought: and often times the Athenians felt many bitter storms, and fortune loured of them, he being so valiant a captain. Epaminundas being dead, the Athenians ceased to practise, any one part of chivalry, their prowess and dexteritée decaided: they having no aliaunte, and foreign enemy to molest them, or whom they feared. So that a famous, wise, politic, and valiant captain, is not only a stay, a pillar and strong bulwark 
A valiant captain, to his country a pillar to his enemy, a occasion to dexterity.  to his country. But also foreign nations, having one, whom for his valiantness they dread, do practice and enure themselves, to all dexterity, counsel, wisdom, and policy: such a one was Epaminundas, to his enemies and country.   

¶ The comparison.  
NEither Hector of Troy, nor Achilles of Grece, might be compared with Epaminundas, Numa Pompilius 
Hector. Achilles. Numa Pompeius. Adrianus.  was not more godly, Adriane the Emperor of Room, no better learned, nor Galba the Emperor more valiant, Nerua no more temperate, nor Traianus more noble, neither Cocles nor Decius, Scipionor Marcus Regulus, did more valiantly in the defence of their country, such a one was this Epaminundas.   

¶ The conclusion.  
OF many things, these few are recited, but if his whole life and virtues, were worthily handled: few would believe, such a rare governor, so virtuous a Prince, so hardy and valiant a captain, to have remained in no age.     

¶ The part of Rhetoric, called dispraise.  
THis part of Rhetoric, which is called dispraise, is a swective Oration, made against the life of any man.  
This part of Rhetoric, is contrary to that, which is before set, called laus, that is to say, praise: and by contrary notes proceedeth, for the Orator or declaimer to entreat upon.  
This part of Rhetoric, is called of the Greeks Psogoes.  
In praise, we extol the person: First by his country.  
Then by his ancestors and parents.  
In the third place, by his education and institution.  
Then in the fourth place, of his acts in life.  
In the fift place use a comparison, comparing the person with other, which are more inferior.  
Then the conclusion.  
Now in dispraise, contrarily we do proceed.  
first, in the dispraise of his country.  
Of his ancestors and parents.  
His education is dispraised.  
Then his acts and deeds of life.  
Also in your comparison with other, dispraise him.  
Then in the last place, add the conclusion.  
All things that may be praised, may be dispraised.  

¶ The dispraise of Nero.  
AS virtue meriteth commendation and immortal renown, for the nobility and excellency reposed in it: so ougle vices for the deformitée of 
Virtue.  them, are in mind to be abhorred and detested, and with all diligence, counsel, and wisdom aucided. As pestiferous poison extinguisheth with his corruption and nautinesse, the good and absolute nature of all 
Vice.  things: so vice for his pestiferous nature putteth out virtue and rooteth out with his force all singularitée. For, vice and virtue are so of nature contrary, as fire and water, the violence of the one expelleth the other: for, in the mansion of virtue, vice at one time harboureth not, neither virtue with vice can be consociate or united, for, virtue is a singular mean, 
what is virtue.  or Mediocrite in any good enterprise or fact, with order and reason finished. Whose act in life, doth repugn order and reason, dissevered from all Mediocrite, such do leave justice, equitée, wisdom, temperance, fortitude, magnanimitée, and all other virtues, both of mind and body: only by virtues life men show theimselues, as chief creatures of God, with reason, as a most principal gift, beautified and decorated: In other gifts, man is far inferior to beasts, both in strength of body, in celeritée and swiftness of foot, in labour, in industry, in sense, nothing to be compared to beasts, with beasts as a peculiar and proper thing, we have our body of the earth: but our mind, which for his divinity, passeth all things immortal, maketh us as gods among other creatures. The body therefore, as a alliant and foreign enemy, being made of a most base, most vile and corruptible nature, repugneth the mind. This is the cause, that wickedness taketh such a head, and that the horrible fact and enterprise of the wicked burst out, in that, reason exiled and removed from the mind, the ougle perturbations of the mind, have their regiment, power, and dominion: and where soche state of government is in any one body, in private and domesticalle causes, in foreign and public affairs, in kingdom and common wealth. Virtue fadeth and decayeth, and vice only beareth the sway. Law is ordered by lust, and their order is will, such was the time and government of this wicked Nero.  

¶ Of his countries.  
NEro was a Roman borne, though in government he was wicked, yet his country was famous, and noble: for, the Romans were lords and heads over all the world. The uttermost Indians, the Ethiopes, the Persians, feared the majesty and authority of the Romans. From Romulus, who was the first founder, and builder of that city: the Romans both had their name of him, and grew afterward to marvelous puissant 
Rome.  roialnes. There was no nation under the Sun, but it dreaded their Majesty, or felt their invincible hands: there hath been many mighty kingdoms, on the face of the earth, but no kingdom was able, with like success and felicitée in their enterprise, or for like famous governors, and continuance of their state, to compare with them. This was, and is, the last mightée Monarchy in the world. Room a old ancient city, inhabited first of the Aborigines, which came from Troy. The providence of God, so disposeth the 
Carthage.  times and ages of the world, the state of kingdoms, by the fall of mightier kingdoms, meaner grew to power and glory. The carthaginians, contended by prows, and magnanimity, to be lords over the Romans. Carthage was a great, mighty, old, ancient & famous city, in the which valiant, wise, and politic governors, held therein regiment, long wars was sustained between the Romans and carthaginians, among whom infinite people, and many noble peers fell in the dust. Fortune and happy success fell to the Romans: the people of Carthage vanquished, and prostrate to the ground. Scipio the noble Consul, being at the destruction of it, seeing with his eye, Carthage by fire brunt to ashes, said: Talis exitus aliquando erit Rome: even as of Carthage, like shall the destruction of Rome be, as for 
Destruction of Rome to ashes in tune.  continuance of the Roman state, of their glory, power, and worthy success, no nation under the Sun, can compare with them: such was the state of Rome, wherein wicked Nero reigned.   

¶ Of his anncestours.  
DOmitianus Nero, the son of Domitius Enobarbus, Agrippina was his mother's name: this Agrippina, was Empress of Rome, wife to Claudius Tiberius, the daughter of his brother Germanicus. This Agrippina, the Chronicle noteth her, to be endued with all mischief 
Agrippina.  and crucltée: For Tiberius' her husband, having by his first wife children, they were murdered by her, because she might, they being murdered, with more facilitée, further the Empire, to her sons hands, many treasons conspired against them oftentimes, Agrippina poisoned her husband, than Nero succeeded.   

¶ Of his education.  
SEneca the famous Poet & Philosopher, was schoolmaster 
Seneca schol master to Nero.  to Nero, who brought him up in all nobility of learning, meet for his state: though that Nero was wickedly of nature disposed, as his beastly government showeth, yet wickedness in him, was by the severity of Seneca, and his castigation depressed: for Traianus Emperor of Rome, would say, as concerning Nero, for the space of five years, no Prince was like to him, for good government, after five years, loosely and dissolutly he governed.   

¶ Of his acts.  
THis Nero, at what time as his mother was conceived 
The dream of Agrippina mother to Nero, in his conception.  of him, she dreamt that she was conceived of a Viper: for, the young Viper always killeth his dame. He was not only a Viper to his mother whom he killed, but also to his kingdom and common wealth a destroyer, which afterward shallbe showed, what a tyrant and bloody governor he was. This Nero made in the city of Rome, the round seats and scaffolds, to behold 
Nero a viper  spectacles and sights, and also the baths. He subdued Pontus a great country, which joineth to the sea Pontuswhiche country containeth these realms, Colchis, Cappadocia, Armenia, and many other countrées, and made it as a Province, by the sufferance of Polemon Regulus, by whose 
Pontus. Colchis. Cappadocia. Armenia.  name it was called Pontus Polemoniacus. He over came the Alps, of the king Cotteius, Cottius the king being dead The life following of Nero was so abominable, that the shame of his life, will make any man a frayed, to leave any 

Nero unworthy to be chronicled.  
Seneca   memory of him. This Domitius Nero, caused his Schoolmaster Seneca to be put to death, Seneca choosing his own death, his veins being cut in a hot bathe died, because he corrected wicked Nero, to train him to virtue. He was outrageous wicked, that he had consideration, neither to his own honesty, nor to other, but in continuance, he tired himself as virgins do when they marry, calling a Senate, the dourie assigned, and as the manner of that solemnity is, many resorting and frequenting, in maiden's tire and apparel. He went being a man, to be married as a woman: beside this, at 
The shameful life of Nero.  other times he clad himself with the skin of a wild beast, and beastly did handle that, which Nature removeth from the sight. He defiled himself with his own mother, whom he killed immediately. He married two wives, Octavia, and Sabina, otherwise called Poppea, first murdering their husband's. In that time Galba usurped the Empire, and Caius julius: as soon as Nero heard that Galba came near 
Galba. Caius julius.  towards Rome, even than the Senate of Rome had determined, that Nero should be whipped to death with rods, according to the old usage of their ancestors, his neck yoked with a fork. This wicked Nero, seeing himself forsaken of all his friends, at midnight he departed out of the city, Ephaon, and Epaphroditus waiting on him, Neophitus and Sporus his Eunuch: which Sporus before time, had Nero assayed to frame and fashion out of kind. In the end, Nero thrust himself through, with the point of his sword, his wicked man Sporus, thrusting forward his trembling hand: this wicked Nero before that, having none to murder 
The death of Nero.  him, he made a exclamation, in these words. Is there neither friend nor enemy to kill me, shamefully have I lived, and with more shame shall 〈◊〉, in the xxxij year of his age he died. The Persians so attire lie loved him, that after his death they sent Ambassidours, desiring licence to erect to him a monument, all countrées and Provinces, and the whole city of Rome, did so moche rejoice of his death, that they all wearing the Toppintant hats, which bond men do use to ware, when they be set at liberty, and so they triumphed of his death, delivered from so cruel a tyrant.   

¶ A comparison.  
AS for wicked government, Nero doth make Caligula like to Comodus, Domitianus, Antoninus 
Nero. Caligula. Domitianus Antoninus.  Caracalla, they were all so wicked, that the Senate of Rome thought it meet, to obliterate their name, from all memory and Chronicle, because of their wickedness.   

¶ The conclusion.  
MOche more the life and government of wicked Nero, might be entreated of, but this shall be sufficient: to show how tyrannically and beastly, he governed unmeet of that throne.     

¶ A comparison.  
A Comparison, is a certain Oration, showing by a collation the worthiness, or excellency of any thing: or the naughtiness of the same, compared with any other thing or things, either equal, or more inferior.  
In a comparison good things, are compared with good as one virtue with an other: as wisdom & strength, which of them most availeth in peace and war.  
Evil things may be compared with good, as justice, with injustice, wisdom with foolishness.  
Evil things may be compared, with evil things, as wicked Nero, compared to Domitianus, or Caligula to Commodus, theft to homicide, drunkenness with adultery.  
Small things may be compared with great: the king with his subject, the Elephant or Camel to the Fly, a Crocodile to the Scarab.  
In a comparison, where monument is supputated on both the sides, worthetie to praise, or dispraise.  
Where a comparison is made, between a thing excellent, and a thing more inferior: the comparison shall proceed with like facilitee.  
All things that may be celebrated with praise, or that meriteth dispraise: all such things may be in a comparison.  
The person, as Cato being a wise man, may be compared with Nestor, the sage peer of Grece: Pompey with Cesar, as Lucan compareth them, and so of all other men.  
Things may be compared, as gold with silver: one metal with an other.  
times may be compared, as the Spring with Summer: harvest with Winter.  
Places may be compared, as London with York, Oxford with Cambridge.  
Beasts without reason, as the be with the Ant, the Ox with the Sheep.  
plants, as the Vine, and the Olive.  
First, make a proemium or beginning to your comparison  
Then compare them of their country.  
Of their parents.  
Of their ancestors.  
Of their education.  
Of their acts.  
Of their death.  
Then add the conclusion.  

¶ A comparison between Demosthenes and Tully.  
TO speak moche in the praise of famous men, no argument can want, nor plenty of matter to make of them, a copious and excellent Oration. Their acts in life through nobility, will crave worthily more, than the wit and pen of the learned, can by Eloquence express. Who can worthily express and set forth, the noble Philosopher Plato, or Aristotle, as matter worthily forceth to commend, 
Plato. Aristotle.  when as of them, all learning, and singularitée of arts hath flown. All ages hath by their monuments of learning, participated of their wisdom. Grece hath fostered many noble wits, from whom all light of knowledge, hath been derived by whose excellency Rome in time flourishing, did seek by nobility of learning, to mate the noble Grecians. So moche Italy was adorned, and beautified with the cunning of the Grecians. Among the Romans many famous Orators and other noble men hath sprung up, who for their worthiness, might have contended with any nation: either for their glory 
Tully.  of learning, or noble regiment. Among whom Tully by learning, above the rest, rose to high fame, that he was a renown to his country: to learning a light, of all singular Eloquence a fountain. Whom Demosthenes the famous Orator of Athenes, as a worthy mate is compared with, whom not only the nobility, and renown of their country shall decorate, but themselves their own worthiness & nobility of fame. No age hath had two more famous for learning, no common wealth hath tasted, two more profitable to their country, and common wealth: for gravity and counsel, nor the posteritée of ages, two more worthy celebration. Thusidides speaking, in the commendation of famous men showeth: as concerning the fame of noble men, whose 
Thusidides.  virtue far surmounteth them, and passeth all other. Thenuious 
The envious man.  man seeketh to deprane, the worthiness of fame in other, his bragging nature with fame of praise, not decorated. The 
The ignorant.  ignorant and simple nature, according to his knowledge, judgeth all singularitée, and tempereth by his own acts the praise of other. But the fame of these two Orators, neither the envious nature can diminish their praise, nor the ignorant be of them a arbitrator or judge, so worthily hath all ages raised fame, and commendation of their virtues.  

¶ Of their country.  
IN Grece Demosthenes, the famous Orator of Athenes was borne, whose country or city, lacketh no commendation: either for the nobility of the land, or glory of the people. What nation under the Sun, hath not heard of that mighty Monarchy of Grece: of their mighty cities, and politic governance. What famous poets how many noble Philosophers and Orators, hath Grece breed. What science and art, hath not flown from Grece, so that for the worthiness of it, it may be called the mother of all learning. Room also, in whom Tully was brought up, may contend in all nobility, whose power and puissant glory, by nobility of acts, rose to that mighty head. In both such excellency is found, as that no nation might better contend, of their singularitée and honour of country, than Grece and Rome: yet first from the Greeks, the light of Philosophy, and the abundant knowledge of all arts, sprang to the Romans, from the Grecians. The Godly Laws, wherewith the Roman Empire was decorated and governed, was brought from the Grecians. If the city may be a honour and glory, to these two Orators, or their Eitees a singular commendation, there wanteth in both, neither honour, or nobility.   

¶ Of their ancestors, and parents.  
Both Demosthenes and Tully were borne, of very mean parents and ancestors: yet they thorough their learning and virtues, became famous, ascending to all nobility. Of their virtues and learning, not of their ancestors, nobility rose to them.   

¶ Of the education.  
THE singular virtues of them both, appeared even in their tender youth: whereupon they being brought up, in all godly learning and noble Sciences, theibecame most noble Orators, and by their copious Eloquence, counsel, and wisdom, aspired to nobility & honour.   

¶ Of their 〈…〉.  
Both were taught of the mouth of the best learned, Demosthenes of Iseus, a man most Eloquent: Cicero of Philo and Milo, famous in wisdom and Eloquence.   

¶ Of their exercise.  
CIcero did exercise himself very moth, to declaim, both in Greek and Latin, with Marcus Piso, and with Quintus Pampeius. Demosthenes wanted not industry and labour, to attain to that singularitée, which he had, both in Eloquence, and pronounciation.   

¶ Of the gifts of their mind:  
IN both, integrity, humanity, magnanimity, and all virtue flowed: at what time as Demosthenes was commanded of the Athenians, to frame a accusation, against a certain man, Demosthenes refused the act. But when the people, and the whole multitude, were wroth with him, and made a exclamation against him, as their manner was. Then Demosthenes rose, and said: O ye men of Athenes, against my will, you have me a counsellor, or pleater of causes before you: but as for a accuser, & calumniator, no, not although ye would. Of this sort Tully was affected, except it were only in the safeguard of his country: as against Catiline, both were of godly, and of upright conversation, altogether in Mediocrite, and a new leading their life.   

¶ Of their acts.  
Demosthenes' and Tully both, gave themselves to travail, in the causes and affairs of their common wealth, to the preservation of it. How vehemently did Demosthenes' pleat, and ingeniously handle the cause of all his country, against Philip, for the defence of their liberty: whereupon he got fame, and great glory. Whereby not only, he was counted a great wise counsellor: but one of a valiant stomach, at whose wisdom, all Grece stood in admiration. The king of Persia, 
Darius. Philip. Demostheves.  laboured to enter favour with him. Philip the king of the Macedonians, would say often times, he had to do against a famous man, noting Demosthenes. Tully also by his Eloquence and wisdom, saved Room and all parts of that dominion, from great dangers.   

¶ Of their authority.  
THeir authority and dignity was equal, in the common wealth: For, at their two mouths, Room and Athenes was upholed. Demosthenes was chief in favour with Caretes, Diophetes, Leostines, Cicero with Pompey: julius Cesar, ascending to the chief seat and dignity of the Consulship.   

¶ Of a like fall that happened to them, before their death.  
YOu can not find such two Orators, who borne of mean & poor parents, that attained so great honour, who also did object themselves to tyrants a like, they had loss of their children a like, both were out of their country banished men, their return was with honour, both also flying, happened into the haudes of their enemies.   

¶ Of their death.  
Both a like, Demosthenes and Tully were put to death, Demosthenes died, Antipater governing 
Antipater. Demosthenes. Archias. Marcus Antonius. Tully.  by the hands of Archias. Cicero died by the commandment of Marcus Antonius: by Herenius his head was cut of, and set in Marcus Antonius hall. His hands also were cut of, with the which he wrote the vehement Orations against Marcus Antonius.   

¶ The conclusion.  
TO speak as much as may be said, in the praise of them: their praise would rise to a mighty volume, but this is sufficient.     

¶ Ethopoeia.  
Ethopoeia is a certain Oration made by voice, and lamentable imitation, upon the state of any one.  
This imitation is in iij. sorts, either it is. 

Eidolopoeia.  
Prosopopoeia.  
Ethopoeia.    
That part, which is called Ethopoeia is that, which hath the person known: but only it doth feign the manners of the same, and imitate in a Oration the same.  
Ethopoeia is called of Priscianus, a certain talking to of any one, or a imitation of talk referred to the manners, aptly of any certain known person.  
Quintilianus saith, that Ethopoeia is a imitation of other mean manners: whom the Greeks do call, not only Ethopoeia, but mimesis, & this is in the manners, and the fact.  
This part is as it were, a lively expression of the manner and affection of any thing, whereupon it hath his name.  
The Ethopoeia is in three sorts.  
The first, a imitation passive, which expresseth the affection, to whom it pertaineth: which altogether expresseth the motion of the mind, as what pathetical and doleful oration, Hecuba the queen made, the city of Troy destroyed, her husband, her children slain.  
The second is called a moral imitation, the which doth set for the only, the manners of any one.  
The third is a mirt, the which setteth for thee, both the manners and the affection, as how, and after what sort, Achilles spoke upon Patroclus, he being dead, when for his sake, he determined to fight: the determination of him showeth the manner. The friend slain, the affection.  
In the making of Ethopoeia, let it be plain, and without any large circumstance.  
In the making of it, ye shall divide it thus, to make the Oration more plain, into three times.  

A present tyme.  
A time paste.  
A time to come.   
Eidolopoeia is that part of this Oration, which maketh a person known though dead, and not able to speak.  
Eidolopoeia is called of Priscianus, a imitation of talk of any one, upon a dead man, it is then called Eidolopoeia, when a dead man talketh, or communication made upon a 
Eidolopoeia  dead man.  
Eidolopoeia, when a dead man talketh, is set forth of Euripides, upon the person of Polidorus dead, whose spirit entereth at the Prologue of the tragedy.  
Hector slain, speaketh to Aeneas in Eidolopoeia. O Aeneas thou god's son, fly and save thyself, from this ruin and fire: the enemies hath taken the walls, and lofty Troy is prostrate to the ground. I would have thought, I had died valiantly enough to my country, and my father Priamus, if with this my right hand, Troy had be defended.  
Polidorus being dead, in Eidolopoeia talketh to Aeneas which Virgil showeth in his third book of Eneados.  
julia the wife of Pompey being dead, spoke to Pomp, preparing his arm against Cesar, Eidolopoeia. Read Lucan, in the beginning of his third book.  
Tully useth Eidolopoeia, when he maketh talk upon Hiero being dead.  
If that king Hiero were reduced from his death, who was a advancer of the Roman Empire, with what countenance, either Siracusa or Rome, might be showed to him, whom he may behold with his eyes. His country brought to ruin, & spoiled, if that king Hiero should but enter Rome, even in the first entering, he should behold the spoil of his country.  
Tully also useth the like Eidolopoeia, as thus, upon Lucius Brutus dead.  
If it so were, that Lucius Brutus, that noble and famous 
Lucius Brutus.  man were on live, and before your presence: would he not use this oration: I Brutus, sometime did banish and cast out for cruelty, the state and office of kings, by the horrible fact of Tarqvinius, against Lucretia, and all that name banished, but you have brought in tyrants. I Brutus did reduce the Roman Empire, to a freedom and liberty: but you foolishly can not uphold and maintain, the same given to you. I Brutus, with the danger of my life, have saved my country of Room, but you without all danger, lose it.  

¶ Prosopopoeia.  
AS concerning Prosopopoeia, it is as Pristianus saith, when to any one against nature, speech is feigned to be given.  
Tully useth for a like example this, when he maketh Room to talk against Catiline.  

¶ Prosopopoeia of Room.  
NO mischief hath been perpetrated, this many years, 
Catiline.  but by thee Catiline, no pestiferous act enterprised, without thee: thou alone, for thy horrible murder perpetrated upon the city of Rome, for the spoil and robberies of their goods art unpunished. Thou only haste been of that force and power, to cast down all laws and authority. Although these things were not to be borne, yet I have borne them: but now thy horrible facts are come to such an issue, that I fear thy mischiefs. Wherefore leave of Catiline and diminish this fear from me, that I may be in securitée  
Lucan the Poet, entreating of mighty and fierce wars, against Pompey and Cesar, maketh Room to use this Prosopopoeia against Cesar.  
Quo tenditis ultra quo fertis mea signa viri,  
Si iure venitis si aves hucusque licet.  
Prosopopoeia is properly, when all things are feigned both the manners, the person, as of Room in this place.    

¶ what lamentable Oration Hecuba Queen of Troy might make, Troy being destroyed.  
WHat kingdom can always assure his state, or glory? What strength can always last? What 
Kingdoms.  power may always stand? The mighty Oaks 
Okes. Cedars.  are sometime cast from root, the Ceadars high by tempests fall, so bitter storms do force their strength. Soft waters pierceth Rocks, and rust the massy Iron doth bring to nought. So nothing can by strength so stand, but strength may once decay: yea, mighty kingdoms in time decay have felt. kingdoms weak have rose to might, and mighty kingdoms fallen, no counsel can prevail, no power, no strength, or might in land. God disposeth Princes seats, their kingdom there with stands. I knew before the brickell state, how kingdoms ruin caught, my eye the change of fortune saw, as Priamus did advance his throne, by favour Fortune got, on other Fortune than did frown, whose kingdom did decay. Well, now I know the brickle state, that fortune hath no stay, all rash her gifts, Fortune blind doth keep no state, her stone doth 
Fortune hath no stay.  roll, as floods now flow, floods also ebb. So glory doth remain, sometime my state on high, was set in Princely throne, my port and train full royal was, a king my father also was, my husband sceptre held. Troy and Phrigia served his beck, many kings his power did dread, his will their power did serve. The fame of Troy and Brute, his glory and renovine, what lands knoweth not? But now his fall, all tongues can speak, so great as glory was, though kingdoms strong was set, lofty Troy in dust prostrate doth lie, in blood their glory, people, king are fallen, no Queen more doleful cause hath felt. The sorrows deep do pass my joys, as Phoebus' light with storms cast down. Hector's death did wound my heart, by Hector's might Troy stiff did stand, my comfort Hector was, Priamus 
Hector.  joy, of Troy all the life, the strength, and power, his death did wound me for to die, but alas my doleful and cruel fate to greater woe reserveth my life, lofty Troy before me fell, sword, and fire hath seat and throne down cast. The dead on heaps doth lie, the tender babes as Lions prays are caught in blood, before my sight, Priamus dear murdered 
Priamus.  was, my children also slain, who royal were, and princes mates. No Queen more joy hath tasted, yet woo my joys hath quite defaced. My state alway in bondage thrall, to serve my enemies will, as enemy will, I live or die. No cruel force will rid my life, only in grave the earth shall close my woes, the worms shall gnaw my doleful heart in grave. My head shall ponder nought, when death hath sense down cast, in life I sought no joy, as death I crave, no glory was so wished as death I seek, with death no sense. In prison deep who doleful lieth, whom Fetters sore doth grieve. Their doleful state most wisheth death, in dungeon deep of care my heart most pensive is, unhappy state that wisheth death, with joy long life, each wight doth crave, in life who wanteth smart? Who doth not feel, or bear sometime, a bitter storm, to doleful tune, mirth full oft changed is, the meaner state, more quiet rest, on high, who climbs more deeper care, more doleful heart doth press, most tempests hie trees, hills, & moutaines bear, valle is low rough storms doth pass, the bending trees doth give place to might by force of might, Okes mighty fall, and Ceders high are rend from the root. The state full mean in haven hath Ancre cast, in surging seas, full oft in vain to save the mast, the ship Ancre casteth.    

¶ The description.  
THis exercise profitable to Rhetoric, is an Oration that collecteth and representeth to the eye, that which he showeth, so Priseianus defineth it: some are of that opinion, that description is not to be placed among these exercises, profitable to Rhetoric. Because that both in every Oration, made upon a Fable, all things therein contained, are lively described. And also in every Narration, the cause, the place, the person, the time, the fact, the manner how, are therein lively described. But most famous and Eloquent men, do place description, in the number of these exercises. Description serveth to these things, the person, as the Poet Lucan describeth Pompey & Cesar: the person is described, things or acts, times, places, brute beasts.  
Nec coiere pares, alter vergentibus annis  
In senium longo que toge, tranquilior usu.  
Dedidicit. etc.  
Homer describeth the person of Thersites, in the second book of his Ilias.  
Homer setteth out Helena, describing the person of Menelaus and Ulysses, in the fourth book of Ilias.  
Things are described, as the wars attempted by sea and land, of Xerxes.  
Lucan describeth the war of the Massilians against Cesar  
Thusidides setteth forth in a description, the wars on the sea, between the Corcurians, and the Corinthians.  
times are described, as the Spring time, Summer, Winter, harvest, Day, Night.  
Places are described, as cities, Mountains, Regions, Floods, Havens, gardens, Temples: which things are set out by their commodities, for Thusidides often times setteth forth Havens and cities.  
Lucan also describeth at large, the places, by the which the army of Cesar and Pompey passed. The description of any man, in all parts is to be described, in mind and body, what he was.  
The acts are to be described, far passed, by the present state thereof, and also by the time to come.  
As if the war of Troy, should be set forth in a description, it must be described, what happened before the Grecians arrived at Troy, and how, and after what sort it was overthrown, & what thing chanced, Troy being destroyed.  
So likewise of Carthage, destroyed by the Romans. Of Jerusalem, destroyed by Titus Vespasianus, what admonition they had before: of what monstruous things happened also in that season: Of a Comet or blazing Star, and after that what followed.  
Lucan also setteth forth the wars of Pomp and Cesar, what strange and marvelous things fell of it.  

¶ A description upon Xerxes.  
WHen Darius was dead, Xerxes his son did succeed him, who also took upon him to finish the wars, begun by his father Darius, against Grece. For the which wars, preparation was made, for the space of five years, after that Xerxes entered Grece, with seven hundred thousand Persians, 
The army of Xerxes.  and three hundred thousand of foreign power aided him that not without cause, Chronicles of ancient time do show, mighty floods to be dried up of his army. The mighty dominions of Grece, was not able to receive his huge, and mighty power, both by sea and land: he was no small 
Xerxes' a coward.  Prince, whom so many nations, so mighty people followed him, his Navy of Ships was in number ten hundred thousand, Xerxes had a mighty power, but Xerxes was a coward, in heart a child, all in fear the stroke of battle moved. In so mighty an army it was marvel, the chief Prince and captain to be a coward, there wanted neither men, nor treasure, if ye have respect to the king himself, for cowardliness ye will dispraise the king, but his threasures being so infinite, ye will marvel at the plenty thereof, whose army and infinite host, though mighty floods and streams, were not able to suffice for drink, yet his richesses seemed not spent nor tasted of. Xerxes himself would be lasto 
Xerxes' last in battle, and first to run away.  in battle to fight, and the first to retire, and run away. In dangers he was fearful, and when danger was passed, he was stout, mighty, glorious, and wonderful craking, before this hazard of battle attempted. He thought himself 
The pride of Xerxes.  a God over nature, all lands and Seas to give place to him, and puffed with pride, he forgot himself: his power was terrible, his heart faint, whereupon his entering into Grece was not so dreaded, as his flight from thence was shameful, mocked and scorned at, for all his power he was driven back from the land, by Leonides king of the Lacedæmonians, he having but a small number of men, before his second battle fought on the Sea: he sent four thousand armed men, to spoil the rich and sumptuous temple of Apollo, at Delphos, from the which place, not one man escaped. After that Xerxes entered Thespia, Platea, and Athenes, in the which not one man remained, those he burned, working his anger upon the houses: for these cities were admonished to prove the mastery in wooden walls, which was meant to be Ships, the power of Grece, brought into one place Themistocles, favouring their part, although Xerxes thought otherwise of Themistocles, than Themistocles persuaded Xerxes to assay the Grecians. Artemisia the Queen of Halicarnasis aided Xerxes in his battle: Artemisia fought man 
Themistocles.  fully, Xerxes' cowardly shrunk, so that unnaturally there was in the one a manly stomach, in the other a cowardly heart. The men of jonia, that fought under Xerxes' banner, by the treason of Themistocles, shrank from Xerxes, he was not so great a terror or dread, by his main host, as now smally regarded & least feared. What is power, men, or money, when God changeth and pulleth down, both the success, and kingdom of a Prince. He was in all his glory, a unmanlie, and a cowardly prince, yet for a time happy state fell on his side, now his might and power is not feared. He flieth away in a Fisher boat, whom all the world dreaded and obeyed, whom all Grece was not able to receive, a small boat lodgeth and harboureth. His own people contemned him at home, his glory fell, and life ingloriously ended, whom whom God setteth up, neither treason nor malice, power nor money can pull down. Worthily it is to be pondered of all Princes, the saying of Vespasianus Emperor of Rome, at a certain time a treason wrought and conspired against him, the conspirators taken, Vespasianus sat down between 
The saying of Vespasianus.  them, commanded a sword to be given to either of them, and said to them: Nun videtis fato potestatem dari. Do you not see? Power, authority, and regiment, by the ordinance of God, is left and given to princes: A singular sentence, 
A sentence comfortable to all princes.  to comfort all good Princes in their government, not to fear the poisoned hearts of men, or the traitorous hearts of pestiferous men. No man can pull down, where God exalteth, neither power can set up and extol, where God displaseth or putteth down: Soche is the state of Princes, and their kingdoms.    

¶ Thesis.  
Thesis', is a certain question in consultation had, to be declaimed upon uncertain, noting no certain person or thing.  
As for example.  
Whether are riches chiefly to be sought for, in this life, as of all good things, the chief good.  
Whether is virtue the most excellent good thing in this life.  
Whether do the gifts of the mind, pass and excel the gifts and virtues of Fortune, and the body.  
Whether doth policy more avail in war, than strength of men.  
Who so will reason of any question of these, he hath need with reason, and witty consultation to discourse, and to declaim upon the same.  
The Greek Orators do call this exercise Thesis', that is to say, a proposition in question, a question uncertain, included with no certaintée, to any particular thing.  
The Latin men doth call it a question infinite, or universal: Tully in his book of places called topics, doth call Thesis, Propositum, that is to say, a question, in determination. Priscianus calleth it positionem, a proposition in question on either part to be disputed upon.  
As for example.  
Whether is it best to marry a wife?  
Whether is friendship above all things to be regarded.  
Is war to be moved upon a just cause?  
Is the Greek tongue meet, and necessary to be learned?  
There is an other kind of question called hypothesis, hypothesis is called questio finita, that is to say, a question certain noting a certain person, or thing, a certain place, time, and so forth.  
As for example.  
Is it meet for Cesar to move war against Pompey?  
Is not there a certain person?  
Is the Greek tongue to be learned of a Divine?  
Is the Greek tongue maete for a Physician?  
In this kind of exercises, famous men of ancient time did exercise youth, to attain both wisdom and Eloquence thereby, to make a discourse upon any matter, by art of learning  
Aristotle the famous Philosopher, did train up youth, to be perfit in the art of eloquence, that they might with all copionsnes and ingenious invention handle any cause.  
Nothing doth so much sharp and acuate the wit and capacity of any one, as this kind of exercise.  
It is a goodly virtue in any one man, at a sudden, to utter wittily and ingeinouslie, the secret and hid wisdom of his mind: it is a great maim to a profound learned man, to want abilitee, to utter his exquisite and profound knowledge of his mind.  

¶ Thesis.  
tHis question Thesis', which is a question, noting no certain person or thing: is much like to that Oration, entreated of before, called a Common place.  
¶ A Common place.  
But a Common place, is a certain exaggeration of matter, induced against any person, convicted of any crime, or worthy defence.  
¶ Thesis.  
Thesis' is a reasoning by question, upon a matter uncertain.  
Thesis', that is to say, a question general is in two sorts.  
A question 

Civil.  
Contemplative.    
questions Civil are those, that do pertain to the state of a common wealth: and are dailypractised in the common wealth.  
As for example.  
Is it good to marry a wife.  
Is Usury leeful in a city, or common wealth.  
Is a Monarchis the best state of government.  
Is good education the ground and root, of a flourishing common wealth.  
¶ A contemplative question.  
THe other Thesis is a question contemplative, which the Greeks do call Theoricas, because the matter of them is comprehended in the mind, and in the intelligence of man.  
The example.  
Is the soul immortal?  
Had the world a beginning?  
Is the heaven greater than the earth?  
A questionA question is either 

Simple.  
Compound.    
Is it good for a man to exercise himself in wrestling, or in  
Is it profitable to declaim.  
A compound.  
Is virtue of more value than gold, to the covetous man  
Doth wisdom more avail, than strength in battle?  
Do old men or young men, better govern a common wealth?  
Is Physic more honourable than the Law?  
A Oration made upon Thesis, is after this sort made.  
Use a exordium, or beginning.  
Unto the which you may add a Narration, which is a exposition of the thing doen.  
Then show it lawful.  
just.  
Profitable:  
And possible.  
Then the conclusion.  
To this in some part of the Oration, you may put in certain objections, as thus.  
Upon this question: Is it good to marry a wife?  
In Marriage is great ear, and pensiveness of mind, by loss of children, or wife, whom thou lovest. There is also trouble of dissolute servants. There is also great sorrow if thy children prove wicked and dissolute.  
The answer to this objection, will minister matter to declaim upon.   

¶ Is it good to Marie.  
SInce the time of all ages, and the creation of the world, GOD hath so blessed his creation, and marvelous workmanship in man: as in all his other creatures, that not only his omnipoteucie, is thereby set forth. But also from time to time, the posterity of men, in their offspring and procreation, do abundantly commonstrate the same. The state of 
Kingdoms continue by marriage and common wealth  all kingdoms and common wealths: by procreation derived, have only continued on the face of the earth, thereby many hundred years. How soon would the whole world be dissolved, and in perpetual ruin, if that God from times and ages, had not by godly procreation, blessed this infinite 
The dignity of man, showeth the worthiness of marriage.  issue of mankind. The dignity of man in his creation, showeth the worthy succession, maintained by procreation. In vain were the creation of the world, if there were not as man so excellent a creature, to behold the creator, and his marvelous creation. To what use were the Elements and Heavens, the Stars and planets, all Beasts and Fowls, fish, plants, Herbs and trees, if men were not, for man's use and necessity, all things in the earth were made and procreated. Wherein the Stoic Philosophers do note the excellency of man to be great: for say they, Que in terris gignuntur omnia ad usum hominum creari. To what use then were all things, if man were not, for whose cause, use, & necessity these things were made. If a continuance of God's procreation were not, immediately a ruin and ends would ensue of things. What age remaineth above a hundred years? If after a hundred years, no issue were to be, on the 
Godly procreation.  face of the earth, how soon were kingdoms dissolved, where as procreation rooteth, a new generation, issue and offspring, and as it were a new soul and body. A continuance of laws, a permanente state of common wealth doth ensue. Though the life of man be frail, and soon cut of, yet by Marriage, man by his offspring, is as it were new framed, his body by death dissolved, yet by issue revived. Even as plants, by the bitter season of Winter, from their flowers fading and withering: yet the seed of them and root, vegetable and living, do root yearly a new offspring or flower in them. So Marriage by godly procreation blessed, doth perpetually increase a new body, and thereby a vast world, 
A similitude.  and infinite nations or people. Xerres the mighty king of Persia, viewing and beholding his main and infinite host, weeped: who being demanded, why he so did. Doleo inquit post centum annos, neminem ex hijs superesse. It is a pitéefulle and doleful case, that after a hundred years, not one of these noble captains, and valiant soldiers to be left.  

¶ The objection. But you will say peraventure, marriage is a great bondage, always to live with one.  
¶ The solution.  
To follow pleasure, and the beastly motions of the mind: what liberty call you that, to live in a godly, mean, and Mediocritee of life, with thy spoused wife. There is no 
The liberty in marriage.  greater joy, liberty, or felicitée, who so practiseth a dissolute life: whose love and lust is kindled, and set on fire with a harlot, he followeth a brutish societée. What difference is there, between them and beasts? The beast as nature leadeth, 
A brutish society with harlots.  he obaieth nature. Reason wanteth in beasts, man then endued with reason, which is a guide to all excellency how is it that he is not ruled by reason. Whom GOD hath clothed and beautified, with all virtue and all singularitée: If a godly conversation of life, moveth thee to pass thy days without marriage, then must the motions of thy mind, be tamed and kept under. Otherwise, execrable is thy purpose, and determination of the life. If thou hopest of love of a harlot 
Ehastitee in marriage.  though thou enjoy her otherwise, thou art deceived. Bacchis the harlot, whom Terence maketh mention of, in the person of herself, showeth the manners of all harlots to Antiphila, saying.  
Quip forma impulsinostranos amatores colunt:  
Hec ubi immutata est, illi suum animum alio conferunt.  
Nisi prospectum est interea aliquid nobis, desert vivimus.  
For saith she, the lover anamoured with our love, and set on fire therewith, it is for our beauty and favour: but when beauty is one's faded, he converteth his love to an other, whom he better liketh. But that we provide for our selves in the mean season, we should in the end live utterly forsaked. But your love incensed with one, whose manners and life contenteth you: so you both are linked together, that no calamitèe can separate you: who so hopeth love of a 
The love of a harlot.  harlot, or profit, he may hope as for the fruit of a withered tree, gain is all their love, vice their joy and delight. In virtue is liberty, in virtue is felicity, the state of marriage is virtuous, there can be no greater bondage, then to obey many beastly affections, to the which whoredom forceth him unto, Love is feigned, cloaked amitée, a heart dissembled, many a mighty person and wise, hath been overthrown by the deceipts of harlots: many a city plagued, many a region overthrown for that mischief, to obey many affections is a great bondage. Who so serveth the beastly affections of his mind to that purpose, he must also as Hercules to Omphala 
Hercules. Omphala.  be slave, not only to his own will and affection: but to the manners, will, and expectation of the harlot. So served Thraso, and Phedria Thais, that Gorgeous harlot, Antony and julius Cesar, Cleopatra, this is a bondage, to live slave from reason and all all integrity, to a monstruous rabblement 
The harlots lesson to her lovers.  of vices, who so serveth a harlot, they must learn this lesson. Da mihi & after, give and bring.  
The women of Scythia, abhorring the godly conversation of marriage, with their husband's, left them, who in time wax so mighty, that they repelled them by force: they called marriage not Matrimony, but bondage. For, the chronicles do testify, they became conquerors over many kings, all Asia obaied them: they did build many a great city, and for their success, they might compare with many princes. These women were called amazons afterward, the 
The life of the Amazons.  order of their life was this, ones in the year they would enjoy the company of a man: if it so were that they had a man child, the father to have it, if a daughter, than they possessed her, and forthwith burned her right pap: for they were all Archers, and wonderfully excelled therein, but in the end, they came all to ruin. One of them, Thalestris their Queen in the time of Alexander the Great, came to Alexander, 
Thalestris.  thinking that he had been, some monstrous man of stature: whom, when she did behold (for Alexander was of no mighty 
The offer of a woman to Alexander.  stature) did contemn him, and offered him hand to hand to fight with him. But Alexander like a wise Prince, said to his men, if I should overcome her, that were no victory, nor manhood against a woman: and being overcome, that were greater shame, than commendation in all my victories 
The answer of Alexander to the offer.  and conquests, but afterward, there was a great familiarity between them. The adulterer and the adulteris, never prospereth, for many mischiefs are reserved, to that wicked and beastly love. Sincere love is not rooted, friendship coloured: the sober and demure countenance, is moche to be commended in a chaste woman, whose breast pondereth a chaste life. The fact of the matrons of Rome, seemeth strange to 
The fact of the matrons of Rome.  be told, of Papirius a Senator's son, being taken to the Senate house, of his father: the child being endued with a singular wit, hard many causes in the assemble, talked and consulted upon, at his return home, his mother was inquisitive of their consultation, to hear somewhat. The child was commanded by his father, to utter no secret that he heard, whereupon of a long time, he refused his mother's demand: but at the last subtelie, he satisfied his mother's request. Truth it is, my father willed me, to utter no secret, you 
Papirius.  keeping my counsel, I will show you, it is concluded by the Senate house, that every man shall have two wines, that is a strange matter, saith the mother: forthwith she had communication with all the matrons of Room, that could do somewhat in this matter, they also full willingly assembled themselves, to let this purpose, to the Senate house, they went to utter, their swollen griefs. The Senators were amazed at their coming, but in this matter bold they were, to enterprise that, which they were grieved at. A Dame more eloquent than all the rest, and of stomach more hardy, began in these words. Otherwise then right, we are injuriously 
The Oration of a matron, to the Senators.  handled, and that in this assemble, that now we should be cast of and neglected: that whereas it is concluded in this counsel, that every man should have two wives, more meeter it were, that one woman should have two husband's. Strange it was in the Senators ears such a request, whereupon a proof made how that rumour rose, Papirius was found the author, who told before the Senate, his mother always inquisitive to know that, which he should not tell, and thereupon he feigned that, which he might better tell. It is to be supposed the Senators mused thereat, and the matrons of Rome went home ashamed: but their secret cogitation of mind was manifest, what willingly in heart they wished. What greater felicity can there be, then in a unity of life, the husband to live with his wife. The beasts in their kind, do condemn man's brutish affections herein: there is no fact that showeth a man or woman, more like to beasts, than whoredom.   

¶ The objection. But you will say, many calamitées happeneth in marriage?  
¶ The solution.  
Fortune herein is to be blamed, and not marriage, if any misfortune happeneth to man therein, the felicitée and 
Election in Marriage.  quiet state that any man enjoyeth thereby. The discrete election is therein approved, in the state itself, nothing can be found worthy reprehension, if a man will impute the bitter storms of life to marriage: whatseover happeneth, our own reason may judge contrary. Place before thy eyes all the affairs, and occupations of this life, be all times pleasant to the husband man, many a cold storm pierceth his body, and many a mighty tempest, doth moiest him and grieve him. Summer is not the time, to cast his seed in the ground, or implowing to occupy himself: shall he therefore leave his husbandry, or doth he rather neclect it, his diligence therein is the more, and labour more industrious. From whence cometh the tempest, the storms and bitter seasons? From his house, from his wife, from his art and occupation, all those things by violence are expelled from the air. No state of life is able to give riches, health, or securitée to his state. There hath been princes and Emperors, needy, 
Emperors.  full of infirmitées and sickness, in dangerous state, oppressed with many calamitées: was their dignity and office, the cause of their calamitées? No, God tempreth the state of every one, how, and after what sort to possess the same. Some are full fortunate in Marriage, if Marriage were of necessity the cause, than all should be only fortunate, or only unfortunate: 
Marriage.  then in marriage is not the cause, if in marige the manners do disagree, and love is extinguished, blame thine own manners, thy choice, and thy election. The Mariner that passeth the dangerous Seas, and by dreadful tempests, and 
The Mariners.  huffing waves is always in peril, and many often times drowned. The Merchant losing his merchandise by shipwreck, 
The Merchants.  shall they impute the danger and loss, to their wife at home? Or do the Mariners leave for all these tempests, their art of Navigation? Or the owner break his ship? Or the Merchant prove no adventures, because of his loss, and many have been of this sort drowned. No. But more earnestly they do assay themselves thereto. Because war spoileth many a man of his life, do Princes therefore, leave 
war,  to move armour against the enemy, but because, who so in the defence of his country, dieth manfully, is worthily advanced, and in perpetual memory, no danger is refused, because evil things happeneth in life, is the state of good things to be avoided and eschewed. Were it not unsemelie, if husband men, for no storm or tempest, do leave their state, their laborious and rough condition of life, nor the shipman his art of Navigation, because he seeth many drowned venturing the same, and he himself often times in danger, nor the soldier or captain, their perilous condition of life, do leave for danger. Should Marriage be less set by, because always riches and quietness happeneth not.   

¶ The objection. The loss of a good wife and children, is a great grief to any man, and a cause to blame marriage.  
¶ The answer.  
You yourself are borne to die, they also by death obey likewise Nature, this is the Law of Nature once to die, 
The law of Nature.  which you seem to blame. Thou the death of thy wife and children, is not the blame in Marriage. What is the cause that you die? Nature's imbecility and weakness, then in them Marriage is not the cause: Nature in her first mould hath so framed all, wherefore do you ascribe that to marriage, that is found faultée in Nature. They die that marry not, what infirmity, danger or peril happeneth to any in marriage, as sharp and perilous, do molest and torment the other. If any man by death, leaseth aright honest wife, clothed with all chastites, demureness, sobrietée, and also with all singularitée of virtue adorned: he hath loss a rare treasure, a jewel of price, not in all to be sound. Did you love your wife, that 
A chaste woman.  was so goodly, so honest and virtuous: there was great cause say you, for her virtuous sake, God hath chosen her from a mortal creature, to immortalitée, with her it can not be better. There is no cause why you should blame marriage, for the loss of her, or of thy children, or for the loss of thee, she to blame marriage. If for thy own sake, this sorrow be, Estseipsum amantis non amici, it is then of a self love, to thyself, not for her cause: for I must answer as Lelius did to Africanus; Cumea optime esseactum quis neget, quid est quod no assecuta est immortalitatem. Who can deny saith he, but that with her it can not be better? What is it that she hath not attained. Immortalitée. She was virtuous, chaste, sober, discrete, of behaviour womanly: for her virtues beloved. Well, now she hath immortalitée and bless, are you sorry thereat, that were envious. Did you love her living, love her also departed, her virtuous showed unto us, her immortality.   

¶ The objection. There is a care for the wife and children; if the husband die before them.  
¶ The answer.  
If thou leave them riches, hope not that thy riches shall be a stay to them, though they be innumerable: a wretched, a miserable executor, wasteth and destroyeth oftentimes, the fruits of thy travail, who rejoiceth more of thy death, then 
A wretched executor.  of thy life. Or thy children's father in Law, shall spoil and spend with a merry heart, that which thou haste long t●rauailed for. Stay thyself and thine upon God's providence, for it hath been seen, many a rich widow, with infinite treasure left, to her children also like portions descending: 
God's providence.  afterward both wife and children, have been brought to misery and beggarly state. Otherwise, poor children committed to the providence of God, and virtuously brought up, and the wife in like state, yet they have so passed their days, that they have rose to a goodly state. See that thy richesses be not injuriously gotten by falsehood, by lying, by Usury, if it so be, then Male parta male dilabuntur. That is this, goods evil got, evil spent, such riches never give deep root to their offspring. That is an evil care, by a injurious care, to purchase things and goods wickedly.  
Also marriage taketh away widowhed, and doth repair with a new fresh marriage, the lack and privation of the other. She that was by death left a widow, marriage again 
Death. Marriage.  hath coupled her to a new husband: and doth restore that which death took away. That that death dissolveth and destroyeth, marriage increaseth, augmenteth, and multiplieth. Be it so, but marriage is a painful life, it forceth every one to travail, to uphold and maintain his state, I commend not the idle life, neither a life occupied to no virtuous end. Nature moveth every man to love himself and his, so thy care and pain be to a godly purpose. It is commendable. It is the duty of every man, as his power, wit, and industry is able, to employ thereto his cogitation. To labour for thy wife, whom thou lovest, and dear children, thy labour is pleasure, the joy easeth thy labour. To behold thyself in thy children, they being virtuously brought up, it is a goodly comfort, to live with a chaste woman, sober and continente, 
The marriage of a chaste woman.  her virtues be a continual pleasure, a passing joy. In marriage ought to be great deliberation, whom thou choosest to thy continual company or fellowship, her life passed well known, her parents and kindrede how honest and virtuous, her manners, her fame, how commendable, her countenance 
The choice of a wife.  sober, a constant eye, and with shamefastness beautified, a mouth uttering few words discretlie. She is not to be liked, whom no virtuous qualitées in her education, beutifieth and adorneth, the goodly qualities showeth, the well framed and nurtured mind. These things may be sufficient, to show what excellency is in marriage and how necessary it is, to the procreation and preservation of mankind.     

¶ Legislatio.  
¶ A Oration either in the defence of a Law, or against a Law.  
MAny learned men are in this opinion, that upon a Law alleged, a Oration may be made in the defence of it: or matter may be suppeditated, to invaigh by force of argument against it.  
Although the law alleged be in manner the whole cause, because it doth contain all the matter included in the oration.  
In this Oration, the person is induced to be spoken upon, unknown, uncertain: wherefore it is to be placed, rather in the state and form of consultation, and to be examined with judgement.  
The induction of a Law, is in two sorts.  
A confirmation of any old Law, or a confutation.  
As for example.  
The Civil Law doth well commend, bondmen to be manumised, that is, to be made free.  
The law is herein to be praised, that willeth the counsel of the parents & friends, to be known before the contract. Upon a Law alleged, worthily matter may rise, weighing the godly end, whereunto the Law was first invented, derreed and established, what profit thereof ensueth and followeth. What it is to virtue a maintainer, otherwise if it be not profitable: What moved any one to frame and ordain such a Law, as was to a common wealth unprofitable, to virtue no aider, if it were a profitable Law and godly, it is as Demosthenes safeth, of God invented, though by famous wife, and godly men, established and decreed. Good Laws 
Law.  tempereth to all state's equity and justice, without favour or friendship, no more to the one than the other.  
The order to make an Oration by a law, is in this sort. First, make a prohemium or beginning to enter your matter.  
In the second place, add a contrary to that, which you will entreat upon.  
Then show it lawful.  
just.  
Profitable.  
Possible.  
You may as in Thesis, which was the Oration before, use a contradiction or objection: and to that make an answer or solution.  

¶ A confutation of that Law, which suffered adultery to be punished with death, no judgement given thereupon.  
SOlon, who was a famous Philosopher, in the time of Croesus' king of Lydia, and a law giver 
The most rigorous and most cruel law of Solon  to the Athenians: by whose Laws and godly means, the Athenians were long and prosperously governed. Among many of his laws, this Solon set forth against adulterers: Fas esse deprehendentimaechum in ipso adulterio interficere: it shallbe lawful saith he, who so taketh an adulterer in his beastly fact, to kill him. Solon being a wise man, was more rigorous and cruel, in this one Law, than he ought to be. A marvelous matter, and almost uncredible, so wise, so noble and worthy a Law giver, to burst out with such a cruel and bloody law, that without judgement or sentence given, the matter neither proved nor examined, adultery to be death. Wherefore, reason forceth every man, to judge and ponder with himself, that either adultery is a most horrible vice, most beastly & pestiferous, and not mere to tarry upon the censure, 
Adultery a horrible vice.  and sentence of a judge: or Solon was not so wise, discrete, and a politic person, but a rash and fond law giver, that in such a terrible voice, he should burst out, as adultery so horrible, as not worthy to be pondered, examined and bolted of in judgement. The Athenians received that Law, they did also obey his other laws. Their dominions thereby in felicitée was governed: there was no populous number of adulterers, to let that Law, they lived mosts godly, a strange world, a rare moderation of that age and people. Plato the godly Philosopher, who lest in his works, and 
Plato against adultery made a law.  monuments of learning, great wisdom and also godly Laws in his books: entitled upon Laws, and government of a common wealth, did not pass by in silence, to give and ordain a Law against adultery. Who also as it seemed judged adultery as most horrible and detestable, in his ix book de Legibus. This is the Law. Adulteram deprehensam impune occidi a viro posse. The adulterous woman saith he, taken in the crime, her husband may without danger of death, or fear of punishment slay her. A strange matter two so noble, so famous for wisdom, to make adultery present death, no judgement or sentence of Magistrate, proceeding to examime and judge, upon the state of the cause. A man may say, O goodly age, and time in virtue tempered, each state as seemeth bridled and kept under, and far from voluptuousness removed. There was no stews or Bawds houses, where such Laws and Lawmakers were. Sobrietée was in maids, and chastity harboured in matrons and wedded wives, a heart inviolable to honest conversation. Where adultery is cut of, there many detestable usces, and execrable purposes are removed. Cato the sage Peer of 
Cato's sentence upon adultery.  Rome, endued with like severitée, did favour that law and highly extolled it. Although adultery be a detestable vice horrible, yea, although it be worthy death, better it were by judgement, and the sentence of the Magistrate, the fault to be determined: then at the will of every man, as a Law 
Law.  by death to be ended, the common wealth shallbe in more quiet state, when the horrible facts of wicked men, by the Law made worthy of death: are nevertheless by a lively 
The judge, a lively law.  Law, which is the judge, pronounced and condemned, according to the Law. Else many mischiefs might rise in all kingdoms and common wealths, under a colour of law, many a honest person murdered: and many a murderer, by cloak of a Law, from danger saved. In Rome sometime a Law there was ordained against adultery, which was called Lex julia, this Law Octavius Augustus set forth. The Law was thus, Gladio jussit animaduerti in adulteros The law commanded adulterers to be headed. The chronicles of ancient times herein do show, and the decrees of ancient elders also, how horrible a thing adultery is, when they punish it with death. Who knoweth not among the Israelites, and in the old law they were stoned to death. Well as Magistrates are in common wealths removed, or as times change, laws also are changed and dissolved: and as the Proverb is, Lex ut Regio, the Laws are according to the Region. afterward Valerius Publicola, a man ascending to high nobility of honour, and fame among, the Romans gave this Law. Qua neminem licebat indicta causa necare. By this law it was not leeful, any man to be put 
A godly law.  to death, their cause not examined in judgement, this was a goodly Law. Then afterward, Law givers rose in the common wealth, that with more facilitee tolerated that vice, than wickedness flowed, adultery not punished by death. And sense that, the Roman Empire, wrapped and snared with such mischiefs hath decayed, in fame, nobility and virtue. Many a part of their dominion plagued, devoured, and destroyed. The good and godly men, need not to fear any 
The good man.  Law godly, their life being in virtue and godliness nurtured. The terrible sentence of a law, forceth the good and godly, to persevere and continue in godliness. The terrible sentence 
Law.  of a Law, cutteth of the wicked enterprises of pestiferous men. Vice where law is not to correct, will enure it 
Vice as a law by custom.  self by custom as a Law, or borne and tolerated against a Law. Therefore as adultery without judgement, to be punished worthy of death is ungodly: so it ought not to be passed over, or tolerated in any Region or common wealth, as no law severely to punish the same. 
Adultery.   

¶ The contrary.  
ALL other laws do differ, from that rigorous law of Solon and Plate herein, yea, and though they be vices horrible, yet they are not determined, with out the sentence of the Magistrate and judge. But this cruel Law of Solon, doth repugn all laws, established in all cities and common wealths. And sith the law 
The law universal and equal to all men.  is of himself universal, with equitée, giving and tempering to all states. Fond must that Law be of Solon, which rashly, without consideration of judgement doth proceed, no man ought in his own cause, to be his own judge or Magistrate. This is argument sufficient to confound the law of Solon. All Laws are repugnant to that, because with judgement they proceed against vices most pestiferous. In common wealths Theft is by law, pronounced worthy of 
Theft.  death, whereupon also the Magistrate and judge, determineth the matter, and heareth of both the action of the case, before he condemneth, so in all other mischiefs.  
But you may say, many mischiefs riseth of adultery.  
Although it so be, the judge determineth upon Murder, which is in like sort horrible, such also as do seek to cast into peril their country, and by treason to destroy the same, judgement proceedeth by determination of the Law and judge. And so in all other wicked facts, and mischievous enterprises, the judgement in every cause proceedeth, as Law and right willeth, from the mouth of the judge, he being a 
The judge & lively law.  lively Law, to the Law written. The cruel Law of Solon, is like to the fantasy and will of a tyrant, who, as fantasy and will leadeth, murdereth at his pleasure, whose will is always a sufficient Law to himself, as who should say, so I will, so I command, my will shall stand for a 
The will of a tyrant his own law.  Law: but godly laws do justly, according to reason and virtue, tempereth the cause of every man. No godly Law, maketh the accuser his own judge.   

¶ Lawful.  
WHo so by Law is judged, and the offence proved, there is no excuse in the malefactor, nor suspicion 
Laws were made for two causes.  seeing that, according to law, the fact is punished, and as Demosthenes saith, two things moved the wise Elders to make Laws, that the wicked should be hindered, and cut of from their purpose, and that good men seeing by a law, the acts of pestiferous men kept under, by the terror of them, are afraid to commit the like fact. This was even according to law. The terrible sentence of a law executed, upon most wicked persons, do keep under many a mischievous enterprise, which through the doleful and lamentable end of the wicked, do drive and force all other to all godliness.   

¶ just.  
THe accuser by Law and judge, is able to defend himself, when his cause is ended according to law. Virtue thereby upholded, when by order of law, vice is condemned. The malifactour hath no excuse, all stay and colour removed, the accuser by just Law pleateth, when the law is thereby supported and saved. And herein a great part of justice is placed, when the favour of the judge or friendship, is only on the cause, the person neglected, that is justice, to give to every one his own.   

¶ Profitable.  
IT must be profitable to the whole body of the common wealth, when by the justice of godly laws, virtue is in high price advanced, vice by the open sentence, and manifest proof convicted, the malefactor shall be known, the sincere and godly delivered, and from time to time maintained. Laws as they be universal so they openly aught to give sentence.   

¶ Possible.  
THen without law to proceed, and judgement of the Magistrate, as Solon did in this law, it were not possible, any common wealth to flourish thereby. Therefore in judgement ought the cause of every one to be pleated and examined, that thereby all suspicion, & grievous enormitees, may be put of. Vice is not therefore tolerated, because for a time, judgement ceaseth, but hereupon vices are more deeply rooted out, all people knowing the determination of the law, and the manifest sentence of the judge heard. A terror ensueth to all malefactors and pestiferous men, good men are incensed to all godliness, when vice by Law is condemned, cut of, and destroyed. Good men by Law and authority, upholded and maintained. This is the state of good laws, by order to proceed, the cause in judgement examined, the fact proved, 
The state of good laws.  virtue in any person upholded, vice in all cast down and defaced, so there is good Law, as Demosthenes saith, sincere judge, and sentence inviolable.