The Art of Rhetoric, for the use of all such as are studious of Eloquence, set forth in English, by THOMAS Wilson.  
Anno Domini.  
M.D.LIII  
Mense januarij.   

GVALTERUS HADDONUS D. JURIS CIVILIS, ET OXOniens●s Collegij Magdalenensis Praese●.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soror, est affata sororem:  
Quem d●dicit nuper, sermo Brítannus erat.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tacuit, magno perculsae dolore:  
Nam nondum nostro noverat ore loqu●.  
Audijt haec, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vu●lsonus forte, magister  
Qui fuerat, nostros addideratque sonos:  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutam, verbis solatus am●cis  
Se●ocat, & rogitat num esse Brítanna uel●t.  
Dcijciens oculos respondit uelle l●benter,  
Sed se, qu● possit, non reper●re, via.  
Ipse vias (inquit) tradam, legesque loquendi:  
Quomodò perfectè verba Br●tanna loces.  
Liberat ●lle ●idem, nostro sermone politur  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nostra est utraque facta soror.  
Angl●a, nob●lium 〈◊〉 charus sermo sororum  
Est t●bi, sermonis charus & author erit.   

NICOLAI VDALLI IN OPERIS COMmendationem Tetrastic●on.  
VT Logice, lingua nos est affata Br●tanna  
Sic modo Rhetoricé verba Britanna sonat.  
utraque nempe soror, patrem cognoscit eundem  
Anglia iam natis mater, utramque fovet.   

ROBERTI HILERMII IN RHETORICEM THOmae Vuilsoni, Epigramma.  
ANgl●a serva diu, & quondam vexata Tyrannis,  
Libera nunc regnat, Rege potíta pio:  
Et cui iura ded●t Roma imperiosa tot annos,  
Leg●bus ●psa suis vivit, & ●mperijs.  
Libertas ●gitur, regn●que antíqua potestas  
Reddíta nunc Anglis, quos rígat Oceanus.  
Quod licet egregium, & decus immortale parenti  
Concilíet magno: Rexque Edoarde tíbí:  
Gloria prisca tamen gentis, vel nomen auítum  
Hoc est: nam fuerant libera sceptra tuis.  
At quòd barbaries vestris nunc exulat or●s,  
Pulsaque rusticitas his dominata príus:  
Hoc opus, hoc vestrum est, vobis per secula fama●  
Quod dabit, & vestrum nomen ad astra feret.  
Barbara gens siquidem, gemino sub Príncípe tal●  
Artibus enitu●t nob●l●tata bonis:  
Moríbus & co●pta est l●udandis arte magistra:  
AEditaque ingenij sunt documenta uírûm.  
V●u●da testantur uígílem monimenta laborem,  
Scríptaque tot, nulla quae moritura die.  
Exemplum mihi sit de tot Scriptoribus, unus  
(Namque ommes celebres nemo referre queat,)  
Vuilsonus, patrio sub quo sermone magistro,  
Pierides Musae perdíd●cêre loquí.  
Cu● tamen haud satis est, quod cum ratione loquantur,  
Ni quoque concinn●, non putat esse satis.  
Atque ob íd addubítans, ne operi pars ulla deesset,  
H●sce dedít Musis, hanc modo Rhetorícem.  
O quanta his scríptis, linguae, regnique futura est  
Ma●estas, & honos: si favour adfuerit.   

THOMAS WILSONUS IN Anglicam Rhetoricen.  
ANglia si doceat, quod Graecia docta: qu●d obstat  
Quo mínus ex Anglis Anglía, vera scíat.  
Non (qu●a Graeca potes, vel calles verba Latina)  
Doctus es, aut sapíens: sed qu●a vera u●des.  
Aurea secreto tegitur sapientia sensu.  
Abdíta sensa tenes Anglus? es ergo scíens.  
Sed mea Rhetoricen nequeat cûm lingua políre:  
Cui vacat, hoc unum quod valet, oro uel●t.   

To the right honourable Lord, john Dudley, Lord Lisle, Earl of Warwick, and master of the horse to the kings majesty: your assured to command Thomas Wilson.  
WHen Pyrrhus King of the Epirotes made battle against the Romans, & could neither by force of Arms, nor yet by any Policy win certain strong holds: he used commonly to send one Cineas (a noble Orator, and sometimes scholar to Demosthenes) to persuade with the Captains & people that were in them, that they should yield up the said hold or towns without fight or resistance. And so it came to pass, that through the pithy eloquence of this noble orator, divers strong Castles and Fortresses were peaceably given up into the hands of Pyrrhus, which he should have found very hard and tedious to win by the sword. And this thing was not Pyrrhus himself ashamed in his common talk to the praise of the said orator, openly to confess: alleging that Cineas through the eloquence of his tongue, wan more Cities unto him, than ever himself should else have been able by force to subdue. Good was that Orator which could do so much: & wise was that king which would use such a mean. For if the worthiness of eloquence may move us, what worthier thing can there be, them with a word to win cities & whole countries? If profit may persuade, what greater gain can we have, then without bloodshed to achieve a conquest? If pleasure may provoke us, what greater delight do we know, than to see a whole multitude with the only talk of a man ravished & drawn which way him liketh best to have them? Boldly then may I adventure and without fear step forth to offer that unto your lordship, which for the dignity is so excellent, and for the use so necessary: that no man ought to be without it, which either shall bear rule over many, or must have to do with matters of a Realm. Considering therefore your lordship's high estate, & worthy calling, I know nothing more sitting with your honour, then to the gift of good reason and understanding, wherewith we see you notably endued, to join the perfection of Eloquent utterance. And because that aswell by your lordships most tender embracing of all such as be learned, as also by your right studious exercises, you do evidently declare, not only what estimation you have of all learning and excellent qualities in general, but also what a special desire and affection you bear to eloquence: I therefore commend to your lordships tuition and patronage, this traictise of Rhetoric, to the end that both ye may get some furtherance by the same, & I also be discharged of my faithful promise this last year made unto you.  
For where as it pleased you among other talk of learning, earnestly to wish that ye might one day see the Precepts of Rhetoric set forth by me in english, as I had erst done the Rules of Logic: having in my Country this last Summer a quiet time of vacation with the right worshipful sir Edward Dymmoke knight: I travailed so much as my leisure might serve thereunto, not only to declare my good heart to the satisfying of your request in that behalf, but also through that your motion to help the towardness of some other, not so well furnished as your lordship is. For as touching yourself, by the time that perfect experience of manifold and weighty matters of the common weal, shall have increased the eloquence, which already doth naturally flow in you: I doubt nothing but that you will so far be better than this my book, that I shall not only blowshe to challenge you for a Scholar, in the Art of Rhetoric, by me rudely set forth: but also be driven to set this simple Traictise to your lordship to School, that it may learn Rhetoric of your daily talk, finding you such an orator in your speech, as great clarks do declare what an orator should be.  
In the mean season I shall right humbly beseech your good Lordship so to be a Patron and defender of these my Labours to you dedicated: as I shall be a continual petitioner unto almighty God for your preservation, and long continuance.   

¶ Eloquence first given by God, after lost by man, and last repaired by God again.  
MAn (in whom is poured the breath of life) was made at his first being an everliving Creature, unto the likeness of God, endued with reason, and appointed Lord over all other things living. But after the fall of our first father, Sin so crept in, that our knowledge was much darkened, and by corruption of this our flesh, man's reason and intendment were both overwhelmed. At what time God being sore grieved with the folly of one man, pitied of his mere good vesse, the whole state and posterity of mankind. And therefore (where as through the wicked suggestion of our ghostelye enemy, the joyful fruition of God's glory was altogether lost:) it pleased our heavenly father to repair mankind of his free mercy, and to grant an everliving inheritance unto all such as would by constant faith seek earnestly thereafter, Long it was ere that man knew himself, being destitute of God's grace, so that all things waxed savage, the earth untilled, society neglected, Gods will not known, man against man, one against another, and all against order. Some lived by spoil, some like brute Beasts grazed upon the ground, some went naked, some roamed like woodoses, none did any thing by reason, but most did what they could, by manhood. None almost considered the everliving God, but all lived most commonly after their own lust. By death they thought that all things ended, by life they looked for none other living. None remembered the true observation of wedlock, none tendered the education of their children, laws were not regarded, true dealing was not once used. For virtue, vice ●are place, for right & equity, might used authority. And therefore where as man through reason might have used order, man through folly fell into error. And thus for lack of skill, and for want of grace, evil so prevailed, that the devil was most esteemed, and GOD either almost unknown among them all, or else nothing feared among so many. Therefore even now when man was thus passed all hope of amendment, God still tendering his own workmanship, stirred up his faithful and elect, to persuade with reason, all men to society. And gave his appointed ministers knowledge both to see the natures of men, and also granted them the gift of utterance, that they might with ease win folk at their will, and frame them by reason to all good order.  
And therefore, where as men lived Brutyshlye in open fields, having neither house to shroud them in, nor attire to cloth their backs, nor yet any regard to seek their best avail: these appointed of God called them together by utterance of speech, and persuaded with them what was good, what was bad, and what was gainful for mankind. And although at first, the rude could hardly learn, & either for strangeness of the thing, would not gladly receive the offer, or else for lack of knowledge could not perceive the goodness: yet being somewhat drawn and delighted with the pleasantness of reason, & the sweetness of utterance: after a certain space, they became through nurture and good advisement, of wild, sober: of cruel, gentle: of fools, wise: and of beasts, men. Such force hath the tongue, and such is the power of eloquence and reason, that most men are forced even to yield in that, which most standeth against their will. And therefore the poets do feign that Hercules being a man of great wisdom, had all men linked together by the ears in a chain, to draw them and lead them even as he lusted. For his wit was so great, his tongue so eloquent, & his experience such, that no one man was able to withstand his reason, but every one was rather driven to do that which he would, and to will that which he did, agreeing to his advise both in word & work, in all that ever they were able.  
Neither can I see that men could have been brought by any other means to live together in fellowship of life, to maintain Cities, to deal truly, and willyngelye to obey one another, if men at the first had not by Art and eloquence persuaded that, which they full oft found out by reason. For what man I pray you being better abl● to maintain himself by valeante courage, then by living in base subjection: would not rather look to rule like a lord, then to live like an underling: if by reason he were not persuaded that it behoveth every man to live in his own vocation, and not to seek any higher room, then whereunto he was at the first appointed? Who would dig and delve from morn till evening? Who would travail and toil with the swea●e of his brows? Yea, who would for his kings pleasure adventure and hazard his life, if wit had not so won men, that they thought nothing more needful in this world, nor any thing whereunto they were more bounden: then here to live in their duty, and to train their whole life according to their calling. Therefore where as men are in many things weak by Nature, and subject to much infirmity: I think in this one point they pass all other Creatures living, that they have the gift of speech and reason.  
And among all other, I think him most worthy fame, and amongst men to be taken for half a God, that therein doth chiefly, and above all other, excel men, wherein men do excel beasts. For he that is among the reasonable, of all most reasonable, and among the witty, of all most witty, and among the eloquent, of all most eloquent: him think I among all men, not only to be taken for a singular man, but rather to be counted for half a God. For in seeking the excellency hereof, the sooner he draweth to perfection, the nigher he cometh to GOD who is the chief wisdom, and therefore called God, because he is most wise, or rather wisdom itself.  
Now then seeing that God giveth his heavenly grace unto all such as call unto him with stretched hands, and humble heart, never wanting to those, that want not to themselves: I purpose by his grace and especial assistance, to set forth precepts of eloquence, and to show what observation the wise have used in handling of their matters, that the unlearned by seeing the practice of other, may have some knowledge themselves, and learn by their neighbours devise, what is necessary for themselves in their own case.   

The art of Rhetoric.  



what is Rhetoric.  
Rhetoric is an art to set forth by utterance of words, matter at large, or (as Cicero doth say) it is a learned, or rather an artificial declaration of the mind, in the handling of any cause, called in contention, that may through reason largely be discussed.   

¶ The matter whereupon an Orator must speak.  
AN Orator must be able to speak fully of all those questions, which by law and man's ordinance are enacted, and appointed for the use and profit of man, such as are thought apt for the tongue to set forward. 
Rhetoric occupied about all laws, concerning man.  Now Astronomy is rather learned by demonstration, then taught by any great utterance. Arithmetic smally needeth the use of eloquence, seeing it may be had wholly by numbering only. Geometry rather asketh a good square, than a clean flowing tongue, to set out the art. 
Questions of two sorts.  Therefore an Orator's profession, is to speak only, of all such matters as may largely be expounded, for man's behove, and may with much grace be set out, for all men to hear them.   

¶ Of Questions.  
Every question, or demand in things, is of two sorts. Either it is an infinite question, and without end, or else it is definite, and comprehended within some end.  
Those questions are called infinite, 
Questions infinite.  which generally are propounded, without the comprehension of time, place, and person, or any such like: that is to say, when no certain thing is named, but only words are generally spoken. As thus, whether it be best to marry▪ or to live single. Which is better, a courtier's life, or a scholars life.  
Those questions are called definite, 
Questions definite.  which set forth a matter, with the appointment, and naming of place, time and person. As thus. Whether now it be best here in England, for a Priest to Marie, or to live single. Whether it were meet for the kings majesty, that now is, to marry with a stranger, or to marry with one of his awn subjects. 
Questions definite, belong properly to an Orator.  Now the definite question (as the which concerneth some one person) is most agreeing to the purpose of an Orator considering particular matters in the Law, are ever debated betwixt certain persons, the one affirming for his part, and the other denying, as fast again for his part.  
Things generally spoken without all circumstances, are more proper unto the Logician, 
Questions infinite, proper unto Logicians  who talketh of things universally, without respect of person, time, or place. And yet notwithstanding, Tully doth say, that whosoever will talk of a particular matter, must remember that within the same also, is comprehended a general. As for example. If I shall ask this question, whether it be lawful for William Conqueror to invade England, and win it by force of armour, I must also consider this, whether it be lawful for any man, to usurp power, or it be not lawful. That if the greater cannot be borne withal, the less cannot be neither. And in this respect, a general question agreeth well to an Orator's profession, and aught well to be known, for the better furtherance of his matter, notwithstanding the particular question, is ever called in controversy, and the general only thereupon considered, to comprehend and compass the same, as the which is more general.   

¶ The end of Rhetoric.  
Three things are required of an Orator. 
Orators bound to perform 〈◊〉 things.   

To teach.  
To delight.  
And to persuade.   
FIrst therefore an Orator must labour to tell his tale, that the hearers may well know what he meaneth, and understand him wholly, the which he shall with ease do, if he utter his mind in plain words, 
Plain words proper unto an Orator.  such as are usually received, and tell it orderly, without going about the bush. That if he do not this, he shall never do the other. For what man can be delighted or yet be persuaded, with the only hearing of those things, which he knoweth not what they mean. The tongue is ordained to express the mind, that one might understand another's meaning: Now what availeth to speak, when none can tell, what the speaker meaneth? Therefore Phavorinus the philosopher (as Gellius telleth the tale) did it a young man over the thumbs, very handsomely for using over old, and over strange words, Sirrah (ꝙ he) when our old great ancestors and grandsires were alive they spoke plainly in their mother's tongue, 
A Philosophier● witty saying to a young man, that sought to speak dark language.  & used old language, such as was spoken then at the building of Rome. But you talk me such Latin, as though you spoke with them even now, that were two or three thousand years ago, and only because you would have no man, to understand what you say. Now were it not better for the a thousand fold (thou foolish fellow) in seeking to have thy desire, to hold thy peace, and speak nothing at all? for then by that means, few should know what were thy meaning. But thou sayest, the old antiquity doth like thee best, because it is good, sober, & modest. Ah, live man as they did before thee, and speak thy mind now, as men do at this day. And remember that, which Cesar saith, beware as long as thou livest, of strange words, as thou wouldst take heed and eschew great rocks in the Sea.  
The next part that he hath to play, is to cheer his gests, and to make them take pleasure, with hearing of things wittily devised, and pleasantly set forth. 
Orator's must use delightful words, and sayings.  Therefore every Orator should earnestly labour to file his tongue, that his words may slide with ease, and that in his deliverance, he may have such grace, as the sound of a lute, or any such instrument doth give. Then his sentences must be well framed, and his words aptly used, throughout the whole discourse of his Oration.  
Thirdly, such quickness of wit must be showed, and such pleasant saws so well applied, that the ears may find much delight, whereof I will speak largely, when I shall entreat of moving laughter. And assuredly nothing is more needful, then to quicken these heavy laden wits of ours, and much to cherish these our lompishe and unwieldy natures, for except men find delight, they will not long abide: delight them, and win them: weary them, and you lose them for ever. And that is the reason, that men commonly tarry the end of a merry play, and cannot abide the half hearing of a sour checking Sermon. 
Preachers not so diligently heard, as common players.  Therefore, even these ancient preachers, must now and then play the fools in the pulpit, to serve the tickle ears of their fleeting audience, or else they are like some times to preach to the bare walls, for though the spirit be apt, and our will prone, yet our flesh is so heavy, and humours so overwhelm us, that we cannot without refreshing, long abide to hear any one thing. 
preachers must sometimes be merry, when they speak to the people.  Thus we see, that to delight, is needful, without the which, weightier matters will not be heard at all, and therefore him cunne I thank, that both can & will ever, mingle sweet, 
Deli●●ng needful.  among the sour, be he Preacher, Lawyer, yea, or Cook either hardly, when he dresseth a good dish of meat: now I need not tell that scurrility, 
Scurrility odious.  or Alehouse jesting, would be thought odious, or gross mirth would be deamed madness: considering that even the mean witted do know that already, and as for other, that have no wit, they will never learn it, therefore God speed them. Now when these two are done, he must persuade, and move the affections 
affections must be moved.  of his hearers in such wise, that they shallbe forced to yield unto his saying, whereof (because the matter is large, and may more aptly be declared, when I shall speak of Amplification) I will surcease to speak any thing thereof at this time.   

¶ By what means Eloquence is attained.  
first needful it is that he, which desireth to excel in this gift of Oratory, and longeth to prove an eloquent man, must naturally have a wit, and an aptness thereunto: then must he to his book, & learn to be well stored with knowledge, that he may be able to minister matter, for all causes necessary. The which when he hath got plentifully, he must use much exercise, both in writing, and also in speaking. For though he have a wit and learning together, yet shall they both little avail without much practice. 
Practice maketh all things perfect.  What maketh the lawyer to have such utterance? Practice. What maketh the Preacher to speak so roundly? Practice. Yea, what maketh women go so fast away with their words? Marry practice I warrant you. Therefore in all faculties, diligent practice, and earnest exercise, are the only things, that make men prove excellent. Many men know the art very well, and be in all points thoroughly grounded, & acquainted with the precepts, and yet it is not their hap to prove eloquent And the reason is, that eloquence itself, came not up first by the art, but the art rather was gathered upon eloquence. 
Rhetoric first made by wise men, and not wise men first made by Rhetoric.  For wise men seeing by much observation, and diligent practice, the compass of diverse causes, compiled thereupon precepts and lessons, worthy to be known and learned of all men. Therefore before art was invented, eloquence was used, and through practice made perfect, the which in all things is a sovereign mean, most highly to excel.  
Now before we use either to write, or speak eloquently we must dedicate our minds wholly, to follow the most wise and learned men, and seek to fashion, aswell their speech and gesturing, as their wit or enditing. 
Imitation or following the ways of wise men, is needful.  The which when we earnestly mind to do, we cannot but in time appear somewhat like them. For if they that walk much in the son, and think not of it, are yet for the most part son burnt, it cannot be but that they, which wittingly and willingly travail to counterfeit other, must needs take some colour of them, and be like unto them, in some one thing or other, according to the Proverb, by companying with the wise, a man shall learn wisdom.   

¶ To what purpose this art is set forth.  
TO this purpose and for this use, 
Rhetoric, to what purpose it serveth.  is the art compiled together, by the learned and wise men, that those which are ignorant, might judge of the learned, and labour (when time should require) to follow their works accordingly. Again, the art helpeth well to dispose and order matters of our own invention, the which we may follow, aswell in speaking, as in writing for though many by nature without art, have proved worthy men, 
Art, surer guide, than nature.  yet is art a surer guide, than nature, considering we see as lively by the art, what we do, as though we red althing in writing, whereas nature's doings are not so open to all men. Again, those that have good wits, by nature, shall better increase them by art, and the blunt also shallbe whetted through art, that want nature to help them forward.   

¶ Five things to be considered in an Orator.  
ANy one that will largely handle any matter, must fasten his mind, first of all upon these five especial points that follow, and learn them every one. 
Orator's must have five things to make them perfect.   

j Invention of matter.  
ij. Disposition of the same.  
iij. Elocution.  
iiij. Memory.  
v. Utteraunce.   
THe finding out of apt matter, called otherwise Invention, 
Invention, what it is.  is a searching out of things true, or things likely, the which may reasonably set forth a matter, and make it appear probable. The places of Logic, give good occasion to find out plentitifull matter. And therefore they that will prove any cause and seek only to teach thereby the truth, must search out the places of Logic, and no doubt they shall find much plenty. But what availeth much treasure and apt matter, if man cannot apply it to his purpose. Therefore in the second place is mentioned, the setteling or ordering of things invented for this purpose, called in Latin, Dispositio, 
Disposition, what it is.  the which is nothing else, but an apt bestowing, and orderly placing of things, declaring where every argument shallbe set, and in what manner every reason shallbe applied, for confirmation of the purpose.  
But yet what helpeth it though we can find good reasons, and know how to place them, if we have not apt words, and picked sentences, to commend the whole matter. Therefore this point must needs follow, to beautify the cause, the which being called Elocution, 
Elocution, what it is.  is an applying of apt words and sentences to the matter, found out to confirm the cause. When all these are had together, it availeth little, if man have no Memory to contain them. The Memory therefore must be cherished, 
Memory, what it is.  the which is a fast holding, both of matter and words couched together, to confirm any cause.  
Be it now that one have all these iiij, yet if he want the fift, all the other do little profit. For though a man can find out good matter, and good words, though he can handsomely set them together, and carry them very well away in his mind, yet it is to no purpose, if he have no utterance, when he should speak his mind, and show men what he hath to say. Utteraunce therefore is a framing of the voice, countenance, and gesture, after a comely manner. 
Pronunciation what it is.   
Thus we see that every one of these must go together, to make a perfect orator, and that the lack of one, is an hindrance of the whole, and that aswell all may be wanting, as one, if we look to have an absolute Orator.   

¶ There are vii parts in every Oration. 
Orations in general, consist upon seven parts.   

j The entrance or beginning.  
ij. The Narration.  
iij. The Proposition.  
iiij. The division or several parting of things  
v. The Confirmation.  
vi. The Confutation.  
seven. The Conclusion.   
THe Entrance or beginning, 
Entrance, what it is.  is the former part of the Oration, whereby the will of the standers by, or of the judge is sought for, and required to hear the matter.  
The Narration, 
Narration.  is a plain and manifest poyncting of the matter, and an evident setting forth of all things, that belong unto the same, with a brief rehearsal, grounded upon some reason.  
The Proposition 
Proposition.  is a pithy sentence, comprehending in a small room, the some of the whole matter.  
The division 
Division.  is an opening of things, wherein we agree and rest upon, and wherein we stick, and stand in traverse showing what we have to say, in our own behalf.  
The Confirmation, 
Confirmation.  is a declaration of our own reasons with assured and constant profess.  
The Confutation, 
Confutation.  is a dissolving or wiping away, of all such reasons as make against us.  
The Conclusion 
Conclusion.  is a clarkly gathering of the matter, spoken before, and a lapping up of it altogether.  
Now because in every one of these, great heed ought to be had, and much art must be used, to content and like all parties: I purpose in the second book to set forth at large every one of these, that both we may know in all parts, what to follow, and what to eschew. And first when time shallbe to talk of any matter, I would advise every man, to consider the nature of the cause self, that the rather he might frame his whole Oration thereafter.   

¶ Every matter is contained in one of these four  
EIther it is an honest thing, whereof we speak, or else it is filthy and vile, or else betwixt both, and doubtful what to be called, or else it is some trifling matter, 
Matters in general, stand in iiii. points.  that is of small weight.  
That is called an honest matter, 
Matters honest.  when either we take in hand such a cause, that all men would maintain, or else gainsay such a cause, that no man can well like.  
Then do we hold and defend a filthy matter, 
Matters, filthy.  when either we speak against our conscience in an evil matter, or else withstand an upright truth.  
The cause than is doubtful, when the matter 
Matters, doubtful.  is half honest, and half unhonest.  
Such are trifling 
Matters, trifling.  causes, when there is no weight in them as if one should fantasy, to praise a Goose, before any other beast living (as I know who did) or of fruit to commend nuts chiefly, as Ovid did, or the fever quartain, as Phavorinus did, or the Gnat, as Virgil did, or the battle of Frogs as Homer did, or dispraise beards, or commend shaven heads.   

¶ Good heed to be taken at the first, upon the handling of any matter in judgement.  
NOT only it is necessary to know, what manner of cause we have taken in hand, when we first enter upon any matter, but also it is wisdom to consider the time, 
circumstances necessary in all causes to be noted.  the place, the man for whom we speak, the man against whom we speak, the matter whereof we speak, and the judges before whom we speak, the reasons that best serve to further our cause, and those reasons also, that may seem somewhat to hinder our cause, and in no wise to use any such at all, or else warily to mitigate by protestation, the evil that is in them, and always to use whatsoever can be said, to win the chief hearers good wills, and persuade them to our purpose. 
Favour winning, and affections moving, when they are most necessary.  If the cause go by favour, and that reason cannot so much avail, as good will shallbe able to do: or else if moving affections can do more good, then bringing in of good reasons, it is meet always to use that way, whereby we may by good help, get the over hand. That if mine adversaries 
adversaries reasons, when they should best be confuted.  reasons, by me being confuted, serve better to help forward my cause, than mine awn reasons confirmed, can be able to do good: I should wholly bestow my time, and travail to weaken and make slender, all that ever he bringeth with him. But if I can with more ease, prove mine own sayings, ●ither with witnesses, or with words, then be able to confute his with reason, I must labour to withdraw men's minds, 
Arguments whom they should chief be used  from mine adversaries foundation, and require them wholly to hearken unto that which I have to say, being of itself so just and so reasonable, that none can rightly speak against it, and show them that great pity it were, for lack of the only hearing, that a true matter, should want true dealing. Over and besides all these, there remain two lessons, the which wisemen have always observed, and therefore ought of all men, assuredly to be learned. The one is, that if any matter 
Matters, hard to avoid, should always be passed over, as thoughwe saw them not at all  be laid against us, which by reason can hardly be avoided, or the which is so open, that none almost can deny, it were wisdom in confuting all the other reasons, to pass over this one, as though we saw it not, and therefore speak never a word of it. Or else if necessity shall force a man to say some what, 
Good to be bold in most danger, if otherwise we cannot escape.  he may make an outward brag, as though there were no matter in it, ever so speaking of it, as though he would stand to the trial, making men to believe, he would fight in the cause, when better it were (if necessity so required) to run clean away. And herein though a man do fly and give place, evermore the gladder, the less raving there is or stirring in this matter: yet he flieth wisely, and for this end, that being fenced otherwise, & strongly appointed, he may take his adversary at the best advantage, or at the least, weary him with much lingering, and make him with oft such flying, to forsake his chief defence.  
The other lesson is, that whereas we purpose always to have the victory, we should so speak, that we may labour rather not to hinder, or hurt our cause, then to seek means to further it. 
Better not to hurt a good matter by evil speech, then to further it by good talk.  And yet I speak not this, but that both these are right necessary, and every one that will do good, must take pains in them both, but yet notwithstanding, it is a fouler fault a great deal, for an Orator to be found hurting his own cause, than it should turn to his rebuke, if he had not furthered his whole intent. Therefore not only is it wisdom, 
●arenesse in speaking, and forbearing to speak.  to speak so much as is needful, but also it is good reason, to leave unspoken so much as is needless, the which although the wisest can do, and need no teaching, yet these common wits offend much now and then, in this behalf. 
The person before whom we speak, must be well marked.  Some man being stirred, shall hurt more our cause then twenty other. Taunting words before some men, will not be borne at all. Sharp rebuking of our adversary or frumps given before some persons: cannot be suffered at all. Yea, 
Time must be observed.  sometimes a man must not speak all that he knoweth, for if he do, he is like to find small favour, although he have just cause to speak, and may with reason declare his mind at large. And albeit that witless folk, can sooner rebuke that, which is fond spoken, then readily praise that which is wisely kept close, yet the necessity of the matter, must rather be marked, than the fond judgement of the people esteemed. What a sore saying were this? When a lawyer should take in hand a matter, concerning life and death, and another should ask how he hath sped, to hear tell that the lawyer, hath not only cast away his client, but undone himself also, in speaking things inconsiderately, as no doubt it often happeneth, that wise men, and those also that be none evil men neither, may unwares speak things, which afterward they sore repent, & would call back again with loss of a great so●●e. Now what a folly it is, not to remember the time and the men. Or who will speak that which he knoweth will not be liked, if he purpose to find favour at their hands, before whom he speaketh, what man of reason will praise that before the judges, (before whom he knoweth the determination of his cause resteth) which the judges self cannot abide to hear spoken at all? Or doth not he much hinder his own matter, that wtthout all courtesy or preface made, will largely speak evil of those men, whom the hearers of his cause, tenderly do favour? Or be it that there be some notable fault in thine adversary, with which the judges also are infected, were it not folly for thee, to charge thine adversary with the same. Considering the judges thereby may think, thou speakest against them also, and so thou mayest perhaps, lose their favour in seeking such defence, made without all discretion. And in framing reasons, to confirm the purpose, if any be spoken plainly false, or else contrary to that, which was spoken before, doth it not much hinder a good matter? Therefore in all causes, this good heed ought to be had, that always we labour to do some good, in furthering of our cause, or if we cannot so do, at the least that we do no harm at all.   

¶ There are three kinds of causes, or Orations, which serve for every matter  
Nothing can be handled by this art, but the same is contained, within one of these three causes. 
Orations, o● causes of thr●e kinds,  Either the matter consisteth in praise, or dispraise of a thing, or else in consulting, whether the cause be profitable, or unprofitable, or lastly, whether the matter be right, or wrong. And yet this one thing is to be learned that in every one of these four causes, these three several ends, may every of them be contained, in any one of them. And therefore he that shall have cause, to praise any o●e body, shall have just cause to speak of justice, to entreat of profit, and jointly to talk of one thing with another. But because these three causes, are commonly and for the most part, severally parted, I will speak of them, one after another, as they are set forth by wise men's judgements, & particularly declare their properties, all in order  
The Oration demonstrative, 
Oration Demonstrative.  standeth either in praise, or dispraise of some one man, or of some one thing, or of some one deed doen.   

¶ The kind Demonstrative, wherein chief it is occupied.  
THere are diverse things, which are praised, and dispraised, as men, Countries, cities, Places, Beasts, Hills, Rivers, Houses, Castles, deeds done by worthy men, and policies invented by great warriors, but most commonly me● are praised, for diverse respects, before any of the other things are taken in hand.  
Now in praising a noble parsonage, 
Noble personages, how they should be praised.  and in setting forth at large his worthiness, Quintilian giveth warning, to use this threfolded order.  
To observe things. 


Before his life.  
In his life.  
After his death.     
Before a man's life, are considered these places.  

The Realm.  
The Shire.  
The Town.  
The Pareutes.  
The Ancestors.   
IN a man's life, praise must be parted threefold. That is to say, into the gifts of good things of the mind, the body, and of fortune. Now the gifts of the body, and of fortune, are not praise worthy, of their own nature: but even as they are used, either to, or fro, so they are either praised, or dispraised. Gifts of the mind, deserve the whole trump and sound commendation above all other, wherein we may use the rehearsal of virtues, as they are in order, and beginning at his infancy, tell all his doings, till his last age.   

¶ The places whereof, are these.  
The birth, and infancy. Whether the person be a man, or a woman The childhood. The bringing up, the nurturing, and the behaviour of his life. The stripeling age, or spring tied To what study he taketh himself unto, what company he useth, how he liveth. The man's state. Whereunto are referred these. Prowesses done, either abroad, or at home. The old age. His policies & witty devices in behove of the public weal The time of his departure, or death Things that have happened about his death.  
NOw to open all these places more largely, aswell those that are before a man's life, as such as are in his life, and after his death, that the reader may further see the profit, I will do the best I can  
The house whereof a noble parsonage came, 
The house o● ancestry whereof a noble parsonage cometh.  declares the state and nature of his ancestors, his alliance, and his kinsfolk. So that such worthy feats, as they have heretofore done, and all such honours as they have had, for such their good service, redowndes wholly to the increase and amplifying of his honour, that is now living.  
The Realm, 
two. The realm.  declares the nature of the people. So that some Country bringeth more honour with it, than another doth. To be a French man, descending there of a noble house, is more honour then to be an Irish man: to be an English man borne, is much more honour, then to be a Scotte, because that by these men, worthy prowesses have been done, and greater affairs by them attempted, then have been done by any other.  
The Shire or Town 
iii. The Shire or Town.  helpeth somewhat, towards the increase of honour: As it is much better, to be borne in Paris, then in Picardy, in London, then in Lincoln. For that both the air is better, the people more civil, and the wealth much greater, and the men for the most part more wise.  
To be borne a man-child, declares a courage, gravity, and constancy. To be borne a woman, declares weakness of spirit, neshenes of body, and fikilnesse of mind. 
iiii. The se●e or kind.   
Now for the bringing up of a noble parsonage, 
v. Educac●on.  his nurse must be considered, his play fellows observed, his teacher and other his servants, called in remembrance. How every one of these lived then, with whom they have lived afterwards, and how they live now.  
By knowing what he taketh himself unto, and wherein he most delighteth, I may commend him for his learning, for his skill in the French, or in the Italian, for his knowledge in cosmography: for his skill in the laws, in the histories of all countries, and for his gift of enditing. 
vi. Inclination of nature.  Again, I may commend him for playing at weapons, for running upon a great horse, for charging his staff at the Tilt, for vaulting, for playing upon instruments, yea, and for painting, or drawing of a plat, as in old time noble princes, much delighted therein.  
Prowess done, declare his service to the King, and his country, either in withstanding the outward enemy, or else in aswaging the rage of his own countrymen at home. 
seven Attempts worthy.   
His wise counsel, and good advise given, sets forth the goodness of his wit. 
viii.   
At the time of his departing, 
Time of it. departing this world.  his sufferance of all sickness, may much commend his worthiness. As his strong heart, and cheerful patience even to the end, cannot want great praise. The love of all men towards him, and the lamenting generally for his lack, help well most highly to set forth his honour.  
After a man's death, 
After departure.  are considered his tomb, his cote armour set up, and all such honours, as are used in funerals. If any one list to put these precepts in practice, he may do, as him liketh best. And surely I do think, that nothing so much furthereth knowledge, as daily exercise, and enuring ourselves to do that in deed, which we know in word. And because examples give great light, after these precepts are set forth, I will commend two noble gentlemen, Henry Duke of Suffolk, and his brother lord Charles Duke 
Duke of Suffolk, and lord Charles.  with him.   

¶ An example of commending a noble parsonage.  
BEtter or more wisely can none do, than they which never bestow praise, but upon those that best deserve praise, rather minding discreetly, what they ought to do, then vainly devising what they best can do, seeking rather to praise menue, such as are found worthy, then curiously finding means to praise matters, such as never were in any. For they which speak otherwise then truth is, mind not the commendation of the person, but the setting forth of their own learning. As Gorgias 
Gorgias.  in Plato, praising unrighteousness, Heliogabalus 
Heliogabalus  Orators, commending whoredom, Phavorinus 
Phavorinus.  the philosopher, extolling the fever Quartain, thought not to speak as the cause required, but would so much say as their wit would give, not weighing the state of the cause, but minding the want of their brain, looking how much could be said, not passing how little should be said. But I both knowing the might of God's hand, for such as love fables, and the shame that in earth redoundeth to evil re●orters, will not commend that or those, which need no good praise, but will commend them, that no man justly can dispraise, nor yet any one is well able worthily to praise. Their towardness was such, & their gifts so great, that I know none which love learning, but hath sorrowed the lack of their being, and I know that the only naming of them, will stir honest hearts, to speak well of them. I will speak of two brethren, that lately departed, the one Henry Duke of Suffolk, and the other Lord Charles his brother, 
Henry duke of Suffolk, and lord Charles his brother.  whom God thinking ●●eter for heaven, then to live here upon earth, took from us in his anger, for the bettering of our doings, and amendment of our evil living. These two gentlemen were borne in noble England, both by father and mother, of an high parentage. The father called Duke Charles, by marriage being brother, to the worthy king of famous memory, Henry th'eight, was in such favour, and did such service, that all Englaude at this hour, doth find his lack, and France yet doth feel, that such a duke there was, whom in his life time, the godly, loved: the evil, feared: the wise men, honoured for his wit, and the simple, used always for their counsel. Their mother, of birth noble, and wit great, of nature gentle, and merciful to the poor, and to the godly, and especially to the learned, an earnest good patroness, and most helping Lady above all other. In their youth their father died, the eldest of them being not passed ix years of age. After whose death, their mother knowing, that wealth without wit, is like a sword in a naked man's hand, & assuredly certain, that knowledge would confirm judgement, provided so for their bringing up, in all virtue and learning, that ij. like were not to be had, within this realm again. When they begun both, to wa●e somewhat in years, being in their primetide, & spring of their age, th'elder waiting of the kings majesty that now is, was generally well esteemed, and sucheh ope was conceived of his towardness, both for learning, and all other things, that few were like unto him in all the court. The other keeping his book, among the Cambrige men, profited (as they all well know) both in virtue and learning, to their great admiration. For the Greek, the Latin, and the Italian, I know he could do more, than would be thought true by my report. I leave to speak of his skill in pleasant instruments, neither will I utter his aptness in Music, & his toward nature, to all exercises of the body. But his elder brother in this time (besides his other gifts of the mind, which passed all other, and were almost incredible) following his father's nature was so delighted with riding, and running in armour upon horseback, and was so comely for that feat, and could do so well in charging his staff, being but xiiij years of age, that men of war, even at this hour, moan much the want of such a worthy gentleman. Yea, the French men that first wondered at his learning, when he was there among them, and made a notable Oration in Latin: were much more astonished when they saw his comely riding, and little thought to find these two ornaments, joined both in one, his years especially being so tender, and his practice of so small time. Afterward coming from the court, as one that was desirous to be among the learned, he lay in Cambrige together with his brother, where they both so profited, and so gently used themselves, that all Cambr●ge did reverence, both him and his brother, as two jewels sent from God. Thelders' nature was such, that he thought himself best, when he was among the wisest, and yet contemned none, but thankfully used all, gentle in behaviour without childishenes; stout of stomach without all pride, bold with all wareness, and friendly with good advisement. The younger being not so ripe in years, was not so grave in look, rather cheerful, then sad: rather quick, then ancient: but yet if his brother were set a side, not one that went beyond him. A child that by his own inclination, so much yielded to his ruler, as few by chastement have done the like, pleasant of speech, prompt of wit, stirring by nature, haut without hate, kind without craft, liberal of heart, gentle in behaviour, forward in all things, greedy of learning, and loath to take a foil, in any open assembly. They both in all attempts, sought to have the victory, and in exercise of wit, not only the one with the other, did oft stand in contention, but also they both would match with the best, and thought themselves most happy, when they might have any just occasion, to put their wits in trial. And now when this green fruit began to wax ripe, and all men lo●ged to have taste, of such their great forwardness: God preventing man's expectation, took them both about one hour, and in so short time, that first they were known to be dead, or any abroad could tell they were sick. I need not to rehearse, what both they spoke, before their departure (considering, I have severally written, both in Latin and in English, of the same matter) neither will I heap here so much together as I can, because I should rather renew great sorrow to many, then do most men any great good, who loved them so well generally, that few for a great space after, spoke of these two gentle men, but they showed tears, with the only utterance of their words, and some through over much sorrowing, were fain to forbear speaking. God grant us also to live, that the good men of this world, may be always loath to forsake us, and God may still be glad to have us, as no doubt the●e two children so died, as all men should wish to live, and so they lived both, as all should wish to die. Seeing therefore these two were such, both for birth, nature, and all other gifts of grace, that the like are hardly found behind them: let us so speak of them, that our good report may warn us, to follow their godly natures, and that lastly, we may enjoy that inheritance, whereunto God hath prepared them and us (that fear him) from the beginning. Amen.  
The parts of an Oration, made in praise of a man. 


The Entrance.  
The Narration.  
Sometimes the confutation.  
The Conclusion.     
IF any one shall have just cause, to dispraise an evil man, he shall soon do it, if he can praise a good man. For (as Aristotle doth say) of contraries, there is one and the same doctrine, and therefore he that can do the one, shall soon be able to do the other.   

¶ Of an Oration demonstrative, for some deed doen.  
THe kind demonstrative of some thing done is this, 
Oration Demonstrative of a deed.  when a man is commended or dispraised, for any act committed in his life.   

¶ The places to confirm this cause, when any one is commended, are six in number.  
The places of Cofirmation. 


j It is honest.  
ij. It is possible.  
iij. Easy to be done,  
iiij. hard to be doen.  
v. Possible to be done,  
vi. Impossible to be doen.     
Seven circumstances, which are to be considered in diverse matters.  
The circumstances. 


j Who did the deed.  
ij. What was doen.  
iij. Where it was doen.  
iiij. What help had he to it.  
v. Wherefore he did it.  
vi. How he did it.  
seven. At what time he did it.      

¶ The circumstances in metre.  

Who, what, and where, by what help, and by whose:  
Why, how, and when, do many things disclose.   
THese places help wonderfully, to set out any matter, and to amplify it to the uttermost, not only in praising, or dispraising, but also in all other causes where any advisement is to be used. Yet this one thing is to be learned, that it shall not be necessary, to use them altogether, even as they stand in order: but rather as time and place shall best require, they may be used in any part of the Oration, even as it shall please him that hath the using of them.  
Again, if any man be disposed, to rebuke any offence, he may use the places contrary unto them that are above rehearsed, and apply these circumstances even as they are, to the proof of his purpose.   

¶ An example of commending King David, for killing great Goliath, gathered and made by observation of circumstances.  
GOD being the author of mankind, pouring into him the breath of life, and framing him of clay in such a comely wise, 
David commended for killing Goliath.  as we all now see, hath from the beginning, been so careful over his elect and chosen, that in all dangers, he is ever ready to assist his people, keeping them harmless, when they were often passed all man's hope. A●d among all other his fatherly goodness, it pleased him to show his power, 
who? David against Goliath.  in his chosen servant David, that all might learn to know his might, and reckon with themselves, that though man give the stroke, yet God it is that giveth the ouerha●de. For whereas David was of small statu●e, weak of body, poor of ●irthe, and base in the sight of the worldings, God called him first to match with an huge monster, a little body, against a mighty Giant, an abjects Israelite, against a most valiant Philistine, with whom no Israelite durst encounter. These Philistines minded the murder and overthrow, of all the Israelites, trusting in their own strength so much, that they feared no peril, but made an account, that all was theirs before hand. Now when both these armies were in sight, the Philistines upon an hill of the one side, and the Israelites upon an hill, of the other side, a vale being betwixt them both, ●here marched out of the Camp, a base borne Philistine, called Goliath of Geth, a man of six cubits high. This soldier, when through the bigness and stature of his body, and also with great brags, & terrible threatenings, he had wonderfully abashed the whole army of the Israelites, so that no man durst adventure upon him, God to the end he might del●uer Israel, and show that man's help, with all his armour, little avail to get victory, without his especial grace: and again, to the end he might set up David, and make him honourable among the Israelites, did then call out David, the son of Ephrate●●●, of Be●hleem juda, whose name was Isai, who being but a child in years, did kill out of hand, 
what? David killed Goliath.  by God's might and power, Goliath the most terrible enemy of all other, that bare hate against the children of Israel. When this mighty fellow was slain, about the vale of Terebinthus, 
where? About the vale of Terebithus.  betwixt both th'armies, the Israelites rejoiced, that before quaked, and wondered at him then, whom they would scant know before, &▪ no doubt this deed was not only wonderful, but also right godly. For in battle to kill an enemy, is thought right worthy, or to adventure upon a rebel, (though the success follow not) is generally commended: yea, to put one to the worse, or to make him fly the ground, is called manly, but what shall we say of David, that not only had the better hand, not only bet his enemy, but killed straight his enemy, yea, and not an enemy, of the common stature of men, but a mighty Giant, not a man, but a monster, yea, a devil in heart, and a beast in body? 
David's enterprise, honest and godly.  Can any be counted more honest, than such as seek to save their country; by hasarding their carcases, and shedding of their blood? Can love show itself greater, then by yielding of life, 
By what help and by whose? Alone, & without the help of any man living.  for the health of an army? It had been much, if half a dozen had dispatched, such a terrible giant, but now, when David without help, being not yet a man, but a boy in years, clue him hand to hand, what just praise doth he deserve? If we praise other, that have slain evil men, and count them halt, that have killed their matches, 
David's enterprise, praise worthy.  what shall we say of David, that being wonderfully overmatched, made his party good, and got the goal of a monster? Let other praise Hercules, that think best of him: let Cesar, Alexander, and Hannibal, be bru●ed for warriors: David in my judgement, both did more manly, than all the other were able, & served his country in greater danger, than ever any one of them did. And shall we not call such a noble captain, a good man of war? Deserveth not his manhood and stout attempt, wonderful praise? It virtue could speak, would she not soon confess that David had her in full possession? And therefore if well doings, by right may challenge worthy brute, David will be known, and never can want due praise, for such an honest deed. And what man will not say, but that David did mind nothing else herein, but the safeguard of his country, 
why? For the safeguard of his country.  thinking it better for himself to die, and his country to live, than himself to live, and his country to die. What gain got David, by the death of Goliath, or what could he hope, by the death of such a monster, but only that the love which he bore to the Israelites, forced him to hazard his own life: 
n1g-nn's enterprise, prost●a●ie to himself and his country.  Thinking that if the Philistines should prevail the Israelites were like to perish, every mother's son of them? Therefore he hassarding this atttempte, considered with himself, the saufegard of the Israelites, the maintenance of justice, his duty towards God, his obedience to his prince, and his love to his country. 
n1g-nn's enterprise, appeared easy to himself  And no doubt, God made this enterprise appear full easy, before David could have the heart, to match himself with such a one. For though his heart might quake, being void of God's help, yet assuredly he wanted no stomach, when God did set him on. Let tyrants rage, let hell stand open, let Satan show his might, if God be with us, who can be against us? Though this Goliath appeared so strong, that ten n1g-nn's were not able, to stand in his hand: yet ten Goliaths were all over weak for David alone. Man cannot judge, neither can reason comprehend, the mighty power of God. When Pharaoh with all his army, thought fully to destroy the children of Israel, in the red sea, did not God preserve Moses, and destroy Pharaoh? What is man and all his power that he can make, in the hands of God, unto whom all creatures, both in heaven and in earth, are subject at his commandment? Therefore it was no mastery for David, being assisted with God, aswell to match with the whole army, as to overthrow this one man. But what did the Israelites, when they saw David take upon him, such a bold enterprise? 
n1g-nn's enterprise, accounted of his friends, hard and impossible.  Some said he was rash, other mocked him to scorn, & his brethren called him fool. For thought they, what a mad fellow is he, being but a lad in years, to match with such a monster in body? How can it be possible otherwise, but that he shallbe torn in pe●es, even at his first coming? For if the Philistine may once hit him, he is goen though he had ten men's lives. Now what should he mean, so unegally to match himself except he were, weary of his life, or else were not well in his wits? Yea, and to give his enemies, all the advantage that could be, he came unarmed, and whereas the Philistine, had very strong armour, both to defend himself, a●d a strong weapon to fight withal, David came with a sling 
How? with a sling.  only, as though he would kill crows, whereat, not only the Philistine laughed, & disdained his folly, but also both the armies thought he was but a dead man, before he gave one stroke. And in deed, by all reason and devise of man there was none other way, but death with him, out of hand, David notwithstanding, being kindled in heart with God's might, was strong enough for him, in his own opinion, and forced nothing, though all other were much against him. And therefore made no more a do, but being ready to revenge in God's name, such great blasphemy, as the Philistine than did utter, marched towards his enemy, and with casting a stone out of a sling, he overthrew the Philistine at the first. The which when he had done, out with his sword, and chopped of his head, carrying it with, his armour, to the Camp of the Israelites: whereat the Philistines were greatly astonished, and the Israelites much praised God, that had given such grace, to such a one, to compass such a deed. And the rather this manly act, is highly to be praised, because he subdued this huge enemy, when Saul first reigned king over Israel, and was sore assayed with the great army of the Philistines. Let us therefore that be now living, when this act or such like, come into our minds: remember what God is, of how infinite power he is, and let us praise God in them, by whom he hath wrought such wonders, to the strengthening of our faith, and constant keeping of our profession, made to him, by every one of us, in our Baptism.   

¶ Examining of the circumstances  


j Who did the deed?  
David being an Israelite, did this deed, being the son of Isai, of the Tribe of juda, a boy in years, This circumstance was used, not o●ely in the narration, but also when I spoke of the honesty and godliness, which David used, when he slew Goliath.   

ij. What was done?  
He slew Goliath, the strongest Giant among the Philistines. This circumstance I used also, when I spoke of the honesty, in killing Goliath.   

iij. Where was it done?  
About the vale of Terebinthus.   

iiij. What help had he to it?  
He had no help of any man, but went himself alone. And whereas Saul offered him harness, he cast it away, & trusting only in God, took him to his sling, with four or .v. small stones in his hand, the which were thought nothing in man's sight, able either to do little good, or else nothing at al. This circumstance I used, when I spoke of the easiness & possibility, that was in David, to kill Goliath, by God's help.   

v. Wherefore did he it?  
He adventured his life, for the love of his country, for the maintenance of justice, for th'advancement of God's true glory, and for the quietness of all Israel, neither seeking fame, nor yet looking for any gain. I used this circumstance, when I showed what profit he sought, in adventuring this deed.   

vi. How did he it?  
Marry he put a stone in his sling, and when he had cast it at the Philistine, Goliath fell down strait. I used this circumstance, when I spoke of the impossibility of the thing.   

seven. What time did he it?  
This deed was done, when Saul reigned, first king over the Israelites, at what time the Philistines, came against the Israelites. Thus by the circumstances of things, a right worthy cause, may be plentifully enlarged.     

¶ Of the Oration demonstrative, where things are set forth, and matters commended.  
THe kind demonstrative of things, is a mean whereby we do praise, or dispraise things, as virtue, vice, towns, cities, castles, woods, waters, hills, and mountains.   

¶ Places to confirm things are four  
Places of confirmation. 


i Things honest.  
ij. Profitable.  
iij. Easy to be doen.  
iiij Hard to be doen.     
MAny learned, will have recourse to the places of Logic in stead of these four places, when they take in hand to commend any such matter. The which places if they make them serve rather to commend the matter, then only to teach men the truth of it, it were well done & Oratourlike▪ for seeing a man wholly bestoweth his wit to play the Orator, he should chiefly seek to compass that which he intendeth, & not do that only which he but half minded. for by plain teaching, the Logician shows himself, by large amplification and beautifying of his cause, the Rhetorician is always known.   

¶ The places of Logic are these.  

Definition.  
Causes.  
Parts.  
Effects.  
Things adioy●y●g.  
Contraries.   
I Do not see otherwise but that these places of Logic are confounded with tother. iiiij. of confirmation, 
Logic must be learned for confirmation of causes.  or rather I think these of Logic must first be minded ere tother can well be had. For what is he that can call a thing honest & by reason prove it, except he first know what the thing is, the which he can not better do, then by defining the nature of the thing. Again how shall I know whether mine attempt be easy, or hard, if I know not the efficient cause, or be assured how it may be doen. In affirming it to be possible, I shall not better know it, then by searching th'end, and learning by Logic what is the final cause of every thing.   

¶ An example in commendation of justice, or true dealyug.  
SO many as look to live in peaceable quietness, being minded rather to follow reason, than to be led by wilful affection: desire justice 
justice commended.  in all things without the which no country is able long to continued. Then may I be bold to commend that, which all men wish & few can have, which all men love, & none can want: not doubting but as I am occupied in a good thing, so all good men will hear me with a good wil But would God I were so well able to persuade all men to justice, as all men know the necessary use thereof: and then undoubtedly I would be much boulder, and force some by violence, which by fair words can not be entreated. And yet what needs any persuasion for that thing, which by nature is so needful, & by experience so profitable, that look what we want, without justice we get not, look what we have, without justice we keep not. God grant his grace so to work in the hearts of all men, that they may aswell practise well doing in their own life, as they would that other should follow justice in their life: I for my part will bestow some labour to set forth the goodness of upright dealing that all other men the rather may do thereafter. That if through my words, God shall work with any man, than may I think myself in happy case, & rejoice much in the travail of my wit. And how can it be otherwise, but that all men shallbe forced inwardly to allow that, which in outward act many do not follow: seeing God poured first this law of nature into man's heart, & granted it as a mean whereby we might know his will, & (as I might say) talk with him, grounding still his doings upon this point, that man should do as he would be done unto, the which is nothing else, but to live uprightly, without any will to hurt his neighbour. 
justice naturally in every one of v●.  And therefore having this light of God's will opened unto us thorough his mere goodness, we ought evermore to refer all our actions unto this end, both in giving judgement, and devising laws necessary for man's life. And here upon it is that when men desire the law for trial of a matter, they mean nothing else but to have justice, 
justice what it is, and how largely it extendeth.  the which justice is a virtue that yieldeth to every man, his own: to the ever living God, love above all things: to the King, obedience: to the inferior, good counsel: to the poor man, mercy: to the hateful and wicked, sufferance: to itself, truth: and to all men, perfit peace, and charity. Now what can be more said in praise of this virtue, or what thing can be like praised? Are not all things in good case, when all men have their own? And what other thing doth justice, but seeketh means to content all parties? Then how greatly are they to be praised, that mean truly in all th●ir doings, and not only, do no harm to any, but seek means to help al. The sun is not so wonderful to the world (saith Aristotel 
Aristotel. ) as the just dealing of a governor is marvelous to all men. No the earth yieldeth not more gain to all creatures, than doth the justice of a Magistrate to his whole Realm. For, by a law, we live, and take the fruits of the earth, but where no law is, nor justice used: there, nothing can be had, though all things be at hand: For, in having the thing, we shall lack the use, and living in great plenty, we shall stand in great need. The mean therefore that maketh men to enjoy their own, is justice, the which being once taken away, all other things are lost with it, neither can any one save that he hath, nor yet get that he wanteth. Therefore if wrong doing should be borne withal, and not rather punished by death, 
Wurong dealing deserveth death.  what man could live in rest? Who could be sure either of his life, or of his living one whole day together? Now because every man desireth the preservation of himself, every man should in like case desire the safeguard of his neighbour. For if I should wholly mind mine own ease, and follow gain without respect to the hindrance of mine even Christian: why should not other use the same liberty, and so every man for himself, and the devil for us all, catch that catch may? The which custom if all men followed, the earth would soon be void for want of men, one would be so greedy to eat up an other. For in seeking to live, we should lose our lives, & in gaping after goods, we should soon go naked. Therefore to repress this rage, and with wholesome devices to train men in an order, God hath lightened man with knowledge, that in all things he may see what is right, and what is wrong, and upon good advisement deal justly with all men. God hath created all things for man's use, and ordained man for man's sake, that one man might help another. For though some one have gifts more plentifully than the common sort, yet no man can live alone without help of other. 
justice necessary for almond.  Therefore we should strive one to help another by just dealing, some this way, & some that way, as every one shall have need, and as we shallbe always best able, wherein the law of nature is fulfilled, and God's commandment followed. We love them here in earth that give us fair words, and we can be content to speak well of them, that speak well of us: and shall we not love them, and take them also for honest men, which are contented from time to time to yield every man his own, and rather would die then consent to evil doing? 
From the less to the greater.  If one be gentle in outward behaviour, we like him well, and shall we not esteem him that is upright in his outward living? and like as we desire that other should be to us, ought not we to be likewise affected towards them? Even among brute beasts nature hath appointed a law, & shall we men live without a law? The Stork 
Young Storks.  being not able to feed herself for age, is fed of her youngones, wherein is declared a natural love, and shall we so live, that one shall not love another? Man should be unto man as a God, & shall man be unto man as a Devil? Hath God created us, and made us to his own likeness, endewing us with all the riches of the earth, that we might be obedient to his will, and shall we neither love him, nor like his? How can we say that we love God, 
Vnnaturalnes in man towards God.  if there be no charity in us? Do I love him, whose mind I will hot follow, although it be right honest? If you love me (saith Christ) follow my commandments. 
Ihon. ●iiii. Matth. ●ix. 〈◊〉. ●.  Christ's will is such that we should love God above all things, and our neighbour as ourself. Then if we do not justice (wherein love doth consist) we do neither love man, nor yet love God. The wise man saith: The beginning of a good life, is to do justice. 
Proner. ●v●.  Yea, the blessing of the Lord is upon the head of the just. 
prover. iiii.  Heaven is theirs (saith David) that do justly from time to time. 
Psal. xcvi.  What else then shall we do that have any hope of the general resurrection, but do the will of God, and live justly all the days of our life? Let every man, but consider with himself what ease he shall find thereby, & I doubt not but every one deeply weighing the same, will in heart confess that justice maketh plenty, 
Profit of justice.  and that not one man could long hold his own, if laws were not made to restrain man's will. We travail now, Winter & Summer, we watch, and take thought for maintenance of wife & children, assuredly purposing (that though God shall take us immediately) to leave honestly for our family. 
safeguard had by justice.  Now to what end were all our gathering together, if just dealing were set a side, if laws bore no rule, if what the wicked list, that they may, and what they may, that they can, & what they can, that they dare, & what they dare, the same they do, & whatsoever they do, no man of power is aggrieved therewith? 
Gradation.  What maketh wicked men (which else would not) acknowledge the King as their sovereign lord, but the power of a law, & the practice of justice for evil doers? 
The necessity of justice.  Can a Prince maintain his state royal, if law and right had not provided that every man should have his own? Would servants obey their masters, the son his father, the tenant his landlord, the citizen his major, or Shirife●if orders were not set & just dealing appointed for all states of men? Therefore the true meaning folk in all ages give themselves some to this occupation, & some to that, seeking therein nothing else, but to maintain a poor life, and to keep themselves true men both to God and the world. What maketh men to perform their bargains, to stand to their promises, & yield their debts, but an order of a law grounded upon justice? 
Where justice is executed, vice is exiled.  Where right beareth rule, there craft is counted vice. The liar is much hated, where truth is well esteemed. The wicked thieves are hanged, where good men are regarded. None can hold up their heads, or dare show their faces in a well ruled common weal, that are not thought honest, or at the least have some honest way to live. The Egyptians therefore having a worthy and a well governed public weal, provided that none should live idly, but that every one monthly should give an account how he spent his time, and had his name regestrede in a Book for the same purpose. 
¶ Egyptians what order they used to banish idleness.  But Lord, if this law were used in England, how many would come behind hand with their reckenynges at the audite day. I fear me there doings would be such, that it would be long ere they got there quietus est. Therefore the worse is our state, the less that this evil is looked unto. And surely, if in other things we should be as negligent, this Realm could not long stand. But thanks be to God, we hang them a pace that offend a law, and therefore we put it to their choice, whether they will be idle and so fall to stealing, or no: they know their reward, go to it, when they will. But if therewithal some good order were taken for education of youth, and setting loiterers on work (as thanks be to God the City is most Godly bent that way) all would soon be well without all doubt. The wise and discrete persons in all ages sought all means possible to have an order in all things, & loved by justice to direct all their doings, whereby appeareth both an apt will in such men, & a natural stirring by Gods power to make all men good. 
justice easy to be observed, if will be not wā●yng.  Therefore, if we do not well, we must blame ourselves, that lack a will, and do not call to God for grace. For though it appear hard to do well, because no man can get perfection without sustenance: yet assuredly to an humble mind that calleth to God, and to a willing heart that faint would do his best, nothing can be hard. God hath set all things to sale for labour, and keepeth open shop, come who will. Therefore in all ages whereas we see the fewest good, we must well think, the most did lack good will to ask, or seek for the same. Lord, what love had that worthy Prince Seleveus to maintain justice, & to have good laws kept, of whom such a wonderful thing is written. For whereas he established most wholesome laws for safeguard of the Locrensians, and his own son thereupon taken in adultery, should lose both his eyes according to the law then made, and yet notwithstanding, the whole City thought to remit the necessity of his punishment for the honour of his father, Seleucus would none of that in any wise. 
Valer. lib. vi.  Yet at last through importunity being overcome, he caused first one of his own eyes to be pluck out, & next after, one of his sons eyes, leaving only the use of sight to himself & his son. Thus through equity of the law, he used the dew mean of chastisement, showing himself by a wonderful temperature both a merciful father, & a just law maker. Now happy are they that thus observe a law, thinking loss of body, less hurt to the man, then sparing of punishment, meet for the soul. For God will not fail them, that have such a desire to follow his will, but for his promise sake, he will reward them for ever. And now, seeing that justice naturally is given to all men without the which we could not live, being warned also by God always to do uprightly, perceiving again the commodities that redound unto us by living under a law, & the safeguard wherein we stand having justice to assist us: I trust that not only all men will commend justice in word, but also will live justly in deed, the which that we may do, God grant us of his grace, Amen.   

¶ An Oration deliberative.  
AN Oration deliberative, 
Oration deliberative.  is a mean, whereby we do persuade, or dissuade, entreat, or rebuke, exhort, or dehort, commend, or comfort any man. In this kind of Oration we do not purpose wholly to praise any body, nor yet to determine any matter in controversy, but the whole compass of this cause is, either to advise our neighbour to that thing, which we think most needful for him or else to call him back from that folly, which hindereth much his estimation. As for example, if I would counsel my friend to travail beyond the Seas for knowledge of the tongues, & experience in foreign countries: I might resort to this kind of Oration, & find matter to confirm my cause plentifully. And the reasons which are commonly used to enlarge such matters, are these that follow.  
The thing is honest. 
safe.  Profitable. 
Easie.  Pleasant. 
Hard.   

Lawful and meet.  
Praise worthy.  
Necessary.   
NOW in speaking of honesty, I may by division of the virtues make a large walk. 
honesty comprehendeth all virtues.  Again look what laws, what customs, what worthy deeds, or sayings have been used heretofore, all these might serve well for the confirmation of this matter▪ lastly where honesty is called in, to establish a cause: there is nature and God himself present from whom cometh all goodness. In the second place where I spoke of profit, 
profit how largely it extendeth.  this is to be learned, that under the same is comprehended the getting of gain, and the eschewing of harm. Again, concerning profit 
profit beareth the name of goodness, which is three folded.  (which also beareth the name of goodness) it partly pertaineth to the body, as beauty, strength, and health, partly to the mind, as the increase of wit, the getting of experience, and heaping together of much learning: and partly to fortune (as Philosophers take it) whereby both wealth, honour, and friends are gotten. Thus he that divideth profit, can not want matter. thirdly in declaring it is pleasant, I might heap together the variety of pleasures, 
Pleasures, largely set out.  which come by travail, first the sweetness of the tongue, the wholesomeness of the air in other countries, the goodly wits of the ientlemen, the strange and ancient buildings, the wonderful monuments, the great learned clerks in all faculties, with diverse other like, and almost infinite pleasures.  
The easiness of travail 
Eas●nesse of travail.  may thus beperswaded, if we show that freepassage is by wholesome laws appointed, for all strangers, & way fairers. And seeing this life is none other thing but a travail, & we as pilgrims wander from place to place, much fondness it were to think that hard, which nature hath made easy, yea & pleasant also. None are more healthful, none more lusty, none more merry, none more strong of body, than such as have travailed 
Travail unto whom it is ●arde.  countries. Marry unto them that had rather sleep all day, then wake one hour, choosing for honest labour sleuthful idleness: thinking this life to be none other thing but a continual resting place, unto such pardy, it shall seem painful to abide any labour. To learn Logic, to learn the Law, to s●me it seemeth so hard, that nothing can enter into their heads, and the reason is, that they wan● a will, and an earnest mind to do their endeavour. For unto a willing har●e, nothing can be hard, lay load on such a manne● back, and his good harce may sooner make his back to a●e, than his good will, can grant to yield and refuse the weight. 
〈…〉  And now where the sweet hath his sower joined with him, it shallbe wisdom to speak some what of it, to mitigate the sourness thereof, as much as may be possible.  
That is lawful 
Lawful.  and praise worthy, which laws do grant, good men do allow, experience commendeth, and men in all ages have most used.  
A thing is necessary two manner of ways. 
Necessary 〈◊〉 ways taken.  first, when either we must do some one thing, or else do worse. As if one should threaten a woman, to kill her, if she would not lie with him, wherein appeareth a forcible necessity. As touching travail we might say, either a man must be ignorant, of many good things, and want great experience, or else he must travail. Now to be ignorant, is a great shame, therefore to travail is most needful, if we will avoid shame. The other kind of necessity is, when we persuade men to bear those crosses patiently, which God doth send us, considering will we, or nill we, needs must we abide them.   

¶ To advise one, to study the laws of England.  
AGain, when we see our friend, inclined to any kind of learning, we must counsel him to take that way still, and by reason persuade him, that it were the meetest way for him, to do his country most good. As if he give his mind, to the Laws 
Laws of England.  of the realm, and find an aptness thereunto, we may advise him, to continue in his good intent, and by reason persuade him, that it were most meet for him so to do. And first we might show him, that the study is honest and godly, considering it only followeth justice, and is grounded wholly upon natural reason. Wherein we might take a large scope, if we would fully speak of all things, that are comprehended under honesty. For he that will know what honesty is, must have an understanding, of all the virtues together. And because the knowledge of them is most necessary, I will brifely set them forth. 
Vertnes especial and chief four in nō●●e  There are four especial and chief virtues, under whom all other are comprehended.  

Prudence, or wisdom.  
justice.  
Manhood.  
Temperance.   
PRudence 
Prudence what it is?  or wisdom (for I will here take them both for one) is a virtue that is occupied evermore, in searching out the truth. Now we all love knowledge, & have a desire to pass other therein, and think it shame to be ignorant: and by studying the law, the truth is gotten out, by knowing the truth, wisdom is attained. Wherefore, in persuading one to study to Law, you may sh●we him that he shall get wisdom thereby. Under this virtue are comprehended. 
Parts of Prudence.   

Memory.  
Understanding.  
Foresight.   
THE memory calleth to account those things, that were done heretofore, and by a former remembrance, getteth an after wit, and learneth to avoid deceit.  
Understanding seeth things presently done, and perceiveth what is in them, weighing and debating them, until his mind be fully contented.  
Foresight, is a gathering by conjectures, what shall happen, and an evident perceiving of things to come, before they do come.  
justice.  
justice 
justice, what it is.  is a virtue, gathered by long space, giving every one his own, minding in all things, the common profit of our country, whereunto man is most bound, and oweth his full obedience.  
Now, nature first taught man, to take this way, and would every one so to do unto another, as he would be doe● unto himself. For whereas Rain watereth all in like, the Son shineth indifferently over all, the fruit of the earth increaseth equally, God warneth us to bestow our good will after the same sort, doing as duty bindeth us, and as necessity shall best require. Yea, God granteth his gifts diversly among men, because he would man should know, and feel, that man is borne for man, and that one hath need of another. And therefore, though nature hath not stirred some, yet through the experience that man hath, concerning his commodity: many have turned the law of nature, into an ordinary custom, and followed the same, as though they were bound to it by a Law. afterward, the wisdom of Princes, and the fear of God's threat, which was uttered by his word, forced men by a ●awe, both to allow things confirmed by nature, and to bear with old custom or else they should not only suffer in the body, temporal punishment, but also lose their souls for ever. Nature 
Nature, what it is.  is a right, that fantasy hath not framed, but God hath graffed, & given man power thereunto, whereof these are derived.  

Religion and acknowleging of God.  
Natural love to our children, and other.  
Thankfulness to all man.  
Stoutness both to withstand and revenge.  
Reverence to the superior.  
Assured and constant truth in things.   
REligion 
Religion.  is an humble worshipping of God, acknowledging him to be the creator of creatures, and the only giver of all good things.  
Natural love 
Natural love.  is an inward good will, that we bear to our parents, wife, children, or any other that be nigh of kin unto us, stirred thereunto not only by our flesh, thinking that like as we would love ourselves, so we should love them but also by a likeness of mind: and therefore generally we love all, because all be like unto us, but yet we love them most, that both in body and mind, be most like unto us. And hereby it cometh that often we are liberal, & bestow our goods upon the needy, remembering that they are all one flesh with us, and should not want, when we have it, without our great rebuke, and token of our most unkind dealing.  
Thankfulness 
Thankfulness.  is a requiting of love, for love, and will, for will, showing to our friends, the like goodness that we find in them, yea, striving to pass them in kindness, losing neither time nor tide, to do them good.  
Stoutness 
Stoutness.  to withstand & revenge evil, is then used when either we are like to have harm, and do withstand it, or else when we have suffered evil for the truthsake, & thereupon do revenge it, or rather punish the evil, which is in the man  
Reverence, 
Reverence.  is an humbleness in outward behaviour, when we do our duty to them, that are our betters, or unto such as are called to serve the king, in some great vocation.  
Assured and constant truth is, 
Assured and constant truth  when we do believe that those things, which are or have been, or hereafter are aaboute to be, cannot otherwise be, by any means possible.  
That is right by custom, 
Right by custom.  which long time hath confirmed, being partly grounded upon nature, and partly upon reason, as where we are taught by nature, to know the ever living God, and to worship him in spirit, we turning nature's light, into blind custom, without God's will, have used at length to believe, 
Custom with 〈◊〉 ground, vn●●dly.  that he was really with us here in earth, and worshipped him not in spirit, but in Copes, in Candlesticks, in Bells, in Tapers, and in Censers, in Crosses, in Banners, in shaven Crowns and long gounes, and many good morrows else, devised only by the fantasy of man, without the express will of God. The which childish toys, time hath so long confirmed, that the truth is scant able to try them out, our hearts be so hard, and our wits be so far to seek.  
Again where we see by nature, that every one should deal truly, custom increaseth nature's will, and maketh by ancient demean, things to be justly observed, which nature hath appointed.  
As 


Bargaining.  
Commons, or equality.  
judgement given.     
Bargaining is, when two have agreed, for the sa●e of some one thing, the one will make his fellow to stand to the bargain, though it be to his neighbours undoing, resting upon this point, that a bargain is a bargain, and must stand without all exception, although nature requireth to have things done by conscience, and would that bargaining should be builded upon justice, whereby an upright dealing, and a charitable love is uttered amongst all men.  
Communes 
Commons.  or equality, when the people by long time have a ground, or any such thing among them, the which some of them will keep still, for custom sake, and not suffer it to be fenced, and so turned to pasture, though they might gain ten times the value: but such stubborness in keeping of Commons for custom sake, is not standing with justice, because it is holden against all right.  
judgement given, 
judgement given.  is when a matter is confirmed by a parliament, or a Law, determined by a judge, unto the which many head strong men, will stand to die for it, without sufferance of any alteration, not remembering the circumstance of things, and that time altereth good acts.  
That is right by a Law, 
Right by Law.  when the truth is uttered in writing, and commanded to be kept, even as it is set forth unto them.   

¶ Fortitude or manhood.  
FOrtitude is a considerate hassarding upon danger, 
Manhood.  and a willing heart to take pains in bahalfe of the right. Now when can stoutness be better used, then in just maintenance of the law, and constant trying of the truth? Of this virtue there are four branches.  

honourableness.  
Stoutness.  
Sufferance.  
Continuance.   
honourableness, 
Honorablenes  is a noble ordering of weighty matters, with a lusty heart, and a liberal using of his wealth, to the increase of honour.  
Stoutness 
Stoutness.  i● an assured trust in himself, when he mindeth the compass of most weighty matters, and a courageous defending of his cause.  
Sufferance 
Sufferance.  is a willing and a long bearing of trouble and taking of pains, for the maintenance of virtue, and the wealth of his country.  
Continuance 
Continuance  is a steadfast and constant abiding, in a purposed and well advised matter, not yielding to any man in quarrel of the right.   

¶ Temperance.  
Temperance 
Temperance.  is a measuring of affections, according to the will of reason, and a subduing of lust unto the Square of honesty. Yea, and what one thing doth sooner mitigate the immoderate passions of our nature, than the perfect knowledge of right and wrong and the just execution appointed by a law, for asswaging the wilful? Of this virtue there are three parts.  

Sobriety.  
jentlenesse.  
Modesty.   
Sobriety 
Sobriety.  is a bridling by discretion the wilfulness of desire.  
jentlenesse 
jeutlenesse.  is a caulming of heat, when we begin to rage, and a lowly behaviour in all our body Modesty 
Modesty.  is an honest shamefastness, whereby we keep a constant look, and appear sober in all our outward doings. Now even as we should desire the use of all these virtues, so should we eschew not only the contraries hereunto, but also avoid all such evils, as by any means do withdraw us from well doing.   

¶ It is profitable.  
AFter we have persuaded our friend, that the law is honest, drawing our arguments from the heap of virtues, we must go further with him, & bring him in good believe, that it is very gainful. For many on seek not the knowledge of learning for the goodness sake, but rather take pains for the gain▪ 
Hope of reward maketh men take pains.  which they see doth arise by it. Take away the hope of lucre, and you shall see few take any pains: No, not in the vineyard of the lord. For although none should follow any trade of life, for the gain sake, but even as he seeth it is most necessary, for th'advancement of God's glory, & not pass in what estimation things are had in this world: yet because we are all so weak of wit, in our tender years, that we cannot weigh with ourselves what is best, & our body so nesh, that it looketh ever to be cherished, we take that, which is most gainful for us, and forsake that altogether, which we ought most to follow. So that for lack of honest means, and for want of good order, the best way is not used, neither is God's honour in our first years remembered. I had rather (said one) make my child a cobbler then a preacher, a tankard bearer, than a scholar. For what shall my son seek for learning, when he shall never get thereby any living? Set my son to that, whereby he may get somewhat? Do ye not see how every one catcheth & pulleth from the church what they can? I fear me one day they will pluck down church and all. Call you this the Gospel, when men seek only to provide for their bellies, & care not a groat though their souls go to hell? A patron of a benefice will have a poor yngrame soul, to bear the name of a person for twenty mark, or ten li: and the patron himself, will take up for his snapshare, as good as an c mark. Thus God is rob, learning decayed, England dishonoured, and honesty not regarded. Thold Romans not yet knowing Christ, 
The Romans laws for Church digni●ees.  and yet being led by a reverent fear towards God, made this law. Sacrum sacrove commendatum qui clepserit, rapseritue, parricida est He that shall closely steal, or forcibly take away that thing, which is holy, or given to the holy place: is a murderer of his country. But what have I said, I have a greater matter in hand, then whereof I was a ware, my pen hath run over far, when my leisure serveth not, nor yet my wit is able to talk this case in such wise, as it should be, and as the largeness thereof requireth. Therefore to my lawyer again, whom I doubt not to persuade, but that he shall have the devil and all, if he learn apace, and do as some have done before him. Therefore I will show how largely this profice extendeth, that I may have him the sooner, to take this matter in hand. The law 
Law, profitable to the purse.  therefore not only bringeth much gain with it, but also advanceth men both to worship, renown, and honour. All men shall seek his favour, for his learning sake: the best shall like his company, for his calling: and his wealth with his skill shallbe such, that none shallbe able to work him any wrong. Some consider profit, by these circumstances, following.  

To whom.  
When.  
Where.  
Wherefore.   
NEither can I use a better order, than these circumstances minister unto me. 
Circumstances, in observing profit.  To whom therefore is the Law profitable? Marry to them that be best learned, that have ready wits, and will take pains. When is the law profitable? Assuredly both now and evermore, but especially in this age, where all men go together by the ears for this matter, and that matter. Such alteration hath been heretofore, that hereafter needs must ensue much altercation. And where is all this a do? Even in little England, or in Westminster hall, where never yet wanted business, nor yet ever shall. Where●●●e is the law profitable? Undoubtedly because no man could hold his own, if there were not an order to stay us, and a Law to restrain us. And I pray you who getteth the money? The lawyers no doubt. And were not land sometimes cheaper bought, then got by the trial of a law? Do not men commonly for trifles fall out? 
Folly in many, that go to the Law.  Some for lopping of a tree, spends all that ever they have, another for a Goose, that grazeth upon his ground, tries the law so hard, that he proves himself a Gander. Now when men be so mad, is it not easy to get money among them. Undoubtedly the lawyer never dieth a beggar. 
Lawyers, ne●●r thy beggars  And no marvel. For an. C. begs for him, and makes away all that they have, to get that of him, the which the oftener he bestoweth, the more still he getteth. So that he gaineth always, aswell by increase of learning as by storing his purse with money, whereas the other get a warm son often times, and a flap with a fox 〈◊〉 for all that ever they have spent. And why would they? Tush, if it were to do again, they would do it: therefore the lawyre can never want a living, till the earth want men, and all be void.   

¶ The law easy to many, and hard to some.  
I Doubt not, but my lawyer is persuaded that the law is profitable: now must I bear him in hand that it is an easy matter to become a lawyer▪ the which if I shallbe able to prove, I doubt not, but he will prove a good lawyer, & that right shortly▪ the law is grounded upon reason. And what hardness is it for a man by reason to find out reason. That can not be strange unto him, the ground whereof, is graffed in his breast. What, though the law be in a strange tongue, the words may be got without any pain, when the matter self is compassed with ease. Tush, a little law will make a great show, and therefore though it be much to become excellent, yet it is easy, to get a taste. And surely for getting of money, a little will do asmuch good oftentimes, as a great deal. There is not a word in the law, but it is a groat in the lawyers purse. I have know ●e diu●rse that by familiar talking, & mouting together have come to right good learning without any great book skill, or much beating of their brain by any close study, or secret musing in their chamber. But where some say the law is very hard, and discourage young men from the study thereof, it is to be understand of such as will take no pains at all, nor yet mind the knowledge thereof. For what is not hard to man, when he wanteth will to do his best. As good sleep, and say it is hard: as wake, and take no pains.  
The law. 


Godly.  
just.  
Necessary.  
Pleasant.     
WHat needeth me to prove the law to be Godly, just, or necessary, seeing it is grounded upon God's will, and all laws are made for the maintenance of justice. If we will not believe that it is necessary, let us have rebels again to disturb the Realm. Our nature is so fond that we know not the necessity of a thing, till we find some lack of the same. Bows are not esteemed as they have been among us Englishmen, but if we were once well beaten by our enemies we should soon know the want, and with feeling the smart lament much our folly. Take away the law, and take away our lives, for nothing maintaineth our wealth, 
L●wes maintain life.  our health, & the safeguard of our bodies, but the law of a Realm, whereby the wicked are condemned, and the godly are defended.   

¶ An Epistle to persuade a young gentleman to Marriage, devised by Erasmus in the behalf of his friend.  
ALbeit you are wise enough of yourself through that singular wisdom of yours (most loving Cousin) and little needs the advise of other, yet either for that old fryndshippe which hath been betwixt us, and continued with our age even from our cradles, or for such your great good turns showed at all times towards me, or else for that fast kindred and alliance which is betwixt us: I thought myself thus much to owe unto you if I would be such a one in deed, as you ever have taken me, that is to say a man both friendly and thankful, to tell you freely (whatsoever I judged to appertain either to the safeguard, or worship of you, or any of yours) and willingly to warn you of the same. We are better seen oftentimes in other men's matters, than we are in our own. I have felt often your advise in mine own affairs, and I have found it to be as fortunate unto me, as it was friendly. Now if you will likewise in your own matters follow my counsel, I trust it shall so come to pass that neither I shall repent me for that I have given you counsel, nor yet you shall forthynk● yourself, that you have obeyed, and followed mine advise. There was at supper with me the twelve day of April when I lay in the country, Antonius Baldus, a man (as you know) that most earnestly tendereth your welfare, and one that hath been always of great acquaintance and familiarity with your son in law: A heavy feast we had, and full of much mourning. He told me greatly to both our heaviness, that your mother that most godly woman, was departed this life, & your sister being overcome with sorrow & heaviness, had made herself a Nun, so that in you only remaineth the hope of issue and maintenanuce of your stock▪ whereupon your friends with one consent have offered you in Marriage a ientlewoman of a good house, and much wealth, fair of body, very well brought up, and such a one as loveth you with all her heart. But you (either for your late sorrows which you have in fresh remembrance or else for Religion sake) have so purposed to live a single life, that neither can you for love of your stock, neither for desire of issue, nor yet for any entreaty that your friends can make, either by praying, or by weeping: be brought to change your mind.  
And yet notwithstanding all this (if you will follow my counsel) you shallbe of an other mind, and leaving to live single which both is barren, and smally agreeing with the state of man's nature, you shall give yourself wholly to most holy wedlock. And for this part I will neither wish that the love of your friends, (which else ought to overcome your nature) nor yet mine authority that I have over you, should do me any good at all to compass this my request, if I shall not prove unto you by most plain reasons, that it will be both much more honest, more profitable, and also more pleasant for you, to marry, than to live otherwise. Yea, what will you say, if I prove it also to be necessary for you at this time to Marie. And first of all, if honesty may move you in this matter (the which among all good men ought to be of much weight,) what is more honest than Matrimony, the which CHRIST himself did make honest, when not only he, vouchesaufed to be at a Marriage with his Mother, but also did consecrate the Marriage feast with the first miracle that ever he did upon yearche? What is more holy than Matrimony which the creator of all things did institute, did fasten, and make holy, and nature itself did establish? What is more praise worthy 
Praise worthy to marry.  than that thing, the which whosoever shall dispraise, is condemned straight for an Heretic? Matrimony is even as honourable, as the name of an Heretic, is thought shameful. What is more right, or m●ete, 
Right and 〈◊〉 to ma●te.  than to give that unto the posterity, the which we have received of our ancestors? What is more inconsiderate than under the desire of holiness to escew that as unholy, which God himself the fountain and father of all holiness, would have to be counted as most holy? What is more unmanly than that man should go against the laws of mankind? what is more unthankful than to deny that unto youngelynges, the which (if thou hadst not received of thine elders) thou couldst not have been the man living, able to have denied it unto them. That if you would know who was the first founder of Marriage, you shall understand that it came up not by Lycurgus, nor yet by Moses, nor yet by Solon, but it was first ordained, & instituted by the chief founder of all things, commended by the ●ame, 
Marriage first made by God.  made honourable and made holy by the same. For at the first when he made man of the earth, he did perceive that his life should be miserable and unsavoury, except he joined Eve as ma●e unto him. 
After man was made, the woman was joined unto him.  Whereupon he did not make the wife upon the same clay whereof he made man, but he made her of Adam's ribs, to the end we might plainly understand that nothing ought to be more dear unto us than our wife, nothing more nigh unto us, nothing surer joined, and (as a man would say) faster glued together. The self same GOD after the general flood, 
Matrimony renewed after the flood.  being reconciled to mankind is said to proclaim this law first of all, not that men should live single, but that they should increase, be multiplied, and fill the earth. But how I pray you could this thing be, saving by marriage and lawful coming together? And first lest we should allege here either the liberty of Moses' law, or else the necessity of that time: What other meaning else hath that common and commendable report of Christ in the Gospel, 
¶ Na●●re work allowe● by God's word.  for this cause (saith he) shall man leave father and mother and cleave to his wife. And what is more holy than the reverence and love due unto parents? and yet the truth promised in Matrimony is preferred before it. and by whose means? Marry by GOD himself. at what time? Forsooth not only among the jews, but also among the Christians. Men forsake father and mother and takes themselves wholly to their wife's. The son being past one and twenty years, is free and at his liberty. Yea the son being abdicated, becometh no son. But it is death only that parteth married folk, if yet death do part them. Now if the other Sacraments (whereunto the Church of Christ chiefly leaneth) be reverently used, who doth not see that this Sacrament should have the most reverence of all, the which was instituted of GOD, and that first and before all other. As for the other they were instituted upon earth, this was ordained in Paradise: the other were given for a remedy, this was appointed for the fellowship of felicity: the other were applied to man's nature after the fall, this only was given when man was in most perfit state. If we count those laws good that mortal men have enacted, shall not the law of Matrimony be most holy, which we have received of him, by whom we have received life, the which law was then together enacted when man was first created? And lastly to strengthen this law with an example and deed done Christ being an young man (as the Story reporteth) was called to a Marriage, 
Marriage beautified by a miracle.  and came thither willingly with his mother, and not only was he there present, but also he did honest the feast with a wonderful marvel beginning first in none other place to work his wonders, and to do his miracles. Why then I pray you (will one say) how happeneth it that Christ forbore Marriage? as though good Seir there are not many things in Christ at the which we ought rather to marvel, than seek to follow. he was borne and had no father, he came into this world without his mother's painful travail, he came out of the grave when it was closed up, what is not in him above nature? Let these things be proper unto him. Let us that live within the bounds of nature, reverence those things that are above nature, and follow such things as are within our reach such as we are able to compass. But yet (you say) he would be borne of a virgin: Of a virgin (I grant) but yet of a married virgin. A Uirgyne being a mother did most become GOD, and being married she did show what was best for us to do. virginity did become her, who being undefiled, brought him forth by heavenly inspiration that was undefiled. And yet joseph being her husband doth commend unto us the law of chaste wedlock. Yea, how could he better set out the society in wedlock, than that willing to declare the secret society of his divine nature with the body and soul of man, which is wonderful even to the heavenly Angels, and to show his unspeakable and ever abiding love toward his Church: he doth call himself the Bridegroom, and her the Bride. Great is the Sacrament of Matrimony (saith Paul) betwixt Christ and his Church. If there had been under heaven any holier yoke, if there had been any more religious covenant than is Matrimony, without doubt the example thereof had been used. But what like thing do you read in all Scripture of the single life? 
Marriage honourable.  The Apostle S. Paul in the thirteen Chapi. of his Epistle to the hebrews calleth Matrimony honourable among all men, and a bed undefiled, and yet the single life is not so much as ones named in the same place. Nay they are not borne withal that live single, except they make some recompense with doing some greater thing. For else, if a man following the law of nature, do labour to get children, he is ever to be preferred before him that liveth still unmarried, for none other end, but because he would be out of trouble, and live more free. We do read that such as are in very deed chaste of their body, and live a Uirgines' life, have been praised, but the single life was never praised of itself. Now again the law of Moses accurseth the barrenness of married folk, and we do read that some were excemmunicated for the same purpose, and banished from the altar. And wherefore I pray you? Marry Sir because that they like unprofitable persons, and living only to themselves, did not increase the world with any issue. In Deuteronomie it was the chiefest token of God's blessings unto the Israelites that none should be barren among them, 
Deut. vi.  neither man, nor yet woman. And Lya is thought to be out of God's favour, 
Lia.  because she could not bring forth children. Yea, and in the Psalm of David an hundredth twenty and eight, it is counted one of the chiefest parts of bless to be a fruitful woman. Thy wife (sayeth the Psalm) shallbe plentiful like a vine, and thy children like the branches of olives, round about thy Table. Then if the law do condemn, and utterly disallow barren Matrimony, it hath always much more condemned the single life of Bacchelaures. If the fault of nature hath not escaped blame, the will of man can never want rebuke. If they are accursed that would have children, and can get none, what deserve they which never travail to escape barreinesse?  
The hebrews had such a reverence to married folk, 
hebrews law for married folk.  that he which had married a wife, the same year should not be forced to go on warrefaire. A City is like to fall in ruin, except there be watchmen to defend it with armour. But assured destruction must here needs follow except men through the benefit of Marriage supply issue, the which through mortality do from time to time decay.  
Over & besides this the Romans did lay a penalty upon their back that lived a single life, yea they would not suffer them to bear any office in the commure weal. But they that had increased the world with issue, 
Plutarch in the life of Cato.  had a reward by conimune assent, as men that had deserved well of their country. The old foreign laws did appoint penalties for such as lived single, the which although they 〈◊〉 qualified by Constantius the Emperor in the favour of Christ's religion, yet these laws do declare how little it is for the common weals advancement, that either a City should be lessened for love of sole life, or else that the country should be filled full of bastards. And besides this, the Emperor Augustus 
Augustus' Cesar.  being a sore punisher of evil behaviour, examined a soldier because he did not marry his wife according to the laws, the which soldier had hardly escaped judgement, if he had not got three children by her. And in this point do the laws of all Emperors seem favourable to married folk, that they abrogate such vows as were proclaimed to be kept and brought in by Miscella, 
Miscella.  and would that after the penalty were remitted, such covenants, being made against all right and conscience, should also be taken of none effect, and as void in the law. Over and besides this, Ulpianus 
Vlpianus.  doth declare that the matter of Dowries was evermore and in all places the chiefest above all other, the which should never have been so, except there came to the common weal some especial profit by marriage. Marriage hath ever been reverenced, but fruitfulness of body hath been much more. for so soon as one got the name of a father, there descended not only unto him enheirtaunce of land, but all bequests, and goods of such his friends as died intestate. The which thing appeareth plain by the Satire Poet.  

Through me thou art made, 
I●●enal.  an heir to have land,  
Thou hast all bequests one with another,  
All goods and cattle are come to thy hand  
Yea goods intestate, thou shalt have sure.   
Now he that had three children, was more favoured, for he was exempted from all outward ambassages. Again he that had five childen was discharged and free from all personal office, as to have the governance, or patronage of young ientlemen, the which in those days was a great charge & full of pains without any profit at al. He that had xiij children was free by the Emperor julianus law, not only from being a man at Arms, or Captain over horsemen: but also from all other offices in the common weal. And the wise founders of all laws give good reason why such favour was showed to married folk. For what is more blesseful than to live ever? Now where as nature hath denied this, Matrimony doth give it by a certain sleight, so much as may be. Who doth not desire to be bruited, and live through fame among men hereafter? Now there is no building of pillars, no exectinge of Arches, no blazing of Arms, tha● doth more set forth a man's name, then doth the increase of children. Albinus obtained his purpose of the Emperor Adrian, for none other desert of his, but that he had begot an housefull of children. And therefore the Emperor (to the hindrance of his treasure) suffered the children to enter wholly upon their father's possession, forasmuch as he knew well that his realm was more strengthened with increase of children, then with store of money. Again, all other laws are neither agreeing for all Countries, nor yet used at all times. Lycurgus 
Lycurgus law against vnma●●ed folk.  made a law, that they which married not, should be kept in Summer from the sight of stage plays, and other wonderful shows, and in winter they should go naked about the market place, and accursinge themselves, they should confess openly that they had justly deserved such punishment, because they did not live according to the laws. And without any more a do, will ye know how much our old Ancestors heretofore esteemed Matrimony? Way well, and consider the punishment for breaking of wedlock. 
Punishments appointed for breaking of wedlock.  The Greeks heretofore thought it meet to punish the breach of Matrimony with battle that continued ten y●●es. 
The Grecians revengement for adu●●trye.  Yea, moreover not only by the Roman law, but also by the hebrews and strangers, adulterous persons were punished with death. If a thief paid four times the value of that which he took away, he was delivered, but an adulterers offence, was punished with the sword. among the hebrews, 
The hebrews stoned adulterers.  the people stoned the adulterers to death, with their own hands, because they had broken that, without which the world could not continue. And yet they thought not this sore law sufficient enough, but granted further to run him thorough without law, that was taken in adultery, 
Lawful for the married man among the hebrews to kill the aduoutere●  as who should say, they granted that to the grief of married folk, the which they would hardly grant to him that stood in his own defence for safeguard of his life, as though he offended more heinously that ●oke a man's wife, than he did that took away a man's life. Assuredly wedlock must needs seem to be a most holy thing, considering that bring once broken, it must needs be purged with man's blood, the revenger whereof is not forced to abide either law or judge, the which liberty is not granted any to use upon him that hath killed either his father or his mother. But what do we with these Laws written? This is the law of Nature, not written in the Tables of Brass, but firmly printed in our minds, the which Law, whosoever doth not obey, he is not worthy to be called a man, much less shall he be counted a Citizen. For if to live well (as the stoics wittily do dispute) is to follow the course of Nature, what thing is so agreeing with Nature as matrimony? 
Matrimony natural  For there is nothing so natural not only unto mankind, but also unto all other living creatures, as it is for every one of them to keep their own kind from decay, and through increase of issue, to make the whole kind immortal.  
The which thing (all men know) can never be done, without wedlock and carnal copulation. It were a fowl thing, that brute beasts should obey the law of Nature, and men like Giants should fight against Nature. Whose work if we would narrowly look upon, we shall perceive that in all things here upon earth, she would there should be a certain spice of marriage. I will not speak now of Trees, wherein (as Pliny most certainly writeth) there is found Marriage 
Marriage among trees.  with some manifest difference of both kinds, that except the husband Tree do lean with his boughs even as though he should desire copulation upon the women Trees growing round about him: they would else altogether ware barren. The same Pliny also doth report that certain aucthoures do think there is both male and female in all things that the Earth yieldeth. 
Marriage among precious stones.  I will not speak of precious stones, wherein the same author affirmeth, and yet not he only neither, that there is both male and female among them. And I pray you hath not GOD so knit all things together with certain links, that one ever seemeth to have need of another? What say you of the sky or firmament, that is ever stirring with contiwall moving? 
Marriage between the fir●●ament and the earth.  Doth it not play the part of a husband, while it puffeth up the Earth, the mother of all things, and maketh it fruitful with casting seed (as a man would say) upon it. But I think ● over tedious to run over all things. And to what ●●de are these things spoken? Marry sir, because we might understand that through Marriage, all things are, and do still continue, and without the same all things do decay, and come to nought. The old ancient and most wise Po●tes do feign (who had ever a desire under the colour of fables 
The fable of Giants that fought against Nature.  to set forth precepts of Philosophy) that the Giants which had snakes feet, and were borne of th'earth, builded great hills that mounted up to heaven, minding thereby to be at utter defiance with God and all his angels. And what meaneth this fable? Marry it showeth unto us, that certain fierce and savage men, such as were unknown, could not abide wedlock for any worlds good, and therefore they were stricken down headelonge with lightening, that is to say: they were utterly destroyed, when they sought to eschew that, whereby the weal and safeguard of all mankind only doth consist. Now again, the same poets do declare that Orpheus 
Orpheu●.  the musician and minstrel, did stir and make soft with his pleasant melody the most hard rocks and stones. And what is their meaning herein? Assuredly nothing else, but that a wise and well spoken man, did call back hard hearted men, such as lived abroad like Beasts, from op●n whoredom, and brought them to live after the most holy laws of matrimony. Thus we see plainly, that such a one as hath no mind of Marriage, seemeth to be no man, but rather a Stone, an enemy to Nature, a rebel to God himself, seeking through his own bolye, his last end and destruction.  
Well, let us go on still (saying we are fallen into fables that are not fables altogether) when the same Orpheus in the mids of Hell, forced Pluto himself and all the devils there, to grant him leave to carry away his wife Eurydice, what other thing do we think that the Poets meant, but only to set forth unto us the love in wedlock the which even among the devils was counted good and Godly. 
The most wicked can not chose but allow marriage.   
And this also makes well for the purpose, that in old time they made jupiter Gamelius, the God of marriage, & juno Lucina lady midwife, to help such women as laboured in child bed, being fondly deceived, and supersticiouslie erring in naming of the Gods, and yet not missing the truth, in declaring that Matrimony is an holy thing, and meet for the worthiness thereof, that the Gods in heaven should have care over it. among divers countries, and divers men, there have been divers laws and customs used. Yet was there never any country so savage, none so far from all humanity, where the name of wedlock was not counted holy, and had in great reverence. 
All nations ever esteemed marriage.  This the Thracian, this the Sarmate, this the Indian, this the Grecian, this the Latin, yea, this the Britain that dwelleth in the furthest part of all the world, or if there be any that dwell beyond them have ever counted to be most holy. And why so? Marry because that thing must needs be common to all, which the common mother unto all, hath graffed in us all, and hath so thoroughly graffed the same in us, that not only stockedoves and Pigeons, but also the most wild beasts have a natural feeling of this thing. For the Lions are gentle against the Lioness. The tigers fight for safeguard of their young whelps. The Ass runs through the hot fire (which is made to keep her away) for safeguard of her issue. And this they call the law of Nature, the which as it is of most strength and force, so it spreadeth abroad most largely. Therefore as he is counted no good gardener, that being content with things present, doth diligently prune his old trees, and hath no regard either to imp or graff young sets: because the self same Orchard (though it be never so well trimmed) must needs decay in time, and all the trees die within few years: So he is not to be counted half a diligent citizen, that being content with the present multitude, hath no regard to increase the number. Therefore there is no one man that ever hath been counted a worthy Citizen, who hath not laboured to get children, and sought to bring them up in Godliness.  
among the hebrews 
The hebrews and Persians had a number of wives  and the Persians he was most commended, that had most wives, as though the country were most beholding to him, that increased the same with the greatest number of children. Do you seek to be counted more holy than Abraham 
Abraham.  himself? Well, he should never have been counted the father of many Nations, and that through God's furtherance, if he had forborn the company of his wife. Do you look to be reckoned more devout than jacob? 
jacob.  He doubteth nothing to ransom Rach●l from her great bondage. Will you be taken for wiser than Solomon? 
Solomon.  And yet I pray you what a number of wives kept he in one house? Will you be counted more chast● than Socrates, 
Socrates  who is reported to bear at home with xanthippe that very shrew, and yet not so much therefore (as he is wont to jest according to his old manner) because he might learn patience at home, but also because he might not seem to come behind with his duty in doing the will of nature. For he being a man, such a one (a● Apollo judged him by his Oracle to be wise) did well perceive that he was got for this cause, borne for this cause, and therefore bound to yield so much unto nature. For if the old ancient Philosophers have said well, if our divines have proved the thing not without reason, if it be used every where for a common proverb, and almost in every man's mouth, that neither God nor yet Nature, did ever make any thing in vain: Why did he give us such membres, how happeneth we have such lust, and such power to get issue, if the single life and none other be altogether praise worthy? If one should bestow upon you a very good thing, as a bow, a coat, or a sword, all men would think you were not worthy to have the thing, if either you could not, or you would not use it, and occupy it.  
And where as all other things are ordained upon such great considerations, it is not like that Nature slept or forgot herself when she made this one thing. And now here will some say, that this fowl and filthy desire, and stirring unto lust, came never in by Nature, but through Sin: for whose words I pass not a straw, seeing their sayings are as false, as God is true. For I pray you was not matrimony instituted (whose work can not be done without these membres) before there was any Sin. And again, whence have all other brute beasts their provocations? of Nature, or of Sin? A man would think they had them of Nature. But shall I tell you at a word, we make that filthy by our own Imagination, which of the own nature is good and Godly. Or else if we will examine matters, (not according to the opinion of men, but weigh them as they are of their own Nature) how chanceth it that we think it less filthy, to eat, to chew, to digest, to empty the body, and to sleep, than it is to use carnal copulation, such as is lawful, and permitted. Nay sir (you will say,) we must follow virtue, rather than Nature. A gentle dish. As though any thing can be called virtue that is contrary unto Nature. Assuredly there is nothing that can be perfectly got, either through labour, or through learning, if man ground not his doings altogether upon Nature.  
But you will live an Apostles life, such as some of them did that lived single, and exhorted other to the same kind of life. Tush, let them follow the Apostles that are Apostles in deed, whose office saying it is both to teach and bring up the people in God's doctrine, they are not able to discharge their duties both to their flock, and to their wife and family. Although it is well known that some of the Apostles had wives. But be it that Bishops live single, or grant we them to have no wives. What do you follow the profession of the Apostles, being one that is farthest in life from their Uocation, being both a temporal man, and one that liveth of your own. They had this Pardon granted them to be clean void from Marriage, to the end they might be at leisure to get unto Christ a more plentiful number of his children. Let this be the order of Priests and Monks, who belike have entered into the Religion and rule of the Essens, (such as among the jews loathed Marriage) but your calling is an other way. Nay, but (you will say) Christ himself hath counted them blessed, which have gelded them sel●es for the Kingdom of GOD. Sir, I am content to admit the authority, but thus I expound the meaning. first, I think that this doctrine of Christ did chiefly belong unto that time, when it behoved them chiefly to be void of all cares and business of this World. They were fain to travail into all places, for the persecutors were ever ready to lay hands on them. But now the world is so, that a man can find in no place the uprightness of behaviour less stained, then among married folk. Let the swarms of Monks and Nuns' set forth their order never so much, let them boast and brag their bealies full, of their Ceremonies and church service, wherein they chiefly pass all other: yet is wedlock (being well and truly kept) a most holy kind of life.  
Again, would to God they were gelded in very deed, what soever they be, that colour their naughty living with such a jolly name of gelding, living in much more filthy lust under the cloak and pretence of chastity. Neither can I report for very shame, into how filthy offences they do often fall, that will not use that remedy which Nature hath granted unto man. And last of all, where do you read that ever Christ commanded any man to live ●ingle, and yet he doth openly forbid divorcement. Then he doth not worst of all (in my judgement) for the common weal of Mankind, that granteth liberty unto Priests: 
priests marriage.  yea, and Monks also (if need be) to marry, and to take them to their wives, namely seeing there is such an unreasonable number every where, among whom I pray you how many be there that live chaste. How much better were it to turn their concubines into wives, that where as they have them now to their great shame with an unquiet conscience, they might have the other openly with good report, and get children, and also bring them up godly, of whom they themselves not only might not be ashamed, but also might be counted honest men for them.  
And I think the bishops officers would have procured this matter long ago, if they had not found greater gaives by priests lemans, than they were like to have by priests wives. But virginity 
Virginity.  forsooth is an heavenly thing, it is an Angels life. I answer, wedlock is a manly thing, such as is meet for man. And I talk now as man unto man. I grant you, that virginity is a thing praise worthy, but so far I am content to speak in praise of it, if it be not so praised, as though the just should altogether follow it, for if men commonly should begin to like it, what thing could be invented more perilous to a common weal then virginity. Now be it that other deserve great praise for their maidenhead, you notwithstanding can not want great rebuke▪ saying it lieth in your hands to keep that house from decay whereof you lineally descended, and to continue still the name of your ancestors, who deserve most worthily to be known for ever. And last of all, he deserveth as much praise, as they which keep their maidenhead: that keeps himself true to his wife, and marrieth rather for increase of children, then to satisfy his lust For if a brother be commanded to stir up seed to his brother that dieth without issue, will you suffer the hope of all your stock to decay, namely seeing there is none other of your name and stock, but yourself alone, to continue the posterity. I know well enough, that the ancient fathers have set forth in great volumes, the praise of virginity, among whom, Jerome 
Hierom● praise upon Virginity.  doth so ●ake on, and praiseth it so much above the stars, that he fell in manner to deprave Matrimony, and therefore was required of Godly Bishops to call back his words that he had spoken. But let us bear with such heat for that time sake, I would wish now, that they, which exhort young folk every where, and without respect (such as yet know not themselves) to live a single life, and to profess virginity: that they would bestow the same labour, in setting forth the description of chaste and pure wedlock. And yet those bodies that are in such great love with virginity, are well contented that men should fight against the Turks, which in number are infinitely greater than we are. And now if these men think right in this behalf, it must needs be thought right good and godly, to labour earnestly for children getting, and to substitute youth from time to time, for the maintenance of war. Except peraventure they think that Guns, Bills, Pikes, and navies, should be provided for battle, and that men stand in no stead at all with them. They also allow it well, that we should kill miscreant and Heathen parents, that the rather their children not knowing of it, might be baptized and made Christians. Now if this be right and lawful, how much more ientlenesse were it to have children baptized, being borne in lawful marriage. There is no nation so savage, nor yet so hard hearted, within the whole world, but the same abhorreth murdering of infants, and new borne babes. Kings also and head rulers, do likewise punish most straightly, all such as seek means to be delivered before their time, or use Physic to wax barren, and never to bear children. What is the reason? Marry they count small difference betwixt him, that killeth the child, so soon as it beginneth to quicken: and tother, that seeketh all means possible, never to have any child at all. The self same thing that either withereth and drieth away in thy body, or else putrefieth within thee, and so hurteth greatly thy health, yea, that self same, which falleth from thee in thy sleep, would have been a man, if thou thyself hadst been a man. The hebrews 
hebrews.  abhor that man, and wish him Gods curse, that (being commanded to marry with the wife of his dead brother) did cast his seed upon the ground lest any issue should be had, and he was ever thought unworthy to live here upon earth, that would not suffer that that child to live, which was quick in the mother's womb. But I pray you how little do they serve from this offence which by●d themselves to live barrern, all the days of their life? Do they no● seem to kill as many men, as were like to have been borne, if they had bestowed their endeavours to have got children? Now I pray you, if a man had land that were very fat and fertile, and suffered the same for lack of manering, for ever to wax barren, should he not, or were he not worthy to be punished by the laws, considering it is for the common weals behove, that every man should well and truly husband his own. If that man be punished, who little hedeth the maintenance of his Tillage, the which although it be never so well mannered, yet it yieldeth nothing else but wheat barley, bea●es, and peason: what punishment is he worthy to suffer, that refuseth to Plough that land, which being tilled, yieldeth children. And for ploughing land, it is nothing else, but painful toiling from time to time, but in getting children, there is pleasure, which being ordained, as a ready reward for pai●es taking, asketh a short travail for all the tillage. Therefore if the working of nature, if honesty, if virtue, if inward zeal, if Godliness, if duty may move you, why can you not abide that, which God hath ordained, nature hath established, reason doth counsel, God's word and man's word do commend, all laws do command, the consent of all nations doth allow, whereunto also the example of all good men, doth exhort you. That if every honest man should desire many things, that axe● most painful for none other cause, but only for that they are honest, no doubt but matrimony ought above all other, most of all to be desired, as the which we may doubt, whether it have more honesty in it, or bring more delight and pleasure with it. for what can be more pleasant, then to live with her, with whom not only you shallbe joined, in fellowship of faithfulness, and most▪ hearty good will, but also you shallbe coupled together most assuredly, with the company of both your bodies? If we count that great pleasure, which we receive of the good will of our friends and acquaintance, how pleasant a thing is it above all other, to have one, with whom you may break the bottom of your heart, with whom ye may talk as freely, as with yourself, into whose trust, you may saufly commit yourself, such ●o●e as thinketh all your goods to be her charge. Now what an heavenly b●isse (●row you) is the company of man and wife together, seeing that in all the world, there can nothing be found, either of greater weight and worthiness, or else of more st●engthe and assurance. For with friends, we join only with them in good will, & faith fullness of mind, but with a wife, we are matched together, both in heart and mind, in body and soul, sealed together with the bond and league of an holy Sacrament, & parting all the goods we have, indifferently betwixt us. Again when other are matched together in fre●dship, do we not see what dissembling they use, what falsehood they practise, and what deceitful parts they play? Yea, even those whom we think to be our most assured friends, as swallows fly away when summer is past, so they hide their heads, when fortune gins to fail. And oft times when we get a new friend, we straight forsake our old. We hear tell of very few, that have continued friends, even till their last end. Whereas the faithfulness of a wife, is not stained with deceit, nor dusked with any dissembling, nor yet parted with any change of the world but dissevered at last by death only, no not by death neither. She forsakes and sets light by father and mother, sister & brother for your sake, and for your love only. She only passeth upon you, she puts her trust in you, and leaneth wholly upon you, yea, she desires to die with you. Have you any worldly substance? You have one that will maintain it, you have one that will increase it. Have you none? You have a wife that will get it. If you live in prosperity, your joy is doubled: if the world go not with you, you have a wife to put you in good comfort, to be at your commandment, & ready to serve your desire, & to wish that such evil as hath happened unto you, might chance unto herself. And do you think that any pleasure in all the world, is able to be compared with such a goodly fellowship & familiar living together? If you keep home, your wife is at hand to keep your company, the rather that you might feel no weariness of living all alone, if you ride forth, you have a wife to bid you far well with a kiss longing much for you, being from home, and glad to bid you well come at your next return. A sweet mate in your youth, a thankful comfort in your age. Every society or companying together, is delightful and wished for by nature of all men, forasmuch as nature hath ordained us to be, sociable, friendly, and loving together. Now how can this fellowship of man and wife, be otherwise then most pleasant, where all things are common together betwixt them both. Now I think he is most worthy, to be despised above all other, that is borne, as a man would say for himself, that liveth to himself, that seeketh for himself, that spareth for himself, maketh cost only upon himself, that loveth no man, and no man loveth him. Would not a man think that such a monster, were meet to be cast out of all men's company (with Timon that careth for no man) into the midst of the sea. 
Timon a deadly hater of all company.  Neither do I here utter unto you those pleasures of the body, the which, whereas nature hath made to be most pleasant unto man, yet these great witted men, rather hide them, and dissemble them (I cannot tell how) then utterly contemn them. And yet what is he that is so sour of wit, and so drooping of brain (I will not say) blockhedded, or insensate, that is not moved with such pleasure, namely if he may have his desire, without offence either of God or man, and without hindrance of his estimation. Truly I would take such a one, not to be a man, but rather to be a very stone. Although this pleasure of the body, is the least part of all those good things, that are in wedlock. But be it that you pass not upon this pleasure, and think it unworthy for man to use it, although in deed we deserve not the name of man without it, but count i● among the least and uttermost profits, that wedlock hath: Now I pray you, what can be more heartily desired, then chaste love, what can be more holy, what can be more honest? And among all these pleasures, you get unto you a jolly sort of kinsfolk, in whom you may take much delight. You have other parents, other brethren, sistern, and nephews. Nature in deed can give you but one father, & one mother: By marriage you get unto you another father, and another mother, who cannot choose, but love you with all their hearts, as the which have put into your hands, their aw●e flesh and blood. Now again, what a joy shall this be unto you, when your most fair wife, shall make you a father, in bringing forth a fair child unto you, where you shall have a pretty little boy, running up and down your house, such a one as shall express your look, and your wives look, such a one as shall call you dad, with his sweet lisping words. Now last of all, when you are thus linked in love, the same shallbe so fastened and bound together, as though it were with the Adamant stone, that death itself can never be able to undo it. Thrice happy are they (ꝙ Horace) yea, more than thrice happy are they, whom these sure bands do hold, neither though they are by evil reporters, full oft set a so●der, shall love be unlosed betwixt them two, till death them both departed. You have them that shall comfort you, in your latter days, that shall close up your eyes, when God shall call you, that shall bury you, and fulfil all things belonging to your Funeral, by whom you shall seem, to be new borne. For so long as they shall live, you shall need never be thought dead yourself. The goods and lands that you have got, go not to other heirs, then to your own. So that unto such as have fulfilled all things, that belong unto man's life, death itself cannot seem bitter. Old age cometh upon us all, will we, or nill we, and this way nature provided for us, that we should wax young again in our children, and nephews. For, what man can be grieved, that he is old, when he seeth his own countenance which he had being a child, to appear lively in his son? Death is ordained for all mankind, and yet by this means only, nature by her providence, mindeth unto us a certain immortality, while the increaseth one thing upon another ●uen as a young graff buddeth out, when the old tree is cut down. Neither can he seem to die, that, when God calleth him, leaveth a young child behind him. But I know well enough, what you say to yourself, at this while of my long talk. Marriage is an happy thing, if all things hap well, what and if one have a cursed wife? What if she be light? What if his children be ungracious? Thus I see you will remember all such men, as by marriage have been undone. Well, go to it, tell as many as you can, & spare not: you shall find all these were faults of the persons, and not the faults of Marriage. For believe me, none have evil wives, 
Evil wives happen to evil men only.  but such as are evil men. And as for you sir, you may choose a good wife, if ye list. But what if she be crooked, and marred altogether, for lack of good ordering. A good honest wife, may be made an evil woman, by a naughty husband, and an evil wife, hath been made a good woman, by an honest man. We cry out of wife's untruly, and accuse them without cause. There is no man (if you will believe me) that ever had an evil wife, but through his own default. Now again an honest father, bringeth forth honest children, like unto himself. Although even these children, how so ever they are borne, commonly become such men, as their education and bringing up is. 
jealousy unknown to wise men.  And as for jealousy you shall not need to fear that fault at all. For none be troubled with such a disease, but those only that are foolish lovers. Chaste, godly, and lawful love, never knew what jealousy meant. What mean you to call to your mind, and remember such sore tragedies and doleful dealings, as have been betwixt man and wife. Such a woman being naught of her body, hath caused her husband to lose his head, another hath poisoned her goodman, the third with her churlish dealing (which her husband could not bear) hath been his outer undoing, & brought him to his end. But I pray you sir, why do you not rather think upon Cornelia, 
Cornelia.  wife unto Tiberius Graechus? Why do ye not mind that most worthy wife, of that most unworthy man Alcestes? 
Alcestes wife.  Why remember ye not julia 
julia.  Pompey's wife, or Porcia 
Por●ia.  Brutus wife? 
Lucretia.  And why not Artemisia, 
Artemisia.  a woman most worthy, ever to be remembered? Why not Hipsicratea, 
Hipsicratea.  wife unto Mithridates' king of Pontus? Why do ye not call to remembrance the gentle nature of Tertia Aemilia? 
●ertia Aemilia.  Why do ye not consider the faithfulness of Turia? 
Turia.  Why cometh not Lucretia and Lentula 
Lentula.  to your remembrance? and why not Arria? 
A●ria.  why not thousands other, whose chastity of life, and faithfulness towards their husbands could not be changed, no not by death. A good woman (you will say) is a rare bird, & hard to be found in all the world. Well then six, imagine yourself worthy to have a rare wife, such as few men have. A good woman (saith the wiseman) is a good portion. 
prover. x.  Be you bold to hope for such a one, as is worthy your manners. The chiefest point standeth in this, what manner of woman you choose, how you use her, and how you order yourself towards her. But liberty (you will say) is much more pleasant: for, who soever is married, weareth fetters upon his legs, or rather carrieth a clog, the which he can never shake of, till death part their yoke. To this I answer, I can not see what pleasure a man shall have to live alone. For if liberty be delightful, I would think you should get a mate unto you, with whom you should part stakes, and make her privy of all your joys. Neither can I see any thing more free, then is the servitude of these two, where the one is so much beholding and bound to tother, that neither of them both would be louse, though they might. You are bound unto him, whom you receive into your friendship: But in marriage neither party findeth fault, that their liberty is taken away from them. Yet once again your are sore afraid, lest when your children are taken away by death, you fall to mourning for want of issue▪ well sir, if you fear lack of issue, you must marry a wife for the self same purpose, the which only shall be a mean, that you shall not want issue. But what do you search so diligently, nay so carefully, all the incommodities of matrimony, as though single life had never any incommodity joined with it at al. As though there were any kind of life in all the world, that is not subject to all evils that may hap. He must needs go out of this world, the looks to live without feeling of any grief. And in comparison of the life which the saints of god shall have in heaven, this life of man is to be counted a death, & not a life. But if you consider things within the compass of mankind, there is nothing either more safe, more quiet, more pleasant, more to be desired, or more happy, then is the married man's life. How many do you see, that having ones felt the sweetness of wedlock, doth not desire eftsoons to enter into the same? My friend Mauricius, whom you know to be a very wise man, did not he, the next month after his wife died (whom he loved dearly) get him straight a new wife? Not that he was impatient of his lust, and could not forbear any longer, but he said plainly, it was no life for him, to be without a wife, which should be with him as his yoke fellow, and companion in all things. And is not this the fourth wife, that our friend iovius hath married? And yet he so loved the other, when they were on live that none was able to comfort him in his heaviness: and now he hastened so much (when one was dead) to fill up and supply the void room of his chamber, as though he had loved the other very little. But what do we talk so much of the honesty and pleasure herein, seeing that not only profit doth advise us, but also need doth earnestly force us, to seek marriage. 
Necessity enforceth marriage.  Let it be forbidden, that man and woman shall not come together, & within few years, all mankind must needs decay for ever. When zerxes 
zerxes.  king of the Persians, beheld from an high place, that great army of his, such as almost was incredible, some said he could not forbear weeping, considering of so many thousands, there was not one like to be alive, within seventy years after. Now why should not we consider the same of all mankind, which he meant only of his army. Take away marriage, and how many shall remain after a hundredth years, of so many realms, countries, kingdoms, cities, and all other assemblies that be of men, throughout the whole world? on now, praise we a gods name the single life above the neck, the which is like for ever to undo all mankind. What plague, what infection can either heaven or hell, send more harmful unto mankind? What greater evil is to be feared by any flood? What could be looked for, more sorrowful, although the flame of Phaeton should set the world on fire again? And yet by such sore tempests, many things have been saved harmless, but by the single life of man, there can be nothing left at all. We see what a sort of diseases, what diversity of mishaps do night and day lie in wait to lessen the small number of mankind. How many doth the plague destroy, how many do the Se●s swallow, how many doth battle snatch up? For I will not speak of the daily dying that is in all places. Death taketh her flight every where round about, she runneth over them, she catcheth them up, she hasteneth asmuch as she can possible to destroy all mankind▪ & now do we so highly commend single life and eschew Marriage? Except happily we like the profession of the Essens (of whom josephus speaketh that 
Essens ha●ed Marriage.  they will neither have wife, nor servants) or the Dulopolitans, called otherwise the Rascals and Slaves of Cities, 
josephus xv●●● cap. li●. two.  the which company of them is alway increased and continued by a sort of vagabounde peasauntes that continue, and be from time to time still together. Do we look that some jupiter should give us that same gift, the which he is reported to have given unto Bees that we should have issue without procreation, and gather with our mouths out of flowers, the seed of our posterity? Or else do we desire, that like as the poets feign Minerva to be borne out of juppiters' head: in like sort there should children leap out of our heads? Or last of all do we look according as the old fables have been, that men should be borne out of the earth, out of rocks, out of stocks, stones, & old trees. Many things breed out of the earth without man's labour at all. Young shrubs grow and shout up under the shadow of their grandsire trees. But nature would have man to use this one way of increasing issue▪ that through labour of both the husband and wife, mankind might still be kept from destruction. But I promise you if all men took after you, and still forbore to marry: I can not see but that these things which you wonder at, and esteem so much, could not have been at al. Do you yet esteem this single life so greatly? Do you praise so much virginity above all other? Why man, there will be neither single men, nor virgins a live, if men leave to marry, and mind not procreation. why do you then prefer virginity so much why set it you so high, if it be the undoing of all the whole world? It hath been much commended, but it was for that time, and in a few. God would have men to see as though it were a pattern, or rather a picture of that heavenly habitation, where neither any shallbe married, nor yet any shall give theirs to Marriage. But when things be given for an example, a few may suffice, a number were to no purpose. For even as all grounds though they be very fruitful, are not therefore turned into tillage for man's use and commodity, but part lieth fallow, and is never mannered, part is kept and cherised to like the ●ye and for man's pleasure: and yet in all this plenty of things, where so great store of land is, nature suffereth very little to wax barren: But now if none should be tilled, and plough m●n went to play, who seeth not but that we should all starve, and be feign shortly to eat acorns: Even so, it is praise worthy if a few live single, but if all should seek to live single, so many as be in this world, it were to great an inconvenience. Now again be it that other deserve worthy praise that seek to live a virgins life, yet it must needs be a great fault in you. Other shallbe thought to seek a pureness of life, you shallbe counted a parricide, or a murderer of your stock: that whereas you may by honest marriage increase your posterity: you suffex it to decay for ever, through your wilful single life. A man may having a house full of children, commend one to God to live a virgin all his life. The plough man offereth to God the tenths of his own, and not his whole crop all together: But you Sir, must remember that there is none left alive of all your stock, but yourself alone. And now it mattereth nothing whether you kill, or refuse to save that creature, which you only might save and that with ease. But you will follow the example of your sister, and live single as she doth. And yet me thinketh you should chiefly even for this self same cause, be afraid to live single. For whereas there was hope of issue heretofore in you both, now ye see there is no hope left but in you only. Be it that your sister may be borne withal, because she is a woman, and because of her years, for sue being but a girl and overcome with sorrow for loss of her mother took the wrong way, she cast herself done headlong, and became a Nun at the earnest suit either of foolish women, or else of doltish monks: but you being much cl●er, must evermore remember that you are a man. She would needs die together with her ancestors, you must labour that your ancestors shall not die at all. Your sister would not do her duty, but shrank away: think you now with yourself that you have. ij. offices to discharge. The daughters of Loath 
Daughters of Loth.  never stuck at the matter to have a do with their drunken father, thinking it better with wicked whore doom and incest to provide for their posterity, than to suffer their stock to die for ever and will not you with honest, Godly, and ch●ist Marriage (which shallbe without trouble and turn to your great pleasure) have a regard to your posterity most like else for ever to decay? Therefore, let them on God's name follow the purpose of chaste Hippolytus, let them live a single life, that either can be married men, and yet can get no children, or else such, whose stock may be continued by means of other their kinsfolk or at the least whose kindred is such that it were better for the common weal, they were all dead, than that any of that name should be a live, or else such men, as the everliving God of his most especial goodness hath chosen out of the whole world to execute some heavenly office, whereof there is a marvelous small number. But whereas you according to the report of a Physician that neither is unlearned, 
The conclusion.  nor yet is any liar, are like to have many children hereafter, seeing also you are a man of great lands, and revenues by your ancestors, the house whereof you came, being both right honourable and right ancient, so that you could not suffer it to perish without your great offence, and great harm to the common weal: again seeing you are of lusty years, and very comely for your parsonage, and may have a maid to your wife such a one as none of your country hath known any to be more absolute for all things, coming of as noble a house as any of them, a chaste one, a sober one, a Godly one, an excellent fair one, having with her a wonderful Dowry: seeing also your friends desire you, your kinsfolk we●e to win you, your Cousins and alliance are earnest in hand with you, your country calls and cries upon you: the ashes of your ancestors from their graves make hearty suit unto you, do you yet hold back, do you still mind to live a single life? If a thing were asked you that were not half honest, or the which you could not well compass, yet at the instance of your friends, or for the love of your kinsfolk, you would be overcome, and yield to their requests: Then how much more reasonable were it that the weeping tears of your friends, the hearty good will of your country, the dear love of your elders might win that thing at your hands, unto the which both the law of God and man doth exhort you, nature pricketh you forward, reason leadeth you, honesty allureth you, so many commodities call you, and last of all, necessity itself doth constrain you. But here an end of all reasoning. For I trust you have now and a good while ago changed your mind thorough mine advise, and taken yourself to better counsel.   

¶ Of Exhortation.  
THe places of exhorting 
Exhorting.  and dehorting, are the same which we use in persuading and dissuading, saving that he which useth persuasion, seeketh by arguments to compass his devise: he that labours to exhort, doth stir affections.  
Erasmus showeth these to be the most especial places that do pertain unto exhortation.  

Praise, or Commendation.  
Expectation of all men.  
Hope of victory.  
Hope of renown.  
Fear of shame.  
Greatness of reward.  
Rehearsal of examples, in all ages, and especially of things lately doen.   
Praising 
Praising ● d●ede,  is either of the man, or of some deed doen. We shall exhort men to do the thing, if we show them that is a worthy attempt, a Godly enterprise, & such as few men hitherto have adventured.  
In praising a man, 
Praising a man, the rather to encourage him.  we shall exhort him to go forward, considering it agreeth with his wonted manhood, and that hitherto he hath not slacked to hazard boldly upon the best and worthiest deeds, requiring him to make this end answerable to his most worthy beginnings, that he may end with honour, which hath so long continued in such renown. For it were a foul shame to lose honour through folly, which hath been got through virtue, and to appear more slack in keeping it, than he seemed careful at the first to attain it.  
Again whose name is renowned, his doings from time to time will be thought more wonderful, and greater promises will men make unto themselves of such men's adventures in any common affairs, than of others, whose virtues are not yet known. A notable Master of fence is marvelous to behold, and men look earnestly to see him do some wonder, how much more will they look when they hear tell that a noble Captain, & an adventurouse Prince shall take upon him the defence, and safeguard of his country against the raging attempts of his enemies? Therefore a noble man can not but go forward with most earnest will, seeing all men 
Expectation of all men.  have such hope in him, and count him to be their only comfort, their fortress, and defence. A●d the rather to encourage such right worthy, we may put them in good hope to compass their attempt, 
●ope of victory.  if we show them that God is an assured guide unto all those, that in an honest quarrel adventure themselves, and show their manly stomach. Satan himself the greatest adversary that man hath, yieldeth like a captive, when GOD doth take our part, much sooner shall all other be subject unto him, and cry Peccavi. for if God be with him, what matereth who be against him?  
Now when victory is got, what honour doth ensue? here openeth a large field to speak of renown, fame, and endless honour. 
〈…〉  In all ages the worthiest men have always adventured their carcases for the safeguard of their country, thinking it better to die with honour, than to live with shame. Again the ruin of our Realm should put us to more shame, 
Shame followeth fearfulness, when manhood is thought needful.  than the loss of our bodies should turn us to smart. For our honesty being stained, the pain is endless, but our bodies being gored, either the wound may soon be healed, or else our pain being soon ended, the glory endureth for ever.  
lastly he that helpeth the needless, defendeth his poor neighbours, 
Heaven, the reward of haut Capitoines.  & in the favour of his country, bestoweth his life: will not God besides all these, place him where he shall live for ever, especially seeing he hath done all these enterprises in faith and for Christ's sake?  
Now in all ages to reckon such as have been right sovereign, and victorious, what name got the worthy Scipio that withstood the rage of Annibal? what Brute hath Cesar for his most worthy conquests? What triumph of glory doth sound in all men's ears upon the only naming of mighty Alexander, and his father King Philippe? And now to come home, what head can express the renowned Henry the fift King of England of that name after the conquest? What wit can set out the wonderful wisdom of Henry the seventh, and his great foresight to espy mischief like to ensue, and his politic devices to escape dangers to subdue rebels, and maintain peace?   

¶ Of moving pity, and stirring men to show mercy.  
LIkewise we may exhort men to take pity of the fatherless, 
Mo●yng of pity.  the widow, and the oppressed innocent, if we set before their eyes the lamentable afflictions the tyrannous wrongs, and the miserable calamities, which these poor wretches do sustain. For if flesh and blood move us to love our children, our wife's, and our kinsfolk: much more should the spirit of God and Christ's goodness towards man stir us to love our neighbours most entirely. These exh●rtacions the preachers of God may most aptly use, when they open his Gospel to the people, and have just cause to speak of such matters.   

¶ Of Commending.  
IN commending 
The manner of commending.  a man, we use the report of his wit, honesty, faithful service, painful labour, and careful nature to do his masters will, or any such like, as in the Epistles of Tully there are examples infinite.   

¶ Of Comforting.  
NOw after all these, the weak would be comforted 
The manner of comforting.  and the sorrowful would be cherised that there grief might be assuaged, and the passions of man brought under the obedience of reason. The use hereof is great, aswell in private troubles, as in common miseries. As in loss of goods, in lack of friends, in sickness, in darthe, & in death. In all which losses, the wise use so to comfort the weak, that they give them not just cause even at the first to refuse all comfort. 
Comforty●g two ways used.  And therefore they use two ways of chereshing the troubled minds. The one is when we show that in some cases and for some causes either they should not lament at all, or else be sorry very little: the other is when we grant that they have just cause to be sad, and therefore we are sad also in their behalf, and would remedy the matter, if it could be, and thus entering into fellowship of sorrow, we seek by little and little to mitigate their grief. For all extreme heaviness, and vehement sorrows, cannot abide comfort, but rather seek a mourner that would take part with them.  
Therefore much wareness ought to be used, when we happen upon such exceeding sorrowful, least we rather purchase hatred, than assuage grief.  
Those harms should be moderately borne, which must needs happen to every one, that have chanced to any one. As death, which spareth none, neither King, nor Cayser, neither poor, nor rich. Therefore to be impatient for the loss of our friends, is to fall out with God, because he made us men, and not Angels. But the Godly (I trust) will always remit thorder of things to the will of God, and force their passions to obey necessity. When God lately visited this Realm with the sweeting disease, 
Sweeting disease.  and received the two worthy ientlemen He●ry Duke of Suffolk, & his brother Lord Charles: I seeing my Lady's grace their mother taking their death most greavouslie could not otherwise for the duty which I then did, and ever shall owe unto her, but comfort her in that her heaviness, the which undoubtedly at that time much weakened her body. And because it may serve for an example of comfort, I have been bold to set it forth as it followeth hereafter.   

¶ An example of comfort.  
THough mine enterprise may be thought foolish, and my doings very slender in busying my brain to teach the expert, to give counsel to other when I lack it myself, and whereas more need were for me to be taught of other, to take upon me to teach my betters, yet duty binding me to do my best, and among a number though I can do least, yet good will setting me forth with the foremost: I cannot choose but write what I am able, and speak what I can possible for the better comforting of your grace in this your great heaviness, and sore visitation sent from GOD, as a warning to us all. The Physician than deserveth most thank, when he practiseth his knowledge in time of necessity, and then traveleth most painfully, when he feeleth his patient to be in most danger. The soldier at that time, and at no time so much is thought most trusty, when he showeth at a need his faithful heart, and in time of extreme danger doth use, and bestow his most earnest labour. In the wealth of this world what valiant man can want assistance? What mighty Prince can miss any help to compass his desire? who lacketh men that lacketh no money? But when God striketh the mighty with his strong hand, and displaceth those that were grossly placed, what one man doth once look back for the better ●asemente of his dear Brother, and Godly comforting his even. Christian, in the chief of all his sorrow. All men commonly more rejoice in the Sun rising, than they do in the Sun setting. The hope of Lucre and expectation of private gain, maketh many one to bear out a countenance of favour, whose heart is inwardly fretted with deadly rancour. But such Friends, even as prosperity doth get them, so adversity doth try them. God is the searcher of every man's thought, unto whose judgement I refer the assurance of my good will.  
And though I can do little, and therefore deserve as little thank, as I look for praise (which is none at all) yet will I endeavour earnestly at all times, as well for mine own discharge, to declare my duty, as at this present to say somewhat for the better easement of your grace, in this your heaviness. The passions 
Passions wo●ke diversly  of the mind have divers effects, and therefore work strangely, according to their properties▪ For like as joy comforteth the heart, nourisheth blood, and quickeneth the whole body: so heaviness and care hinder digestion, engender evil humours, waste the principal parts, and with tune consume the whole body. For the better knowledge hereof, and for a lively sight of the same, we need not to seek far for a●ye example, but even to come straight unto your grace, whose body as I understand credibly, and partly see myself, is sore appaired within short time, your mind so troubled, & your heart so heavy, that you hate in a manner all light, you like not the sight of any thing that might be your comfort, but altogether stricken in a dump, you seek to be solitary, detesting all joy, and deliting in sorrow, wishing with heart (if it w●●e Gods will) to make your last end. In which your heaviness, as I desire to be a comfortoure of your grace, so I can no● blame your natural sorrow, if that now after declaration of the same, you would moderate all your grief hereafter, and call back your pensiveness, to the prescript order of reason.  
And first, for the better remedy of every disease, and troubled passion, it is best to know the principal cause, and chief occasion of the same. Your grace had two sons, how noble, how witty, how learned, and how Godly, many thousands better know it, than any one is able well to ●ell it. God at his pleasure hath taken them both to his mercy, and placed them with him, which were surely over good to tarry here with us. They both died as your grace knoweth very young, which by course of Nature, and by man's estimation, might have lived much longer. They both were together in one house, lodged in two several chambers, and almost at one time both sickened, and both departed. They died both dukes, both well learned, both wise, and both right Godly. They both before gave strange tokens of death to come. The elder sitting at Supper, and very merry, said soudainlye to that right honest Matrove, and Godly aged gentlewoman, that most faithful & long assured servant of yours, whose life God grant long to continue: Oh Lord, where shall we sup tomorrow at night, whereupon she being troubled, and yet saying comfortably, I trust my lord, either here, or else where at some of your friends houses: Nay (quoth he) we shall naver sup together again in this world, be you well assured, and with that seeing the gentlewoman discomforted, turned it unto mirth, and passed the rest of his Supper with much joy, and the same night after twelve of the clock, being the xiiij of july sickened, and so was taken the next morning about vij of the clock, to the mercy of God, in the year of our Lord. M.d.li When the elder was gone, the younger would not tarry, but told before (having no knowledge thereof by any body living) of his brother's Death, to the great wondering of all that were there, declaring what it was to lose so dear a friend, but comforting himself in that passion, said: well, my brother is gone, but it maketh no matter, for I will go strait after him, and so did within the space of half and hour, as your grace can best tell, which was there present. Now I renew these words to your grace's knowledge, that you might the more steadfastly consider their time to be then appointed of GOD to forsake this evil world, and to live with Abraham, Isaac, and jacob, in the Kingdom of heaven. But wherefore did God take two such away, and at that time? surely to tell the principal cause, 
The cause why God taketh awa● the most worthiest.  we may by all likeness affirm, that they were taken away from us for our wretched sins, and most vile naughtiness of life, that thereby we being warned, might be as ready for God, as they now presently were, and amend our lives in time, whom God will call, what time we know not. Then as I can see, we have small cause to lament the lack of them, which are in such blessed state, but rather to amend our own living, to forethink us of our offences, and to wish of GOD to purge our hearts, from all filthiness and ungodly dealing, that we may be (as they now be) blessed with God for ever. notwithstanding the works of God are unsearchable, without the compass of man's brain precisely to comprehend the very cause, saving that this persuasion ought surely to be grounded in us, evermore to think that God is offended with sin, and that he punisheth offences to the third and fourth generation of all them that break his commandments, being just in all his works, and doing all things for the best. And therefore when God plagueth in such sort. I would with that our faith might always be stayed upon the admiration of God's glory, througheoute all his doings, in whom is none evil, neither yet was there ever any guile found. And I doubt not but your grace is thus affected, and unfeignedly confessing your own offences, taketh this scourge to come from God as a just punishment of Sin, for the amendment not only of your own self, but also for the amendment of all other in general. The lamentable voice of the poor (which is the mouth of God) throughout the whole Realm declares full well the wickedness of this life, and shows plainly that this evil is more generally felt, the● any man is able by word, or by writing at full to set forth.  
When God therefore that is Lord, not only of the rich but also of the poor, seeth his ground spoiled from the wholesome profit of many, to the vain pleasure of a few, and the earth made private to suffice the lus●e of unsatiable covetousness, and that those which be his true membres cannot live for the intolerable oppression, the sore enhancing, and the most wicked grazing of those throughout the whole Realm, which otherwise might well live with the only value and sum of their lands and yearly revenues: he striketh in his anger the innocentes and tender younglings, to plague us with the lack of them, whose innocency and Godliness of life might have been a just example for us to amend our most evil doings.  
In which wonderful work of God, when he received these two most noble imps, and his children elected to the everlasting Kingdom, I can not but magnify his most glorious name, from time to time, that hath so graciously preserved these two worthy gentilmennes from the danger of further evil, and most vile wretchedness, most like right shortly to ensue, except we all repent, and forthincke us of our former evil living. And yet I speak not this, as though I knew any crime to be more in you, then in any other: but I tell it to the shame of all those universally within this Realm, that are guilty of such offences, whose inward consciences condemn their own doings, and their open d●edes bear witness against their evil nature. For it is not one house that shall feel the fall of these two princes, neither hath God taken them for one private persons offence: but for the wickedness of the whole Realm, which is like to feel the smart, except God be merciful unto us. But now tha● they be gone, though the flesh be frail, weak, & tender, and must needs smart, being wounded or cut: yet I doubt not but your grace lacking two such portions of your own flesh, and having them (as a man would say) cut away from your own body, 
Whe● necessity ruleth, sorrow is nedeles●  will suffer the 〈◊〉 with a good stomach, and remember that sorrow is but an evil remedy to heal a sore. For if your hand were detrenched, or your body maimed with some soubdaine stroke, what profit were it for you to weep upon your wound, and when the harm is done, to lament still the sore? seeing that with weeping it will not be less, and may yet through weeping full soon be made more. For the sore is increased, when sorrow is added, and the pain is made double, which before was but single. A constant christian should bear all misery, and with patience abide the force of necessity, shewing with sufferance the strength of his faith, and especially when the change is from evil to good, from woe to weal, what folly is it to sobowe that, for the which they joy that are departed? They have taken now their rest, that lived here in travail: they have forsaken their bodies, wherein they were bound, to receive the spirit, whereby they are free. They have chosen for sickness, health: for earth, heaven: for life transitory, life immortal: and for man, God: then the which, what can they have more? Or how is it possible they can better? Undoubtedly if ever they were happy, they are now most happy: if ●uer they were well, they are now in best case, being delivered from this present evil world, and exempted from Satan, to live for ever with Christ our saviour.  
Then what mean we that not only lament the want of other, but also desire to tarry here ourselves, hoping for a short, vain, and therewith a painful pleasure, and refusing to enjoy that continual, perfect, and heavenly inheritance, the which so soon that happen unto us, as Nature dissolveth this Earthly body. Truth it is we are more fleshly then spiritual, sooner feeling the ache of our body, than the grief of our Soul: more studious with care to be healthful in carcase, then seeking with prayer to be pure in Spirit. And therefore if our friends be stained with Sin, we do not, or we will not espy their sore, we count them faulteles, when they are most wicked: neither seeking the redress of their evil doing, nor yet once amending the faults of our own livyuge.  
But when our friend departeth this world, and then forsaketh us when Sin forsaketh him: we begin to show ouce fleshly natures, w● weep, and we wail, and with louge sorrow without discretion declare our want of God's grace, and all goodness. 
The folly of such as sorrow the want of the●e friends.  For whereas we see that as some be borne, some do die also, m●nne, women, and children, and not one hour certain to us of all our life, yet we never mourn, we never weep, neither markyuge the death of such as we know, nor regarding the evil life of those whom we love. But when such depart as were either nighest of our kindred, or else most our friends, than we lament without all comfort, not the sins of their Souls, but the change of their bodies, leaving to do that which we should, and doing that only which we should not do at all. Wherein not only we declare much want of Faith, but also we show great lack of wit. For as the other are gone before, either to heaven or else to hell: so shall our friends and kinsfolk follow after. We are all made of one metal, and ordained to die, so many as live. 
Death common to all.  Therefore what folly is it in us, or rather what fleshly madness immoderately to wail their death whom God hath ordained to make their end, except we lament the lack of our own living? For even as well we might at their first birth bewail their nativity, considering they must needs die, because they are borne to live. And whatsoever hath a beginning, the same hath also an ending, and the end is not at our will which desire continuance of life, but at his will which gave the beginning of life. Now then, s●ynge God hath ordained all ●o die, according to his appointed will, what mean they that would have theirs to live? Shall God alter his first purpose for the only satisfying of our foolish pleasure? And where God hath minded that the whole world shall decay, shall any man desire that any one house may stand? In my mind, there can be no greater comfort to any one living for the lack of his friend, then to think that this happened to him, which all other either have felt, or else shall feel hereafter: And that God the rather made Death commune to all, that the universal plague and equalness to all, might abate the fierceness of death, and comfore us in the cruelty of the same, considering no one man hath an end, but that all shall have the like, and die we must every mother's son of us, at one time or other. But you will say: my children might have lived longer, they died young. Sure it is by man's estimation they might have lived longer, but had it been best for them think you to have continued still in this wretched world, where Vice beareth rule, and Virtue is subdued, where GOD is neglected, his laws not observed, his word abused, and his Prophets that preach the judgement of God almost every where contemned. 
Evil, to live among the evil.  If your children were alive, & by th'advice of some wicked person were brought to a brothel house, where entisinge harlots lived, and so were in danger to commit that fowl sin of whoredom, and so, led from one wickedness to another: I am assured your grace would call them back with labour, and would with exhortations induce them to the fear of God, and utter detestation of all sin, as you have full often heretofore done, rather fearing evil to come, then knowing any open fault to be in either of them. Now then, saying God hath done the same for you himself, that you would have do●e for them if they had lived, that is, in delivering them both from this present evil world, which I count none other than a brothel house, and a life of all naughtiness: you ought to thank God highly, that he hath taken away your two sons, even in their youth, being innocentes both for their living, and of such expectation for their towardness, that almost it were not possible for them hereafter o satisfy the hope in their age, which all men presently had conceived of their youth. It is thought, and in deed it is no less than a great point of happiness to die happily. 
To die happily is great happiness.  Now when could your two noble gentlemen have died better than when they were at the best, most Godly in many things, offending in few, beloved of the honest, and hated of none, (if ever they were hated) but of such as hate the best. As in deed, noble virtue never wan●ed cankered envy to follow her. And considering that this life is so wretched, that the best are ever most hated, & the vilest always most esteemed, and your ii sons of the other side being in that state of honesty, & trained in that path of Godliness (as I am able to b● a lively witness, none hath been like these many years, or at the jest, none better brought up) what think you of god, did he envy them, or else did he providently foresee unto them both, when he took them both from us. Assuredly whom god loveth best, those he taketh soonest, according to the saying of Solomon: 
Wisd. iiii.  The righteous man (meaning Enoch and other the chosen of God) is suddenly taken away, to the intent that wickedness should not alter his understanding, and that hypocrisy should not beguile his soul. For the crafty bewitching of lies, make good things dark, the unsteadfastness also and wickedness of voluptuous desire, turn aside the understanding of the simple. And though the righteous was soon gone, yet fulfilled he much time, for his soul pleased God, and therefore hasted he to take him away from among the wicked. Yea, the good men of god in all ages, have ever had an earnest desire to be dissolved. 
Psal. lxxxiiii.  My soul (quod David) hath an earnest desire to enter into the courts of the lord. Yea, like as the heart desireth the water brooks, 
Psal. xlii.  so longeth my soul after the O God. My soul is a thirst for God: yea, even for the living God, when shall I come to appear before the presence of God? Paul and all the Apostles wished and longed for the day of the Lord, and thought every day a thousand year, till their souls were parted from their bodies. Then what should we wail them which are in that place where we all should wish to be, and seek so to live, that we might be ready when it shall please god of his goodness to call us to his mercy Let us be sick for our own sins, that live here on earth, & rejoice in their most happy passa●e that are gone to heaven. They have not left us, but gone before us to inherit with Christ, their kingdom prepared. And what should this grieve your grace that they are gone before, considering our whole life is nothing else but the right way to death. 
Life, the right way to death.  Should it trouble any one that his friend is come to his journeys end? Our life is nothing else, but a continual travail, & death obtaineth rest after all our labour. 
Death purchaseth re●t.  Among men that travail by the high way, he is best at ease (in my mind) that soonest cometh to his journeys end. Therefore, if your grace loved your children (as I am well assured you did) you must rejoice in their rest, and give God hearty thanks, that they are come so soon to their journeys end. Marry, if it were so that man might escape the danger of death, and live ever, it were another matter: but because we must all die, either first or last, and of nothing so sure in this life, as we are all sure to die at length, and nothing more uncertain unto man then the certain time of every man's latter time: what forceth when we die, either this day, or to morrow, either this year, 
Death more friendly, the sooner it cometh.  or the next, saving that I think them most happy that die soonest, and death friendly to none so much, as to them whom she taketh soonest. At the time of an execution done for grievous offences, what mattereth who die first, when a dozen are condemned together, by a law, considering they must all die one and other. I say still, happy are they, that are soonest rid out of this world, and the sooner gone, the sooner blessed. The Thracians 
Thracians.  lament greatly at the birth of their children, & rejoice much at the burial of their bodies, being well assured that this world is nothing else but misery, & the world to come, joy for ever. 
Children by weeping, declare out 〈◊〉.  Now again, the child new borne, partly declareth the state of this life, who beginneth his time with wailing, & first showeth tears, before he can judge the cause of his wo. If we believe the promises of God, if we hope for the general resurrection, and constantly affirm, that God is just in all his works: we cannot but joyfully say, with the just man job: 
job.  The lord gave them, the lord hath taken them again, as it pleaseth God, so may it be, and blessed be the name of the lord, for now and ever. God dealeth wrongfully with no man, but extendeth his mercy most plentifully, over all mankind. God gave you two children, as the like I have not known happy are you most gracious lady, that ever you bore them. God lent you them two for a time, and took them two again at his time, you have no wrong done you, that he hath taken them: but you have received a wonderful benefit, that ever you had them. 
Lent goods, must be restored at the awne●s will.  He is very unjust that borroweth, and will not pay again, but at his pleasure. He forgetteth much his duty, that borroweth a jewel of the kings majesty, & will not restore it with good will, when it shall please his grace, to call for it. He is unworthy hereafter to borrow, that will rather grudge, because he hath it no longer, than once give thanks, because he hath had the use of it so long He is over covetous, that counteth not gainful, the time of his borrowing: but judgeth it his loss, to restore things again. He is unthankful, that thinks he hath wrong done, when his pleasure is shortened, and takes the end of his delight, to be extreme evil. He loseth the greatest part of his joy in this world, that thinketh there is no pleasure, but of things present: that cannot comfort himself with pleasure past, and judge them to be most assured, considering the memory of them once had, can never decay. His joys be over straight, that be comprehended within the compass of his sight, and thinketh no thing comfortable, but that which is ever before his eyes. All pleasure which man hath in this world, is very short, and soon goeth it away, the remembrance lasteth ever, and is much more assured, then is the presence or lively sight of any thing. And thus your grace may ever rejoice, that you had two such, which lived so virtuously, and died so Godly: and though their bodies be absent from your sight, yet the remembrance of their virtues, shall never decay from your mind. God dareth life to all, and dareth at his pleasure for a time. To this man he granteth a long life, to this a short space, to some one, a day, to some a year, to some a month. Now when God taketh, what man should be offended, considering he that gave freely, may boldly take his own when he will, and do no man wrong. The Kings Majesty giveth one ten pound another forty pound, another three score pound, shall he be grieved, that received but ten pound, and not rather give thanks, that he received so much? Is that man happier, that dieth in the latter end of the month, than he is that died in the beginning of the same month? Doth distance of time, and long tar●yng from God, make men more happy, when they come to God? By space of passage we differ much, and one liveth longer than another, but by death at the last, we all are matched, and none the happier, that liveth the longer, but rather most happy is he, that died the soonest, & departed best in the faith of Christ. Think therefore yourself most happy, that you had two such, and give God hearty thanks, that it pleased him so soon, to take two such. Necessity is lawless, and that which is by God appointed no man can alter. Rejoice we, or weep we, die we shall, how soon, no man can tell. Yea, we are all our life time warned before, that death is at hand, and that when we go to bed we are not assured to rise the next day in the morning▪ no, not to live one hour longer. And yet to see our folly, we would assign God his time, according to our satiety, and not content ourselves with his doings, according to his appointment. And ever we say, when any die young, he might have lived longer, it was pity he died to soon. As though for sooth he were not better with God, than he can be with man. Therefore. whereas for a time your grace, much bewailed their lack, not only absenting yourself from all company but also refusing all kind of comfort, almost dead with heaviness, your body being so worn with sorrow, that the long continuance of the same, is much like to shorten your days: I shall desire your grace for God's love, to refer your will to God's will, and whereas hitherto nature hath taught you to weep the lack of your natural children let reason teach you hereafter, to wipe away the tears, and let not fantasy increase that, which nature hath commanded moderately to use. To be sorry for the lack of our dearest, we are taught by nature, to be overcome with sorrow, it cometh of our own fond opinion, and great folly it is, with natural sorrow, to increase all sorrow, and with a little sickness, to purchase ready death. The sorrows of brute beasts are sharp, 
The nature of brute beasts.  and yet they are but short. The Cow lacking her Calf, leaveth Loweing within three or four days at the farthest. Birds of the air perceiving their youngones' taken from their nest, chitter for a while in trees there about, and straight after they fly abroad, and make no more a do. The Do lacking her Faun, the Hind her Calf, bray no long time after their loss, but seeing their lack to be without remedy, they cease their sorrow within short space. Man only among all other, ceaseth not to favour his sorrow, and lamenteth not only so much as nature willeth him, but also so much as his own affection moveth him. And yet all folk do not so but such as are subject to passions, and furthest from fortitude of mind, as women commonly, rather than men, rude people, rather than godly folk: the unlearned, sooner than the learned: foolish folk, sooner than wise men: children, rather than young men. Whereupon we may well gather, that immoderate sorrow is not natural, 
Immoderate sorrow, not natural.  (for that which is natural, is ever like in all) but through folly maintained, increased by weakness, and for lack of reason, made altogether intolerable. Then I doubt not but your grace, will rather end your sorrow, by reason: then that sorrow should end you, through folly: And whereas by nature, you are a weak woman in body, you will show yourself by reason, a strong man in heart: rather ending your grief by godly advertisements, and by the just consideration of God's wonderful doings: then that time and space, should we are away your sorrows, which in deed suffer none continually to abide in any one, but rather rid than of life, or else ease them of grief. 
Time, a remedy for fools, to take away their sorrow.  The fool, the ungodly, the weak hearted have this remedy, your medicine must be more heavenly, if you do (as you profess) refer all to God's pleasure, and say in your prayer. Thy will be done in earth, as it is in heaven. Those whom God loveth, those he chasteneth, and happy is that body, whom God scourgeth, for his amendment. 
〈…〉  The man that dieth in the faith of Christ is blessed, and the chastened servant, if he do repent and amend his life, shallbe blessed. We know not what we doo●, when we bewail the death of our dearest, for in death is altogether all happiness, and before death, 
The great misery of this world, makes 〈◊〉 of life  not one is happy. The miseries in this world declare, small felicity to be in the same. Therefore, many men being overwhelmed with much woe, and wretched wickedness: have wished and prayed to God, for an end of this life, and thought this world to be a let, to the heavenvly perfection, the which bliss all they shall attain hereafter that hope well here, and with a lively faith declare their assurance. Your graces two sons, in their life were so godly, that their death was their advantage: for, by death they lived, because in life they were dead. They died in faith, not weary of this world, nor wishing for death, as overladen with sin: but patiently taking the cross, departed with joy. At whose dying, your grace may learn an example of patience, and of thanks giving, that God of his goodness, hath so graciously taken these your two children, to his favourable mercy. God punisheth, partly to try your constancy, wherein I wish that your grace, may now be as well willing to forsake them, as ever you were willing to have them. But such is the infirmity of our flesh, that we hate good comfort in words, when the cause of our comfort in deed (as we take it) is gone. 
Impatience without comfort.  And me thinks I hear you cry notwithstanding all my words, alack my children are gone. But what though they are gone? God hath called, & nature hath obeyed. Yea, you cry still my children are dead: Marry therefore they lived, and blessed is their end, whose life was so godly. woe worth, they are dead, they are dead. It is no new thing, they are neither the first that died, nor yet the last that shall die. Many went before, and all shall follow after. They lived together, they loved together, and now they made their end both together. Alas they died, that were the fruit of mine own body, leaving me comfortless, unhappy woman that I am. You do well, to call them the fruit of your body, & yet you nothing the more unhappy neither. For, is the tree unhappy, from which the appelles fall? 
Trees, not accursed, because Apples fall from cheins.  Or is the earth accursed, that bringeth forth green Grass, which hereafter notwithstanding doth whither. Death taketh no order of years, but when the time is appointed, be it early or late, day or night, away we must. But I pray you, what loss hath your grace? They died, that should have died, yea, they died, that could live no longer. But you wished them longer life. Yea, but God made you no such promise, & meet it were not that he should be led by you, but you rather should be led by him. Your children died, & that right godly, what would you have more? All good mother's desire, that their children may die God's servants, the which your grace hath most assuredly obtained. Now again man's nature altereth, and hardly tarrieth virtue long in one place, without much circumspection, & youth may soon be corrupted. But you will say. These were good and godly brought up, and therefore most like to prove godly hereafter, if they had lived still. Well, though such things perhaps had not chanced, yet such things might have chanced, and although they happen not to all, yet do they hap to many, and though they had not chanced to your children, yet we knew not that before, and more wisdom it had been, to fear the worst with good advisement, than ever to hope, and look still for the best, without all mistrusting. For, such is the nature of man, and his corrupt race, that evermore the one followeth sooner, than tother. Commodus 
Commodus  was a virtuous child, and had good bringing up, and yet he died a most wicked man. Nero 
Nero.  wanted no good counsel, and such a master he had, as never any had the better, and yet what one alive, was worse than he? But now death hath assured your grace, that you may warrant yourself, of their godly end, whereas if God had spared them life, things might have chanced otherwise. In wishing longer life, we wish often times longer woe, longer trouble, longer folly in this world, and weigh all things well, you shall perceive we have small joy to wish longer life. This imagination of longer life, when the life standeth not by number of years, but by the appointed will of God, maketh our folly so much to appear, & our tears so continually to fall from our cheeks. For if we thought (as we should do in deed) that every day rising, may be the end of every man living, and that there is no difference with God, betwixt one day, and an hundredth years: we might bear all sorrows, a great deal the better. Therefore it were most wisdom for us all, and a great point of perfection to make every day an even rekeving of our life, and talk so with God every hour, that we may be of even board with him, through fullness of faith, and ready to go the next hour following, at his commandment, and to take always his sending in good part. The lord is at hand. We know not when he will come (at mid night, at cock crow, or at noon days) to take either us, or any of ours. Therefore, the rather that we may be armed, let us follow the examples of other godly men, and lay their doings before our eyes. And among all other, I know none so meet for your grace's comfort, as the wise and Godly behaviour of good King David. 
David ii Regu●●● xii  Who when he was informed, that his son was sick, prayed to God heartily, for his amendment, wept, fasted, & with much lamentation, declared great heaviness. But when word came of his sons departure, he left his mourning, he called for water, and willed meat to be set before him, that he might eat. Whereupon, when his men marveled why he did so, considering he took it so grievously before, when his child was but sick, and now being dead, took no thought at all, he made this answer unto them: so long as my child lived, I fasted, and watered my plants for my young boy, and I said to myself, who can ●ell, but that God perhaps will give me him, and that my child shall live, but now seeing he is dead, to what end should I fast? Can I call him again any more? Nay, I shall rather go unto him, he shall never come again unto me. And with that David comforted his wife Bethsabe, the which example, as I trust your grace hath red, for your comfort, so I hope you will also follow it for your health, and be as strong in patience, as ever David was. The history itself shall much delight your grace, being red as it lieth in the Book, better than my bare touching of it can do, a great deal. The which I doubt not but your grace will often read, and comfort other yourself, as David did his sorrowful wife. job 
job.  losing his children, and all that he had, forgot not to praise God in his extreme poverty. Tobias 
Tobias.  lacking his eye sight, in spirit prased GOD, and with open mouth, confessed his holy name to be magnified throughout the whole earth. Paul the Apostle of God, reproveth them as worthy blame, which mourn and lament, the loss of their dearest. I would not brethren (ꝙ he) that you should be ignorant, 
●. Thessa four  concerning them which be fallen on sleep, that you sorrow not as other do, which have no hope. If we believe that jesus died, and rose again, even so they also, which sleep by jesus, will God bring again with him. Then your grace, either with leaving sorrow, must show yourself faithful, or else with yielding to your woe, declare yourself to be without hope. But I trust your grace, being planted in Christ, will show with sufferance, the fruit of your faith, and comfort yourself with the words of Christ, 
〈…〉  I am the resurrection and the life he that believeth on me, yea, though he were dead, yet should he live, and whosoever liveth, and believeth in me, shall never die. We read of those that had no knowledge of God, and yet they bore in good worth, the disease of their children. Anaxogoras 
Anaxogoras.  hearing tell, that his son was dead, no marvel ꝙ he, I know well I begot a mortal body. Pericles 
Pericles.  chief ruler of Athens, hearing tell that his two sons, being of wonderful towardness, within four days were both dead, never greatly changed countenance for the matter, that any one could perceive, nor yet forbore to go abroad, but according to his wont custom, did his duty in the counsel house, in debating matters of weight, concerning the state of the common people's weal. But because your grace is a woman, I will show you an example of a noble woman, in whom appeared wonderful patience. Cornelia, 
Cornelia.  a worthy lady in Rome, being comforted for the loss of her two children, Tiberius, and Caius Gracchus, both valiant gentle men, although both not the most honest men, which died not in their beds, but violently were slain in Civil battle, their bodies lying naked and unburied, when one amongst other said: Oh unhappy woman, that ever thou shouldest see this day. Nay ꝙ she, I will never think myself otherwise, then most happy, that ever I brought forth these two Gracchions. If this noble lady, could think herself happy, being mother to these two valiant ientlemen, & yet both rebels, and therefore justly slain: How much more may your grace, think yourself most happy, that ever you brought forth two such Brandon's, not only by natural birth, but also by most godly education, in such sort that the like two have not been for their towardness universally. Whose death the general voice of all men declares how much it was lamented. So that whereas you might ever have feared some dangerous end, you are now assured that they both made a most godly end, the which thing is the full perfection of a Christian life. I read of one Bibulus 
Bibulus.  that hearing of his two children to die both in one day, lamented the lack of them both for that one day, and mourned no more. And what could a man do less than for two children to lament but one day: and yet in my mind he lamented enough and even so much as was reason for him to do, whose doings if all Christians would follow, in my judgement they should not only fulfil nature's rule, but also please God highly. Horatius Puluillus 
Horatius Puluillus.  being high Priest at Rome when he was occupied about the dedicating of a Temple to their great God jupiter in the Capitoly, holding a post in his hand, and hard as he was uttering the solemn words, that his son was dead, even at the same present: he did neither pluck his hand from the post lest he should trouble such a solemnity, neither yet turned his countenance from that public religion to his private sorrow, lest he should seem rather to do the office of a father, than the duty of an high minister. Paulus Emilius 
Paulus Emilius.  after his most noble victory had of King pierce, desired of God, that if after such a triumph there were any harm like to happen to the Romans, the same might fall upon his own house. Whereupon when God had taken his two children from him immediately after, he thanked God for granting him his bound. For in so doing he was a mean that the people rather lamented Paulus Emilius lack, than that Paulus or any bewailed any misfortune that the Romans had. Examples be innumerable of those which used like moderation in subduing their affections, as Zenophon, Quintus Martius, 
Quintus ●●●tius.  julius Cesar, 
julius Cesar.  Tiberius Cesar, 
Tiberius' Cesar.  Emperors both of Rome. But what seek I for misfortunate men, (if any such be misfortunate) seeing it is an harder matter and a greater piece of work to find out happy men, Let us look round about even at home, and we shall find enough subject to this misfortune. for who liveth that hath not lost? Therefore I would wish your grace even now to come in again with God, and although he be angry, yet show you yourself most obedient to his will, considering he is Lord over Kings, Emperors, and over all that be both in heaven and in earth, and spareth noon whom he listeth to take, and no doubt he will take all at the last. His dart goeth daily, neither is any dart cast in vain which is sent amongst a whole army standing thick together. Neither can you justly lament that they lived no longer, for they lived long enough, that have lived well enough. You must measure your children by their virtues, not by their years. 
Sap. four  For (as the wise man saith) a man's wisdom is the grey hairs, and an undefiled life, is the old age. Happy is that mother that hath had Godly children, and not she that hath had long living children. For if felicity should stand by length of time, some tree 
Trees live longer than men.  were more happy than is any man, for it liveth longer, and so likewise brute beasts, as the Stag, 
The Stag how long he liveth.  who liveth (as Plinius doth say) two hundredth years, and more. If we would but consider what man is, we should have small hope to live, and little cause to put any great assurance in this life. 
Man, what he is, concerning his body.  Let us see him what he is: Is his body any thing else but a lump of earth made together in such form as we do see? A frail vessel, a weak carrion, subject to misery, cast down with every light disease, a man to day, to morrow none. A flower that this day is fresh, to morrow withereth. Good Lord do we not see that even those things which nourish us, do rot & die, as herbs, birds, beasts, water, and all other without the which we cannot live. And how can we live ever, that are sustained by dead things? Therefore when any one doth die, why do we not think, that this may chance to every one, which now hath chanced to any one. We be now as those that stand in battle ray. Not one man is sure of himself before an other, but all are in danger in like manner to death▪ That your children died before other that were of ri●er years, we may judge that their ripeness for virtue and all other gifts of nature were brought even to perfection, whereby death th● sooner approached for nothing long lasteth that is soon excellent. God gave your grace two most excellent children, 
Ripe things last not long.  God never giveth for any long time those that be right excellent. Their natures were heavenly, and therefore more meet for God then man. Among fruit we see some apples are soon ripe and fall from the tree in the midst of summer● other be still green, & tarry till winter, & hereupon are commonly called winter fruit: Even so it is with me●, some die young, some die old, & some die in their middle age. Your suns were even two such already, as some hereafter may be with long continuance of time. They had that in their youth for the gifts of nature, which all men would require of them both scacelie in their age. Therefore being both now ripe, they were now most ready for God. There was a child in Rome of a man's quantity, for face, legs & o● her parts of his body, whereupon wise men judged he would not be long living. How could your grace think, that when you saw ancient wisdom in the one, & most pregnant wit in the other marvelous sobriety in the elder, & most laudable gentlines in the younger, them both most studious in learning, most forward in all feats aswell of the body, as of the mind, being two such, & so excellent, that they were like long to continue with you? God never suffereth such excellent & rare jewels long to inherit th'earth. Whatsoever is nigh perfection the same is most nigh falling. Virtue being o●s absolute cannot long be seen with these our fleshly eyes, neither can that carry the latter end with other, that was ripe itself first of all & before other. Fire goth out the sooner, the clearer that it burneth: & that light lasteth longest, that is made of most course matter. In green wood we may see that where as the fuel is not most apt for burning, yet the fire lasteth longer, than if it were nourished with like quantity of dry wood. Even so in the nature of man the mind being ripe, the body decaiyeth straight, and life goeth away being once brought to perfection. Neither can there be any greater token of short life, than full ripeness of natural wit: The which is to the body, as the heat of the Sun is to things earthly. Therefore judge right honourable lady, that even now they both died, when they both were most ready for God, neither think that they died over soon, because they lived no longer. They died both God's servants, & therefore they died well and in good time. God hath set their time, and taken them at his time blessed children as they be, to reign with him in the kingdom of his father prepared for them from the beginning. Unto whose will, I wish and I trust your grace doth wholly refer your will, thanking him as heartily for that he hath taken them, as you ever thanked him, for that he ever lent you them. I know the wicked words of some ungodly folk have much disquieted your grace, notwithstanding God being judge of your natural love towards your children, and all your faithful friends, and servants bearing earnest witness with your grace of the same: there ungodly talk the more lightly is to be esteemed, the more ungodly that it is. Nay your grace may rejoice rather, that whereas you have done well, you hear evil, according to the words of Christ: 
Math. v.  Blessed are you, when men speak all evil things against you. And again consider GOD is not led by the report of men to judge his creatures, but persuaded by the true knowledge of every man's conscience, to take them for his servants, & furthermore the harm is theirs which speak so lewdly, and the bless theirs which bear it so patiently. For look what measure they use to other, with the same they shallbe measured again. And as they judge so shall they be judged. Be your grace therefore strong in adversity, and pray for them that speak amiss of you, rendering Good for evil, 
Paci●̄ce praise worthy in adversity.  and with charitable dealing show yourself long suffering, so shall you heap cools on their heads. The boisterous Sea trieth the good mariner, and sharp vexation declareth the true Christian. Where battle hath not been before, there never was any victory obtained. You then being thus assailed, show yourself rather stout to withstand, than weak, to give over: rather cleaving to good, than yielding to evil. For if God be with you, what forceth who be against you. For when all friends fail, GOD never faileth them that put their trust in him, and with an unfeigned heart call to him for grace. Thus doing I assure your grace, God willbe pleased, and the Godly will much praise your wisdom, though the world full wickedly say their pleasure. I pray God your grace may please the Godly, and with your virtuous behaviour in this your wydohode, win there commendation to the glory of God, the rejoicing of your friends, and the comfort of your soul. Amen.  
Thus, the rather to make precepts plain, I have added examples at large both for counsel giving, & for comforting. And most needful it were in such kind of Orations to be most occupied, considering the use hereof appeareth full oft in all parts of our life, and confusedly is used among all other matters. For in praising a worthy man, we shall have just cause to speak of all his virtues, of things profitable in this life, and of pleasures in general. Likewise in traversing a cause before a judge, we cannot want the aid of persuasion, and good counsel, concerning wealth, health, life and estimation, the help whereof is partly borrowed of this place. But whereas I have set forth at large the places of confirmation concerning counsel in diverse causes: it is not thought that either they should all be used in numbered as they are, or in order as they stand: but that any one may use them and order them as he shall think best, according as the time, place, and person, shall most of all require.   

¶ Of an Oration judicial.  
THE whole burdeine of weighty matters, and the earnest trial of all controversies, rest only upon judgement. Therefore when matters concerning land, goods, or life, or any such thing of like weight are called in Question, we must ever have recourse to this kind of Oration, and after just examining of our causes by the places thereof: look for judgement according to the law.   

¶ Oration judicial what it is.  
ORation judicial is, an earnest debating in open assembly of some weighty matter before a judge, where the complainaunt commenseth his action, & the defendant thereupon answereth at his peril to all such things as are laid to his charge.   

¶ Of the foundation, or rather principal paincte in every debated matter, called of the Rhetoricians the State, or constitution of the Cause.  
NOT only is it needful in causes of judgement to consider the scope whereunto we must level our reasons, & direct our invention: but also we ought in every cause to have a respect unto some one especial point, and chief article: that the rather the whole drift of our doings may seem to agree with our first devised purpose. For, by this means our judgement shallbe framed to speak with discretion, and the ignorant shall learn to perceive with profit, whatsoever is said for his instruction. But they that take upon them to talk in open audience, & make not their account before, what they will speak after: shall neither be well liked for their invention, nor allowed for their wit, nor esteemed for their learning. For, what other thing do they, that bolt out their words in such sort, & without all advisement utter out matter: but show themselves to play as young boys, or scar crows do, which shout in the open and plain fields at all adventures hittie missy. 
Definition of a thing must first be known ere we speak o●● mind at large.  The learned therefore and such as love to beco●mpted Clerks of understanding, and men of good circumspection and judgement: do warily scan what they chiefly mind to speak, and by definition seek what that is whereunto they purpose to direct their whole doings. For, by such advised wareness, and good eye casting: they shall always be able both to know what to say, & to speak what they ought. As for example if I shall have occasion to speak in open audience of the obedience due to our sovereign king I ought first to learn what is obedience, and after knowledge attained, to direct my reasons to the only prove of this purpose, and wholly to seek confirmation of the same, & not turn my tale to talk of Robbyn Hood, & to show what a goodly archer was he, or to speak wonders of the man in the Moon, 
Roving with 〈◊〉 reason.  such as are most needless & farthest from the purpose. For then, the hearer looking to be taught his obedience, & hearing in the mean season mad tales of archery, and great marvels of the man in the Moon: being half astonished at his so great straying will perhaps say to himself: Now, whether the devil wilt thou, come in man again for very shame, & tell me no bytailes, such as are to no purpose but show me that which thou didst promise both to teach & persuade at thy first entry. Assuredly such fond fellows there have been, yea even among Preachers, that talking of faith, they have fetched their full race from the twelve signs in the Zodiac. An other talking of the general resurrection hath made a large matter of our blessed Lady, praising her to be so ientle, so courtise, & so kind, that it were better a thousandfould to make suit to her alone them to Christ her son. And what needed (I pray you) any such rehearsal being both ungodly, & nothing at all to the purpose? for, what maketh the praise of our lady to the confirmation of the general dowme? Would not a man think him mad that having an earnest errand from London to Dover, would take it the next way to ride first into Norfolk, next into Essex, & last into Kent? And yet assuredly many an unlearned & wittelesse man hath strayed in his talk much farther a great deal, yea truly as far, as hence to Rome gates. Therefore wise are they that follow Pliny's advise, 
Pliny's counsel for handling of caus●●.  who would that all men both in writing & speaking at large upon any matter, should ever have an eye to the chief title & principal ground of their whole intent, never swerving from their purpose, but rather bringing all things together to confirm their cause so much as they can possible. Yea, the wise & expert men will ask of themselves, how hangeth this to the purpose? to what end do I speak it? what maketh this for confirmation of my cause? & so by oft questioning either chide their own fol●e, if they speak amiss▪ or else be assured they speak to good purpose.  
A State therefore generally is the chief ground of a matter, 
A State generally what it is.  and the principal point whereunto both he that speaketh should refer his whole wit, & they that hear should chiefly mark. A Preacher taketh in hand to show what prayer is, and how needful for man, to call upon God: Now, he should ever remember this his matter, applying his reasons wholly and fully to this end that the hearers may both know the nature of prayer, and the nedefulnesse of prayer. The which when he hath done, his promise is fulfilled, his time well bestowed, and the hearers well iustructed.   

¶ A State, or constitution what it is in matters of judgement.  
IN all other causes the state is gathered without contention, and severally handled upon good advisement as he shall think best that professeth to speak. But in matters criminal, where judgement is required: there are two persons at the least, which must through contrariety, stand and rest upon some issue. As for example: A serving man is apprehended by a lawyer for felony upon suspicion. The lawyer saith to the serving man: Thou hast done this robbery. Nay, (saith he) I have not done it. Upon this conflict & matching together, ariseth this State, whether this serving man hath done this robbery, or no? Upon which point the lawyer must stand, and seek to prove it to the uttermost of his power.  
A State therefore in matters of judgement is that thing, 
State in judgement what it is.  which doth arise upon the first demand and denial made betwixt men, whereof the one part is the accuser, and the other part the person, or persons accused. It is called a State because we do stand and rest upon some one point, 
State, why it is so called.  the which must wholly and only be proved of the one side, and denied of the other. I cannot better term it in English than by the name of an issue, the which not only ariseth upon much debating and long traverse used, whereupon all matters are said to come to an issue: but also elsewhere an issue is said to be then and so often as both parties stand upon one point, the which doth aswell happen at the first beginning before any probations are used, as it doth at the latter ending after the matter hath at large been discussed.   

¶ The division of States, or issues.  
NOW that we know what an Issue is, it is next most needful to show how many they are in numbered. The wisest and best learned have agreed upon three only, and no less, the which are these following.  
The state. 


i Conjectural.  
ij. Legal.  
iij. juridiciall.     
AND for the more plain understanding of these dark words, these three questions following, expound their meaning altogether.  

i. Whether the thing be, or no.  
ij. What it is.  
iij. What manner of thing it is.   
IN the first we consider upon rehearsal of a matter whether any such thing be, or no. As if one should be accused of Murder, good it were to know, whether any murder were committed at all, or on, if it be not perfectly known before: and after to go further, and examine whether such a man that is accused, have done the deed or no.  
In the second place, we doubt not upon the thing done, but we stand in doubt what to call it. Sometimes a man is accused of felo●ye, and yet he proveth his offence to be but a trespass, whereupon he escapeth the danger of death. An other being accused for killing a man, confesseth his fault to be manslaughter, and denieth it utterly to be any murder, whereupon he maketh friends to purchase his Pardon. Now the lawyers by their learning must judge the doubt of this debate, and tell what name he deserveth to have that hath thus offended.  
In the third place, not only the deed is confessed, but the manner of doing is defended. As if one were accused for killing a man, to confess the deed, and also to stand in it that he might justly so do, because he did it in his own defence: whereupon ariseth this Question, whether his doing be right or wrong. And to make these matters more plain, I will add an example for every state, severally.  

Of the state Conjectural.  
The Assertion.  
Thou hast killed this man.  
The Answer.  
I have not killed him.  
The State or Issue.   
Whether he hath killed this man or no. Thus we see upon the avouchinge and denial, the matter standeth upon an issue.  

Of the state Legal.  
Assertion.  
Thou hast committed treason in this fact.  
Answer.  
I deny it to be treason.  
State or issue.   
Whether his offence done may be called treason or no. Here is denied that any such thing is in the deed done, as is by word reported, and said to be.  

Of the state juridiciall.  
Assertion.  
Thou hast killed this man.  
Answer.   
I grant it, but I have done it lawfully, because I killed him in mine own defence.  
State or issue.  
Whether a man may kill one in his own defence, or no, and whether this man did so, or no.   

The Oration coniectural, what it is.  
THe Oration coniectural is, when matters be examined and tried out by suspicions gathered, and some likelihood of thing appearing. A Soldier is accused for killing a Farmar. The Souldioure denieth it utterly, & saith he did not kill him. Hereupon riseth the question, whether the Souldioure killed the Farmar or no, who is well known to be slain. Now to prove this question, we must have such places of confirmation, as hereafter do follow.   

☞ Places of confirmation, to prove things by conjecture.  

i. Will, to do evil.  
ij. Power, to do evil.   
IN the will must be considered the quality of the man, whether he were like to do such a deed or no, and what should move him to attempt such an enterprise, whether he did the murder upon any displeasure before conceived, or of a sudden anger, or else for that he looked by his death to receive some commodity, either land, or office, money, or money 〈◊〉, or any other gainful thing.  
Some are known to want no will to kill a man, because they have been flesh theretofore, passing as little upon the death of a man, as a Bo●her doth pass for killing of an Ore, being heretofore either accused before a judge of manslaughter, or else quit by some general pardon. Now, when the names of such men are known, they make wise men ever after to have them in suspection.  
The country where the man was borne declares sometime his natural inclination, as if he were borne or brought up among the Tindale, and Riddesdale men, he may the sooner be suspected.  
Of what trade he is, by what occupation he liveth.  
Whether he be a gamester, an alchouse haunter, or a panion among Ruffians.  
Of what wealth he is, and how he came by that which he hath, if he have any.  
What apparel he weareth, and whether he loveth to go gay, or no.  
Of what nature he is, whether he be hasty, heady, or ready to pike quarrels.  
What shifts he hath made from time to time.  
What moved him to do such an heinous deed.   

Places of Confirmation to prove whether he had power to do such a deed, or no.  
The ground where the man was slain, whether it was in the high way, in a wood, or betwixt two hills, or else where, nigh to an hedge or secret place.  
The time, whether it was early in the morning, or late at night.  
Whether he was there about that time or no.  
Whether he ran away after the deed done, or had any blood about him, or trembled, or stakerde, or was contrary in telling of his tale, and how he kept his countenance.  
Hope to keep his deed secret, by reason of the place, time, and secret manner of doing.  
Witnesses examined of his being, either in this or that place.  
By comparing of the stxengthe of the murderer with the other man's weakness, armour with nakedness, & stoutness with simplicity.  
His Confession.   

An example of an Oration judicial, to prove by Contectures the knowledge of a notable and most heinous offence, committed by a Soldier  
AS Nature hath ever abhorred murder, and God in all ages most terribly hath plagued bloodshedding: so I trust your wisdoms (most worthy judges) will speedily seek the execution of this most hateful sin. And where as God revealeth to the sight of men the knowledge of such offences by divers likelihoods, and probable conjectures: I doubt not but you being called of God to hear such causes, will do herein as reason shall require, and as this detestable offence shall move you v●on rehearsal of the matter. The Man that is well known to be slain, was a worthy Farmar, a good housekeper, a wealthy husbandemanne, one that travailed much in this world, me●nynge uprightly in all his doings, and therefore beloved among all men, and lamented of many when his death was known. This Souldioure being desperate in his doings, and living by spoil all his life time, came newly from the wars, whose hands hath been lately bathed in blood, and now he keepeth this country (where this farmar was slain) and hath been here for the space of one whole month together, and by all likelihoods he hath slain this honest farmer. For, such menflesht villains, make small account for killing any one, and do it they will without any mercy, when they m●ye see their time. Yea, this wretch is bruited for his beastly demeanour, and known of long time to be a strong thief. Nether had he escaped the danger of the law, if the kings free pardon had not prevented the execution. His name declares his naughty nature, and his wicked living hath made him famous. For, who is he that hearing of N. (the notable offender's name might here be rehearsed) doth not think by and by, that he were like to do such a deed? Neither is he only known universally to be nought, but his soil also (where he was borne) giveth him to be an evil man: considering he was bred and brought up among a den of thieves, among the men of Tindale and Ryddesdale, where pillage is good purchase, and murdering is counted manhood. Occupation hath he none, nor yet any other honest means, whereby to maintain himself: & yet he liveth most sumptuously. No greater gamester in a whole country, no such rioter, a notable whoremonger, a lewderoister among Ruffians, an unreasonable waister, to day full of money, within a seuennight after not worth a groat. There is no man that seeth him, but will take him for his apparel to be a gentleman. He hath his change of suits, yea, he spareth not to go in his silks and velvet. A great quarreler, and fray maker, glad when he may be at defiance with one or other, he hath made such shifts for money ere now, that I marvel how he hath lived till this day. And now being at a low ebb, & loath to seem base in his estate, thought to adventure upon this farmar, and either to win the saddle, or else to lose the horse. And thus being so far forward, wanting no will to attempt this wicked deed, he sought by all means possible, convenient opportunity to compass his desire. And waiting under a wood side, nigh unto the high way, about six of the clock at night, he set upon this farmer, at what time he was coming homeward. For, it appeareth not only by his own confession, that he was there about the self same time, where this man was slain: but also there be men that saw him ride in great haste about the self same time. And because GOD would have this murder to be known, look I pray you what blood he carrieth about him, to bear witness against him of his most wicked deed. Again, his own confession doth plainly go against him, for he is in so many tales, that he can not tell what to say.  
And often his colour changeth, his body shaketh, and his tongue foultereth within his mouth. And such men as he bringeth in to bear witness with him, that he was at such a place at the self same hour, when the Farmar was slain: they will not be sworn for the very hour, but they say, he was at such a place, within two hours after. Now Lord, doth not this matter seem most plain unto all men, especially seeing this deed was done such a time, and in such a place, that if the devil had not been his good Lord, this matter had never come to light. And who will not say that this Caitiff had little cause to fear, but rather power enough to do his wicked feat, saying he is so sturdy and so strong, and the other so weak and unwieldy: yea, seeing this villain was armed, and the other man naked. Doubt yond not (worthy judges) saying such notes of his former life to declare his inward nature, and perceiving such conjectures lawfully gathered upon just suspicion: but that this wretched Souldioure hath slain this worthy Farmar. And therefore I appeal for justice unto your wisdoms for the death of this innocent man, whose blood before God asketh just avengement. I doubt not but you remember the words of Solomon, who saith. It is as great a sin to forgive the wicked, as it is evil to condemn the innocent: and as I call unfeignedly for rightful judgement, so I hope assuredly for just execution.  
The Person accused being innocent of the crime that is laid to his charge, may use the self same places for his own defence, the which his accuse● used to prove him ●yltye.   

The interpretation of a law, otherwise called the State legal.  
IN bolting out the true meaning of a law, we must use to search out the nature of the same, by defining soon one word, or comparing one law with an other, judging upon good trial, what is right, and what is wrong.  
The parts.  

i. Definition.  
two. Contrary laws.  
three Laws made, & th'end of the law maker  
iiii. Ambiguitye, or doubtfulness.  
v. Probation by things like.  
vi. challenging or refusing.    

Definition what it is.  
THen we use to define a matter, when we can not agree upon the nature of some word, the which we learn to know by asking the question what it is. As for example. Where one is apprehended for killing a man, we lay murder to his charge: whereupon the accused person when he granteth the killing, and yet denieth it to be murder: we must strait after have recourse to the definition, and ask, what is murder, by defininge whereof, and comparing the nature of the word, with his deed done: we shall soon know whether he committed murder or manslaughter.   

Contrary laws.  
IT often happeneth that laws seem to have a certain repugnancy, whereof among many riseth much contention, where as if both the laws were well weighed & considered according to their circumstances, they would appear nothing contrari in matter, though in words they seem to dissent. Christ giveth warning, & chargeth his disciples in the ten of Math. that they preach not the glad tidings of his coming into the world to the Gentiles, but to the jews only, unto whom he was sent by his father. And yet after his resurrection we do read in the last of Mat. that he commanded his disciples to go into all the whole world, and preach the glad tidings of his passion, & ransom, paid for all creatures living. Now though these ii laws seem contrary, yet it is nothing so. For if the jews would have received Christ, & acknowledged him their saviour, undoubtedly they had been the only children of God, unto whom the promise and covenant was made from the beginning. But because they refused their Saviour, and crucified the Lord of glory: Christ made the law general, and called all men to life that would repent, promising salvation to all such as believed and were baptized. So that the particular law, being now abrogated, must ●●ades give place to the superioure.   

Four lessons to be observed, where contrary laws are called in question.  

i. The inferior law must give place to the superior.  
two. The law general must yield to the special.  
iii. Man's law, to God's law.  
iiii. An old law, to a new law.   
There be Laws uttered by Christ's own mouth, the which if they be taken according as they are spoken, seem to contain great absurdity in them. And therefore the mind of the law maker must rather be observed, than the bare words taken only, as they are spoken. Christ saith in the v. of Matthew. 
Math. v.  If thy right eye be an offence unto thee, pluck him out, and cast him away from thee. If one give the a blow of thy right cheek, turn to him again thy left cheek. There be some eunuchs, that have gelded themselves for the kingdom of heaven. 
〈…〉  Go, and sell all that thou hast, 
〈…〉  and give it to the poor. He that doth not take up his cross and follow me, is not worthy of me. In all which sentences there is no such meaning, as the bare words uttered seem to yield. Plucking out of the eye, declares an avoiding of all evil occasions: receiving a blow upon the left cheek, commends unto us, modesty and patience in adversity. gelding, signifieth a subduing of affections, & taming the foul lust of pleasure, unto the will of reason. Go and sell all: declares we should be liberal, and glad to part with our goods to the poor and needy. Bearing the Cross, betokeneth sufferance of all sorrows, and miseries in this world. Now to prove that the will of the law maker, is none other than I have said: I may use the testimonies of other places in the Scripture, and compare them with these sentences, and so, judge by just examination, and diligent search, the true meaning of the law maker.   

¶ ambiguity.  
Sometimes a doubt is made, upon some word or sentence, when it signifieth diverse things, or may diversly be taken, whereupon full oft ariseth much contention. The lawyers lack no cases, 
Lawyers.  to fill this part full of examples. For, rather than fail, they will make doubts often times, where no doubt should be at all. Is his Lease long enough (ꝙ one): yea sir, it is very long, said a poor husband man. Then (ꝙ he) let me alone with it, I will find a hole in it, I warrant thee. In all this talk, I except always the good lawyers, and I may well spare them, for they are but a few.   

¶ Probation by things like.  
WHen there is no certain law by express words uttered for some heinous offender, we may judge the offence worthy death, by rehearsal of some other Law, that soundeth much that way. As thus. The civil law appoyncteth that he shallbe put in a sack, and cast in the Sea, that killeth his father: well, than he that killeth his mother, should by all reason, in like sort be ordered. It is lawful to have a Magistrate, therefore it is lawful to plead matters before an officer. And thus, though the last cannot be proved by express words, yet the same is found lawful, by rehearsal of the first.   

¶ challenging, or refusing.  
WE use this order, when we remove our sewtes, from one Court to another, as if a man should appeal from the Common place, to the Chancery. Or if one should be called by a wrong name, not to answer unto it. Or if one should refuse to answer in the spiritual court, and appeal to the lord Chancellor.   

¶ The Oration of right or wrong, called otherwise the state juridiciall.  
AFter a deed is well known to be done, by some out person, we go to the next, and search whether it be right, or wrong. And that is, when the manner of doing is examined, and the matter tried through reasoning, and much debating, whether it be wrongfully done or otherwise.   

¶ The division.  
THis state of right or wrong, is two ways divided, whereof the one is, when the matter by the own nature, is defended to be right, without any further seeking, called of the Rhetoricians, the state absolute. The other (using little force, or strength to maintain the matter) is, when outward help is sought, and by-ways used to purchase favour, called otherwise the state assumptive.   

¶ Places of confirmation for the first kind, are seven.  

j Nature if self.  
ij. God's law, and man's law.  
iij. Custom.  
iiij. equity.  
v. True dealing.  
vj. Ancient examples.  
seven. covenants and deeds authentic.   
TUllie in his most worthy Oration, made in behalf of Milo, declareth that Milo slew Clodius moste lawfully, whom Clodius sought to have slain most wickedly. For (ꝙ Tully) if nature have graffed this in man, if law have confirmed it, if necessity have taught i● if custom have kept it, if equity have maintained it, if true dealing hath allowed it, if all common weals have used it, if deeds ancient have sealed this up, that every creature living should fence itself, against outward violence: no man can think that Milo hath done wrong, in killing of Clodius, except you think, that when men meet with thieves, either they must be slain of them, or else condemned of you.   

¶ Places of confirmation for the second kind, are four.  

Granting of the fault committed.  
Blaming evil company for it.  
Comparing the fault, and declaring that either  
they must have done that, or else 〈◊〉 done worse  
Shifting it from us, and showing that we did  
it upon commandment.   
Confessing of the fault, 
Confessing, what it is.  is when the accused person granteth his crime, and craveth pardon thereupon, leaving to ask justice, & leaning wholly unto mercy   

¶ Confession of the fault, used two manner of ways.  
The first is, 
The division.  when one excuseth himself, that he did it not willingly, but unwares, and by chance.  
The second is, when he asketh pardon, for the fault done considering his service to the common weal, and his worthy deeds heretofore done, promising amendment of his former evil deed: the which words, would not be used before a judge, but before a king, or general of an army. For the judges must give sentence, according to the Law: the King may forgive, as being author of the law, and having power in his hand, may do as he shall think best.  
Blaming other for the fault done, 
Blaming other, how 〈◊〉 is said.  is when we say that the accused person, would never have done such a deed, if other against whom also, this accusation is intended, had not been evil men, and given just cause, of such a wicked deed.  
Comparing the fault is when we say, 
Comparing the fault.  that by flaiing an evil man, we have done a good deed, cutting away the corrupt and rotten member, for preservation of the whole body. Or thus: some set a whole town on fire, because their enemies should have none advantage by it. The Saguntynes being tributary to the Romans, 
S●guntines.  slew their own children, burnt their goods, and fired their bodies, because they would not be subject to that cruel Hannibal, and lose their allegiance, due to the Romans.  
Shifting it from us, 
Shifting the fault from us  is when we say, that if other had not set us on, we would never have attempted such an enterprise. As often times the soldier saith, his Captains bidding, was his enforcement: the servant thinketh his masters commandment, to be a sufficient defence for his discharge.    
The end of the first Book.   

¶ The second Book.  
NOw that I have hitherto set forth what Rhetoric is, whereunto every Orator is most bound, what the causes be, both in their nature, and also by number, that comprehend every matter, & what places serve to confirm every cause: I think it is most meet after the knowledge of all these, to frame an Oration accordingly, & to show at large, the parts of every Oration, (but specially such as are used in judgement) that unto every cause, apt parts may evermore be added. For every matter hath a diverse beginning, neither all controversies, or matters of weight should always after one sort be rehearsed nor like reasons used, nor one kind of moving affections, occupied before all men, & in every matter. And therefore, whereas I have briefly spoken of them before, I will now largely declare them, and show the use of them in every matter, that ●ometh in debate, & is needful, through reason to be discussed  


¶ An entrance, two ways divided.  
THe first is called a plain beginning, when the hearer is made apt, to give good care out of hand, to that which shall follow. 
A beginning, what it is.   
The second is a privy twining, or close creeping in, to win favour with much circumstance, called insinuation 
Insinuation.   
For in all matters that man taketh in hand, this consideration ought first to be had, that we first diligently expend the cause, before we go through with it, that we may be be assured, whether it be lawful, or otherwise. And not only this, but also we must advisedly mark the men, before whom we speak, the men against whom we speak, and all the circumstances, which belong unto the matter. If the matter be honest, godly, and such as of right aught to be well liked, we may use an open beginning, and will the hearers to rejoice, & so go through with our part. If the cause be loathsome, or such as will not be well borne withal, but needeth much help, and favour of the hearers: it shallbe the speakers part, privily to get favour, and by humble talk, to win their good wills. first, requiring them to give him the hearing, and next, not straightly to give judgement, but with mercy to mitigate, all rigour of the Law. Or in a complaint made, which the counsel shall grievously stomach, to exaggerate it the more, if we see just cause to set it forward. And whereas many often times, are suspect to speak things of malice, or for hope of gain, or else for a set purpose, as who should say, this I can do: the wisest will evermore clear themselves, from all such offences, and never give any token so much as in them lieth, of any light suspicion.  
In accusing any person, it is best to heap all his faults together, and whereas any thing seemeth to make for him, to extenuate the same to the outermost. In defending any person, it is wisdom to rehearse all his virtues first and foremost, and with asmuch art as may be, to wipe away such faults, as were laid to his charge. And before all things, this would be well marked, that, whensoever we shall largely talk of any matter, we always so invent, and find out our first entrance in the cause, that the same be for ever taken, even from the nature and bowels thereof, that all things, which shall first be spoken, may seem to agree with the matter, and not made as a Ship man's hose, to serve for every leg. Now whereas any long talk is used, the beginning thereof is either taken of the matter self, or else of the persons, that are there present, or else of them, against whom the action is intended. And because the winning or victory, resteth in three points: first, in apt teaching the hearers, what the matter is, next in getting them to give good ear, and thirdly, 
●●re things most mere for every Orator.  in winning their favour: We shall make them understand the matter easily, 
To make the hearers to understand the matter.  if first of all we begin to expound it plainly, and in brief words, setting out the meaning, make them hearken to our sayings. And by no means better, shall the standers by, know what we say, and carry away that, which they hear, then if at the first, we couch together the whole course of our tale, in as small room as we can, either by defining the nature and substance of our matter, or else by dividing it in an apt order, so that neither the hearers be troubled with confounding of matter, and heaping one thing in another's neck, nor yet their memory dulled with overthwart rehearsal, and disorderly telling of our tale. We shall make the people attentive, 
To make hearers attentiu●●.  and glad to hear us, if we will promise them, to speak of weighty matters, of wholesome doctrine, such as they have heretofore wanted: yea, if we promise to tell them things, concerning either their own profit, or th'advancement of their country, no doubt we shall have them diligent hearers. Or else if they like not to hear weighty affairs, we may promise them strange news, and persuade them, we will make them laugh and think you not, that they will rather hear a foolish tale than a wise and wholesome counsel? Demosthenes therefore seeing at a time, 
Demosthenes' tale of the Ass' shadow.  the fondness of the people to be such, that he could not obtain of them, to hear him speak his mind, in an earnest cause, concerning the wealth of his country: required them to ●ary, and he would tell them a tale of Robin hood. Whereat they all stayed, & longed to know what that should be. He began straight to tell them, of one that had sold his Ass to another man, whereupon they both went forth to the next Market town, having with, them thesay Ass. And the wether being somewhat hot, the first awner, which had now sold his Ass, went of that side the Ass, which kept him best from the heat. The other being now the awner, and in full possession, would not suffer that, but required him to give place, and suffer him to take the best commodity, of his own Ass, that he could have, whereat the other answered and said, nay by saint Marie sir, you serve me not so, I sold you the Ass, but I sold you not the shadow of the Ass, & therefore pike you hence. When the people hard this, they laughed apace, and liked it very well. Whereupon Demosthenes having won them together, by this merry toy, rebuked their folly, that were so slack to hear good things, and so ready to hear a tale of a Tub, and thus having them attentive, persuaded with them to hear him, in matters of great importance, the which otherwise he could never have done, if he had not taken this way with him.  
We shall get the good wills of our hearers, 
To gett● the hearers good will.  four manner of ways, either beginning to speak of ourselves, or else of our adversaries, or else of the people, and company present, or last of all, if we begin of the matter itself, and so go thorough with it. We shall get favour for our own sakes, if we shall modestly set forth our bounden duties, and declare our service done, without all suspicion of vaunting, either to the common weal, as in serving either in the wars abroad, or else in bearing some office at home, concerning the tranquillity of our country: or in helping our friends, kinsfolks, and poor neighbours, to declare our goodness, done heretofore towards them: and lastly, if we show without all ostentation, aswell our good wills towards the judges there, as also pleasures done for them in times passed, to the outermost of our power. And if any thing seem to let our cause, by any misreport, or evil behaviour of our parts heretofore: best it were in most humble wise to seek favour, and slightly to avoid all such offences, laid to our charge.  
We shall get favour, by speaking of our adversaries, if we shall make such report of them, that the hearers shall either hate to hear of them, or outerly envy them, or else altogether despise them. We shall soon make our adversaries to be loathed, if we show and set forth, some naughty deed of theirs, and declare how cruelly, how vilely, and how maliciously they have used other men heretofore.  
We shall make them to be envied, if we report unto the judges, that they bear theimselfes halt, and stout upon their wealthy friends, and oppress poor men by might, not regarding their honesty, but seeking always by hook and croak, to rob poor men of their Fermes, Leases, and money. And by the way declare some one thing, that they have done, which honest ears would scant abide to hear.  
We shall make them to be set nought by, if we declare what luskes they are, how unthriftily they live, how they do nothing from day to day, but eat, drink, and sleep, rather seeking to live like beasts, then minding to live like men, either in profiting their country, or in tendering their own commodity, as by right they ought to do.  
We shall get good will, by speaking of the judges and hearers: if we shall commend their worthy doings, and praise their just dealing, and faithful execution of the law, & tell them in what estimation the whole country hath them for their upright judging and determining of matters, and therefore in this cause needs must it be that they must answer their former doings, and judge so of this matter, as all good men have opinion they will do.  
We shall find favour by speaking of the matter, if in handling our own cause, we commend it accordingly, and dispraise the attempt of our adversary extenuating all his chief purposes, so much as shallbe necessary.  
Now resteth for me to speak of the other part of Entrance into an Oration, 
Insinuation.  which is called a close, or privy getting of favour when the cause is dangerous, and cannot easily be heard without displeasure.  
A privy beginning, or creeping in, otherwise called Insinuation must then, and not else be used, when the judge is grieved with us, and our cause hated of the hearers.  
The cause self oftentimes is not liked for three diverse causes▪ if either the matter self be unhonest, and not meet to be uttered before an audience, or else if the judge himself by aformer tale be persuaded to take part against us, or last if at that time we are forced to speak, when the judge is wearied with hearing of other. For the judge himself being wearied by hearing, will be much more grieved if any thing be spoken either overmuch, or else against his liking. Yea, who seeth not that a wearied man will soon mis●●ke a right good matter? If the matter be so heinous that it cannot be heard without offence, (as if I should take a man's part, who were generally hated) wisdom were to let him go and take some other whom all men liked: or if the cause were thought not honest, to take some other in stead thereof which were better liked, till they were better prepared to hear the other: so that evermore nothing should be spoken at the first, but that which might please the judge, and not to be acknown ones to think of that, which yet we mind most of all to persuade. Therefore when the hearers are somewhat calmed, we may entre by little and little into the matter, and say that those things which our adversary doth mislike in the person accused, we also do mislike the same.  
And when the hearers are thus won, we may say, that all, which was said, nothing toucheth us, and that we mind to speak nothing at all against our adversaries, neither this way, nor that way. Neither were it wisdom openly to speak against them, which are generally well esteemed and taken for honest men. And yet it were not amiss for the furtherance of our own causes closely to speak our fantasy, and so, straight to altar their hearts. Yea & to tell the judges the like in a like matter, that such & such judgement hath been given: And therefore at this time considering the same case, and the same necessity, like judgement is looked for. But if the adversary have so told his tale that the judge is wholly bend to give sentence with him, and that it is well known unto what reasons the judge most leaved and was persuaded: we may first promise to weaken that, which the adversary hath made most strong for himself, and confute that part which the hearers did most esteem, and best of all like. Or else we may take advantage of some part of our adversaries tale, and talk of that first, which he spoke last: or else begin so, as though we doubted what were best first to speak, or to what part it were most reason first of all to answer, wondering, and taking GOD to witness at the strangeness of his report, and confirmation of his cause. For when the standorsbies perceive that the aunswerer (whom the adversaries thought in their mind was wholly abashed) feareth so little the objections of his adversary, and is ready to answer Ad omnia quare, with a bold countenance: they will think that they themselves rather gave rash credit, and were overlighte in believing the first tale: than that he which now answereth in his own cause, speaketh without ground, or presumeth upon a stomach to speak for himself without just consideration.  
But if the time be so spent, and the tale so long in telling, that a men b● almost wearied to hear any more: than we must make promise at▪ the first to be very short, and to lap up our matter in few words.  
And if time may so serve it were good when men be wearied to make them somewhat merry, 
Mirth making good at the beginning  and to begin with some pleasant tale, or take an occasion to jest wittily upon some thing then presently doen.  
Or if the time will not serve for pleasant tales, it were good to tell some strange thing, 
Strange things some time needful to be told at the first.  some terrible wonder that they all may quake at the only hearing of the same. For like as when a man's stomach is full and can brook no more meat, he may stir h●s appetite either by some Tart sauce, or else quicken it somewhat by some sweat dish: even so when the audience is wearied with weighty affairs, some strange wonders may call up their spirits, or else some merry tale may cheer their heavy looks.  
And assuredly it is no small con●yng to move the hearts of men either to mirth, or sadness: for he that hath such skill, shall not lightly fail of his purpose whatsoever matter he taketh in hand.  
Thus have I taught what an Entrance is, and how it should be used. notwithstanding I think it not amiss often to rehearse this one point, that evermore the begyn●ng be not overmuch laboured, nor curiously mad●, but rather apt to the purpose, 
Enteraunces' apt to the purpose.  seeming upon present occasion, evermore to take place, and so to be devised, as though we speak all together without any great study, framing rather our tale to good reason, than our tongue to vain painting of the matter.  
In all which discourse, whereas I have framed all the Lessons and every Entrance properly to serve for pleading at the Bar: yet assuredly many of them ma●e well help those that preach God's truth, and exhort men in open assemblies to upright dealing.  
And no doubt many of them have much need to know this Art, that the rather their tale may hang toguether, where as oftentimes they begin as much from the matter, as it is betwixt Dover and Barwyke, whereat some take pity, and many for weariness can scant abide their beginning, it is so long or they speak any thing to the purpose. 
●nteraunces apt for Preache●s.  Therefore the learned Clerks of this our time, have thought it good that all Preachers should take their beginning upon the occasion of such matter as is there written, declaring why and wherefore and upon what consideration such words were in those days so spoken, that the reason given of such talk than uttered, might serve well to begin there Sermon. Or else to gather some several sentence at the first, which brifely comprehendeth the whole matter following, or else to begin with some apt similitude, example, or witty saying. Or lastly to declare what went before, and so to show that which followeth after. Yea sometimes to begin lamentably with an unfeigned bewailing of sin, and a terrible declaring of God's threats: Sometimes to take occasion of a matter newly done, or of the company there present, so that always the beginning be answerable to the matter following.   

¶ Of Narration.  
AFter the preface & first Entrance, the matter must be opened, and every thing lively told, that the hearers may fully perceive what we go about▪ now in reporting an act done, or uttering the state of a controversy, 
Narration. i. Brife. two. Plain. iii. Probable  we must use these lessons, whereof the first is to be short, the next to be plain, and the third is, to speak likely, and with reason, that the hearers may remember, understand, & believe the rather, such things as shallbe said.  
And first whereas we sholud be short in telling the matter as it lieth, 
●r●uitie how 〈◊〉 might be used.  the best is to speak no more than needs we must, not raving it from the bottom, or telling bytales such as rude people full oft do, nor yet touching every point, but telling the whole in a gross sum. And where as many matters shall neither harm us, nor yet do us good being brought in, and reported by us: it were well done not to meddle with them at all, nor yet twice to tell one thing, or report that, which is odious to be told again. notwithstanding this one thing would be well considered that in seeking to be short, we be not obscure. And therefore to make matter plain, 
Plainness how it might be used.  that all may understand it, the best were first and formest to tell every thing in order so much as is needful, observing both the time, the place, the manner of doing, and the circumstances thereunto belonging. Wherein good heed would be had that nothing be doubtfully spoken, which may have a double meaning, nor yet any thing uttered that may make asmuch against us, as with us, but that all our words run to confirm wholly our matter. And surely if the matter be not so plainly told that all may understand it, we shall do little good in the rest of our report. For in other parts of the Oration if we be somewhat dark, it is the less harm, we may be more plain in an other place. But if the Narration, or substance of the tale be not well perceived, the whole Oration besides is darkened altogether. For to what end should we go about to prove that which the hearers know not what it is? Neither can we have any liberty to tell our tale again, after we have once told it, but must straight go forth and confirm that which we have said howsoever it is. Therefore the reporting of our tale may soon appear plain, if we first express our mind in plain words, and not seek these rope ●ype terms, which betray rather a fool, than commend a wise man: & again if we orderly observe circumstances, & tell one thing after another from time to time, not tumbling one tale in an others neck telling half a tale, and so leaving it raw, hacking & hemming as though our wits and our senses were a will gathering. Neither should we suffer our tongue to run before our wit, but with much wareness set forth our matter, and speak our mind evermore with judgement.  
We shall make our sayings appear likely, and probable: 
probality how it might be used.  If we speak directly as the cause requireth, if we show the very purpose of all the devise, & frame our invention according as we shall think them most willing to allow it, that have the hearing of it.  
The Narration reported in matters of judgement shall seem to stand with reason, 
Narration 〈◊〉 judgement.  if we make our talk to agree with the place, time, thing, and person, if we shall show that whatsoever we say, the same by all likelihoods is true, if our conjectures, tookens, reasons, & arguments be such that neither in them there appear any fabling, nor yet that any thing was spoken which might of right otherwise be taken, and that we not only speak this, but that divers other of good creditie will stand with us in defence of the same, all which reporting may soon be liked, and the tale so told, may be thought very reasonable. Yea, we shall make our doings seem reasonable, if we frame our work to natures will, and seek none other means, but such only, as the honest and wise have ever used and allowed, bringing in, and blaming the evil always for such faults chiefly, whereunto they most of all are like to be subject▪ as to accuse a spend all, of theft: a whoremunger, of adultery: a rash quarreler, of manslaughter: & so of other. Sometimes it is good and profitable to be merry and pleasant in reporting a matter, against some manner of man and in some cause. For neither against all men that offend, nor yet against all matters should the witty always use jesting. And now for those that shall tell their mind in the other kinds of Oratory, as in the kind Demonstrative, Deliberative, in exhorting or persuading: 
Narration in praising and counsel giving.  the learned have thought meet, that they must also call the whole sum of their matter to one especial point, that the rather the hearers may better perceive whereat they level all their reasons. As if a Clerk do take in hand to declare God's hest, he will after his Entrance, 
Preachers what order they use.  tell what thing is chiefly purposed in that place, and next after, show other things annexed thereunto whereby not only the hearers may g●tte great learning, and take much profit of his doctrine, but he himself may know the better what to say, what order to use, and when to make an end.  
Some do use after the literal sense to gather a mystical understanding, and to expound the sayings spiritually, making their Narration altogether of things heavenly. Some rehearsing a text particularly spoken, apply the same generally unto all states, enlarging the Narration most Godly by comparing words long ago spoken, with things and matters that are presently done. Notwithstanding the ancient fathers because they did only expound the Scriptures for the most part, made no artificial Narration: but used to follow such order as the plain text gave them. So that if every sentence were plainly▪ opened to the hearers, they went not much farther, saving that when any word gave them occasion to speak of some vice, they would largely say their mind in that hehalf: As Chrisostome and Basile have done, with other.  
The aware marking and heedy observation of time, place, and person may teach all men (that be not past teaching,) how to frame their Narration in all Controversies that are called in Question, and therefore when present occasion shall give good instruction, what need more lessons? And especially seeing nature teacheth what is comely, and what is not comely, for all times.  
Yea what tell I now of such lessons, seeing GOD hath raised such worth Preachers in this our time, that their Godly, and learned doings, may be a most just example for all other to follow: aswell for their living, as for their learning. I fear me the precepts are more in number, than will be well kept or followed this year.   

¶ Of Division.  
AFter our tale is told, and the hearers have well learned what we mean, the next is to report wherein the adversary and we, cannot agree, and what it is wherein we do agree. And then to part out such principal points whereof we purpose fully to debate, and lay them out to be known: that the hearers may plainly see, what we will say, and perceive at a word, the substance of our meaning. Now Tully would not have a division to be made, of, or above three parts at the most, nor yet less than three neither, if need so require. for if we have three chief grounds whereupon to rest, 
Division of three parts at the most.  applying all our arguments thereunto we shall both have matter enough to speak of, the hearers shall with ease understand our meaning, & the whole Oration shall soon be it at an end. notwithstanding this lesson must not so curiously be kept, as though it were sin to make the division of four, or five parts, but it was spoken for this end that the division should be made of as few as may be possible, that men may the better carry it away and the reporter with more ease may remember what he hath to say. Now in praising, or dispraising, in persuading, or dissuading, divisions must also be used. As if one would enueighe against those women that will not give their own children suck, he might use this division. Where as women commonly put their children forth to nursing, I will first prove that it is both against the law of nature and also against God's holy will: 
women rebuked that nurse not their own children.  Again I will show that it is harmful both for the child's body, and also for his wit, lastly, I will prove that the mother self falleth into much sickness thereby.  
First, nature giveth milk to the woman for none other end, but that she should bestow it upon her child. And we see beasts feed there youngones, and why should not women? GOD also commandeth all women to bring up their children.  
Again, the children's bodies shallbe so affected, as the milk is which they receive. Now, if the Nurse be of an evil complexion, or have some hid disease, the child sucking of her breast must needs take part with her. And if that be true which the learned do say, that the temperature of the mind follows the constitution of the body, needs must it be that if the Nurse be of a naughty nature, the child must take thereafter. But be it, the Nurse be of a good complexion, of an honest behaviour (whereas contrary wise Maidens that have made a escape are commonly called to be Nurses) yet can it not be but that the mother's milk should be much more natural for the child, than the milk of a stranger.  
As by experience, let a man be long used to one kind of drink, if the same man change his air, and his drink, he is like to mislike it. lastly for the mothers, how are they troubled with sore breasts besides other diseases that happen through plenty of milk▪ the which Physicians can tell, and women full oft have felt. Likewise in speaking of fasting, I might use this division. first, 〈…〉 godly to fast, because the spirit is more free and apker for any good work. Again it is wholesome, because thereby evil humours are wasted, and many diseases either clearly put away, or much abated of their tyranny. Lastly it is profitable, because men spend less money, the less bankequeting that they use. Therefore, if men love either to be wise, godly, healthful, or wealthy, let them use fasting, & forbear excess.  
Now upon a division, there might also be made a subdivision, as where I say, it is godly to fast, I might divide godliness, into the hearing of God's word, into pra●yng devoutly, and charitable dealing with all the world.  
Again, speaking of health, I might say that the whole body, is not only more lusty with moderate fasting, but all so more apt for all assays. The learned man studieth better when he fasteth, than when he is full. The counsellor heareth causes with less pain being empty, than he shallbe able after a full gorge.  
Again, whereas the five senses, bring us to the knowledge of many things: the more apt that every one is, the mo●e pleasure they bring ever with them. The eyes see more clearly, the ears hear more quickly, the tongue rouleth more roundly, and tasteth things better, and the nose smelleth evil savours the sooner.  
Philosophy is divided into the knowledge of things natural, 
〈…〉  things moral, and into that art, which by reason findeth out the truth, commonly called Logic. Now of these three parts of Philosophy, I might make other three subdivisions, and largely set them out. But these may suffice for this time.   

¶ Of Propositions.  
QUintilian willeth, that straight and immediately after the Narration, there should also be used such sentences, as might be full of pith, and contain 〈◊〉 them the substance of much matter, the rather that the hearers may be stirred upon the only report, of some sententious saying, or weighty text in the law. As in speaking largely against extortion, one might after his reasons applied to the purpose, bring in a pithy and sententious proposition as thus. Those hands are evil that scratch out the eyes: and what other do they, that by force rob their Christian brethren? Woe be to that realm, where might outgoeth right Or thus, when rage doth rule, and reason doth wait, what good man can hope to live long in rest. Also an act of a realm may well serve to make a proposition. As thus. The law is plain: that man shall die as an offender, whatsoever he be thatbreaketh up another man's house, and seeketh by spoil to undo his neighbour. Now here is no man● that doubteth, but that thou hast done this deed, therefore, what needs any more, but that thou must suffer, according to the law? In dividing a matter, propositions are used, and orderly applied for the better setting forth of the cause. As if I should speak of thankfulness, I might first show, what is thankfulness, 
Thankfulness, what it is.  next how needful it is, and last, how commendable and profitable it is universally? Thankfulness is a kind of remembering good will showed, and an earnest desire to requi●e the same. Without thankfulness, no man would do for another. The brute beasts have these properties, and therefore man cannot want them, without his great rebuke. Some propositions are plain spoken, without any cause, or reason added thereunto. As thus. I have charged this man with felony, as you have hard, but he denieth it: therefore judge you it, I pray you Sometimes a cause is added, after the alleging of a proposition. As thus, I have accused this man of felony, because he took my purse by the high way side, and therefore I call for justice. 
〈…〉  Thus propositions might be gathered, next and immediately after the rehearsal of any cause, and beautify much the matter, being either alleged with the cause annexed, or else being plainly spoken, without giving any reason to it at all.   

¶ Of confirmation in matters of judgement.  
WHen we have declared the chief points, whereunto we purpose to refer all our reasons, we must heap matter and find out arguments, to confirm the same to the outermost of our power, making first the strongest reasons that we can, and next after, gathering all probable causes together, that being in one heap, they may seem strong, and of great weight. And whatsoever the adversary hath said against us, to answer thereunto, as time and place best may serve. That if his reasons be light, and more good may be done in confuting his, then in confirming our own: it were best of all to set upon him, and put away by art, all that he hath fondly said without wit. For proving the matter, and searching out the substance, or nature of the cause, 
〈…〉  the places of Logic must help to set it forward. But when the person shallbe touched, and not the matter, we must seek else where, and gather these places together.  

i. The name.  
two. The manner of living.  
iij. Of what house he is, of what country and of what years.  
iiij. The wealth of the man.  
v. His behaviour or daily enuring with things.  
vi. What nature he hath.  
seven. Whereunto he is most given.  
viii. What he purposeth from time to time.  
ix. What he hath done heretofore.  
x. What hath befaulne unto him heretofore.  
xi. What he hath confessed, or what he hath to say for himself.   
IN well examining of all these matters, much may be said, & great likelihoods may be gathered, either to or fro, the which places I used heretofore, when I spoke of matters in judgement, against the accused soldier. Now in trying the truth, by reasons gathered of the matter: we must first mark what was done at that time by the suspected person, when such and such offences were committed. Yea, what he did, before this act was done. Again, the time must be marked, the place, the manner of doing, and what heart he bore him. As th'opportunity of doing and the power he had to do this deed. The which all set together, that either acquit him, or find him giltee. These arguments serve to confirm a matter in judgement, for any heinous offence. But in the other causes which are occupied, either in praising, or dispraising, in persuading, or diswading, the places of confirmation, be such as are before rehearsed, as when we commend a thing, to prove it thus. Honest to be doen. Profitable. Easie. Necessary.  
And so of other in like manner, or else to use in stead of these, the places of Logic. Therefore, when we go about to confirm any cause, we may gather these grounds above rehearsed, and even as the case requireth, so frame our Reasons. In confuting 
Confutation.  of causes, the like may be had, as we used to prove: if we take the contrary of the same. For as things are alleged, so they may be wrested, and as houses are builded, so they may be overthrown. What though many conjectures be gathered, & diverse matters framed, to overthrow the defendant: yet wit may find out by-ways to escape, and such shifts may be made either in avoiding the danger, by plain denial, or else by objections, and rebounding again of reasons made, that small harm shall turn to the accused person, though the presumptions of his offence be great, and he thought by good reason to be faulty. 
Placed of Logic most needful.  The places of Logic, as I said, cannot be spared, for the confirmation of any cause. For, who is he, that in confirming a matter, will not know the nature of it, the cause of it, th'effect of it, what is agreeing thereunto, what likeness there is betwixt that, and other things, what examples may be used, what is contrary, and what can be said against it. Therefore, I wish that every man should desire and seek to have his Logic perfect, before he look to profit in Rhetoric, considering the ground and confirmation of causes, is for the most part gathered out of Logic.   

¶ Of conclusion.  
A Conclusion is the handsome lapping up together, 
Conclusion, what it is.  and brief heaping of all that, which was said before, stirring the hearers by large utterance, and plentiful gathering of good matter, either the one way, or the other.  
There are two parts of a conclusion, 
Conclusion, of two sorts.  the one resteth in gathering together briefly, all such arguments as were before rehearsed, reporting the some of them, in as few words as can be, and yet after such a sort, that much variety be used▪ both when the rehearsal is made, as also after the matter is fully reported. For, if the repetition should be naked, and only set forth in plain words, without any change of speech, or shift or Rhetoric: neither should the hearers take pleasure, nor yet the matter take effect. Therefore, when the Orator shall touch any place, which may give just cause to make an exclamation, & stir the hearers to be sorry to be glad, or to be offended: it is necessary to use art to the outermost. Or when he shall come to the repeating of an heinous act, and the manner thereof: he may set the judges on fire, and heat them earnestly against the wicked offendor Thus in repeating, art may be used, and next with the only rehearsal, matters may be handsomely gathered up together.  
The other part of a conclusion resteth, either in augmenting and vehemently enlarging that, which before was in few words spoken, to set the judge or hearers in a heat: or else to mitigate and assuage displeasure conceived, with much lamenting of the matter, and moving them thereby the rather to show mercy. Amplification is of two sorts, whereof I will speak more at large, in the next Chapter. The one resteth in words, the other in matter. Such words must be used, as be of great weight, wherein either is some Metaphor, or else some large understanding is contained. Yea, words that fill the mouth, and have a sound with them, set forth a matter very well. And sometimes words twice spoken, make the matter appear greater.  
Again, when we first speak our mind in low words, & after use weightier, the fault likewise seemeth to be greater As when one had killed a gentleman, thus might another amplify his mind. For one slave to strike another, were worthy of punishment, but what deserveth that wretch, which not only striketh a man, but striketh a ientlemanne, and not only striketh a gentleman, but cowardly killeth a ientlemanne, not giving him one wound, but giving him twenty. To kill any man in such sort, deserveth death, but what say you to him, that not only killeth him so, but also hangeth him most spitefully upon a tree. And yet not content with that, but scourgeth him, and mangeleth him when he is dead, and last of all, maketh a jest of his most naughty deed, leaving a writing there, about the dead man's neck. Now then seeing his cruelty is such, that thouly killing, cannot content his devilish deed, and most deadly malice: I ask it for God's love, and in the way of justice, that this wicked Devil, may suffer worthy death, and be punished to the example of all other. amplifying of the matter, consisteth in heaping, and enlarging of those places, which serve for confirmation of a matter. As the definition, th● cause, the consequent, the contrary, the example, and such other.  
Again, amplification may be used, when we make the law to speak, the dead person to make his complaint, the country to cry out of such a deed. As if some worthy man were cast away, to make the country say thus: If England could speak, would she not make such, & such complaints? if the walls of such a city or town, had a tongue, would they not talk thus and thus? And to be short, all such things should be used, to make the cause seem great, which concern God, the common weal, or the law of nature. For if any of these three be hindered, we have a large field to walk in. In praising, or dispraising, we must exaggerate those places towards the end, which make men wonder at the strangeness of any thing. In persuading, or dissuading, the rehearsal of commodities, and heaping of examples together, increase much the matter. It were a great labour to tell all the commodities, and all the properties, which belong unto the conclusion. For such art may be used in this behalf, that though the cause be very evil, yet a witty man may get the overhand, if he be cunning in his faculty.  
The Athenians 
Athenians for bad conclusions  therefore did straightly forbid by a law, to use any conclusion of the cause, or any entrance of the matter to win favour. Cicero did herein so excel, that lightly he got the victory in all matters, that ever he took in hand. Therefore as iust● praise ariseth by this part, so I doubt not, but the wittiest will take most pains in this behalf, and the honest, for ever will use the defence of most honest matters. Weapons may be abused for murder, and yet weapons are only ordained for safeguard.   

¶ Of the figure amplificacio●.  
Among all the figures of Rhetoric, there is no one that so much helpeth forward an Oration, and beautifieth the same with such delightful ornaments, as doth amplification. 
〈◊〉  For if either we purpose to make our tale appear vehement, to seem pleasant, or to be well stored with much copy: needs must it be that here we seek help, where help chief is to be had, and not else where. And now because none shall better be able, to amplify any matter then those, which best can praise, or most dispraise any thing here upon earth, I think it needful, first of all to gather such things together, which help best this way. Therefore in praising, or dispraising, we must be well stored ever with such good sentences, as are often used in this our life, the which through art being increased, help much to persuasion. As for example, where it is said (gentle behaviour winneth good will, and clearly quensheth hatred) I might in commending a noble ientlemanne for his lowliness, declare at large how commendable, and how profitable a thing, ientle●behauioure is, and of the other side, how hateful and how harmful, a proud disdainful man is, and how beastly a nature he hath, that being but a man, thinketh himself better than any other man is, and also over good to have a match or fellow in this life. As thus, if lowliness 
Lowliness.  and charity maintain life, what a beast is he, that through hatred will purchase death? If God warneth us to love one another, and learn of him to be ientle, because he was gentle and humble in heart: how cruel are they, that dare withstand his commandment? If the subject rebel against his king, we cry with one voice, hang him, hang him, and shall we not think him worthy the vilest death of all, that being a creature, condemneth his creator, being a mortal man neglecteth his heavenly maker, being a vile mould of clay, setteth light by so mighty a God, and ever living King? Beasts and birds without reason, love one another, they shroud, and they flock together, and shall men endued with such gifts, hate his even christian, and eschew company? When Sheep do stray, or cattle do strive one against another, there are Dogs ready to call them in, yea, they will bite them (as it hath been full often seen) if two fight together: and shall man want reason, to bark against his rued affections, or at the least shall he have none to check him for his faults, and force him to forgive? Likewise if you would rebuke one that giveth ear to backbiters 
backbiting.  and slanderers, ye must declare what a great mischief an evil tongue is, what a poison it is, yea, what a murder, to take a man's good name from him. We count him worthy death, that poisoneth a man's body, and shall not he suffer the like pain that poisoneth a man's honesty, and seeketh to obscure and darken his estimation? men be well accepted among the wise, not for their bodies, but for their virtues. Now take a way the thing, whereby men are commended: and what are men, other than brute beasts? For beasts do nothing against nature, but he that goeth against honesty, the same man fighteth against nature, which would that all men should live well. When a man is killed secretly, we ask judgement for the offender, and shall they escape without judgement, that covertly murder a man's soul? That separate him from GOD, that judge him to hell, whose life hath ever been most heavenly? When our purse is picked, we make strieght search for it again, and emprisone the offendor, and shall we not seek recovery of our good name, when evil tongues have stained it? If our fame be of more price, then is either gold or gro●es, what mean we to be so careless in keeping the one, and so careful in keeping the other? Fond is his purpose that being in the rain, casteth his garment in a Bush, and standeth naked himself, for saving the gloss of his gay coat. And yet what other thing do they that esteem the loss of money, for great lack: and count not the loss of their honesty for any want at all? Thus we see, that from virtues and vices, such amplifications may be made, and no doubt he that can praise or dispraise any thing plentifully, is able most copiously to exaggerate any matter.  
Again, 
〈…〉  sentences gathered and heaped together commend much the matter. As if one should say: Revengement 
〈…〉  belongeth to God alone, and thereby exhort men to patience: He might bring in these sentences with him, and give great cause of much matter. No man is hurt but of himself, that is to say: adversity or wrong suffering is no harm to him that hath a constant h●rte, and lives upright in all his doings.  
He is more harmed that doth wrong, than he that hath suffereth wrong.  
He is the stowter that contemneth, than he is that committeth wrong.  
Yea, he gaineth not a little, that had rather suffer much loss, then try his right by contention.  
gain got by fraud, is harm and no gain.  
There is no greater victory, then for man to rule his affections.  
It is a greater matter to overcome anger, then to win a fortress or a tower.  
There is no greater token of a noble heart, then to contemn wrong.  
He that requiteth evil for evil: through hatred of an evil man, is made evil himself, and therefore worthy to be hated.  
He that contemneth his enemy in battle, is counted a goodman of war, and a wise.  
He that requiteth good for evil, is an angel of God.  
He that mindeth revengement, is at the next door to manslaughter.  
God is moved with nothing sooner to forgive us our● offences, then if we for his sake fo●geue one another.  
The requiting of injuries hath no end.  
Strife is best ended through Patience  
Anger is a madness, differing from it in this point only, that anger is short, and tarrieth not long, madness abideth still.  
It is folly to suffer the foam of a horse, or the striking of his foot, and not abide any thing that a fool doth, or a naughty disposed fellow speaketh.  
No man trusteth a drunkard: And yet seeing the drunkenness of rage, and madness of anger, are much more dangerous than surfetinge with wine: he doth folly shely that trusteth his own wit any thing, when he is in a rage. Good deeds should all ways be remembered, wrong doing should soon be forgiven, and soon be forgotten.  
Again for liberality, 
Liberality commended with heaps of sentences.  these sentences might serve. It is the property of a God to help man. He hath received a good turn by giving, that hath bestowed his liberality upon a worthy man.  
He giveth twice, that giveth soon and cheerfully.  
God loveth the glad giver.  
It is a point of liberality, sometimes to lose a good turn.  
He that giveth to him that will evil use it, giveth no good thing, but an evil thing.  
Nothing is more safely laid up, then is that which is bestowed upon good folk.  
Be not afraid to sow good fruit.  
Nothing is better given to Christ, then is that which is given to the poor.  
No one man is borne for himself.  
He is unworthy to have, that hath only for himself.  
The third kind of Amplifiing is when we gather such sentences as are commonly spoken, or else use to speak of such things as are notable in this life. Of the first these may be examples. In lamenting the misery of wardeshyppes, 
proverbs alleged, help Amplification.  I might say it is not for nought so commonly said: I will handle you like a ward. She is a step mother to me: that is to say, she is not a natural mother: who is worse shod than the shoemakers wife? that is to say: gentlemen's children full oft are kept but meanly. Trot sire, and trot dam, how should the fool amble, that is, when both father and mother were nought, it is not like that the child will prove good, without an especial grace of God.  
Likeryshe of tongue, light of tail: that is, he or she that will far dainetelye, will oft live full wantonly. soon ripe, soon rotten. Honour changeth manners. Enough is as good as a feast. It is an evil coke that can not li●ke his own fingers. I will sooner trust mine eye, than mine ear. But what need I heap all these together, saying Heywodes proverbs are in print, where plenty are to be had: whose pains in that behalf, are worthy immortal praise.  
Things notable 
Things notable or strange, help forward Amplification.  in this life are those, the which chance to few. As this: To see a man of an hundred years of age. A young child as sober as a man of fifty years. A woman that hath had xxiiij children. A man once worth three or four thousand pound, now not worth a groat. A young man fairer than any woman. A woman that hath had seven or eight husbands. A man able to draw a yard in his bow besides the feathers. A man merry now, and dead within half an hour after. There is none of all these, but serve much to make our talk appear vehement, and increase the weight of communication. As for example, If one would persuade an old man to contemn the vanities of this world, he might use the examples of sudden death, & show that children have died in their mother's lap, some in their cradle, some stryplinges, some elder, & that not one among a thousand cometh to three score years.  
Or be it that some live an hundred years, beyond the which not one in this last age passeth, what is there in this life, for the which any man should desire to live long, saying that old age bringeth this only commodity with it, that by long living, we see many things, that we would not see, and that many a man hath shortened his life, for weariness of this wretched world▪ Or what though some pleasures are to be had in this life, what are they all to the pleasures of the life to come? Likewise in speaking of evil hap, I might bring him in that was once worth three thousand pound, and is not now worth three groats, and persuade men either to set light by riches, or else to comfort them, and persuade them not to take thought, seeing great harms have happened to other heretofore, and time may come when God will send better. These sentences above rehearsed, being largely amplified, increase much any such kind of matter.   

what is amplification.  
AMplification is a figure in Rhetoric, which consists most in Augmenting and diminishing of any matter, and that divers ways.   

The division of Amplification.  
ALL Amplification and diminishing either is tak●n out of the substance in things, or else of words. Out of the substance and matter, affections are derived: out of words, such kinds of amplification, as I will now show, and partly have showed before, when I spoke of the Conclusion, or lapping up of any matter.  
The first kind of Amplification is, when by changing a word, in augmenting we use a greater, but in diminishing, we use a less. Of the first, this may be an example. When I see one sore beaten, to say he is slain: to call a naughty fellow, thief, or hangemanne, when he is not known to be any such. To call a woman that hath made a escape, a common harlot: to call an Alehouse haunter, a drunkard: to call one that is troubled with choler, and often angry, a mad man: to call a pleasant gentleman, a railing jester: to call a covetous man, a devil.  
Of the latter, these examples shallbe: when one hath sore beaten his fellow, for the same man to say that he hath scant touched him: When one hath sore wounded another, to say that he hurt him but a little: when one is sore sick, to be said he is a little crazed. 
Diminution  In like manner also, when we give vices, the names of virtue, as when I call him that is a cruel or merciless man, somewhat sore in judgement. When I call a natural fool, a plain simple man: when I call a notable flatterer, a fair spoken man: a glutton, a good fellow at his table: a spend all, a liberal gentleman: a snudge, or pinch penny, a good husband, a thrifty man.  
Now in all these kinds, where words are amplified, they seem much greater, if by corretion 
Correction.  the sentence be uttered, and greater words compared with them, for whom they are uttered. In the which kind of speech, we shall seem as though we went up by stairs, not only to the top of a thing, but also above the top. There is an example hereof in the seventh action that Tully made against Uerres. It is an offence to bind a Citizen of Rome with chains, it is an heinous deed to whip him: it is worse than manslaughter to kill him: what shall I call it to hang him up upon a gibbet? If one would commend the authority which he allegeth, he might say thus. These words are no fables uttered among men, but an assured truth left unto us by writing, and yet not by any common writing, but by such as all the world hath confirmed and agreed upon, that it is authentic, and canonical: neither are they the words of one, that is of the comen sort, but they are the words of a doctor in the church of God, and yet not the words of a divine, or doctor of the common sort, but of an Apostle: and yet not of one that is the worst, but of Paul, that is the best of all other: and yet not Paul's, but rather the words of the holy ghost, speaking by the mouth of Paul. He that loveth to enlarge by this kind, must mark well the circumstances of things, and heaping them altogether, he shall with ease espy how one thing riseth above an other. And because the use hereof extendeth largely, I w●ll largely use examples. As thus. If a gentleman and officer of the kings, being overcharged at Supper with overmuch dry●ke, and surfeiting with gorge upon gorge, should vomit the next day in the Parliament house: I might enueyghe thus: O shameful deed, not only in sight to be loathed, but also odious of all men to be heard. If thou hadst done this deed at thine own house being at Supper with thy wife and children, who would not have thought it a filthy deed? but now for the to do it in the Parliament house, among so many gentlemen, & such, yea, the best in all England: being both an officer of the kings, and a man of much authority, and there to cast out gobbets (where belching were thought great shame) yea, and such gobbets as none could abide the smell, and to fill the whole house with evil savour, and thy whole bosom with much filthiness, what an abominable shame is it above all other? It had been a fowl deed of itself to vomit where no such gentlemen were: yea, where no gentlemen were: yea, where no English men were: yea, where no men were: yea, where no company were at all: or it had been evil, if he had borne no manner of office, or had been no public officer, or had not been the kings officer: but being not only an officer, but a public officer, and that the kings officer: yea, & such a kings, & doing such a deed: I can not tell in the world what to say to him. divers examples mayebe invented like unto this. As thus, against an head officer in a noble man's house, I might enueigh thus. Now Lord, what a man is he, he was not ashamed being a gentleman, yea, a man of good years, and much authority, and the head Officer in a Duke's house, to play at dice in an al●house with boys, bawds, and varlets. It had been a a great fault to play at so vile a game, among such vile persons, being no gentleman, being no officer, being not of such years: But being both a man of fair lands, of an ancient house, of great authority, an officer to a duke, yea, and to such a Duke, and a man of such years, that his white hairs should warn him to avoid all such foly●, to play at such a game, with such roisters, a●d such varlets, y●a, and that in such a house as none come thither but thieves, bawds, and Ruffians: now before God I can not speak shame enough of him. There is an other kind of Amplification when unto the highest, there is added some thing higher than it is. As thus. There is not a better preacher among them all, except Hugh Latimer, the father of all preachers. Th●re is no better Latin man within England, except Gualther Haddon the lawe●.  
Again, we amplify a matter not ascending by degrees, but speaking that thing only, than the which no greater thing can be spoken. As thus. Thou haste killed thine own mother, what shall I say more, thou hast killed ●hine own mother. Thou hast deceived thy sovereign Lord and king, what shall I say more, thou hast deceived thy sovereign Lord and king.  
Sometimes we amplify by comparing, and take our ground upon the weakest and least, the which if they seem great, then must that needs appear gr●ate, which we would amplify and increase. As Tully against Catiline. My servants in good south, if they feared me in such sort, as all the Citizens do fear thee: I would think it best for me to forsake my house. Thus by using the less first, this sentence is increased, few servants are compared with all the citizens, bondmen are compared with free men: Tully the master, is compared with Catiline the traitor, which was neither lord nor ruler over the Citizens: and Tully's house is compared with the City.  
By comparing of examples, we use also to increase our matter. As thus. Did the Mayor of London thrust through jacke Straw being but a varlet rebel, and only disquietinge the City: and shall the king suffe● Capitain Kete to live in England's ground, and ●●ioye the 〈◊〉 of his realm, being a most tyrannous tray●oure, a●d such a rebel as sought to overthrow the whole Re●●m●?  
Here is jacke Straw compared with captain Ket● the City of London, with the whole Realm, the Mayor with the king. So that if he which is a private person, and hath no power of death, might punish with death the disquieting of a City: the king himself having all power in his hand, may justly punish him that seeketh to overthrow his whole realm.  
The places of Logic help oft for Amplification. As, where men have a wrong opinion, and think theft a greater fault than slander, one might prove the contrary aswell by circumstances, as by arguments. And first he might show that slander is theft, and that every slanderer 
Slander, a greater office than thefts  is a thief. For as well the slanderer as the thief, do take away an other man's possession against the owners will. After that he might show that a slanderer is worse than any thief, because a good name is better than all the goods in the world: and that the loss of money may be recovered, but the loss of a man's good name, can not be called back again, and a thief may restore that again which he hath taken away, but a slanderer can not give a man his good name again, which he hath taken from him. Again, he that stealeth goods or cattle, robs only but one man, but an evil tongued man infecteth all their minds: unto whose ears this report shall come.  
Besides this, there are laws & remedies to subdue thieves: but there is no law against an evil tongue. Again, all such heinous Offences are ever the more grievously punished, the more closely, and more craftily they are committed. As it is thought a greater fault to kill one with poison, then to kill him with the sword, and a more heinous offence to commit murder, then to commit manslaughter: we may gather an argument also from the instrument or manner of doing. As a thief hath done this offence with his hand, a slanderer hath done it with his tongue. Again, by the judgement of all men, enchauncement is a notable evil: But they that infect a prince or a king with wicked counsel, are not they more wicked enchanters, considering they do as much as if one should Poison a conduit head, or a River from whence all men featche their water. And yet they do more, for it is a greater fault to poison the mind, than the body. Thus by the places and circumstances, great matter might be made.  
By contrraries set together, things oftentimes appear greater. As if one should set Luke's Velvet against Geane velvet, the Luke's will appear better, and the Geane will seem worser. Or set a fair woman against a foul, and she shall seem much the fairer, and the other much the fouler. According whereunto there is a saying in Logic▪ Contraria inter se opposita magis elucescunt. That is to say, Contraries being set, the one against the other, appear more evident. Therefore if any one be disposed to set furshe chastity, he may bring in, of the contrary part, whoredom, and show what a foully offence it is to live so uncleanly, and then the deformity of whoredom shall much set forth chastity: or if one be disposed to persuade his fellow to learning and knowledge, he may show of the contrary what a naked wretch, man is, yea how much a man is no man, and the life no life, when learning o●es wanteth. The like help we may have by comparing like examples together either of creatures living, or of things not living: As in speaking of constancy, to show the Son who ever keepeth one course: in speaking of inconstance to show the Moo●e which keepeth no certain course. Again, in young Storks 
Storks.  we may take an example of love towards their dam, for when she is old, and not able for her crooked bill to pick meat, the youngones feed her. In young Uipers 
●ipers.  there is a contrary example (for as Pliny saith) they eat out their dams womb, and so come forth. In Hens there is a care to bring up their chickens, is eagles the contrary, which cast out their eggs if they have any more than three: and all because they would not be troubled with bringing up of many.  
There is also a notable kind of amplification when we would extenuate and make less, great faults, which before we did largely increase: to th'end that other faults might seem the greatest above all other. As if one had rob his master, thrust his fellow through the arm, accompanied with harlots, kept the tavern till he had been as drunk as a rat: to say after a large invective against all these offences. You have heard a whole court roll of ribaldry and yet all these are but i'll bitynges in respect and comparison of that which I shall now show you. Who doth not look for a maru●ilouse great matter & a most heinous offence, when those faults that are thought most grievous are counted but i'll bitynges in respect and comparison of that which he mindeth to rehearse? In like manner, one might exhort the people to godliness, and whereas he hath set forth all the commodities that follow the same, as in showing a quiet conscience not guilty of any great fault, the liberty of spirit, the peace which we have with GOD, the fellowship with all the elect, for the servant of Satan, to be the son of GOD the comfort of the soul, the greatness whereof no man is able to conceive: to say at length, and what can be greater, what can be more excellent, or more blesseful? & yet all these are small matters if they be compared with the blessed inheritance of the everliving God prepared for all those that live Godly here upon earth, fastening there whole trust upon Christ above, which both is able, and will save all those that ca● unto him with faith. We do increase our cause by reasoning the matter and casting our account, when either by things that follow, or by things that go before, or else by such things as are annexed with the matter, we give sentence how great the thing is. By things going before I judge when I see an ●nuiouse, or hasty man fight wi●h an other as hasty, that there is like to be bloodshed. As who should say, can envious, or hasty men match together, but that they must needs try the matter with bloodshedding? Assuredly it can not be otherwise but that blood must appease their rage. Likewise seeing two wise men earnestly talking together, I cannot otherwise judge but that their talk must needs be witty, and concern some weighty matter. For to what end should wise men join, or wherefore should they lay their heads together, if it were not for some earnest cause? wh●t a shame i● it for a strong man, of much health & great manhood, to be overcome with a cup of drink. From things joined with the cause, thus. A woman having her husband imprisoned, and in danger of death, soubdenly step before the King and craved his pardon. Bold was that woman which durst adventure to kneel before a King, whose husband had so grievously offended. Though wo●en by nature are fearful, yet in her appeared a manly stomach, and a good bold heart, yea even in greatest danger. By things that follow, thus, all England lament the death of Duke Henry and Duke Charles two noble brethren of the house of Suffolk. Then may we well judge that these two ientlemen were wonderfully beloved, when they both were so lamented.  
There is a kind of amplifying, when in speaking of ii that fought together, we praise him much that had the worse, because we would the other to have more praise. Considering for a man to beat a boy, it were no praise, but for a tall man to match with an other, that were as tall as himself: that were somewhat worth. Therefore I would have the Scots well praised, whom the Englishmen have so often vanquished. He that praiseth much ●he stronghold of Boleine, must needs thereby praise king Henry the eight of England, who by martial power, won it, and kept it all his life time. Or thus. Such a one keeps a marvelous good house, for the worst boy in his house drinks one and the same drink with his master, and all one bread, yea every one hath his meat in silver, chamber vessels, and all are of silver. We judge by apparel, by armour, or by harness what a man is of stature, or bigness. We judge by occasion, the goodness of men, as when they might have done harm, they would not, when they might have slain, they sought rather to save. From the place where one is, increase may be gathered As thus. Being even in the Court, he was never moved to gaming, being at Rome, he hated harlots, where thereiss by report so great plenty as there are stars in the element.  
From the time thus, he must needs be well learned in the laws of our Realm that hath been a student this thirty winter.  
From the age: assuredly, he is like to be good, for being but a child he was ever most godly.  
From the state of life: no doubt but he is honest, for being but a servant he lived so uprightly, as none could justly blame his life.  
From the hardness of a thing. That which is almost only proper to Angels must needs be hard for man: therefore chastity is a rare gift, and hard for man to keep.  
From the strangeness of a thing. Eloquence must needs be a wonderful thing, when so few have attained it.  
Likewise notable adventures done by a few, are more praise worthy than such as have been done by a great nombe. Therefore the battle of Muskelborow against the Scots where so few Englishmen were slain, and so many Scots dispatched: must needs be more praise worthy, than if the number of Englishmen had been greater.  
Uehemencie of words full often help the matter forward, when more is gatherde by cogitation, than if the thing had been spoken in plain words. When we hear one say such a man swelled seeing a thing against his mind, we gather that he was then, more than half angry. Again, when we hear one say, such a woman spits fire, we gather straight that she is a Devil. The Preacher thunderde in the pulpit, belike than he was meetly hoot. But concerning all such speeches, the knowledge of a Metaphor, shall bring men to much knowledge, (whereof I will speak hereafter among the figures) and therefore I surcease to speak of it in this place.  
We increase our cause by heaping of words & sentences together, couching many reasons into one corner which before were scaterde abroad, to th'intent that our talk might appear more vehement. As when by many conjectures and great presumptions we gather that one is an offendor, heaping them all into one plump, which before were sparpled abroad, and therefore did but little good. 
Amplification by conjectures  As thus: To prove by conjectures a murder committed, I might thus say against a suspected person. My Lords do not weigh my words and sentences severally, but consider them all altogether. If the accused person here shall receive profit by this other man's death, if his life heretofore hath ever been evil, his nature covetous, his wealth most slender, and that this dead man's goods could turn to no man's avail so much as unto this accused person, and that no man could so easily dispatch him, and that this man could by no better means compass his desire, and that nothing hath been unattempted which might further his naughty purpose, & nothing done th●t was thought needless, and seeing a meet place was chiefly sought for, and occasion served very well, & the time was most apt for such an attempt and many means heretofore devised to compass this offence, and great hope both to keep it close, and also to dispatch it, and besides that, seeing this man was seen alone a little before in the same place, where this other man was slain, and that this man's voice which did slay him was hard a little before in the same place where this other man was slain, and seeing it is well known that this man came home late the same night, and the next day after being examined, did answer confusedly, fearfully, and as though he were amazed, and seeing all these things are partly showed by wittenesses, partly by good reason, partly by his own confession, and partly by the report that commonly goeth of him, which by like is not spoken without some ground: It shallbe your parts worthy judges waing all these things together to give certain judgement of him for this offence, and not to think it a matter of suspicion. For it might have been that three of four of these conjectures being proved, might give but only a cause of suspicion, but whereas all these together are plainly proved by him, it can not be otherwise but that he hath offended.  
It is an excellent kind of amplifying when things increased, and things diminished are both set together, that the one may the rather beautify the other. As if, when God's goodness towards us we largely amplified, we did straight extenuate our unthanfulnesse towards him again. As thus: Seeing God hath made man a creature unto his own likeness, seeing he hath given him life, and the spirit of understanding, endewing him with h●s manifold graces, and redeeming him not with vile money, but with his own precious body, suffering death, and blodeshedding upon the Cross, the rather that man might live for ever: what an unthankful part is it, yea what an heinous thing is it for man so oft to offend, so oft to wallow in such his wickedness, and evermore for God's loving kindness, to show himself of all other creatures most unkind?  
Likewise contraries being rehearsed and the evil immediately uttered after the good, make much for increase. As many men now a days for sobriety, follow gluttony, for chastity, take lechery, for truth, like falsehood, for gentleness, seek cruelty, for justice, use wrong dealing, for heaven, hell, for God, the Devil: to whom they will without peradventure, it Gods grace be not greater.   

¶ Of moving affections.  
BEcause the beauty of amplifying, standeth most in apt moving of affections: 
Affections moving.  It is needful to speak somewhat in this hehalf, that the better it may be known what they are, and how they may be used. Affections therefore (called Passions) are none other thing, but a stirring, or forcing of the mind, either to desire, or else to detest, and loath any thing, more vehemently then by nature we are commonly wont to do. We desire those things, we love them, and like them earnestly, that appear in our judgement to be goodly, we hate and abhor those things, that seem naught, ungodly, or harmful unto us. Neither only are we moved with those things which we think either hurtful, or profitable for ourselves, but also we rejoice, we sorry, or we pity an other man's hap.  
And evermore there are two things which move us, either this way, or that way. The matter self which doth happen, or is like to happen: and the person also whom the matter doth concern. As for example: If a wicked wretch have his deserts, we are all glad to hear it, but if an innocent should be cast away, we think much of it, and in stomach repine against wrong judgement. If an evil man find much favour, we envy his good hap, yea it grieveth us, th●t any such should have such favour showed: And not only do we hate the evil, that are come to any wealth, but also we envy commonly all such as come to any preferrment, especially if either they have been as poor men as we are, or else came of a meaner house than we have done. No one man would have any to be better than himself, and every one enhableth his own goodness to deserve like dignity with the best. And whereas some have go●te before, starting so●bdeinly from an inch to an elle, we spare not to say that flattery made them speed, and though they have much goods, yet are they clear void of all goodness, and therefore much good may it do them, we would not come by goods in such sort to win all the world▪ for the Devil and they (say we) shall part stakes with them one day. And thus we can never be content to give our neighbour a good word. Yea though they have served right well, and deserved a great reward, we must needs find some fault with them to lessen their praises, and say that though their deserts be great, yet their natures are nought: none so proud, though few be so hardy: none so envious, though few so faithful: none so covetous, though few so liberal: none so gluttonous, though few keep such an house. And thus, though we grant them one thing, yet we will take another thing as fast again from them.  
Such a man is an excellent fellow (saith one) he can speak the tongues well, 
with praising: dispraising used.  he plays of instruments few men better, he fey●eth to the Lute marueilouse sweetly, he endites excellently: but for all this (the more is the pity) he hath his faults, he will be dronkle ones a day, he loves women well, he will spend Gods coop if he had it, he will not tarry long in one place, and he is somewhat large of his tongue. That if these faults were not, surely he were an excellent fellow. Even as one should say: If it were not for lying and stealing, there were not an honester man than such a one is that perchance hath some one good quality to set him forward. These ●uttes be to broad, and these bars be over big, for look what is given to one by commending, the same is straight taken away by butting. Therefore such are not to be liked that give a man a shoulder of mutton, and break his head with the spit when they have doen. And yet this is many a man's nature, especially where envy hath any grounded dwelling place, whose property is always to speak nothing of other without reproach and slander.  
In moving affections, and stirring the judges to be grieved, the weight of the matter must be so set forth, as though they saw it plain before their ●yes, the report must be such and the offence made so heinous, that the like hath not been seen heretofore, and all the circumstances must thus be heaped together: 
Description of an evil & wick offence doen.  The naughtiness of his nature that did the dead, the cruel ordering, the wicked dealing and malicious handling, the time, the place, the manner of his doing, and the wickedness of his will to have done more. The man that sustained the wrong, how little he deserved, how well he was esteemed among his neighbours, home small cause he gave him, how great lack men have of him. Now, if this be not reform, no good man shall live safe, the wicked will overflow all the world, & best it were for safeguard to be nought also, and to take part with them, for no good man shall go quiet for them, if there be not speedy redress found, and this fault punished to th'example of all other.  
Quintiliane coucheth together in these few words the full heap of such an heavouse matter, by gathering it up after this sort.  

i. What is doen.  
ij. By whom.  
iij. Against whom.  
iiij. Upon what mind.  
v. At what time.  
vi. In what place.  
seven. After what sort.  
viii. How much he would have doen.   
IF one b●e beaten blache and blue, 
what is d●en.  we take it grievously: but if one be slain▪ we are much more troubled. Again, if a slave or ruffian shall do such a deed we are displeased, 
By whom.  but if an officer, a preacher, or an head i●ntleman, should use any slavery, we are much more aggrieved. Yea, or if a very notable evil man, commit such an horrible offence, we think him worthy to have the less favour. If a sturdy fellow be strooken, 
Against who●  we are not so much disquieted, as if a child, a woman, an aged man, a good man, or a chief officer, should be evil used. If the offence be committed upon 
●pon what mind.  a prepensed mind, and wilfully, we make much more a do, then if it were done by chance medley. 
At what 〈◊〉.  If it be done upon an holy day, or else upon ●he day of Assize, or upon the day of a kings coronation, or about such a solemn time or if it be done in the night, rather than at Noon days, we make the matter greater, then if it had b●en done at another time. 
In what place  In the course if one strike a man, it is thought greater, then if he should strike him in the op●n street. The manner of doing also, doth much move the patience of men as if one should cowardly kill one, 
After what sort.  and strike him suddenly▪ he were worthy greater blame, then if he should manfully set upon him: or if one kill his fellow secretly with a gun▪ he were worthy more hatred, then if he killed him with a sword or if he wounded him sore, or cruelly mangled him, we cry out much more, then if he had barely killed him. And las● of all, if his will had been to have done much more than he did: 
How much he would.  we increase our anger against his rage much more, than ever we would else have doen.   

¶ Of moving pity.  
Now in moving pity, and stirring men to mercy, the wrong done must first be plainly told: or if the judges have sustained the l●●e excremit●e, the best were to will them to remember their awn state, how they have been abused in like manner, what wrongs they have suffered by wicked doers: that by hearing their own, they may the better hearken to others.  
Again, whereas all other miseries, that befall unto man, are grievous to the ●are, there is nothing more heinous, then to hear that the most honest men, are soonest overthrower by them that are most wicked, and virtue put to flight, through the only might of vice. That if the like hath not happened, unto the hearers of this cause, yet it were mere to show them that the like may hap, and so require them to give judgement in this cause, as they would do in their own, and remember that harm may chance to every one, that perhaps chanceth to any one. And no doubt every man remembering himself, and his own case, will look well about him, and give judgement, according to right.  
Neither can any good be done at all, when we have said all that ever we can, except we bring the same affections in our own heart, the which we would the judges should bear towards our own matter. 
He that will stir affections to other▪ must first be moved himself.  For how can he be grieved, with the report of any heinous act, either in stomacking the naughtiness of the deed, or in bewailing the miserable misfortune of the thing, or in fearing much, the like evil hereafter: except the Orator himself utter such passions outwardly, and from his heart fetch his complaints, in such sort, that the matter may appear, both more grievous to the ear, & therewith so heinous, that it requires earnestly aspedy reformation? There is no substance of itself, that will take fire, except ye put fire to it. Likewise no man's nature is so apt, straight to be heated, 
Heat, causeth heat.  except the Orator himself, be on fire, and bring his heat with him. It is a common saying, nothing kindleth sooner than fire. And therefore a fiery stomach, ●auseth evermore a fiery tongue. And he that is heated with zeal and godliness, shall set other on fire with like affection. No one man can better enuiegh against vice, than he can do▪ which hateth vice with all his heart. Again, nothing moyste●h sooner than water. 
A weeping eye provokes m●ysture.  Therefore a weeping eye causeth much moisture, and provoketh tears. Neither is it any marvel: for such men both in their countenance, tongue, eyes, gesture, and in all their body else, declare an outward grief, and with words so vehemently and unfeignedly, sets it forward, that they will force a man to be sorry with them, and take part with the●r tears, even against his will, notwithstanding, when such affe●ciō● are moved, it were good ●ot to stand long in them. For though a vehement talk may move tears, yet no art can long hold them. For as Cicero doth say, nothing drieth sooner, than tears, especially when we lament another man's cause, & be sorry with him for his sake  
But now that I have taught men to be sorry, I will attempt again to make them merry, and show what learned men say concerning laughter, in delighting the hearers when time and place shall best require.   

¶ Of debiting the hearers, and stirring them to laughter.  
Considering the dullness of man's nature, 
Laughter m●uyng.  that neither it can be attentive to hear, nor yet st●●red to like or allow, any tale long told, except it be ref●eshed, or find some sweet delight: the learned have by wit●e and labour devised much variety. Therefore sometimes in telling a weighty matter, they bring in some heavy 〈◊〉, & move them to be right sorry, whereby the hearers are more attentive. But after when they are wearied, either with tediousness of the matter, or heaviness of the report: some pleasant matter is invented both to quicken them again, & also to keep th●im from satiety. But surely few there be, that have this gift in due time to cheer men. Neither can any do it, whom nature h●th not framed, & given an aptness thereunto. Some man's countenance will make pastime, though he speak never a word Yea, a foolish word, uttered by an apt man, or a gesture strangely used by some pleasant body, set●es men full oft upon a laughter. And whereas some think it a trifle, to have this gift, & so easy, that every varlet or common gesture is able to match with the best: yet it appeareth that they, which wittily can be pleasant, & when time serveth, can give a merry answer, or use a nipping taunt, shallbe able to abash a right worthy man, & make him at his wits end, through the sudden quip & unlooked frsipe given. I have known some so it of the thumbs, that they could not tell in the world whether it were best to fight, chide, or to go their way. And no marvel: for where the jest is aptly applied, the hearers laugh immediately, & who would glad●y be laughed to scorn? some can prettily by a word spoken, take occasion to be right merry. Other can jest at iarge, & tell a round tale pleasantly, though they have none occasion at that time given. But assuredly that mirth is more worth, which is moved by a word newly spoken, then if a long tale should pleasantly be told. For asmuch as both it cometh unlooked for, and also declares a quickness of witt●, worthy commendation. There are five things, which Tully note●h, concerning pleasant talk.  

i. What it is to delight the hearers.  
ij. Whereof it cometh.  
iij Whether an orator may move laughter  
iiij. How largely he may go, and what measure he must use.  
v. What are the kinds of sporting, or moving to laughter.   
Now to tell you in plain words, what laughter is, how it stirreth and occupieth the whole body, how it altereth the countenance, and suddenly brasteth out, that we cannot keep it in: Let some merry man on God's name, take this matter in hand. For it passeth my cunning, and I think even they that can best move laughter, would rather laugh merrily when such a question is put forth, then give answer earnestly, what, and how laughter is in deed.  
The occasion of laughter, and the mean that maketh us merry (which is the second observation) is the fondness, the filithiness, the deformity, and all such evil behaviour, as we see to be in other. For we laugh always at those things, which either only or chief touch handsomely, and wittily some especial fault, or fond behaviour in some one body, or some one thing. Sometimes we jest as a man's body that is not well proportioned, and laugh at his countenance, if either it be not comely by nature or else he through folly, cannot well set it. For if his talk be fond, a merry man can want no matter to hit him home, ye may be assured. Some jest is made, when it toucheth no man at all, neither the demander neither the standers by, nor yet any other, and yet delighteth as much the hearers, as any the other can do. Now when we would abash a man, for some words that he hath spoken, and can ta●e none advantage of his person, or making of his body, we either doulte him at the first, and make him ●eleue, that he is no wiser than a Goose: or ●ls we confute wholly his sayings, with some pleasant jest, or else we extenuate and diminish his doings, by some pretty means, or else we cast the like in his dish, and with some other devise, dash him out of countenance: or last of all, we laugh him to scorn out right, and sometimes speak almost never a word but only in countenance show ourselves pleasant. 
Mirth how many ways 〈◊〉 is moved.  But how soever we make sport, either the delight is uttered by countenance, or by poyncting to some thing, or else showed at large by some tale, or else occasion taken by some word spoken  
The iij question is, whether it standeth with an Orator's profession, to delight the hearers with pleasant reports, and witty sayings, or no. Assuredly it behoveth a man, that must talk much, evermore to have regard to his audience, & not only to speak so much as is needful, but also to speak no longer than they be willing to hear Even in this our time, some offend much in tediousness, whose part it were to comfort all men with cheerfulness. Yea, the preachers of God, 
Prea●he●s.  mind so much edifying of souls, that they often forget, we have any bodies. And therefore, some do not so much good with telling the truth, as they do harm with dulling the hearers, being so far gone in their matters, that oftentimes they cannot tell when to make an end. 
〈…〉  Pla●o therefore, the father of learning, and the well of all wisdom, when he hard Antisthenes make such a long oration, that he stark wearied all his hearers, fie for shame man (ꝙ he) dost thou not know, that the measuring of an oration, standeth not in the speaker, but in the hearers. But some perhaps will say unto me pascite quantum in vobis est, to whom I answer, estote prudentes. 
●. Peter .v. Math. ten  And now because our senses be such, that in hearing a right wholesome matter, we either fall a sl●pe, when we should most hearken, or else are wearied with still hearing one thing, without any change, and think that the best part of his tale, resteth in ma●yng an end: the witty & learned have used delightful sayings, and quick sentences ever among their weighty causes, considering that not only good will is got thereby (for what is he that loveth not mirth?) but also men wonder at such a head, as hath men's hearts at his commandment, being able to make them merry when he list, and that by one word speaking, either in answering some thing spoken before, or else oftentimes, in giving the onset, being not provoked thereunto. Again, we see that men are full oft abashed, and put out of countenance, by such tenanting means, and those that have so done, are counted to be fine men, and pleasant fellows, such, as few dare set foot with them.  
Thus knowing, that to move storte, is lawful for an orator, or any one that shall talk, in any open assembly: good it were to know, what compass he should keep, that should thus be merry. For fear he take to much ground, and go beyond his bounds. 
jesting when it should be spaced.  Therefore, no such should be taunted, or jested with all, that either are notable evil livers, and heinous offenders: or else are pit●full caitiffs, & wretched beggars. For every one thinketh it a better and a meeter deed, to punish naughty packs, then to shoffe at their evil demeanour: and as for wretched souls, or poor bodies, none can bear to have them mocked, but think rather, that they should be pitied, except they foolishly vaunt themselves. Again, none such should be made any laughing stocks, that either are honest of behaviour, or else are generally well-beloved. As for other, we may be bold to talk with them, & make such game and pastime, as their good wits shall give good cause. But yet this one thing, we had need ever to take with us, that in all our jesting we keep ameane, wherein not only it is meet to avoid all gross boarding, and alehouse jesting, but also to eschew all foolish talk, & ruffian manners, such as no honest ears can once abide, nor yet any witty man can like well, or allow.   

¶ The division of pleasant behaviour.  
Pleasantness, either appeareth in telling a round tale, 
Mirth making, two ways used.  or else in taking occasion of some one word. The matter is told pleasantly, when some man's nature (whereof the ●ale is told,) is so set forth, his countenance so counterfeited, and all his gesture so resembled, that the hearers might judge the thing, to be then lively done, even as though he were there, whereof the ●ale was told. Some can so loudly set forth another man's nature, and with such grace report a tale: that few shallbe able to forbear laughter, which know both parties, though they would the contrary never so fain. Now in ●ount●rf●ityng after this sort▪ if such moderation be not used, that the hearer may judge more by himself, than the pleasant disposed man is willing fully to set forth: it will not be well liked. For he that exceedeth and telleth all: yea, more than is needful, without all respect, or consideration had: the same shallbe taken for a common gesture, such as know not how to make an end, when they once begin, being better acquainted with bible babble, then knowing the fruit of wisdoms lore.  
Pleasantness in a saying, 
Pleasantness in a ●aiyng.  is stirred by the quick altering of some one word, or of some one sentence. But even as in reporting a tale, or counterfeiting a man, so much is ever nought: so scurrility or (to speak in old plain english) knavery in jesting would not be used, where honesty is esteemed Therefore though there be some wit, in a pretty devised jest: ●et we ought to take heed, that we touch not those, whom we would be most loath to offend. And yet some had as l●u● lose their life, as not bestow their conceived jest, and oftentimes they have, as they desire. But shall I say of such wilful men, as a Spaniard spoke of an earnest gospeler, that for words spoken against an Ecclesiastical law, suffered death in Smithe field? Ah miser, non potuit tacere & uiue●e? Ah wretch that he was, could he not live, and held his peace?  
Again, to jest when occasion is given, or when the jest may touch all men: it is thought to be against all good manner. Therefore the consideration of time, 
Difference betwixt a common ieste● and a pleasant wise man.  & moderation of pastime, & s●ldome using of dry mocks, even when need most requireth, make a difference, and show a several understanding, betwirte a common jester, and a pleasant wise man.  
Now the time requireth, to show what kinds there are of moving laughter, & making the hearer to be merry: notwithstanding this would first be learned, that out of diverse pleasant speeches, ancient sayings also may be gathered. As for example we may by one word, both pra●se a faithful servant and if he be nought, we may also jest of him, & dispraise him. According to that merry saying of Nero, upon his man that was light fingered. I have one at home (ꝙ he) among all other, to whom there is no coffer locked, nor door shut in all my house▪ meaning that he was a picklock, and a false varlet, and yet these words might have been spoken of a faithful servant.  
We shall delight the hearers, 
Pleasant answers made, contrary to our looking, delight us much.  when they look for one answer, and we make them a clean contrary, as though we would not seem to understand, what they would have. As when one coming from a fair, and being asked in good sadness of another, how horses went there. Marry ꝙ he, some trot, and some amble. And thus being deceived of our looking (for who would have looked for such an answer?) we are oft delighted with our own error. Again, one Pontidius being sore grieved, that another man had committed adultery came to a friend of his, and said sadly: Ah lord, what think you sir of him, that was taken in bed of late▪ with another man's wife? Marry ꝙ the other, I think him to be a very sluggard. Pontidius hearing him say so, was abashed at the strangeness of h●s answer, and looking for no such thing was driven to laugh at his own error, although before, he was much grieved with thadulterers most wicked deed.  
One being sore grieved with the evil behaviour of a certain ●entleman, spoke his pleasure largely against him, whereupon another merry man, dissembling to take his part, said he was an honester man than so. Yea (ꝙ tother) what one thing hath he, whereby to prove himself honest at all? Marry (ꝙ the man) he hath the kings pardon, & what say you to tha●?  
When is it best to dine (ꝙ one) to Diogenes? 
Diogenes.  Marry (ꝙ he) for a rich man, when he list: for a poor man w●en he can.  
A nob●e man that whilom kept a chapel, being disposed to serve God, went to his closet devoutly, and made himself ready to pray, whereupon one came down in haste, and said to the chanter, you must begin sir. The chanter being a merry man, answered thus, as though he were angry. Begin ꝙ he? I will begin with none, except they begin with me And so made the whole Quire, that then was ready for singing, to fall straight a laughing The which is all one, for, sing we, or laugh we, what maketh matter, so we be merry?  
Words 
words doubt fully spoken.  doubtfully spoken, give often just occasion of much laughter. Ah (ꝙ a certain man) do you see yonder fellow, & do you know him? Yea, (quod the other) I know him very well. I shall tell you sir (said the gentleman) there is not a man of greater understanding within this City than he is. Tush it is not so (quoth he.) No? (said the other) mark well the bought of his leg, and you sha●l see his understanding worthy to be compared with the best, and greatest of them all.  
Sometimes it is well liked, when by the changing of a letter, 
Changing of a letter, or altering part of a word, or adding a syllable.  or taking away some part of a word, or adding sometimes a syllable, we make an other meaning. As one said that meant full unhappily, enue●ghynge against those that held of Christ's spiritual being in the Sacrament: some (quoth he) will have a Trope to be in these words: This is my body: But surely I would wish the T. were taken away, and they had that for their labour, which is left behind.  
What carry you master Person (quoth a gentleman) to a Priest that had his woman on horseback behind him, have you got your male behind you? No sir (quoth the Priest) it is my female.  
The interpretation of a word doth oft declare a wit. 
Interpretation of a word.  As when one hath done a robbery, some will say, it is pity, he was a handsome man, to the which another made answer you say truth sir, for he hath made these shifts by his hands, and got his living with light fingering, & therefore being handsome as you say he is, I would God he were handsomely hanged.  
Sometimes it is delightful when a man's word is taken, and not his meaning. 
words tak● and not the meaning.  As when one had said to an other (whose help he must needs have) I am sorry sir to put you to pains: The other answered, I will ease you sir of that sorrow, for I will take no pains for you at all.  
The turning of a word, & denying that wherewith we are charged, & answering 
An answer from evil to worse.  a much worse, doth often move the hearer. There was one Bassus (as Quintilian doth tell) which seeing a Lady called Domitia to be very nigh herself, spoke his pleasure of her. Whereupon she being grieved charged him with these words, that he should say she w●s such a pyuche penny, as would sell her old shove for money, 
●●udgynge wittely rebuked.  whereupon he answered, No forsooth madam (quoth he) I said not so, but these were my words, I said you bought old sho●e, such as you could ge● best cheap for money.  
The Hollanders words are worthy rehearsal, who being a poor man (as Erasmus telleth the tale) had a cow or two going in ●he communes, whereupon it happened that an Ox of a rich man's, who then was Mayor of the town had gored the poor man's cow, and almost killed her. The poor man being in this case half undone, thought notwithstanding by a witty devise to get right judgement of master Maior for the loss of his cow, if he got nothing else, and therefore thus he framed his tale. 
A witty devised tale to g●t right judgement  Sir so it is that my cow hath gored and almost killed your Ox. What ha●h she (quoth he) by saint mary thou shalt pay for him then. Nay (quod the poor man) I cry you mercy, your Ox hath gored my cow. Ah (quoth the Mayor) that is an other matter, we will talk of that hereafter at more leisure  
These words were spoken of purpose, but now you shall hear what an old woman spoke of simplicity. In the doting world, when stocks were saints, and ●umme walls spoke, this old grandamme was devoutly kneeling upon her knees before the image of our Lady. Whereupon a merry fellow asked her what she meant to crouch & kneel there. Marry (quoth the old mother) I pray to our Lady, that she may pray to her Son for me: with that he laughed at her ignorance. 
A 〈◊〉 blind answer  Whereupon she thinking that her words were spoken amiss, corrected her own saying in this wise. Nay (quoth she) I pray to Christ in heaven, that he will pray for me to this good Lady here.  
Words rehearsed contrary to that which was spoken, & (as a man would say) overthwartly answered, 
●●ordes overthwartly answered.  do much abash the opponent, & delight the hearers. As when Sergius Galba being sick, & therefore ●eping his house, had appointed certain of his friends to hear a matter of one Libo Scribonius, Tribune of the people, a man much noted for his naughty and unclean life: this Libo said to him in this wise. Good Lord, when shall we see you Sir abroad, out of your parlour. Marry (quoth he) when thou kepeste thyself out of an other man's chamber, meaning that he was over familiar with an other man's wife. Thus we see how and in what manner pleasant saws are gathered and used, upon the occasion of divers words spoken.   

Pleasant sport made by rehearsing of ● whole matter  
THe nature & whole course of a matter being largely set out with a comely behaviour doth much delight the hearers, and giveth good cause of great pastime. And this difference is between a ●este in a word, and a jest uttered in a long tale. That which is still delightful, with what words soever you tell it, is contained in the substance or nature of a long tale: 
〈◊〉 betwirt a 〈◊〉 in a word, 〈◊〉 a ●est in a long●●ale.  that which loseth his grace by alteration of a word, is contained in the nature of a word. They that can lively tell pleasant tales and merry deeds done, and set them out as well with gesture as with voice, leaving nothing behind, that may serve for beautifiing of their matter: are most meet for this purpose, whereof assuredly there are but few. And whatsoever he is that can aptly tell his tale, and with countenance, voice, and gesture, so temper his report, that the hearers may still take delight: him count I a man worthy to be highly esteemed. For undoubtedly no man can do any such thing, except they have a great mother wit, and by experience confirmed such their comeliness, whereunto by nature they were most apt. Many a man readeth histories, heareth fables, seeth worthy acts done even in this our age, but few can set them out accordingly, and tell them lively, as the matter self requireth to be told The kinds of delitinge in this sort are divers: whereof I will set forth many, as hereafter they shall follow.   

Sport moved by telling old tales.  
IF there be any old tale or strange history well & wittily applied to some man living, all men love to hear it of life. As if one were called Arthur, some good fellow that were well acquainted with king Arthures' book, and the knights of his round table, would want no matter to make good sport, and for a need would dub him knight of the round table, or else prove him to be one of his kin, or ●ls (which were much) prove him to be Arthure himself. And so likewise of other names, merry panions would make mad pastime.  
Oftentimes the deformity 
Deformity of body moveth mirth.  of a man's body giveth ma●ter enough to be right merry, or else a picture in shape like an other man, will make some to laugh right heartily. One being grieved with an other man, said in his anger, I will set the out in thy colours, I will show what thou art. The other being therewith much chafed, show (quoth he) what thou canst: with that he showed him, (pointing with his finger) a man with a bottle nose, blobbe cheaked, and as red as a Bouchers bowl, even as like the other man, as any one in all the world could be. I need not to say that he was angry. another good fellow being merely disposed, called his acquaintance unto him & said: Come hither I say, and I will show thee as very a lout as ever thou sawest in all thy life before, with that he offered him at his coming a steel glass to look in. But surely I think he looked awry, for if I had been in his case, I would have told him that I espied a much greater lout, before I saw the glass.  
In augmenting 
Augmenting or diminishing  or diminishing without all reason, we give good cause of much pastime. As Diogenes saying a pretty town, having a great pair of Gates at the coming in: Take heed quod he, you men of this town, lest your town run out of your gates. That was a marvelous big Gate I trow, or else a wonderful little town, where such passage should be made.  
A Friar disposed to tell mysteries, opened to the People that the soul of man was so little, that a leaven thousand might dance upon the nail of his thumb. One marveling much at that, I pray you master Friar quoth he, where shall the piper stand then, when such a number shall keep so small a room.  
Mirth is moved when upon a trifle or a word spoken, an unknown matter and weighty 
Opening a weighty 〈◊〉 unknown ●hynge  affair is opened. As if one should find fault with some man's sumptuous building, or other such thing: which had found much fa●oure at the same man's hand: an other might say, well sir, he that builded this house, saved your worship from hanging when the time was. A nececessarie note for him thankefullye to remember the builder of that house, & not slanderously to speak evil of him.  
It is a pleasant dissembling, 
Dissembling  when we speak one thing merely, and think an other earnestly, or else when we praise that which otherwise deserveth dispraise, to the shaming of those that are taken to be most honest.  
As in speaking of one that is well known to be nought, to say among all men that are seen to, there is one that lacketh his reward. He is the diligentiest fellow in his calling of all other, he hath travailed in behalf of his country, he hath watched day and night to further his common weal▪ and to advance the dignity thereof, and shall he go empty home? Who stood by it at such a field, who played the man and cried, stop the thief, when such a man was rob? Who seeth good rule kept in such a place? can any here charge him with bawdry? Which of you all dare say or can say that ever you saw him drouke, if then these be true, ought not such to be seen to: and rewarded accordingelye? For praising the unworthy, I remember once that our worthy Latimer did set out the devil for his diligence wonderfully, and preferred him for that purpose before all the Bishops in England. And no doubt, the wicked be more busy and stirring, than the children of light be in their generation.  
What talk you of such a man (say the an other) there is an honest man ye may be assured. For if a man had need of one, he is ready at a pinch, his body sweats for honesty, if you come to him in a hot summers day, you shall see his honesty in such sort to reek, that it would pity any christian soul living. He hath more honesty with him than he needs, and therefore both is able and will lend, where it pleaseth him best. Beware of him above all men that e●uer you knew. He hath no fellow, there is none such, I think he will not live long▪ he is so honest a man, the more pity that such good fellows should know what death meaneth. But it maketh no matter, when he is gone, all the world will speak of him, his name shall never die, he is so well known universally.  
Thus we may mockingelye speak well of him, when there is not a noughtyer fellow within all. England again, and even as well set out his naughtiness this way, as though we had in very deed uttered all his naughty conditions plainly, and without jesting. among all that ever were pleasant in this kind of delight, Socrates beareth the name, and may worthily challenge praise. Sir Thomas More with us here in England▪ had an excellent gift not only in this kind, but also in all other pleasant delights, whose wit even at this hour is a wonder to all the world, & shallbe undoubtedly, even unto the worlds end. Unto this kind of dissembling, is next adioyn●nge a manner of speech, when we give an honest name to an evil deed. As when I would call one accordingly that is of a naughty beha●oure, to say: Ah sirrah, you are a merchant in deed: Where as I think a merchants name is honest. Some old fellows when they think one to be an heretic they will say, he is a gospeler. Some new fellows when they think one a Papist, they will call him strait a catholic, & be even with him at the lands end. Contrariwise some will give an ●uil name to a good thing: As a father loving his Son tenderly, and having no cause to be grieved with him, will sometimes say to him: Come hither sir knave, and the mother merely being disposed, will say to her sweet Son: Ah you little whoreson, will you serve me so. Where as I think some women that oft so say, will swear upon a book they are none such, and almost I had said, I dare swear for some of them myself, if God had not forbidden me to swear at all.  
This Kind also is pretty, when we gather an other thing by a man's t●le, than he would gladly we should gather. When Livius Sali●ator a Roman captain had kept the Castle of Taren●um losing the town to Animal his enemy, 
〈…〉  and that Maximus thereupon had laid siege to the same town, and got it again by the sword: then Sali●ator which thus kept the Castle, desired him to remember, that through his means he got the town, Why should I not (quoth he) think so? for if you had never lost it, I had never got it.  
To dissemble sometimes as though we understood not what one meant, declareth an apt wit, ●nd much delighteth such as hear it. Diogenes 
〈◊〉.  was asked on a time what wine he loved best to drink. Marry (quoth he) an other man's wine, meaning that he loved that drink best, that cost him least. The same Diogenes likewise was asked what one should give him to let him have a blow at his head. Marry a Helmet quod he.  
One Octa●ius a Libyan borne (as witnesseth) Macrobius said unto Tully when he spoke his mind upon a matter. Sir I hear you not, I pray you speak owder. No (quod Tully)? that is marvel to me, for as I do remember, your ears are well bored thorough, meaning that he was nailed upon a Pillary, or ●lles had holes made in his ears, which might well serve (as Tully jested) to receive open air.  
When Mettellus took muster & required Cesar to be there, not abiding that he should be absent, though his eyes grieved him, and said: What man do you see nothing at all? Yes mary quod Cesar, as evil as I see, I can see a lordship of yours the which was four or .v. miles from Rome) declaring that (his building was over sumptuous, and so huge withal, (much above his degree) that a blind man might almost see it. Now in those days overcostlye building was generally hated, because men sought by such means to get fame & bear rule in the common weal.  
The like also is of one Nasica who when he came to the Poet Ennius, and asking at the gates if Ennius were at home, the maid of the house, being so commanded by her m●ster, made answer that he was not within. And when he perceived that she so said● by her masters commandment, he went strait his way, and said on more.  
Now shortly after when Ennius 
ennius' pleasant answer to Nasica  came to Nasica and called for him at the door, Nasica cried out aloud & said, Sirrah, I am not at home? What man (quod Ennius) I hear the speak. Do not I know thy voice? Then (quod Nasica) Ah shameless man that thou art, when I sought thee at thy home, I did believe thy maid when she said thou wast not at home, and wilt not thou believe me when I tell thee mine own self that I am not at home?  
It is a pleasant hearing, when one is mocked 
● man m●●●ed with the s●me he bringeth  with the same that he bringeth. As when one. Q. Opimius having an evil name for his light behaviour had said to a pleasant man Egilius that seemed to be wanton of living, and yet was not so: Ah my sweet darling Egilia, when wilt thou come to my house sweet wench, with thy rock & thy spindle? I dare not in good faith (quoth he,) mi mother hath forbid me to come to any suspected house where evil rule is kept.  
Those jests are bitter which have a hid understanding in them, whereof also a man may gather much more than is spoken. A homely fellow made his woeful lamentation to Diogenes in most pitiful sort, because his wife had hanged herself upon a Fig tree, hoping to find some comfort at his hand. But Diogenes 
Diogenes' doggysh answer in despite of ●omen.  hearing this strange deed, For the love of God (quoth he) give me some slips of that tree, that I might set them in some orchard. The fruit liked him well, and belike he thought that such slips would have been as good to dispatch naughty women, as lime twigs are thought meet to catch wild birds withal  
An Archideacon, being nothing so wise as he was wealthy, nor yet so learned, as he was worshipful, asked a young man once, whether he had a good wit, or no. Yes marry sir (quoth he) your wit is good enough if you keep it still, and use it not, for every thing as you know is the worse for the wearing. Thou sayest even truth (quoth he) for that is the matter that I never used preachyng● for it is nothing but a waisting of wit●e, and a spending of wind. And ●et if I would preach, I think I could do as well as the best of them. Yea sir (ꝙ he) but yet I would ye should ●o● prove is for fear of straining yourself to much: Why? Do●●t thou fear that (ꝙ he?) nay thou mayst be assured, I w●l never preach so long as I live, God being my good Lord. There are over many Heretics, for good meaning men to speak any thing now a days. You say even truth (ꝙ the young man) and so went forth, but to tell all, I had need to have time of an other world, or at the lest to h●ue breath of an other body.  
An unlearned Orator made an Oration on a time, thinking that he had with his well doing deli●ed much all m●n, & moved them to mercy & pity, & therefore sitting down, he asked one Catulus if he had not moved the hearers to mercy. Yes marry (ꝙ he) & that to great mercy & pity both, for I think there is none here so hard hearted, but thought your oration very miserable, & therefore needful to be greatly pitied.  
Churlish answers, like the hearers some times very well. When the father was cast in judgement, the son seeing him weep: Why weep you father? (ꝙ he) To whom his father answered: What? Shall I sing I pray thee, seeing by a law I am condemned to die. Socrates likewise being mo●ed of his wife because he should die an innocent and giltelesse in the law: Why for shame woman (ꝙ he) will thou have me to die guilty & deserving. When one had fal●e into a ditch, an other pitying his fall, asked him, and said: Alas how got you into that pit? Why, God's mother (ꝙ the other) dost thou ask me how I got in, nay tell me rather in the mischief how I shall get out.  
There is an other contrary unto this kind, when a man suffereth wrong, & giveth no sharp answer at al. As when Cato was strooken of one that carried a chest (some say a long ●owle) when the other said, after he had hit him: Take heed sir I pray you: why (ꝙ Cato) dost thou carry any thing else.  
Folly and lack of natural wit, or else want of honesty give good matter of mirth often times. When Scipio being Praetor had appointed unto a certain Sicilian, one to be his lawyer that was of a good house, and had an evil wit, little better than half a fool: I pray you (ꝙ the Sicilian to Scipio) appoint this lawyer for mine adversary, and let me have none at all hardly.  
In speaking against an evil man, 
wishing.  & wishing somewhat thereupon, a jest may seen delightful. When an evil man had accused many persons, and none took any harm by him but rather were acquitted from time to time, and taken the sooner for honest men: Now would to Christ's passion (ꝙ a naughty fellow) that he were mine accuser, for them should I be taken for an honest man also, through his accusation, Demonides having crooked feet, lost on a time both his shone, whereupon he made his prayer to God that his shone might serve his feet that had stolen them away. A shrewd wish for him that had the shone, and better never wear shone, than steal them so dearly.  
Things gathered by conjecture 
Conjectures.  to seem otherwise than they are, delight much the ears being well applied together. One was charged for robbing a Church, and almost evidently prou●d to be an offender i● that hehalf▪ the said man to save himself harmless, reasoned thus: Why (ꝙ he) how should this be, I never rob house, nor yet was ever faulty in any offence besides, how then should I presume to rob a Church? I have loved the Church more than any other, & will lovers of the Church rob the Church? I have given to the Church, how happeneth that I am charged to take from the Church having ever so good mind to church dignity? assure yourselves they passed little of the Church, that would adventure to rob the Church. They are no Church men, they are masterless men, or rather S. Nicklas Clerks, that lack living, and going in procession takes the Church to be an Hospital for way fairers, or a pray for poor and needy beggars: but I am not such man.  
Things wanting, 
Things wanting.  make good pastime being aptly used. Alack, alack, if such a one had somewhat to take to, & were not past grace: he would do well enough without all doubt. I warrant him, he wants nothing saith an other of a covetous man but one thing, he hath never enough.  
Such a man hath no fault, but one, and if that were amended, all were well: what is that ꝙ an other? In good (faith) he is nought.  
To give a familiar advise in the way of pastime, delighteth much the hearers. 
Familiar advise giving.  When an unlearned lawyer had been hourese and almost lost his voice with overlong speaking, one Granius gave him counsel to drink sweet wine could, so soon as he came home. Why (ꝙ he) I shall lose my voice, if I do so. Marry (ꝙ he) and better do so, then undo thy client and lose his matter altogether.  
But among all other kinds of delight there is none that so much comforteth and gladdeth the hearer, 
Things ●●●ken contrary to expcction.  as a thing spoken contrary to therpectation of other. Augustus' Emperor of Rome seeing a handsome young man there, which was much like unto himself in countenance, asked him if ever his mother was in Rome, as though he had been his bastard. No forsooth (ꝙ he) but my father hath been here very often: with that th'emperor was abashed, as though the emperors own mother had been an evil woman of her body  
When an unlearned Physician (as England lacketh none such) had come to Pausanias' a noble gentleman, and asked him if he were not troubled much with sickness. No sir (ꝙ he) I am not troubled at all, I thank God, because I use not thy counsel. Why do ye accuse me (ꝙ the Physician) that never tried me? Marry (ꝙ Pausanias) if I had ones tried thee, I should never have accused thee▪ for than I had been dead, and in my grave many days agone.  
An English Physician riding by the way, & seeing a great company of men gathered together, sent his man to know what the matter was, whereupon his man understanding that one there was appointed to suffer for killing a man: came riding back in all post haste, and cried to his master, long before he came at him: Get you hence sir, get you hence for God's love. What means thou (ꝙ his master). Marry (ꝙ the servant) yonder man shall die for killing of one man, and you I dare say, have killed a hundredth men in your days: Get you hence thereore for God's love, if you love yourself. Examples be innumerable that serve for this purpose.  
A man may by hearing a loud lie, 
A lie mocked with a lie.  pre●●ly mock the lie by reporting a greater lie. When one being of a low degree and his father of mean wealth, had vaunted much of the good house that his father kept, of two Beefs spent wekelie, and half a score Tun of wine drunk in a year, an other good fellow hearing him lie so shamefully: I deed (ꝙ he) Beef is so plentiful at my master your father's house that an Ox in one day is nothing, and as for wine, Beggars that come to the door are served by whole gallondes. And as I remember your father hath a spring of wine in the midst of his Court, God continue his good house keeping.  
Oftentimes we may grant to an other, the same that they will not grant to us. 
Granting to o●her the same, that they will not grant to us.  When a base born fellow whose parents were not honest, had charged Lelius that he did not live according to his ancestors: yea, but thou dost live (ꝙ Lelius) according to thy elders.  
One being a ientlemen in birth, and an unthrift in conditions, called an other man in reproach beggar & slave. 
Better be born a beggar, than die a beggar.  In deed Sir (ꝙ the poor man) you are no beggar borne, but I fear me ye will die one.  
An other likewise called Diogenes varlet and caitif, to wh●me Diogenes answered in this wise. In deed such a one have I been as thou now art, but such a one as I now am, shalt thou never be.  
Sallust 
Sallust.  being a gentleman borne, and a man of much wealth, and yet rather by birth, noble: than by true dealing honest: envied much the estimation which Tully had among all men, and said to him before his face: Thou art no gentleman borne, and therefore not meet to bear Office in this common weal: In deed (ꝙ Tully) my nobility begins in me, and thine doth end in the. Meaning thereby that though Sallust were borne noble, yet he were like to die wretched, whereas Tully being borne both poor, and base, was like to die with honour, because of his virtue, wherein chiefly consisteth nobility.  
There is a pleasant 
Pleasant dissembling in outward behaviour.  kind of dissembling when two meets together, and the one cannot well abide the other: and yet they both outwardly strive to use pleasant behaviour, and to show much courtesy: yea to contend on both parts, which should pass other in using of fair words, and making lively countenances: seeking by dissembling, the one to deceive the other. 
Checking a liar with an open mock.   
When we see a notable lie uttered, we check the offender openly with a pleasant mock. As when one Uibius Curius did speak much of his years and made himself to be much younger than he was: (ꝙ Tully) why than master Uibius as far as I can gather by my reckoning, when you and I declamed together last, you were not then borne by all likelihood, if that be true which you say.  
When Fabia Dolabella said to the same Tully that she was but thirty years of age (as women by their good wills would never be old) I think so (ꝙ Tully) for I have heard you say no less, xx. years ago.  
A Soldier that thought his estimation stoude most in the virtue of his hand gun, made a marvelous brag of it, and said he was able to shout level a great deal farther than any one there would believe him to say truth: wherpon he called for his man to bear witness of the same, and asked him whether it were so, or no. In deed (ꝙ his man) you say truth, but than you must remember Sir, you had the wind with you when you shot so far. Belike he thought, there would never come such a wind again.    

¶ Of disposition and apt ordering of things.  
I Have travailed hitherto in teaching the right way to find meet matter for every cause, using such Art as my slender wit could best yield. And now, next and immediately after invention, I think meet to speak of framing and placing an Oration in order, that the matter being aptly sartelde, and couched together: might better please the hearers, and with more ease be learned of all men. And the rather I am earnest in this hehalf, because I know that all things stand by order, and without order nothing can be. For by an order we are borne, by an order we live, and by an order we make our end. By an order one ruleth as head, and other obey as members. By an order 
Order of what sort it is.  Realms stand, and laws take force. Yea by an order the whole work of nature and the perfit state of all the elements have their appointed course. By an order we devise, we learn, and frame our doings to good purpose. By an order the Carpenter hath his Squire, his Rule, and his Plumme●. The Tailor his met Yard, & his measure: The Mason his Former, and his Plain, and every one according to his calling frameth things thereafter. For though matter be had, and that in great plenty: yet all is to no purpose, if an order be not used. As for example: What availeth Stone, if Masons do not work it? What good doth cloth, if Tailors take no measure, or do not cut it out? Though Timber be had for making a Ship, and all other things necessary, yet the ship shall never be perfit, till work men begin to set to their hands, and join it together. In what a commonly order hath God made man, whose shape is not thought perfit, if any part be altered? yea all folk would take him for a monster, whose feet should occupy the place of his hands. An army never getteth victory, that is not in array, and set in good order of battle. So an Oration hath little force with it, and doth smally profit, which is uttered without all order. And needs must he wander, that knows not how to go, neither can he otherwise choose, but stumble: that gropyn● in the dark, can not tell where he is: Yea he must needs both leave much unspoken, repeat often, things spoken before, not knowing what, nor where to speak best: that gives himself rather to take the chance of fortune, than to follow the right way of advised counsel. What should a man do with a weapon that knoweth not how to use it? What though one have mountains of gold, what availeth him to have such heaps, if he cannot tell how to bestow them? It is not enough to have learning, but it is all to use learning. Therefore because this part of bestowing matter, and placing it in good order, is so necessary: I will show what the learned have said in this hehalf so much as I shall think needful.  

Disposic●on what it is.  
Disposition (as Tully doth define it) is a certain bestowing of things, and an apt declaring, what is meet for every part, as time and place do best require.   

¶ Dividing of Disposition.  
THere are two kinds of disposing, and placing of matter. The one is when we follow the appointed rule of Rhetoric, the which nature doth almost teach us: The other is wholly fashioned by the discretion of him that makes the Oration.  
Rhetoric 
Rhetoric what it percheth, for ordering of things.  doth teach us, and nature also leadeth us thereunto, first to speak somewhat before we open our matter, after that to tell the cause of our intent, setting forth the matter plainly that all may understand it, then to prove our own cause by good reason, and to confute all such things as are contrary to our purpose: last of all, to gather the whole in a some, concluding the matter briefly, and so to make an end. Now to place those reasons, which should both serve to confirm and to confute, and to tell in what part of the Oration it were best to use this reason, and that reason, that the rather we might prove, teach, and persuade: a right wise man had need to take this matter in hand. For even as the time, the place, the judge, and the matter itself shall give cause: so must a wise body take his advantage. Sometimes it shallbe expedient to use no preface at all, or else when the matter is well known, it will be good to leave the matter untold, and straight to seek the confirmation, using some strong reason for the same purpose. Yea sometimes it may do good to neglect the natural order, and begin first to prove the cause, and afterward to tell it better, than it was told before.  
If the judge, or the hearers shallbe wearied with other reports before, it is best to go to the matter, and prove it out of hand with as brief reasons, and as strong as can be gatherde possible. And in proving of our matters, we had need evermore rather to way our reasons, than to number them, and think not that then we shall do best, when have the most, but then look to do best, when we have the strongest. And first of all the strongest should be used, and the other placed in the midst of the Oration, the which being heaped together will make a good mustar. 
Arguments how they should be digested.  And yet this also would be learned, whereas we used the best reasons at the first, we should also reserve some that were like good, for the later end: that the hearers might have them fresh in their remembrance, when they should give judgement. The slender reasons that can do less good, and yet not all, (for some may better be omitted) would be placed in the midst (as I said) that both they might be less marked, or being heaped there together, they might do more good, especially when both weighty reasons went before, and weighty reasons also, followed after. Now a wise man that hath good experience in these affairs, and is able to make himself a Rhetoric for every matter, will not be bound to any precise rules, nor keep any one order, but such only as by reason he shall think best to use, being master over Art, rather than Art should be master over him, rather making Art by wit, than confounding wit by Arte. And undoubtedly even in so doing, he shall do right well, and content the hearers accordingly. For what mattereth whether we follow our Book, or no, if we follow wit, and appoint ourself an order, such as may declare the truth more plainly? Yea some that be unlearned and yet have right good wits: will devise with themselves without any Book learning, what they will say, and how much they will say, appointing their order, and parting it into three, or four parts, or more, if need be, such as they shall think especial points, and most meet to be touched. Whose doings as I can well like, & much commend them for the same: so I would think them much more able to do much better: if they either by learning followed a Pattern, or else knew the precepts, which lead us to right order. Rules were therefore given, and by much observation gathered together, that those which could not see Art hid in another man's doings, should yet see the rules open, all in an order set together: & thereby judge the rather of their doings, and by earnest imitation, seek to resemble such their invention. 
Those of art.  I cannot deny but that a right wise man unlearned, shall do more good by his natural wit, than twenty of these common wits, that want nature to help art. And I know that rules were made first by wise men, and not wise men made by rules. For these precepts serve only to help our need, such as by nature have not such plentiful gifts And as for other, unto whom nature is more favourable, they are rather put the sooner in remembrance, that such lessons are, than so taught as though they never knew them, or else never would use them. And therefore a certain learned man, & of much excellency, being asked what was such a figure, and such a trope in Rhetoric: I cannot tell (ꝙ he) but I am assured, if you look in the book of mine orations, you shall not fail but find them. So that though he knew not the name of such and such figures, yet the nature of them was so familiar to his knowledge, that he had those of them, when soever he had need. Now though this man could well thus do, being of such notable understanding, yet it were folly that all should follow his way, which want so good a wit. And I think even he himself, should not have lost by it neither, if he had seen that in aglasse, which he often used to do without knowledge. Man is forgetful, and there is none so wise, but counsel may do him good. Yea, he shall do much better, that knoweth what art other me● have used, what invention they have followed, what order they have kept, and how they have best done in every part. If he like not theirs, he may use his own, and yet none doth so evil (I think) but some good may be got by him. The wise therefore will not refuse to hear: and the ignorant for want, had need to seek a will.    
¶ th'end of the ii b●ke.   

¶ The third book.  


¶ Of apt choosing and framing of words and sentences together, called Elocution.  
ANd now we are come to that part of Rhetoric, the which above all other is most beautiful, whereby not only words are ap●ly used, but also sentences are in right order framed. For whereas Invention, helpeth to find matter, and Disposition serveth to place arguments: Elocution getteth words to set forth invention, & with such beauty commendeth the matter, that reason seemeth to be clad in purple, walking afore, both bare and naked. Therefore Tully saith well, to find out reason, & aptly to frame it, is the part of a wise man, but to commend it by words, and with gorgeous talk to tell our conceit, that is only proper to an Orator. Many are wise, but few have the gift to set forth their wisdom. Many can tell their mind in English, but few can use meet terms, and apt order: such as all men should have, and wise men will use: such as needs must be had, when matters should be uttered. Now than what is he, at whom all men wonder, and stand in a maze, at the view of his wit? Whose doings are best esteemed? whom do we most reverence, and count half a God among men? 
Eloquent men most esteemed.  Even such a one assuredly, that can plainly, distinctly, plentifully, and aptly utter both words and matter, and in his talk can use such conposition, that he may appear to keep an uniformitiee, and (as I might say) a number in the uttering of his sentence. Now an eloquent man being smally learned, can do much more good in persuading, by shift of words, and meet placing of matter: then a great learned clerk shallbe able with great store of learning, wanting words to set forth his meaning. Wherefore I much marvel that so many seek the only knowledge of things, without any mind to commend or set forth their entend●ment: seeing none can know either what they are, or what they have, without the gift of utterance. Yea, bring them to speak their mind, and ●nter in talk with such as are said to be learned, & you shall find in them such la●●e of utterance, that if you judge them by their tongue, and expressing of their mind: you must needs say they have no learning. Wherein me thinks they do, like some rich snudges, that having great wealth, go with their hose out at heels, their shoes out at toes, and their coats out at both elbows. For who can tell, if such men are worth a groat, when their apparel is so homely, and all their behaviour so base? I can call them by none other name, but slovens, that may have good gear, and neither can, nor yet will once wear it cleanly. 
Barbarous clerks, no better than slovens.  What is a good thing to a man, if he neither know those of it, nor yet (though he know it) is able at all to use it? If we think it comeliness, and honesty to set forth the body with handsome apparel, and think them worthy to have money, that both can and will use it accordingly: I cannot otherwise see, but that this part deserveth praise, which standeth wholly in set●yng forth the matter by apt words and sentences together, & beautifieth the tongue with great change of colours, and variety of figures.   

¶ Four parts belonging to Elocution.  

j Plainness.  
ij. aptness.  
iij. Composition.  
iiij. Exornation.   
Among all other lessons, this should first be learned, that we never affect any strange y●kehorne terms, but so speak as is commonly received: neither seeking to be over fi●e, nor yet living over careless, using our speech as most men do, & ordering our wits, as the fewest have doen. 
Plains what it is.  Some seek so far for outlandish English, that they forget altogether their mother's language. And I dare swear this, if some of their mothers were alive, they were not able to tell, what they say, & yet these fine English clerks, will say they speak in their mother tongue, if a man should charge them for counterfeityng the kings English. Some far iorneid ientlemen at their return home, like as they love to go in foreign apparel, so they will powder their talk with oversea language. He that cometh lately out of France, will talk French English, & never blush at the matter. Another chops in with Angleso Italiano: the lawyer will store his stomach with the prating of peddlers. The Auditor in making his account and reckoning, cometh in with size sold, and cater de●ere, for vi. s iiij. d. The five Courtier will talk nothing but Chaucer. The mystical wise men, and Poetical Clerks, will speak nothing but acquaint proverbs, and blind allegories, delighting much in their own darkness, especially, when none can tell what they do say. The unlearned or foolish fantastical, that smells but of learning (such fellows as have seen learned men in their days) will so latin their tongues, that the simple cannot but wonder at their talk, and think surely they speak by seem revelation. I know them that think Rhetoric, to stand wholly upon dark words, and he that can eatche an ink horn term by the tail, him they count to be a five English man, and a good Rhetotician And the rather to set out this folly, I will add here such a letter, as William Summer himself, could not make a better for that purpose. Some will think & swear it to, that there was never any such thing written, well I will not f●rce any man to believe it, but I will say thus much, and abide by it to, the like have been made heretofore, and praised above the Moo●e.  
Pondering expending, and revoluting with myself your ingent affabilitee, and ingenious capacity, for mundane affairs: I cannot but celebrate and extol your magnifical dexterity, above all other. For how could you have adepted such illustrate prerogative, and dominical superioritee, if the fecunditee of your ingeny had not been so fertile, & wonderful pregnant. 
An inkhorn letter.  Now therefore being accersited, to such splendent renown, & dignity splendidious: I doubt not but you will adjuvate such poor annihilate orphans, as whilom aware condisciples with you, and of antic familiarity in Lincoln shire. Among whom I being a Scholastical panion, ●btesiate your sublimitee to extol mine infirmity. There is a sacerdotal dignity in my native country, contiguate to me, where I now contemplate: which your worshipful benignity, could soon impetrate for me, if it would like you to extend your schedules, and collaude me in them to the right honourable lord Chancellor, or rather Archigrammacian of England. You know my literature, you know the pastoral promotion, I obtestate your clemency, to invigilate thus much for me, according to my confidence, and as you know my condign merits, for such a compendious living. But now I relinquish to fatigate your intelligence with any more frivolous verbosity, and therefore he that rules the climates be evermore your beautreux, your fortress, and your bulwark. Amen.  
What wise man reading this letter, will not take him for a very Calf, that made it in good earnest, & thought by his ynkepot terms, to get a good parsonage. Doth wit rest in strange words, or else standeth it in wholesome matter, and apt declaring of a man's mind? Do we not speak, because we would have other to understand us, or is not the tongue given for this end, that one might know what another meaneth? And what unlearned man can tell, what half this letter signifieth? Therefore, either we must make a difference of English, and say some is learned English, and other some is rude English, or the one is court talk, the other is country speech, or else we must of necessity, banish all such affected Rhetoric, and use altogether one manner of language. When I was in Cambrige, and student in the kings College, there came a man out of the town, with a pint of wine in a pottle pot, to welcome the provost of that house, that lately came from the court. And because he would bestow his present like a clerk, dwelling among the scholars: he made humbly his three courtesies, and said in this manner. Ch● good ●uen my good lord, and well might your lordship vare: Understanding that your lordship was come, & knowing that you are a worshipful Pilate, and keeps a bominable house: I thought it my duty to come incantivantee, & bring you a pottle a wine, the which I beseech your lordship take in good worth. Here the simple man being desirous to amend● his mother's tongue, showed himself not to be the wisest man, that ever spoke with tongue.  
Another good fellow in the country, being an officer, and major of a town, and desirous to speak like a fine learned man, having just occasion to rebuke a runagate fellow, said after this wise in a great heat. Thou yngram and vacation knave, if I take thee any more within the circumcision of my damnation: I will so corrupt thee, that all vacation knaves shall take ilsample by thee. 
Roperipe ch●●yng.   
Another standing in much need of money, and desirous to have some help at a ientlemanns' hand, made his complaint in this wise. I pray you sir be so good unto me, as forbear this half years rend. For so help me God and halidome, we are so taken on with contrary Bishops, with revives, and with subsides to the king, that all our money is clean gone. These words he spoke for contribution, relief, and subsidy. And thus we see that poor simple men are much troubled, and talk oftentimes, they know not what, for lack of wit and want to Latin & French, whereof many of our strange words full often are derived. Those therefore that will eschew this folly, and acquaint themselves with the best kind of speech, must seek from time to time, such words as are commonly received, and such as properly may express in plain manner, the whole conceit of their mind. And look what words we best understand, and know what they mean: the same should soonest be spoken, and first applied to the utterance of our purpose.  
Now whereas words be received, aswell Greek as Latin, to set forth our meaning in th'English tongue, either for lack of store, or else because we would enrich the language: it is well done to use them, and no man therein can be charged for any affectation, when all other are agreed to follow the same way. There is no man aggrieved, when he heareth (letters patents) & yet patentes is latin, and signifies open to all men. The Communion is a fellowship, or a coming together, rather Latin then English: the Kings prerogative, declareth his power royal above all other, and yet I know no man grieved for these terms, being used in their place, nor yet any one suspected for affectation, when such general words are spoken. The folly is espied, when either we will use such words, as few men do use, or use them out of place, when another might serve much better. Therefore to avoid such folly, we may learn of that most excellent Orator Tully, who in his third book, where he speaketh of a perfect orator, de lareth under the name of Crassus, that for the choice of words, four things should 
Four things observed, for choice of words.  chief be observed. First, that such words as we use, should be proper unto the tongue, wherein we speak, again, that they be plain for all men to perceive: thirdly, that they be apt and meet, most properly to set out the matter. Fourthly, that words translated from one signification to another, (called of the Grecians, Tropes) be used to beautify the sentence, as precious stones are set in a ring, to commend the gold.   

¶ aptness what it is.  
Such are thought apt words, that properly agree unto that thing, which they signify, and plainly express the nature of the same. Therefore they that have regard of their estimation, do warily speak, and with choice, utter words most apt for their purpose. In weighty causes, grave words are thought most needful, that the greatness of the matter, may the rather appear in the vehemency of their talk. 
Aptness.  So likewise of other, like order must be taken. Albeit some, not only do not observe this kind of aptness, but also they fall into much fondness, by using words out of place, and applying them to diverse matters without all discretion. As thus. An ignorant fellow coming to a ientlemannes' place, 
V●●apte using of apt words  & seeing a great flock of sheep in his pastor said to the owner of them, now by my truth sir, here is as goodly an audience of sheep, as ever I saw in all my life. Who will not take this fellow metre to talk with sheep, then to speak among men? Another likewise seeing a house fair builded, said to his fellow thus: good lord, what a handsome phrase of building in this? Thus are good words evil used, when they are not well applied, and spoken to good purpose. Therefore I wish that such untoward speaking, may give us a good lesson, to use our tongue warily, that our words and matter may still agree together.   

¶ Of Composition.  
When we have learned usual and accustomable words to set forth our meaning, we ought to join them together in apt order, that the ear may delight, in hearing the harmomonie. I know some English men, that in this point have such a gift in the English, as few in Latin have the like and therefore, delight the wise and learned so much, with their pleasant composition: that many rejoice, when they may hear such, and think much learning is got, when they may talk with such. Composition 
Composition what it is.  therefore, is an apt joining together of words in such order, that neither the ear shall espy any ierre, nor yet any man shallbe dulled with overlong drawing out of a sentence, nor yet much confounded with myngeling of clauses, such as are needless, being heaped together without reason, and used without number. For, by such means the hearers will be forced, to forgettefull oft, what was said first, before the sentence be half ended: or else be blinded with confounding of many things together. Some again will be so short, and in such wise curtal their Sentences, 
Faults in composition.  that they had need to make a commentary immediately of their meaning, or else the most that hear them, shallbe forced to keep counsel.  
Some will speak oracles, that a man cannot tell, which way to take them, some will be so fine, & so Poetical with all, that to their seeming, there shall not stand one heir amiss, & yet every body else shall think them metre for a lady's chamber, then for an earnest matter, in any open assembly.  
Some will rove so much, and babble so far without order, that a man would think, they had a great love, to hear themselves speak.  
Some repeat one word so often, that if such words could be eaten, and chopped in so oft, as they are uttered out, they would choke the widest throat in all England. As thus. If a man knew, what a man's life were, no man for any man's sake, would kill any man, but one man would rather help another man, considering man is borne for man, to help man, & no to hate man. What man would not be choked, if he chop● all these men at ones into his mouth, & never drouke after it? Some use overmuch repetition of some one ●etter, as pitiful poverty prayeth for a penny, but puffed presumption, passeth not a point, pampering his paunch, with pestilent pleasure, procuring his pass port to post it to Hell pit, there to be punished with pains perpetual. Some will so set their words that they must be fain to gape after every word spoken, ending one word with a vowel, and beginning the next with an other, which undoubtedly maketh the talk to seem most unpleasant. As thus Equirie assuredly every injury avoideth. Some will set the cart before the horse, as thus. My mother and my father are both at home, even as though the good man of the house ware no breaches, or that the grey Mare were the better Horse. And what though it often so happeneth (God wot the more pity) yet in speaking at the least, let us keep a natural order, and set the man before the woman for manners sake.  
An other coming home in haste after a long journey, sayeth to his man: Come hither sir knave, help me of with my boots and my spurs. I pray you sir give him leave first to pluck of your spurs, ere he meddle with your boots, or else your man is like to have a mad plucking. Who is so foolish as to say the counsel and the king, but rather the King and his counsel, the father and the son, and not contrary. And so likewise in all other as they are in degree first, evermore to set them foremost.  
The wise therefore talking of divers worthy men together, will first name the worthiest, and keep a decent order in reporting of their tale. Some end their sentences all alike, making their talk rather to appear rimed meter than to seem plain speech, the which as it much delighteth being measurably used, so it much offendeth when no mean is regarded. I heard a preacher delighting much in this kind of composition, who used so often to end his sentence with words like unto that which went before, that in my judgement, there was not a dozen sentences in his whole sermon, but they ended all in rhyme for the most part. Some not best disposed, wished the Preacher a Lute, that with his rimed sermon he might use some pleasant melody, and so the people might take pleasure divers ways, and dance if they list. Certes there is a mean, & no reason to use any one thing at all times, saying nothing delighteth (be it never so good) that is always used.  
Quintilian likeneth the colours of Rhetoric to a man●es eye sight. And now (quoth he) I would not have all the body to be ●ull of eyes, or nothing but eyes: for them the other parts should want their due place and proportion. Some overthwartelye set their words, placing some one a mile from his fellows, not contented with a plain and cadye composition, but seek to set words they can not tell how, and therefore one not liking to be called and by print published doctor of Physic, would needs be named of Physic Doctor, wherein appeared a wonderful composition (as he thought) strange undoubtedly, but whether wise or no, let the learned sit in judgement upon that matter.  
An other. As I rose in the morning (quoth one) I met a cart full of stones empty. Belike the man was fasting, when the cart was full, and yet we see that through strange composition this sentence appeareth dark.  
Some will tell one thing twenty times, now in, now out, & when a man would think they had almost ended, they are ready to begin again as fresh as ever they were. Such vain repetitions declare both want of wit, and lack of learning. Some are so homely in all their doings, and so gross for their invention, that they use altogether one manner of trade, and seek no variety to eschew tediousness.  
Some burden their talk with needless copy, and will seem plentiful, when they should be short. An other is so curious and so fine of his tongue, that he can not tell in all the world what to speak. Every sentence seemeth common, and every word generally used, is thought to be foolish, in his wise judgement. Some use so many interpositions both in their talk and in their writing, that they make their sayings as dark as hell. Thus when faults be known, they may be avoided: and virtue the sooner may take place, when vice is foreseen, and eschewed as evil.   

Of Exornation.  
WHen we have learned apt words and usual Phrases to set forth our meaning, and can orderly place them without offence to the ear, we may boldly commend and beautify our talk wy●h divers goodly colours, and delightful translations, that our speech may seem as bright and precious, as a rich stone is fair and orient.  
EXornation 
Exornation.  is a gorgiousse beautifiing of the tongue with borrowed words, and change of sentence or speech, with much variety. first therefore (as Tully saith) an Oration is made to seem right excellent by the kind self, by the colour and juice of speech. There are three manner of styles or endi●inges, 
Three mane● of styles or endi●inges.  the great or mighty kind, when we use great words, or vehement figures:  
The small kind, when we moderate our heat by meaner words, and use not the most stirring sentences:  
The low kind, when we use no Metaphors, nor translated words, nor yet use any amplifications, but go plainly to work, and speak altogether in common words.  
Now in all these three kinds, the Oration is much commended, and appeareth notable, when we keep us still to thatistyle, which we first professed, and use such words as seem for that kind of writing most convenient.  
Yea, if we mind to increase, or diminish: to be in a heat, or to use moderation: to speak pleasantly, or speak gravely: to be sharp, or to be soft: to talk lordly, or to speak finely: to wax ancient, or familiar (which all are comprehended under one of the other three:) we must ever make our words apt and agreeable to that kind of style, which we first gan to use. For as french hodes do not become Lords: so Parliament Robes are unfitting for Ladies. Comeliness therefore must ever be used, and all things observed that are most meet for every cause, if we look by attempts to have our desire.  
There is another kind of Exornation 
Exornation ● by colours of Rhetoric.  that is not egua●ly sparpled throughout the whole oration, but is so dissevered & parted, as stars stand in the firmament, or flowers in a garden, or pretty devised antiques in a cloth of Araise.   

What a figure is?  
A Figure is a certain kind, either of sentence, oration, or word, used after some new or strange wise, much unlike to that, which men commonly use to speak.   

The division of Figures.  
THere are three kinds of figures, the one is when the nature of words is changed from one signification to an other called a Trope of the Grecians: The other serveth for words when they are not changed by nature, but only altered by speaking, called of the Grecians a Scheme: The third is when by deversity of invention, a sentence is many ways spoken, and also matters are amplified by heaping examples, by dilating arguments, by comparing of things together, by similitudes, by contraries, and by divers other like, called by Tully Exornation of sentences, or colours of Rhetoric.  
By all which Figures, every Oration may be much beautified, and without the same, not one can attain to be counted an orator, though his learning otherwise be never so great.   

Of the first use of Tropes.  
WHen learned and wise men 'gan first to enlarge their tongue, 
Tropes how they were first ●ounded.  and sought with great utterance of speech to commend causes: they found full oft much want of words to set out their meaning. And therefore remembering things of like nature unto those whereof they spoke: they used such words to express their mind, as were most like unto other. As for example. If I should speak against some notable Pharisee, I might use translation of words in this wise: Yonder man is of a crooked judgement, his wits are cloudy, he liveth in deep darkness, dusked altogether with blind ignorance, and drowned in the raging sea, of bottomless superstition. Thus is the ignorant set out, by calling him crooked, cloudy, dark, blind, and drowned in superstition. All which words are not proper unto ignorance, but borrowed of other things, that are of like nature unto ignorance. For the unskilful man hath his wit set out of order, as a man's body is set out of joint, and thereupon it may be said to be crooked. Likewise he may be called cloudy, for as the clouds keep the Sun shining from us, so doth his Ignorance keep him blindfold from the true understanding of things. And as when the eyes are out, no man can see any thing: so when perfect judgement is wanting, the truth can not be known. And so likewise of all other. Thus as necessity hath forced us to borrow words translated: so hath time and practice made them to seem most pleasant, and therefore they are mucht the rather used. Yea, when a thing full oft can not be expressed by an apt and meet word, we do perceive (when it is spoken by a word translated) that the likeness of that thing which appeareth in an other word, much lighteneth that, which we would most gladly have perceived.  
And not only do men use translation of words (called Tropes) for need sake, when they can not find other: but also when they may have most apt words at hand, yet will they of a purpose use translated words. And the reason is this. men count it a point of wit to pass over such words as are at hand, and to use such as are far fetched and translated: or else it is, because the hearer is led by cogitation upon rehearsal of a Metaphor, & thinketh more by remembrance of a word translated, then is there expressly spoken: or else because the whole matter seemeth by a similitude to be opened: or last of all, because every translation is commonly, & for the most part referred to the senses of the body, & especially to the sense of seeing, which is the sharpest and quickest above all other. For when I shall say that an angry man foameth at the mouth, I am brought in remembrance by this translation to remember a boar, that is fighting useth much foaming, the which is a fowl and lothelye sight. And I cause other to think that he broke patience wonderfully, when I set out his rage comparable to a bores foaming.  
An other being offended with checks given, will say, I marvel sir what you mean to be ever snarringe at me, wherein is declared a brutishenes, considering he speaketh biting words, as much without reason & as uncomely, as a dog doth, when he snarreth, the which we see is nothing seemly. There is nothing in all the world, but the same may have the name of some other word, the which by some similitude is like unto it. notwithstanding there ought much wareness to be used in choosing of words tanslated, that the same be not unlike that thing, whereunto it is applied, nor yet that the translation be uncomely or such as may give occasion of any unclean meaning.   

A Trope.  
A Trope 
Trope what it is.  is an alteration of a word or sentence from the proper signification to that which is not proper.  
The division of Tropes.  
Tropes are either of a word, 
Division of Tropes.  or or a long continued speech or sentence.  
Tropes of a word are these.  

A Metaphor or translation of words.  
A word making.  
Intellection.  
Abusion.  
Transmutation of a word.  
Transumption.  
Change of a name.  
Circumlocution.   
Tropes of a long continued speech or sentence are these.  

An Allegory, or inversion of words.  
Mountinge.  
resembling of things.  
Similitude.  
Example.    

What is a Metaphor.  
A Metaphor 
Metaphora  is an alteration of a word from the proper and natural meaning, to that which is not proper, and yet agreeth thereunto, by some likeness that appeareth to be in it.  
An Oration is wonderfully enriched, when apt Metaphors are got and applied to the matter. Neither can any one persuade effectuously, and win men by weight of his Oration, without the help of words altered and translated.   

The diuer●itye of translations.  
first we altar a word from that which is in the mind, to that which is in the body. As when we perceive one that hath beguiled us, we use to say: Ah sirrah, I am glad I have smelled you out. Being grieved with a matter, we say commonly we can not digest it. The Lawyer receiving money more than needeth oftentimes, will say to his Client without any translation. I feel you well, when the poor man thinketh that he doth well understand his cause, and will help him to some good ●nde. For so, commonly we say, when we know a man's mind in any thing. This kind of mutation is much used, when we talk earnestly of any matter.   

From the creature without reason, to that which hath reason.  
THE second kind of translation is, when we go from the creature without reason to that which hath reason, or contrary from that which hath reason, to that which hath no reason. As if I should say, such an unreasonable brawler, did nothing else but bark like a Dog, or like a fox. Women are said to chatter, churls to grunt, boys to whine, and young men to yell. Contrariwise, we call a Fox false, a Lion proud, and a Dog flattering.   

From the living to that which hath no life.  
FRom the living to the not living, we use many translations. As thus. You shall pray for all men dispersed throughout the face of the earth. The arm of a tree. The side of a Bank. The land crieth for vengeance. From the living, to the not living: Hatred buddeth among malicious men, his words flow out of his mouth. I have a whole world of business.  
In observing the work of Nature in all several substances we may find translations at will, than the which nothing is more profitable for any one that mindeth by his utterance to stir the hearts of men either one way or other.  
A word making 
word making.  called of the Grecians Onomatopeia is when we make words of our own mind, such as be derived from the nature of things. As to call one Patch or Cowlson, whom we see to do a thing folyshelye, because these two in their time were notable fools. Or when one is lusty to say Taratauntara, declaring thereby that he is as lusty, as a trumpet is delightful, and stirring: or when one would seem galant, to cry hoyghe, whereby also is declared courage. Boys being grieved will say some one to an other, Sir I will cap you, if you use me thus, and withhold that from me which is mine own: meaning that he will take his cap from him. Again, when we see one gay and galant, we use to say, he courts it. Quod one that reasoned in divinity with his fellow, I like well to reason, but I can not chap these texts in scripture, if I should die for it: meaning that he could not tell in what chapter things were contained, although he knew full well that there were such sayings.   

Intellection.  
INtellection 
Intellection.  called of the Grecians, Synecdoche, is a Trope, when we gather or judge the whole by the part, or part, by the whole. As thus. The king is come to London, meaning thereby that other also be come with him. The French man is good to keep a Fort, or to skirmish on horseback, whereby we declare the Frenchmen generally. By the whole the part, thus. All Cambridge sorrowed for the death of Bucer, meaning the most part. All England rejoiceth that pilgrimage is banished, and idolatry for ever abolished: and yet all England is not glad, but the most part.  
The like phrases are in the Scripture, as when the Magians came to Jerusalem, & asked where he was that was borne King of the jews. Herode start up being greatly troubled, and all the city of jerusalem with him, and yet all the City was not troubled, but the most part. By the sign we understand the thing signified, as by an ivy garland, we judge there is wine to sel. By the sign of a Bear, Bul Lion, or any such, we take any house to be an Inn. By eating bread at the Communion, we remember Christ's death, and by Faith, receive him spiritually.   

¶ Abusion.  
ABusion, 
Abusion.  called of the Grecians Catachresis, is when for a certain proper word we use that which is most nigh unto it: As in calling some water, a fish pond, though there be no fish in it at all: or else when we say, here is long talk, and small matter. Which are spoken unproperly, for we cannot measure, either talk, or matter by length, or breadth.   

¶ Transmutation of a word.  
Transmutation 
Transmutation.  helpeth much for variety, the which is when a word hath a proper signification of the own, & being referred to an other thing, hath an other meaning, the Grecians call it Metonymia the which is diverse ways used. When we use the author of a thing, for the thing self. As thus. Put upon you the Lord jesus Crhiste, that is to say, be in living such a one, as he was. The Pope is banished England, that is to say, all his superstition, and Hypocrisy, either is, or should be gone to the Devil by the Kings express will, and commandment. Again when that which doth contain, is used for that which is contained. As thus. I have drunk an hogshead this week: Heaven may rejoice, and hell may lament, when old men are not covetous. Contrariwise, when the thing contained is used for the thing containing. As thus. I pray you come to me, that is to say, come to my house. fourthly, when by the efficient cause, the effect is straight gatherde thereupon. As thus. The Son is up, that is to say, it is day. This fellow is good with a long bow, that is to say, he shouteth well.   

¶ Transumption.  
TRansumption is, when by degrees we go to that, which is to be showed. As thus: Such a one lieth in a dark dungeon, now in speaking of darkness, we understand closeness, by closeness, we gather blackness, and by blackness, we judge deepness.   

¶ Change of name.  
Change of a name, is when for the proper name, 
Antonomasia.  some name of an office, or other calling is used. As thus: the Prophet of God saith: Blessed, are they who●e sins be not imputed unto them, meaning David. The Poet saith: It is a virtue, to eschew vice, wherein I understand Horace.   

¶ Circumlocution.  
CIrcumlocution is, 
periphrasis  a large description either to set forth a thing more gorge●uslie, or else to hide it, if the ears cannot bear the open speaking: or when with few words we cannot open our meaning, to speak it more largely. Of the first thus. The valiant courage of mighty Scipio subdued the force of Carthage and Numantia. Henry the fift, the most puissant King of England, with seven thousand men took the Frenshe King prisoner with all the flower of nobility in France. Of the second, When Saul was casing himself upon the ground, David took a piece of his garment, took his weapon that lay by him▪ and might have stain him. Such a one defiled his body with such an evil woman. For the third part, the large commentaries written, and the Paraphrasis of Erasmus englished: are sufficient to show the use thereof.   

¶ What is an Allegory.  
AN Allegory is none other thing, but a Metaphor used throughout a whole sentence, or Oration. As in speaking against a wicked offender, I might say thus. Oh Lord, his nature was so evil, and his wit so wickedly bent, that he meant to budge the ship, where he himself sailed, meaning that he purposed the destruction of his own country. It is evil putting strong wine into weak vessels, that is to say it is evil trusting some women with weighty matters. The English proverbs gatherde by John Heywood help well in this behaulf, the which commonly are nothing else but Allegories, and dark devised sentences. Now for the other four figures because I mind hereafter to speak more largely of them, and Quintilian thinketh them more meet to be placed among the figures of Exornation, I will not trouble the reader with double inculcation, and ewyse telling of one tale.   

¶ Of Schemes, called otherwise sentences of a word and sentence.  
I Might tarry a long time in declaring the nature of diverse Schemes, 
Scheme what it is.  which are words or sentences altered, either by speaking, or writing, contrary to the vulgar custom of our speech without changing their nature at all: but because I know the use of the figures in word is not so great in this our tongue, I will run them over with asmuch haste as I can.   

¶ The division of Schemes.  
Strange using of any word or sentence contrary to our daily wont, is either when we add, or take away a syllable, or a word, or eucrease a sentence by change of speech contrary to the common manner of speaking.   

¶ Figures of a word.  
THose be called figures of a word, when we change a word, and speak it contrary to our vulgar and daily speech. Of the which sort, there are six in nom●er.  

i. Addition at the first.  
ij. Abstraction from the first.  
iij. Iuterla●yng in the midst.  
iiij. Cutting from the midst.  
v. adding at the end.  
vi. Cutting from the end.   
OF Addition. As thus. He did all to berattle him. 
Prostheses.  Wherein appeareth that a syllable is added to this word (rattle.) Here is good nail to sell, for good ale.  
Of Abstraction from the first, thus. 
Apheresis.  As I roamed all alone, I gan to think of matters great. In which sentence, (gan) is used, for began.  
Interlacing in the midst. As. Religion, for religion. 
epenthesis.  Cutting from the midst. 
Syncope.  Idolatry, for idolatry. Adding at the end. 
Proparalepsis  Hasten your business, for, Haste your business.  
Cutting from the end. A fair may, 
Aporope.  for, maid.  
Thus these figures are shortly set out, and as for the other Schemes, which are uttered in whole sentences, and expressed by variety of sreache: I will set them forth at large among the colours & ornaments of Elocution, that follow.   

¶ Of colours and ornaments to commend and set forth an Oration.  
NOW, when we are able to frame a sentence handsomely together, 
Colours of Rhetoric.  observing number and keeping composition, such as shall like best the ear, & do know the use of Tropes, and can apply them to our purpose: than thornaments are necessary in an Oration, & sentences would be furnished with most beautiful figures. Therefore to th'end that they may be known, such as most commend and beautify an Oration: I will set them forth here in such wise as I shall best be able, following the order which Tully hath used in his Book made of a perfit Orator.   

¶ Resting upon a point.  
WHEN we are earnest in a matter, 
Commor●●io.  and feel the weight of our cause, we rest upon some reason, which serveth best for our purpose. Wherein this figure appeareth most, & helpeth much to set forth our matter. For if we still keep us to our strongest hold, and make ofterecourse thither, though we be driven through by-talke to go from it now and than: we shall force them at length, either so avoid our strong defence, or else to yield into our hands.   

¶ An evident, or plain setting forth of a thing as though it were presently doen.  
THis Figure is called a description, or an evident declaration of a thing, 
〈…〉  as though we saw it even now doen. An example. If our enemies shall invade, and by treason win the victory, we all shall die every mother's son of us, and our City shallbe destroyed stick & stone. I see our children made slaves, our daughter's ravished, our wives carried away, the father forced to kill his own son, 
Description of outrage after ● battle.  the mother her daughter, the son his father, the sucking child slain in the mother's bosom, one standing to the kuees in another's blood, Churches spoiled, houses pluck down, and all set in fire round about us, every one cursy●g the day of their birth, children crying, women wailing, and old men passing for v●ry thought, and every one thinking himself most happy that is first rid out of this world, such will the cruelty be of our enemies, and with such horrible hatred will they seek to dispatch us. Thus where I might have said, we shall all be destroyed and say no more, I have by description set the evil forth at large. It much availeth to use this figure in diverse matters, the which whosoever can do, with any excellent gift, undoubtedly he shall much delight the hearers. The circumstances well considered in every cause, give much matter for the plain opening of the thing. Also similitudes, examples, comparisons from one thing to another, apt translations, and heaping of allegories and all such figures as serve for amplifying, do much commend the lively setting forth of any matter. The miseries of the Courtier's life might well be described by this kind of figure. The commodity of learning, the pleasure of plough men, and the care that a King hath. And not only are matters set out by description, but men are painted out in their colours, yea buildings are set forth, Kingdoms, and Realms are portured, places, and times are described. 
Diversity of natures.  The English man for feeding, and change of apparel: The Duytche man for drinking: The French man for pride and inconstance: The Spaniard for nimbleness of body, and much disdain: The Italian for great wit and policy: The Scots for boldness, and the Boeme for stubborness.  
Many people are described by their degree as a man of good years is counted sober, wise and circumspect: a young man wild, and careless: a woman babbling, inconstant, and ready to believe all that is told her.  
By vocation of life, a soldier is counted a great bragger, and a vaunter of himself: a Scholar simple: a russed coat, sad and sometimes crafty: a courtier, flattering: a citizen, gentle.  
I● describing of persons there ought always a commelinesse to be used, 
Description of person.  so that nothing be spoken which may be thought is not in them. As if one shall describe Henry the sixth, he might call him gentle, mild of nature, led by persuasion, & ready to forgive, careless for wealth, suspecting none, merciful to all, fearful in adversity, & without forecast to espy his misfortune. Again for Richard the third I might bring him in, cruel of heart, ambitious by nature, envious of mind, a deep dissembler, a close man for weighty matters, hardy to revenge, and fearful to lose his high estate, trusty to none, liberal for a purpose, casting still the worst, and hoping ever the best. By this figure also we imagine a talk for some one to speak, and according to his person we frame the Oration. As if one should bring in noble Henry the eight of most famous memory to enueigh against rebels, thus he might order his Oration. What if Henry th'eight were alive, & saw such rebellion in this Realm, would not he say thus, and thus? yea me thinks I hear him speak even now. And so set forth such words as we would have him to say.  
Some times it is good to make God, the Country, or some one town to speak, and look what we would say in our own person, to frame the whole tale to them. Such variety doth much good to avoid tediousenes, for he that speaketh all in one sort though he spoke things never so wittily shall soon weary his hearers. Figures 
The use of figures.  therefore were invented to avoid satiety, and cause delight: to refresh with pleasure & quicken with grace, the dullness of man's brain. Who will look of a whit waul an hour together, where no work manship is at all? Or who will eat still one kind of meat, & never desire change? Certes as the mouth is dainty: so the wit is tickle, and will soon loath an unsavoury thing.   

¶ A stop, or half telling of a tale.  
A Stop is, when we break of our tale before we have told it. 
Precisio.  As thus. Thou that art a young man of such towardness having such friends to play me such a part, well, I will say no more, God amend all that is amiss. Or thus. Doth it become the to be, shall I tell all, Nay, I will not for very shame.   

¶ A close understanding.  
A Close understanding is, when more may be gathered than is openly expressed. 
Significatio plus ad intelligendunque dixeris.  A naughty fellow that used much robbery, found himself grieved that the great Orator Demosthenes spent so much oil whereby he watched from time to time in compassing matters for thy common weal: In deed (quoth) Demosthenes 
Demosthenes.  dark nights are best for thy purpose, meaning that he was a great robber in the night. O●e also being set in a heat, because another had contraried him for the choice of meats, was much more grieved when he gave him this tawt. You may boldly (ꝙ he) speak for fish eating, for my master your father hath many a time & oft wiped his nose upon his sleeve, meaning that his father was a fishemonger.   

¶ Short sencences.  
THen short clauses, or sentences are used when we speak at a word, 
distinct concisa brevitas.  part of our mind, and nest after speak as briefly again, using to make almost every word a perfit sentence. As thus. The man is sore wounded, I fear me he will die. The Physicians mistrust him: the party is fled, none pursueth: God send us good luck.   

¶ Abating, or lessening of a thing.  
WE make our doings appear less, when with words we extenuate 
Extenuation  and lessen the same. As when one had given his fellow a sound blow, being rebuked for the same said he scant touched him. Likewise, when two have fought together, to say that the one had his leg pricked with a sword, when perchance he had a great wound.   

¶ Witty jesting.  
MAny pleasant ientlemen are well practised in merry conceited jests, 
〈◊〉.  and have both such grace and delight therein, that they are wonderful to behold, and better were it to be sharply chid of diverse other, then pleasantly taunted by any of them. When a gentleman of great lands & small wit had talked largely at a supper, and spoke words scant worth the hearing, an other being much grieved with his foolie, said to him: Sir I have taken you for a plain meaning gentleman, but I know now, there is not a more deceitful body in all England: with that, other being grieved with the young ientlemans' foolie, boldly began to excuse him for deceit, and therefore said, he was to blame to charge him with that fault, considering his nature was simple, and few can say that ever he was crafty. Well ꝙ tother, I must needs say he is deceitful, for I took him heretofore for a sober witty young man, but now I perceive, he is a foolish babbling fellow, & therefore I am sure he hath deceived me like a false crafty child, as he is: with that they all laughed, and the gentleman was much abashed. But as touching sharp taunts, I have largely declared them in place, where I treated of laughter.   

¶ Digression, or swerving from the matter.  
WE serve sometimes from the matter upon just considerations, 
Digressio ab ●e non longa.  making the same to serve for our purpose as well as if we had kept the matter stil. As in making an invective against rebels, & largely setting out the filth of their offence, I might declare by the way of a digression, what a noble country England is, how great commodities it hath, what traffic here is used, & how much more need other Realms have of us, than we have need of them. Or when I shall give evidence, or rather declaim against an heinous Murderer, I may digress from the offence done, and enter in praise of the dead man, declaring his virtues in most ample wise, that the offence done, may be thought so much the greater, the more honest he was that hath thus been slain.  
notwithstanding this would be learned, that (when we make any such digression) the same may well agree to the purpose and be so set out, that it confound not the cause, or darken the sense of the matter devised.   

¶ Proposition.  
Proposition is a short rehearsal of that, 
Proposicio quid sis dicturus.  whereof we mind to speak. I will tell you (ꝙ one) there is none hath a worse name than this fellow, none hath been so often in trouble, he may he faultless, but I can hardly believe it, there are enough that will testify of his naughtiness, and avouch his evil demeanour to be such, that the like hath not been hard heretofore.   

¶ An over passage to another matter.  
WHen we go from one matter to another, we use this kind of phrase. 
Seiunctio as eo quod dictum est.  I have told you the cause of all this evil, now I will tell you a remedy for the same. You have heard of justification by faith only, now you shall here of the dignity of works, and how necessary they are for every christian body.   

¶ Of coming again to the matter.  
WHen we have made a digression, 
Reditus ad propositum.  we ma●e declare our return, and show that whereas we have roved a little, we will now keep us within our bounds. In this kind of digression, it is wisdom not to wander over far, for fear we shall weary the hearers, before we come to the matter again. I knew a preacher, that was a whole hour out of his matter, and at length remembering himself, said, well, now to the purpose, as though all that, which he had spoken before, had been little to the purpose, whereat many laughed, and some for stark weariness were fain to go away.   

¶ Iteratyug and repeating things said before.  
WHen a man hath largely spoken his mind, 
Iteratio.  he may repeat in few words, the some of his saying. As if one should be charged with felony, that is a man of wealth and honesty, he might thus gather his mind together after a long tale told. First I will prove there is no cause that I should steal, again that I could not possible at such a time steal, and last, that I stole not at all.   

¶ The conclusion, or ●appyng up of matter.  
THe conclusion, is an apt knitting together of that, which we have said before. 
Rationis apta conclusio.  As thus. If reason can persuade, if examples may move, if necessity may help, if pity may provoke, if dangers foreseen, may stir us to be wise: I doubt not but you will rather use sharp laws, to repress offenders, then with dissolute negligence, suffer all to perish.   

¶ Mounting above the truth.  
Mounting above the truth, is when we do setforth things exceedingly & above all men's expectation, meaning only that they are very great. 
Veritatis superlatio, atque●●aiectio.  As thus, god promised to Abraham, that he would make his posterity, equal with the sa●des of the earth. Now it was not so said, that there should be so many in deed, but that the number should be infinite. For, whether we shall understand those, to be the children of Abraham, that came of his stock in flesh, or else take them for the children of Abraham, that have the faith of Abraham: we shall never prove the number of men, to be eguall with the sands of the sea, though we could reckon all that have been, from the beginning of the world. Therefore in this speech, we must understand there is a mounting, called of the Grecians hyperbole: we use this figure much in English. As thus. He is as swift as a swallow, he hath a belly as big as a barrel, he is a giant in making. The whole Temmese is little enough to serve him, for washing his hands. In all which speeches we mount evermore a great deal, and not mean so as the words are spoken.   

☞ asking other, and answering ourself.  
BY asking other, and answering to the question ourself, 
Rogatio.  we much commend the matter, and make it appear very pleasant. If I would rebuke one that hath committed a robbery, I might say thus. I wonder what you meant to commit such felony. Have you not lands? I know you have. Are not your friends worshipful? Yes assuredly. Were you not beloved of them? No doubt you were. Can you have wanted any thing that they had? If you would have eaten gold, you might have had it. Did not they always bid you seek to them, and to none other? I know they did. What evil hap had you then, to offend in such sort not going to your friends, which would not see you want, but seeking for that, which you should not have, endangering yourself by untrue dealing, to feel the power & strength of a law, when otherwise you might have lived in safeguard?  
The like kind of writing is also used, when we make another body to speak, and yet not ask them any question at al. As when D. Haddon had comforted the duchess of Suffolk's grace for her children, and had said they were haply gone because they might have fallen hereafter, and lost that worthy name, which at their death they had: at last he bringeth in the mother, speaking motherlike, in her children's behalf of this sort, and answereth still to her sayings. But all these evils whereof you speak (ꝙ she) had not chanced: Yet such things do chance. Yet not always: Yet full oft. Yet not to all: Yet to a great many. Yet they had not chanced to mine: Yet we know not. Yet I might have hoped: Yet better it had been to have feared.   

☞ Snappish asking.  
WE do ask oftentimes, because we would know: we do ask also, 
Percontatio  because we would chide, and set forth our grief with more vehemency, the one is called Interrogatio, the other is called Percontatio. Tully enueighing against Catiline, that Roman rebel, beginneth his oration chidingly, questioning with Catiline of this sort. How long (Catili●e) wilt thou abuse our sufferance? How long will this rage and madness of thine go about to deceive us?   

☞ Dissembling or close jesting.  
WHen we jest closely, and with dissembling means, grig our fellow, 
Dissimutatio, alia dicentis ac significanti●  when in words we speak one thing, and mean in heart another thing, declaring either by our countenance, or by utterance, or by some other way, what our whole meaning is. As when we see one boasting himself, & vain glorious, to hold him up with ye and nay, and ever to add more to that, which he saith. As I know one that said himself, to be in his own judgement one of the best in all England, for trying of metals, & that the counsel hath often called for his help, and cannot want him for nothing. In deed (ꝙ another) England had a sore loss, if God should call you. They are all Bungelers in comparison of you, and I think the best of them, may thank you for all that he hath: but yet sir your cunning was such, that you brought a shilling to nine pence, nay to six pence and a groat to two pence, and so gave him a frump, even to his face, because he saw him so foolish. A glorious gentleman that had two servants, and belike would be known not only to have them, but also to have more, said in the presence of a worshipful man, I marvel much where all my servants are? Marry sir (ꝙ one) that thought to hit him home: they were here all two, even now. Thus he closely mocked him, and worthily. For, the number is not great, that standeth upon ij, and (all) is to much, when we speak of so few.   

¶ Doubtfulness.  
Doubtfulness is then used, when we make the hearers believe, 
Dubitacio.  that the weight of our matter causeth us to doubt, what were best to speak. As when a king findeth his people unfaithful, he may speak in this wise. Before I begin, I doubt what to name ye. Shall I call you subjects? You deserve it not. My friends ye are not. To call you enemies were overlitle, because your offence is so great. Rebels you are, and yet that name doth not fully utter your folly. Traitors I may call you, and yet you are worse than traitors, for you seek his death, who hath given you life. Thoffence is so great, that no man can comprehend it. Therefore I doubt what to call you, except I should call you by the name of them all. Another. Whether shall I speak, or hold my peace? If I speak, you will not hear, if I hold my peace, my conscience condemneth my silence.   

¶ Distribution.  
Distribution, 
Distributio  is when we apply to every body, such things as are due unto them, declaring what every one is in his vocation. It is the duty of a King, to have an especial care over his whole realm. It is th'office of his nobles, to cause the kings will to be fulfilled, and with all diligence to further his Laws, and to see justice done every where.  
It is the part of a subject, faithfully to do his prince's commandment, & with a willing heart to serve him at all needs.  
It is th'office of a bishop to setforth God's word, & with all diligence to exhort men to all godliness. It is an husbands duty to love his wife, & with gentle means to rule her. It is the wife's office, humbly to submit herself to her husbands will. Servants should be faithful to their masters, not only for fear of a law, but also for conscience sake. Master's should use their servants accordingly, paying them that, which is due unto them. A father should bring up his children in the fear of God. Children should reverence their fathers with all submission. It is also called a distribution, when we divide the whole, into several parts, and say we have four points, whereof we purpose to speak, comprehending our whole talk within compass of the same.   

¶ Correction.  
Correction, 
Correctio.  is when we alter a word or sentence, otherwise than we have spoken before, purposing thereby to augment the matter, and to make it appear more vehement. Tully against Verres, 
Tully against Uerres.  giveth a good example. We have brought before you my Lords, into this place of judgement, not a thief, but an extortioner and violent robber, not an adulterer, but a ravisher of maids, not a stealer of church goods, but an errant traitor, both to God and all godliness: not a common ruffian, but a most cruel cut throat such as if a man should rake hell for one, he could not find the like. Again, if one would enueigh against bacbiters, after this sort. Thou hast not rob him of his money, but thou hast taken away his good name, which passeth all worldly goods, neither haste thou slandered thine enemy, but thine own brother, & friend, that meant thee well, and hath done thee pleasures: nay thou hast not slandered him, but thou hast slain him. For a man is half hanged, that hath lost his good name. Neither hast thou killed him with the sword, but poisoned him with thy tongue, so that I may call it rather an enchanting, than a murder. Neither hast thou killed one man alone, but so many as thou hast brought out of charity, with thy most venomous bacbiting Yea, and last of all, thou hast not slain a man, but thou hast slain Christ in his members, so much as lay in thee to do. But of this figure I have spoken heretofore, where I wrote of amplification.   

¶ Reiection.  
Reiection 
Reiectio.  is then used, when we lay such faults from us, as our enemies would charge us with all, saying it is folly to think any such thing, much more to speak it: or else to say, such a man's word is no slander, or it needeth not to talk of such toys. Or thus. Who would think that I would do such a deed? Or is it like that I would do such a deed? Antony charged Tully, that he was the occasion of civil battle. Nay (ꝙ Tully) it is thou, it is thou man and none other, that sets Ceasar on work, to seek the slaughter of his country.   

☞ A Buttress.  
A Buttress is a fe●se made for that, 
premunitio  which we purpose to hold up, or go about to compass. As thus. I hope my lords, both to persuade this man by reason, & to have your judgement in this matter. For whereas it is a sore thing to be justly accused, for breaking friendship, then assuredly if one be wrongfully slandered, a man had need to look about him   

☞ A familiar talk, or communication used.  
Communication 
Communicatio.  is then used, when we debate with other, and ask questions, as though we looked for an answer, and so go through with our matter, leaving the judgement thereof to their discretion. As thus. What think you in this matter? Is there any other better means to dispatch the thing? What would you have done, if you were in the same case? Here I appeal to your own conscience, whether you would suffer this unpunished, if a man should do you the like displeasure.   

☞ Description of a man's nature, or manners.  
WE describe 
Descriptio  the manners of men, when we set them forth in their kind what they are. As in speaking against a covetous man, thus. There is no such pi●che pe●y on live, as this good fellow is. He will not lose the paring of his nails. His heir is never rounded, for sparing of money one pair of shoen serveth him a twelve month, he is shod with nails like a horse. He hath been known by his cote this xxx winter. He spentones a groat at good ale, being forced thorough company, and taken short at his word, whereupon he hath taken such conceit sins that time, that it hath almost cost him his life. Tully describeth Piso for his naughtiness of life, wonderfully to hear, yea, worse than I have setforth this covetous man. Read the Oration against Piso, such as be learned.   

☞ Error.  
Error 
Erroris inductio.  is, when we think much otherwise then the truth is. As when we have conceived a good opinion of some one man, & are often deceived, to say, who would have thought, that he ever would have done so. Now of all men upon earth, I would have least suspected him. But such is the world. Or thus. You think such a man a worthy parsonage, and of much honesty, but I will prove, that he is much otherwise: a man would not think it, but if I do not prove it, I will give you my head.   

☞ Mirth making.  
I Have heretofore largely declared, the ways of mirth making, & therefore I little need to renew them here in this place 
In hilaritatem impulsio    

¶ Anticipation, or Prevention.  
Anticipation, 
Ante occu●patio.  is when we prevent those words, that another would say, and disprove them as untrue, or at least wise, answer unto them. A Godly Preacher enueighed earnestly against those, that would not have the Bible to be in English, and after earnest probation of his cause, said thus: but me thinks I hear one say. Sir, you make much a do, about a little matter, what were we the worse, if we had no scripture at all? To whom he answered: the scripture is left unto us by Gods own will, that the rather we might know his commandments, & live thereafter all the days of our life. Sometimes this figure is used when we say, we will not speak this or that, & yet do notwithstanding. As thus. Such a one is an Officer, I will not say a briber. Right is hindered through might●, I will not say, overwhelmed. Thus in saying we will not speak, we speak our mind after a sort, notwithstanding.   

¶ A Similitude.  
A Similitude 
Similitudo  is a likeness when two things, or more than two, are so compared and resembled together, that they both in some one property seem like. Oftentimes brute beasts, and things that have no life, minister great matter in this behalf. Therefore those that delight to prove things by similitudes, must learn to know the nature of diverse beasts, of metals, of stones and all such, as have any virtue in them, & be applied to man's life. Sometimes in a word appeareth a similitude, which being dilated helpeth well for amplification. As thus. You strive against the stream, better bow then break. It is evil running against a stone wall. A man may love his house well, and yet not ride upon the ridge. By all which, any one may gather a similitude, and enlarge it at pleasure. The proverbs of Heiwode help wonderful well for this purpose. In comparing a thing from the less to the greater, Similitudes help well to set out the matter. That if we purpose to dilate our cause hereby with poses and sentences, we may with ease talk at large. 
Similitude enlarged.  This shall serve for an example. The more precious a thing is, the more diligently should it be kept, and better heed taken to it. Therefore time, (considering, nothing is more precious,) should warily be used, and good care taken, that no time be lost, without some profit gotten. For if they are to be punished, that spend their money, and waist their lands, what folly is it, not to think them worthy much more blame, that spend their time (which is the chiefest treasure that God giveth) either idly, or else ungodly? For what other thing doth man lose, when he loseth his time, but his life? And what can be more dear to man, than his life? If we lose a little money, or a ring of gold with a stone in it, we count that great loss. And I pray you, when we lose a whole day, which is a good portion of a man's life, shall we not count that a loss, considering though our money be gone, we may recover the same again, but time lost can never be called back again. Again when we lose our money, some body getteth good by it, but the loss of time turneth to no man's avail. There is no man that loseth in any other thing, but some body gaineth by it, saving only in the loss of time. Yea, it hath saved the life of some, to lose all that they had. For riches be the occasion sometimes of much mischief in this life, so that it were better sometimes wastefully to spend, then warily to keep: by the loss of time, no man hath profited himself any thing at all. Besides this, the better & more precious a thing is, the more shame to spend it fond. Though men keep their goods never so close, and lock them up never so fast, yet often times, either by some mischance of fire, or other thing, they are lost, or else desperate Dickes boroughs now and then against the owners will, all that ever he hath. And now though the owner be undone, yet is he not therefore dishonest, considering honesty standeth not in wealth or heaps of money: But the loss of time, saying it happeneth through our own folly, not only doth it make us wretches, but also causeth men to think that we are passed all grace. A wonderful kind of infamy, when the whole blame shall rest upon none other man's neck, but upon his only that suffereth all the harm. With money a man may buy land, but none can get honesty of that price: and yet with well using of time, a man not only might get him much worship, but also might purchase himself a name for ever. Yea, in a small time a man might get great fame, and live in much estimation. By losing of money we lose little else: by losing of time, we lose all the goodness and gifts of GOD, which by labour might be had.  
Thus a Similitude might be enlarged by heaping good sentences, when one thing is compared with an other, and a conclusion made thereupon.  
among the learned men of the Church, no one useth this figure more than Chrisostome, whose writings the rather seem more pleasant and sweet. For similitudes are not only used to amplify a matter, but also to beautify the same, to delight the hearers, to make the matter plain, and to show a certain majesty with the report of such resembled things, but because I have spoken of similitudes heretofore in the book of Logic, I will surcease to talk any further of this matter.   

☞ Example.  
HE that mindeth to persuade, must needs be well stored with examples. 
Exemplum  And therefore much are they to be commended which search Chronicles of all ages, and compare the sta●e of our elders, with this present time. The history of God's book to the christian is infallible, and therefore the rehearsal of such good things as are therein contained, move the faithful to all upright doing and amendment of their life. The Ethnic aucthoures stir the hearers, being well applied to the the purpose. For when it shall be reported that they which had no knowledge of God, lived in a brotherly love, one towards an other, detested adultery, banished perjures, hanged the unthankful, kept the idle without meat, till they laboured for their living, suffered none extortion, exempted Brybers' from bearing rule in the common Weal: the Christians must needs be ashamed of their evil behaviour, and study much to pass those, which are in calling much under them, and not suffer that the ignorant and Pagans life, shall countervail the taught children of God, and pass the Christians so much in good living, as the Christians pass them in good learning. Uneguall examples commend much the matter. I call them uneguall, when the weaker is brought in against the stronger, as if children be faithful, much more ought men to be faithful. If women be chaste, and undefiled: men should much more be clean, and without fault. If an unlearned man will do no wrong, a learned man and a preacher must much more be upright, and live without blame. If an householder will deal justly with his servants, a King must much the rather ●eale justly with his subjects.  
Examples gathered out of histories and used in this sort, help much towards persuasion. Yea, brute beasts minister great occasion of right good matter, considering many of them have shown unto us, the patterns and images of divers virtues.  
Doves 
doves  seeing an hawk, gather all together, teaching us none other thing, but in adversity to stick one to another.  
Craynes 
Craynes  in the night have their watch, warning us never to be careless, for if their watch fail them, they all never leave till they have killed that one Crayne, teaching us that no traitors are worthy to live upon earth. The watch for his safeguard, and because he would not sleep: holdeth a stone in his foot, the which falleth from him, when he beginneth to wax heavy, and so he keepeth himself s●yll waking. Whereby we may learn that all men in their vocation should be right ware and watchful. The Hen clocketh her chickens, feedeth them, and keepeth them from the Kite. Women must clock their children, bring them up well, and keep them from evil hap. Now I might in speaking of some odious vice, largely set out some example belonging to the same, and compare it with o●her by heaping of Chronicles, and matching of things together.  
The unthankful 
Vn●hankeful●nes how evil it is  in this age (whereof there is no small number) can not have enough said against them. And therefore I am minded to say somewhat against them, to the utter abhorring of all such unkind dealing. For he that is unthankful, and for hearty love, showeth cankered hatred: wanteth all other virtues, that are required to be in man. The chief perfection and the absolute fulfilling of the Law, standeth in the love which man oweth first to God, and next to his neighbour. Let a 〈◊〉 have faith that he may be able to translate mountains (as saint Paul sayeth:) yea, let his have never so good qualities, or be he never so politic a man for the safeguard of his Country, be he never so wise, so ware, and so watchful: yet if he want Love, he is nothing else but as a sounding brass, or a tinckelinge Cymbal.  
Now he that is churlish and unthankful, must needs want love, and therefore wanteth he all other goodness. The Persians therefore seeing the greatness of this offence and that where it rested, all vices for ever were banished: provided by a law that such should suffer death as felons, which were found faulty with unthankfulness. 
Unthankfulness punished by the Pers●●s with death   
And yet I can not see but they deserve rather an exquisite kind of Death (such as few have seen, or few have felt) then to suffer like Death with other, that have not like offended with them.  
But now because this offence is an evil most odious, and the principal occasion of all other mischief, I will set forth three notable examples, the one of a Dragon, the second of a Dog, and the third of a Lion (which all three in thankfulness, if that be true which is reported of them wonderfully exceeded,) and the rather I seek to set them out, that the wicked hereby may well know what they themselves are, when bruit Beasts shall set them all to school.  
There was a man (as Pliny writeth) which fostered up a young Dragon, 
Thankfulness of a Dragon  who saying the same beast to wax wonderful great, feared to keep his Dragon any longer within his house, and therefore he put him out into a wild Foreste. It happened afterward that the same man travailing on his journey through the forest, was beset with thieves. And now being in this distress, and looking for none other end but death, made (as loath to depart) a grea●e shout and an outcry: straight upon whose noise, and at the knowledge of his voice, the Dragon came to him in all the haste possible. Whereupon the thieves being greatly afraid, ran clean away to save themselves harmless. Thus through the thanckefulnes of a Dragon, this man's life was saved.  
The dog of the Roman Fuluius is more wonderful This Fuluius travailing by the way, was slain with slaves that lay in wait for him. 
Thankfulness 〈◊〉 〈◊〉.  His Dog saying his master dead, lay by him for the space of two days. Whereupon when the man was missing, and search made for him: they found him dead, with his Dog lying by him.  
Some marveling to see the Dog lie there by his dead master, struck him, and would have driven him from the dead corpse, and could not: some saying such kindness in the Dog, and pitiing him that he should lie there without meat, two or three days before: cast him a piece of flesh, whereupon the Dog straight carried the meat to his master's mouth, and would not eat any whit himself, though he had forborn meat so long before. And last of all, when this dead body should be cast into the river, (according to the manner of the Romans) the Dog leapt in after, and holding up his master so long as he could, did chose rather to die with him, than to live without him.  
The Lion (whereof Appian the Grammarian doth speak) is also strange for his kindness, and almost incredible. 
Thankfulness of a lion.  A servant that had run away from his master, and hid himself for fear in a cave, within a great wood, took a thorn out of a Lion's foot, which then came to him for secure as he lay there. Now when he had done, the lion to requite his good turn, brought such meat to the cave, as he could kill in the wood. The which meat the Servant roasting against the Sun, (being in the most hot country of all Africa) did eat from time to time. At length yet being weary of such a loathsome life, he left the cave, & came abroad, by means whereof, he was taken again, and being a slave to his master (who had power of life & death over him) he was condemned to be cast to the wild beasts at Rome, there to be devoured of a lion. The poor caitiff stood pitifully in the sight of thousands, ever iokinge when he should be devoured. It happened at the same time, when this fellow was thus adjudged to die: that the same Lion was taken, whose foot he healed in the wood. When the Lion was put to him, he came first very terribly toward this fellow, and immediately knowing what he was, stood still, and at length fauned gently upon him. The fellow at first being amazed, began to take heart unto him afterwards, as half knowing him likewise, and thus they began both to take acquaintance th'one of tother, & played together a good space without all danger, whereupon the people being amazed, much wondered at the strangeness of this thing. And standing thus astonished, they sent to know of the slave, what this matter should mean. Unto whom this poor wretch opened the whole thing altogether, even as it happened. When the people heard this, they not only rejoiced much at the sight thereof, but also they made earnest request to his Master for his life. His master marveling as much as any of them, at such an unwont kindness: gave him not only his life, but also his freedom. And now to the end he might have somewhat whereupon to live, the people gave him a ●ee for term of his life. The fellow by and by got him a ●●●e and a collar, and carried the Lion up and down the city in such sort, as huntesmennes carry a greyhound, or a Spaniel, the people still wondering, and saying ever as he came buy: Behold a man that hath cured a Lion, behold a Lion that hath saved a man.  
The which example, the more strange it is, the more ashamed may they be that are unnatural, and may learn kindness of a bruit Beast. For such men being overcome with kindness by Beasts, are worse than Beasts, & more meet rather to be tormented with Devils, then to live with men.   

Of enlarging examples by copy.  
ANd now because examples enriched by Copy, help much for Amplification: I will give a taste, how these and such like Histories may be increased.  
And for the better handling of them, needful it is to mark well the circumstances: that being well observed and compared together on both parts, they may the rather be enlarged.  
As thus. 
Example enlarged.  That which bruit Beasts have done, shalt thou being a man seem not to have done? They showed themselves natural, and wilt thou appear unnatural? Nay they overcame nature, and wilt thou be overcome of them? They became of beasts in body, men in nature, and wilt thou become of a man in body, a Beast in nature?  
They being without reason, declared the property of reasonable creatures, and wilt thou being a man endued with reason, appear in thy doings altogether unreasonable? Shall Dogs be thankful: and men, yea, christian men want such a virtue? Shall worms show such kindness: and men appearre graceless? It had been no matter if they had been unthankful: but man can never escape blame, seeing God hath commanded, and Nature hath graffed this in all men: that they should do to other, as they would be done unto. Again, they for m●ate only showed themselves so kind: and shall man for so many benefits received, and for such goodness showed, requite for good will, evil deeds: for hearty love, deadly hatred: for virtue, vice: and for life given to him, yield death to other? Nature hath parted man and beast: and shall man in nature be no man? Shamed be that wretch that goeth against nature, that one ye hath the shape of a man, and in nature is worse than a beast. Yea, worthy are all such ra●her to be torn with devils, then to live with men. Thus an example might most copiously be augmented, but thus much for this time is sufficient.  
The saying of Poets and all their fables are not to be forgotten, 
Poetical narrations profitable.  for by them we may talk at large, and win men by persuasion, if we declare before hand, that these tales were not feigned of such wise men without cause, neither yet continued until this time, and kept in memory without good consideration, and thereupon declare the true meaning of all such writing. For undoubtedly there is no one tale among all the poets, but under the same is comprehended some thing that pertaineth either to the amendment of manners, to the knowledge of truth, to the setting forth of Nature's work, or else to the understanding of some notable thing done. For what other is the painful travail of Ulysses described so largely by Homer, but a lively picture of man's misery in this life.  
And as plutarch saith▪ and likewise Basilius Magnus: In the Iliads are described strength and valeantenes of the body: In Odissea is set forth a lively Pattern of the mind.  
The poets 
Poets under cul●ures show much wisdom.  were wise men, & wished in heart the redress of things, the which when for fear they durst not openly rebuke, they did in colours paint them out, and told men by shadows what they should do in good south: or else because the wicked were unworthy to hear the truth, they spoke so, that none might understand, but those unto whom they pleased to utter their meaning, and knew them to be men of honest conversation.  
We read of Danae 
Danae  the fair damosel, whom jupiter tempted full oft; and could never have his pleasure, till a● length he made it rain gold, and so as she sat in her chimney, a great deal fell upon her lap, the which she took gladly, and kept it there: within the which gold jupiter himself was comprehended, whereby is none other thing else signified, but that women have been, and will be overcome with money▪  
Likewise jupiter fanseinge the fair maid Isis 
Isis  could not have his will, till he turned himself into a fair white Bull, which signified that beauty may overcome the best.  
If a man would speak against covetous caitiffs, can he better show what they are, then by setting forth the strange plague of Tantalus, 
Tantalus  who is reported to be in Hell, having water coming still to his chin, and yet never able to drink: and an apple hanging before his mouth, and yet never able to eat?  
Icarus 
Icarus.  would needs have wings and fly contrary to nature, whereupon when he had them set together with ware, and joined to his side, he mounted up into the air. But so soon as the sun had somewhat heated him, and his wax began to melt, he fell down into a great River, and was drowned out of hand, the which water was ever after called by his name. Now what other thing doth this tale show us, but that every man should not meddle with things above his compass.  
Midas 
Midas.  desired that whatsoever he touched, the same might be gold: whereupon when jupiter had granted him his bound: his meat, drink, and all other things turned into gold, and he choked with his own desire, as all cocovetouse men lightly shallbe, than can never be content when they have enough.  
What other thing are the wonderful labours of Hercules, 
Hercules labours w●at they signified.  but that reason should withstand affection, and the spirit for ever should fight, against the flesh? We Christians had like fables heretofore of jolly fellows, the Images whereof were set up (in God's name) even in our Churches. But is any man so mad to think that ever there was such a one as S. Christofer 
S. Christofer what he signified.  was painted unto us? Marry God forbidden. Assuredly when he lived upon earth there were other houses builded for him, than we have at this time, and I think tailors were much troubled to take measure of him for making his garments. He might be of kin to Garganteo, if he were as big as he is set forth in Antwerp▪ But this was the meaning of our elders (and the name self doth signify none other) that every man should bear Christ upon his back, that is to say, he should love his brother as Christ loved us, and gave his body for us: he should tra●●ile through hunger, cold, sorrow, sickness, death, and all dangers with all sufferance that might be. And whether should he travail? to the everliving GOD▪ but how? In darkness? No forsooth, by the light of his word. And therefore Saint Christofer being in the Sea, and not well able to get out (that is to say being almost drowned in sin, & not knowing which way best to escape) an Eremite appeared unto him with a lantern & a light therein, the which doth signify none other thing to the Christian but the true word of God, which lighteneth the hearts of men, & giveth understanding to the youngelinges (as the Prophet doth say). Again, Saint George 
S. George on horse back.  he is set on horseback & killeth a Dragon with his spear, which Dragon would have devoured a virgin, whereby is none other thing meant but that a King and every man unto whom th'execution of justice is committed, should defend the innocent against the ungodly attempts of the wicked, and rather kill such devils by martial law, than suffer the innocentes to take any wrong. But who gave our clergy any such authority that those monsters should be in Churches as lay men's Books? God forbade by express word to make any graven Image, and shall we be so bold to break Gods will for a good intent, and call these Idols lay men's Books? I could talk more largely of examples, & heap a number here together, aswell of Ethnic Authors, as of other here at home: but for fear I should be tedious, these for this time that suffice.   

¶ Of Fables.  
THe feigned fables, such as are attributed unto brute beasts, would not be forgotten at any hand. For not only they delight the rude & ignorant, but also they help much for persuasion. 
Apologi.  And because such as speak in open audience have ever more fools to hear them than wise men to give judgement: I would think it not amiss, to speak much according to the nature and fancy of the ignorant, that the rather they might be won through fables, to learn more weighty & grave matters▪ for all men cannot brook sage causes, and ancient collations: but will like earnest matters the rather, if some thing be spoken there among agreeing to their natures. The multitude (as Horace doth say) is a beast, or rather amonster that hath many heads 
Fables▪ how needful they are to ●eache the ignoraū●e.  and therefore like unto the diversity of natures, variety of invention must always be used. Talk altogether of most grave matters, or deeply search out the ground of things or use the Quiddities of Dunce to set forth God's mysteries: & you shall see the ignorant (I warrant you) either fall a sleep, or else bid you farewell. The multitude must needs be made merry: & the more foolish your talk is, the more wise will they count it to be. And yet it is no foolishness, but rather wisdom to win men by telling of fables to hear of God's goodness. Undoubtedly fables well set forth, have done much good at diverse times, and in diverse common weals. The Roman Menenius Agrippa alleging upon a time a fable of the conflict made betwixt the parts of a man's body, and his bely: quieted a marvelous stir that was like to ensue & pacified the uproar of ●ediciouse rebels, which else thought for ever to destroy their country. Themistos●es persuaded the Athenians not to change their Officers, by rehearsing the fable of a scabbed fore. For (ꝙ he) when many flees stood feeding upon his raw flesh, & had well fed themselves, he was contented at another's persuasion, to have them slapte away: whereupon their ensued such hungry flees afterwards, that the sorry fo●e being all alone was eaten up almost to the hard boon, and therefore cursed the time that every he agreed to any such evil counsel. In like manner (ꝙ Themistocles) if you will change Officers, the hungry flees will ea●e you up one after another, whereas now you live being but only bitten, and like to have no farther harm, but rather much wealth and quietness hereafter, because they are filled, and have enough, that heretofore sucked so much of your blood.  
Now likewise as I gave a lesson how to enlarge an example, so may fables also in like sort be set out, & augmented at large by Amplification. Thus much for the use of fables. Again, sometimes feigned Narrations and witty invented matters (as though they were true in deed) help well to set forward a cause, & have great grace in them, being aptly used & well invented. Luciane passeth in this point: & sir Thomas More for his Utopia can sooner be remembered of me, then worthily praised of any according as the excellency of his invention in that behaulf doth most justly require.   

¶ Digestion.  
DIgestion 
Digesti●.  is an ordely placing of things, parting every matter severally. Tully hath an example hereof in his Oration which he made for Sextus Roscius Amarinus. There are three things (ꝙ Tully) which hinder Sextus Roscius at this time, the accusation of his adversaries, the boldness of them, and the power that they bear. Eruscus his accuser hath taken upon him to forge false matte●, the Roscians kinsfolk have boldly adventured, & will face out their doings, & Chrisogonus here, that most can do, will press us with his power.   

¶ A wished, or a warning to speak no more.  
A Wished, is when we bid them hold their peace that have least cause to speak, and can do little good with their talking. 
Reticen●i●.  Diogenes being upon the Sea among a number of naughty packs in a great storm of wether, when diverse of these wicked fellows cried out for fear of drowning, some with feigned prayer to jupiter, some to Neptune, and every one as they best fantaised the gods above: 
diogenes'.  whishte (ꝙ Diogenes) for up God's mother, if God himself know you be here, you are like to be drowned every mother's son of you. Meaning that they were so nought, and so feignedly made their prayer to false Gods without mind to amend their naughty life, that the living God would not leave them unpunished though they cried never so fast. We use this figure likewise, when in speaking of any man: we say, wished, the wolf it at hand: when the same man cometh in the mean season, of whom we spoke before.   

¶ Contrariety.  
Contrariety 
Contentio.  is, when our talk standeth by contrary words, or sentences together. As thus we might despraise some one man. he is of a strange nature as ever I saw, for to his friend he is churlish, to his foe he is gentle: give him fair words, and you offend him: check him sharply, and you win him. Let him have his will, and he will fly in your face: keep him short, and you shall have him at commandment.   

¶ Freeness of speech.  
Freeness of speech, 
Liberavox  is when we speak boldly, & without fear, even to the proudest of them, whatsoever we please, or have list to speak. Diogenes herein did excel, and feared no man when he saw just cause to say his mind. This world wanteth such as he was, and hath over many such, as never honest man was, that is to say, flatterers, fawners, and southers of men's sayings.   

¶ Stomach grief.  
Stomach grief, 
Iracundia.  is when we will take the matter as hot as a toast. We need no examples for this matter, hot men have to many, of whom they may be bold and spare not, that find themselves a cold. Some times we entreat earnestly and make means by pra●er to win favour. 
Deprecatio  Sometimes we seek favour by speaking well of the company present. 
Cōcilia●io.  As. Thorough your help my lords this good deed hath been done. 
Laesio.  Some times we speak to hurt our adversaries, by setting forth their evil behaviour. 
Purgatio.  Sometimes we excuse a fault, and accuse the reporters. 
Optatio.  Sometimes we wish unto God for redress to evil. Sometimes we curse the extreme wickedness of some pastgood roisters. 
Execratio.  In all which I think neither examples need, nor yet any rehearsal had been greatly necessary, considering all these come without any great learning, saving that for apt bestowing, judgement is right needful.   

¶ Of figures in sentences, called Schemes.  
WHen any sentence upon the placing, or setting of words, is said to be a figure: thesay is always called a Scheme, the which words being altered, or displaced, the figure straight doth lose his name, and is called no more a scheme. Of this sort there be diverse, such as hereafter follow.   

¶ doublets.  
doublets, 
Geminatio verborum.  is when we rehearse one and the same word twice together. Ah wretch, wretch, that I am. Tully against Catiline inveighing sore against his traitorous attempts, saith after a long rehearsed matter, and yet notwithstanding all this notouriouse wickedness: the man liveth still, liveth? Nay marry he cometh into the counsel house which is more. An other: darest thou show thy face, thou wretched thief, thou thief I say to thine own father, darest thou look abroad? Thus the oft repeating of one word doth munhe stir the hearer, and makes the word seem greater, as though a sword were oft digged & thrust twice, or thrice in one place of the body.   

¶ Altering part of a word.  
Altering part of a word, 
Pau●um immutat 〈◊〉 verbum.  is when we take a letter, or syllable from some word, or else add a letter, or syllable to a word. As thus. William Summer seeing much a do for accounts making, & that the Kings Majesty of most worthy memory Henry th'eight wanted money such as was due unto him: And please your grace (ꝙ he) you have so many frauditours, so many conveiers, and so many deceivers to get up your money, that they get all to themselves. Whether he said true, or no, let God judge that. it was unhappily spoken of a fool, & I think he had some Schoolmaster: he should have said Auditors, surveyors, and receivers.   

¶ Repetition.  
REpetition 
Repetitio a primo.  is when we begin diverse sentences one after another with one and the same word. As thus: When thou shalt appear at the terrible da●e of judgement before the high majesty of God, where is then thy richesse? where is then thy dainty fair? where is then thy great band of men? where are then thy fair houses? where are then all thy lands, pastures, parks, & forests? I might say thus of our sovereign lord the Kings majesty that now is. King Edward hath overthrown idolatry: King Edward hath banished superstition: King Edward by God's help hath brought us to the true knowledge of our creation: King Edward hath quieted our consciences, & laboured that all his people should seek health by the death and Passion of Christ alone.   

☞ Conversion.  
Conversion 
Conuersio● eiusdem in extremum.  is an oft repeating of the last word, & is contrary to that which went before. When just dealing is not used: wealth goeth away, fryndship goeth away, truth goeth away, all goodness (to speak at a word) goeth away. Where affections bear rule, there reason is subdued, honesty is subdued, good will is subdued, & all things else that withstand evil, for ever are subdued.   

¶ Comprehension.  
COmprehersion, 
conversio in eadem.  is when both the above rehearsed figures are in one kind of speaking used, so that both one first word must oft be rehearsed, & likewise all one last word. What winneth the hearts of men? Liberality. What causeth men to adventure their lives, and die willingly in defence of their masters? Liberality. What continueth the sta●e of a King? Liberality. What becometh a woman best, 
Silence becometh a wom●n best.  & first of all? Silence. What second? Silence. What third? Silence. What fourth? Silence. Yea if a man should ask me till dowmes day, I would still cry, silence, silence, without the which no woman hath any good gift, but having the same, no doubt she must have many other notable gifts, as the which of necessity do ever follow such a virtue.   

¶ Progression.  
PRogression 
Progressio  standeth upon contrary sentences which answer one another. If we would rebuke a naughty boy, we might with commending a good boy, say thus. What a boy are thou in compar●son of this fellow here. Thou sleapes: he wakes: thou plays: he studies: thou art ever abroad: he is ever at home: thou never waits: he still doth his attendance: thou carest for no body: he doth his duty to all men: thou dost what thou canst to hurt all, & please none: he doth what he can, to hurt none, & please all.   

¶ Like ending, and like falling.  
THen the sentences are said to end like, when those words do end in like syllables, which do lack cases. 
Similite● desinens, similiter cadens.  Thou lives wickedly, thou speaks naughtily. The rebels of Norfolk (ꝙ a most worthy man that made an invective against them) through slavery, slew Nobility: in deed miserably, in fashion cruelly, in cause devilishly.  
sentences also are said to fall like, when diverse words in one sentenced end in like cases, & that in rhyme. By great travail is got much avail, by earnest affection, men learn discretion.  
These two kinds of Exornation are then most delightful when contrary things are repeated together: when that once again is uttered, which before was spoken: when sentences are turned, and letters are altered. Of the first this may be an example: Where learning is loved, there labour is esteemed: but where sleuth is thought solace, there rudeness taketh place. A King is honoured, that is a King in deed. will you drink or you go, or will you go or you drink. There is a difference betwixt an horsemilne, & a milnehorse. He is a meeter man to drive the Cart, than to serve in the Court. Through labour cometh honour, through idle living followeth hanging. diverse in this our time delight much in this kind of writing, which being measurably used, delighteth much the hearers, otherwise i● offendeth, and wearieth men's ears with sacitie. S. Augustine 
Augustine.  had a goodly gift in this behaulf, & yet some thinks he forgot measure, and used overmuch this kind of figure. notwithstanding the people were such where he lived, that they took much delight in rimed sentences, & in Orations made ballad wise. Yea they were so nice & so wayward to please, that except the Preacher from time to time could rhyme out his Sermon, they would not long abide the hearing. Tacitus 
Tacitus.  also showeth that in his time, the judges & sergeants at the law were driven to use this kind of phrase both in their writing, & also in their speaking. Yea great lords would think themselves contemned, if learned men (when they spoke before them) sought not to speak in this sort. 
Rhymed sentences used without measure.  So that for the flowing style, & full sentence, crept in minstrels elocution, talking matters altogether in rhyme, & for weightiness & gravity of words, succeeded nothing else but wantonness of invencon. Tully was forsaken, with Livy, Cesar, & other: And Apuleius, Ausonius, with such minstrel makers were altogether followed. And I think the Popes heretofore (seeing the people folly to be such) made all our Hymns & Anthems in rhyme, 
Rhymes made, to mock the simple.  that with the singing of men, playing of organs, ringing of bells, & running of Hymns, & Sequencies the poor ignorant might think the Harmony to be heavenly, & verily believe that the Angels of God made not a better noise in heaven. I speak thusmuch of these two figures, not that I think folly to use them (for they are pleasant & praise worthy) but my talk is to this end, that they should neither only, nor chiefly to used, as I know some in this our time do overmuch use them in their writings. And overmuch (as all men know) was never good yet. Yea a man may have overmuch of his mother's blessing if she will never leave blessing. Therefore a measure is best, yea even in the best things. And thus far for these two figures.   

¶ Egual members.  
equal members are such, when the one half of the sentence answereth to the other, 
Pa●ia pa●ibus rela●a.  with just proportion of number, not that the syllables of necessity, should be of just number, but that the ear might judge them, to be so equal, that there may appear small difference. As thus. Law without mercy, is extreme power, yet men thorough folly, deserve such justice. Learning is dangerous, if an evil man have it. The more noble a man is, the more gentle he should be. Isocrates passeth in this behalf, who is thought to write altogether in number, keeping just proportion in framing of his sentence.   

¶ Like among themselves.  
SEntences are called like, when contraries are set together, 
Similia inter se.  and the first taketh asmuch as the other following: and the other following taketh asmuch a way, as that did, which went before. As thus▪ Lust hath overcome shamefastness, impudency hath overcome fear, and madness hath overcome reason. Or else sentences are said to be like among themselves, when every part of one sentence is equal, and of like weight one with another As thus. Is it known, tried, proved, evident, open, and assured that I did such a deed? Another. Such riot, Dicing, Carding, piking, stealing, fight, ruffians, queans and harlots, must needs bring him to nought.   

¶ Gradation.  
Gradation 
Gradatio.  is when we rehearse the word that goeth next before, and bring another word thereupon that increaseth the matter, as though one should go up a pair a stairs, and not leave till he come at the top. Or thus. Gradation is when a sentence is dissevered by degrees, so that the word, which endeth the sentence going before, doth begin the next. Labour getteth learning, learning getteth fame, fame getteth honour, honour getteth bless for ever. Another. Of sloth cometh pleasure, of pleasure cometh spending, of spending cometh whoring, of whoring cometh lack, of lack cometh theft, of theft cometh hanging, and there an end for this world.   

¶ Regression.  
THat is called regression, 
Regressio.  when we repeat a word eftsoon, that hath been spoken, and rehearsed before, whether the same be in the beginning, in the midst, or in the latter end of a sentence.  
In the beginning, thus. Thou art ordained to rule other, and not other to rule thee.  
In the midst, thus. He that hath money, hath not given it and he that hath given money, hath not his money still: but he that hath given thanks, hath thanks still, & he that hath them still, hath given them notwithstanding.  
In the latter end, thus. Man must not live to eat, but eat to live. Man is not made so the Sabbath, but the Sabbath is made for man. If man do any filthy thing, and take pleasure therein: the pleasure goeth away, but the shame tarrieth still. If man do any good thing with pain, the pains go away, but the honesty abideth still.   

¶ words lose.  
Words louse are such, 
Dissolutnm  which as are uttered without any addition of conjunctions, such as knit words and sentences together. As thus. Obey the King, fear his laws, keep thy vocation, do right, seek rest, like well a little, use all men, as thou wouldst they should use thee.   

¶ Out crying.  
OUt crying is when with voice we make an exclamation. 
Exclamatio  Oh Lord, O God, O world, O life, O manners of men? O death, where is thy sting? O hell where is thy victory?   

¶ Oft using of one word in diverse places.  
CAn he have any man's heart in him, or deserveth he the name of a man, that cruelly killeth a poor innocent man, who never thought him harm.   

¶ A cause given to a sentence uttered.  
I Fear not mine adversary, because I am not guilty. I mistrust not the judges, because they are just, the quest will not cast me, the matter is so plain.   

¶ A cause given to things contrary.  
BEtter it were to rule, then to serve: For, he that ruleth, liveth: because he is free. But he that serveth, cannot be said to live. For where bondage is, there is no life properly.   

¶ Sufferance.  
TAke your pleasure for a time, and do what you list, 
Permissio.  a time will come when account shallbe made. When things cannot be, that we would have, we should will that, which we can have. Patience is a remedy for every disease.   

¶ A doubting.  
SHall I call him fool, 
Dubitatio.  or shall I call him varlet, or both? Another. What made him to commit such a robbery? Lack of money, or lack of wit, or lack of honesty? I doubt whether to call him a foolish knave, or a knavish fool. When much matter was here in England, for calling the Pope, supreme head of the Church (ꝙ a spaniard, 
A Spaniards dou●te.  that whilom was of the Pope's court in Rome) you doubt much here in England, whether the Pope be head of the church or no, and great variance there is amongs you, at the which folly of yours I do much marvel, for we doubt much at Rome, whether he be a member of the Church at all, or no.   

☞ Reckoning.  
Reckoning, is when many things are numbered together. 
Dinumeratio.  There is no street, no house, no man, no child, no shop, no lodging in all this town, but he hath been in it. There is no stone, no Diamond, no sapphire, no Ruby, no Crystal, no Turcasse, no Emerode, but he knoweth them perfectly. By this figure we may enlarge that, by rehearsing of the parts, which was spoken generally, & in few words. This may be an example. Such a gentle man being an unthrift, hath spent all that ever he had. Thus the sentence 
Sentence amplified by several rehearsing of things.  may be amplified, if we show particularly what he had, and tell severally how he spent it. Look what inheritance came to him (which was no small thing) by the death of his awn kin, and his wife's kinsfolk: What dower soever he had by marriage of his wife, which by report was very great thing Whatsoever he got by executorship: Whatsoever the kings Majesty gave him. What booties soever he got in war fare, look what money he had, what plate, what apparel, what household stuff, what land and lordships, what Sheep, goods, Parks, and Meadows, yea, whatsoever he had, movable, or unmovable, his house, and all that ever he had: he hath so spent in few days, so wasted it, & made such havoc of all together, among the beastly compagnie of filthy queans, among abominable harlots, with banqueting from day to day, with sumptuous rear suppers, with drinking in the night, with dain●ees and delicates, and a●l such sweet delights, with Dicing, Carding, and all manner of gamening: that he hath now left neither cross nor crucifix, no not a dodkin in all the world, to bless himself with al. Thus these words (he hath spent all his goods in riot) are dilated, and set forth at large, by rehearsing severally every thing, one after another.   

¶ Reasoning a matter with ourselves.  
THen we reason the matter with ourselves, 
Disputatio  when we ask questions of ourselves, and answer thereunto. As thus. How came this good fellow by all that he hath? Did his father leave him any land? Not a foot. Did his friends give him any thing? Not a groat. Hath he served in any vocation, to heap up so much wealth? No●e hath lived more idly. Doth he not lean to some noble man? Yea, but he never received more than four mark wages. How then cometh he by all that ever he hath, living without labour, having no friends to help him, having so little to take unto by all outward appearance, and spending so liberally, and owing no man a groat in all the world? Assuredly, it cannot be otherwise, but that he cometh naughtily by most of that, which he hath Another. Seeing thou art so basely borne, so poor in state, so smally learned, so hard favoured, and hast no wit at all, what meanest thou to vaunt thyself so much, and to make such brags as thou dost. What doth make thee to wax so proud? Thy stock whereof thou didst come? Why man, they are very base folk. Thine own wealth? ●ushe, thou art as poor as job. Thy learning? Marry thou never camest yet where any learning did grow. Thy beauty? Now in good sooth, a worse favoured man can there not be upon earth again. Thy wit? Now God he knoweth, it is as blounte as may be. What other thing then, is all this thy bragging, but plain madness.   

¶ Resembling of things.  
Resembling of things, is a comparing or likening of look, with look, shape, with shape, and one thing with another. As when I see one in a great h●ate, and fiercely set upon his enemy, I might say, he let flee at him like a Dragon. Or thus. He looks like a Tiger, a man would think he would eat one, his countenance is so ougle. He speaks not, but he barks like a Dog: he whettes his teeth like a Boar, he beats the ground with his foot, like a great Horse: he is as romping as a Lion. By this figure called in Latin Imago, 
Imago.  that is to say an Image, we might compare one man with another, as Sallust compareth Ceasar and Cato together, or we might heap many men together, and prove by large rehearsal, any thing that we would, the which of the Logicians is called induction.   

¶ Answering to ourself.  
WE are said to answer ourself, when we seem to tell ourself, 
Sibi ipsi responsio.  what we will do. Phedria in Terence being much troubled and out of quiet, because he was not received of his woman, but shut out of doors, when he was most willing to see her, made as though he would not come to her afterwards, nor yet see her at all, when she did most gently send for him. And therefore being in his anger, thus he said: Well, what shall I do? Shall I not go, not even now when she sends for me, of her own accord? Or shall I be of such a nature, that I cannot abide the despitefulness of harlots? She hath shut me out, she calls me again. Shall I go to her? Nay I will not, though she entreat me never so fair.   

☞ Order.  
ORder 
Ordo.  is of two sorts, the one is, when the worthier is preferred, and set before. As a man is set before a woman. The second is, when in amplification, the weightiest words are set last, and in diminishing, the same are set foremost. With what look, with what face, with what heart dare thou do such a deed?   

☞ Brief describing, or circumscription.  
Circumscription, 
Circumscriptio.  is a brief declaring of a thing. As thus. He is free, that is subject to no evil. It is a virtue to eschew vice.  
There are diverse other colours of Rhetoric, to commend and set forth a sentence, by change of words, and much variety of speech, but I had rather offend in speaking to little, then deserve rebuke in saying to much. Forasmuch as close silence may so●er be pardoned, then immoderate babbling can want just blame, & therefore thus an end.   

¶ Of memory.  
AS I have laboured to set out tother parts of Rhetoric, in such ample wise as I thought most needful so it standeth me in hand, not to slacken mine endeavour, now that I am come to speak to memory. For, though man have understanding and judgement, which is one part of wisdom: yet wanting a remembrance to apply things aptly, when time and place shall best require: he shall do but small good with all his understanding. And therefore it is said not without reason, that the same is memory to the mind, that life is to the body. Now than what else must they do that esteem reason, and love knowledge, but cherish the memory from time to time, as an especial and sovereign preservative, against thinfection of cankered oblivion. The falconers say, it is the first point of hawking to hold fast. And yet I cannot think otherwise, but that in all good learning also, it is best & most expedient, evermore to hold fast. For, what avail good things, if we cannot keep them, if we receive them in at one ear, and let them out as fast again at the other ear? A good thrifty man will gather his goods together in time of plenty, and lay them out again in time of need: and shall not an Orator have in store good matter, in the chest of his memory, to use and bestow in time of necessity? I doubt not, but all men desire to have, a good remembrance of things, the which what it is, how it is divided, and how it may be preserved, I will show in as few words as I can.   

☞ what is memory.  
Memory 
Memory what it is.  is the power retentive of the mind, to keep those things, which by man●es wit are conceived, or thus. Memory is the power of the mind that containeth things received, that calleth to mind things past, & reneweth of fresh, things forgotten.   

¶ The place of memory.  
THe Physicians declare, that in the former part of the head, lieth the common sense, the which is therefore so called, because it giveth judgement, of all the five outward senses, only when they are presently occupied about any thing. As when I hear a thing, or see a thing, my common sense judgeth, that then I do hear, or see the same. But the memory called the Treasure of the mind, lieth in the hinder part, the which is made most perfect by temperateness, and moderation of qualities in the brain. For where humours exceed or want, there must needs ensue much weakness of remembrance. Children 
Children and old men have but evil memories.  therefore being over moist, and old men over dry, have never good memories. Again, where over much cold is, & extreme moisture, there is ever much forgetfulness. Therefore it availeth greatly, what bodies we have, and of what constitution they be compact together. 
Hot and moyse bodies soon conceive.  For such as be hot and moist, do soon conceive matters, but they keep not long. Again, they that be cold and dry, 
Cold and dry keep things sure.  do hardly conceive, but they keep it surely, when they once have it. And the reason is this, heat being chief quality, doth draw things unto it (as we may see by the Son) the which notwithstanding are soon after dissipated & resolved. Again, who hath seen a print made in water of any earthly thing? Then though heat and moisture together, draw things unto them, yet (we see plainly) they cannot long hold them. But when the brain is cold and dry, things are therefore the faster holden, because it is the property of cold and drought, to thicken all things, and to harden them fast together, as we see the water through coldness, is congealed, and soft things are frozen oftentimes, almost as hard as a stone. So that moisture, through heat being chief quality, doth draw: and drought through coldness, which is chief contrary to heat, doth harden and make things fast together. But now how do we know, that the memory 
Memory in the latter part of the head.  resteth in the latter part of the head? No doubt, experience hath proved, and confirmed this to be most true. For, there hath been some, that being hurt in that place, have utterly forgot their own name I do remember one man, that (being hurt in that place, at the insurrection of the Lincoln Shire men, xv. years past) could not devise the making of some Letters, in his Cross row, when he took pen and ink, to write to his friend, whereas before that time, he wrote both fast and fair, and was learned in the Latin. And therefore when he wrote, he would stand musing a great while, before he could call to his remembrance, how he used to make a. P. a G. or such another letter, whereupon diverse much marveled what he would have, or what he meant at the first time. For being grieved, and willing to ask help, he could not utter his meaning, for lack of remembrance, and yet his tongue served him well otherwise, to utter whatsoever came in his head.   

¶ The division of memory.  
Memory 
Memory divided.  is partly natural, and partly artificial. Natural memory is, when without any precepts or lessons, by the only aptness of nature, we bear away such things as we hear. Wherein some heretofore, did much excel, and greatly pass all other. As Themistocles, 
Themistocles.  who had so good a memory, that when one proffered to teach him the art of memory, nay by saint Mar●e (ꝙ he) teach me rather the art of forgetting. Declaring thereby that his memory was passing good, and that it was more pain for him, to forget such things, as he would not keep, then hard to remember such things as he would know.  
Mithridates 
Mithridates  also had such an excellent memory, that whereas he was Lord and ruler over xxij strange countries that spoke divers speeches one from an other: he was able to talk with every one of them in their own country language.  
Likewise Cyrus' 
Cyrus.  King of the Persians, having a great army of men, knew the names of all his Soldiers.  
Cyneas 
Cyneas  ambassador for king Pyrrhus, called every one by his name that was in the Parliament house at Rome, the second day after he came thither, the number of them being four times as many as they ●e, that belong unto the Parliament here in England.  
julius Cesar 
julius Cesar.  is reported that he could read, hear, and tell one what he should write, so fast as his pen could run, and indite letters himself altogether at one time.  
Thus we see that naturally men have had wonderful memories, as contrariwise there have been heard of as strange forgetful wits. Some hath not known his right hand from his left. An other hath forgot 
Forgetful wits.  his own name. An other hath carried his knife in his mouth, and hath run round about the house seeking for it. An other hath told a tale half an hour together, and immediately after hath forgot what he spoke all that while.  
Cicero telleth of one Curio, that where as he would make a division of three parts, he would either foget the third, or make up a fourth, contrary to his first purpose and intent.  
This I remember being a boy, 
Belike this man had the art of forget●tinge.  that where as a preacher had taken upon him to set forth the twelve Articles of our belief, he could not in all the world find out passed nine. So that he was fain to say, he was assured there was twelve, where soever the other three were become, and he doubted not but the hearers knew them better than he did, and therefore he would for his part say no more, but commit them all to God, and those nine (thought he) were enough for him at that time, to set forth and expound for their understanding. 
Preservation o● Memory.   
Now the best mean both to mend an evil memory and to preserve a good, is first to keep a diet, and eschew surfites, to sleep moderately, to accompany with women rarely, and last of all to exercise the wit with cunning of many things without Book, and ever to be occupied with one thing or other. For even as by labour the wit is whetted, so by lithernes the wit is blunted.  
But now concerning the other kind of memory called artificial, I had need to make a long discourse, considering the strangeness of the thing to the English ear, and the hardness of the matter, to the ignorant & unlearned. But first I will show from whence it hath beginning, and upon what occasion it was first invented, before I adventure to declare the precepts that belong unto the same.   

The first founder of the art of Remembrance.  
THE invention of this Art is fatherde upon Simonides, 
Simonides, ●i●st aucthoure of the Art of remembrance.  for when the same man (as the fable recordeth) had made in behalf of a triumphant Champion called Scopas, for a certain sum of money a Ballad, such as was then wont to be made for Conquerors: he was denied a piece of his reward, because he made a digression in his song (which in those days was customably used) to the praise and commendation of Castor and Pollur (who were then thought being Twins, and got by jupiter to be Gods) of whom the Champion willed him to ask a portion, because he had so largely set forth their worthy doings. Now it chanced, that where as there was made a great feast to the honour of the same Uictorye, and Simonides had been placed there as a geiste, he was suddenly called from the table▪ and told that there was two young men at the door, & both on horseback which desired most earnestly to speak with him out of hand. But when he came out of the doors, he saw none at all, notwithstanding, he was not so soon out, and his foot on the threshold, but the Parlour fell down immediately upon them all that were there, and so crushed their bodies together, & in such sort, that the kinsfolk of those which were dead, coming in, and desirous to bury them every one according to their calling, not only could they not perceive them up their faces, but also they could not discern them by any other mark of any part in all their bodies.  
Then Simonides well remembering in what place every one of them did sit, told them what every one was, and gave them their kinsfolks carcases, so many as were there Thus the art was first invented. And yet (though this be but a fable) reason might beat thus much into our heads, that if the like thing had been done, the like remembrance might have been used. For who is he that seeth a dozen sit at a table whom he knoweth very well, can not tell, after they are all risen, where every one of them did sit before? And therefore be it that some man invented this tale: the matter serveth well our purpose, and what need we any more?   

What things are requisite to get the Art of Memory.  
THey that will remember many things and rehearse them together out of hand: must learn to have places, and digest Images in them accordingly  
A Place what it is.  
A place is called any room apt to receive things.  
An Image what it is.  
An Image is any picture or shape, to declare some certain thing thereby. And even as in wax we make print with a seal so we have places where lively pictures must be set. The places must be great, 
Places vow they must be.  of small distance, not one like an other, and evermore the fift place must be made notable above the rest, having always some several note from the other, as some antic, or a hand pointing, or such like, that the rather having a great number of places, we might the better know where we are, by the remembrance of such notable and strange places. And thus having them well appoynnted, we must keep them fresh in our memory, and never change them, but use them still, whatsoever we have to say. But the images we may change as the matter shall give just cause, using such as shall serve best for the knowledge of things.  
The which Images must be set forth as though they were stirring, 
Images how they must be.  yea they must be sometimes made romping, and last of all, they must be made of things notable, such as may cause earnest impression of things in our mind. As a notable evil favoured man, or a monstrous horse, such as saint George's horse was wont to be, or any such like, help well for remembrance.  

i. The places of Memory are resembled unto Wax and Paper.  
ij. Images are counted like unto letters or a Seal.  
iij. The placing of these Images, is like unto words written.  
iiij. The utterance and using of them, is like unto reading.   
ANd therefore as we do reserve paper, and yet change our writing, putting out words as occasion shall serve, and setting other in their room: so may we do for the Images invented, change our pictures oft, and reserve the papers still. Some gather their places and images out of the cross row, beginning every letter with the name of some Beast, and so go thorough the whole, making in every beast five several places, where the impression of things shallbe made, that is to say, in the Head, the Bealye, in the Tail, in the former part of the legs, and also in the hinder part. So that by this means, there shall be gathered, an hundredth and fifteen places.  
Some again will set their places in his head or body wi●h whom they speak. As to make the nose, the eyes, the forehead, the here, the ears, and other parts, to serve for places. And for making places in any house, church, or other room, this lesson is also given, that we enter our first places always upon the right hand, never returning back, but going on still as I might say in a circuit, till we come to that place where we first began. But first before the Images be invented, the places must be learned perfectly, and therefore one giveth counsel that we should go into some solitary place where no company is, and there make our places, walking up and down four or five times and calling still to our remembrance what and where the places are. And not only to do this once or twice, but to labour in it two or three days at several times, until we shall be able to tell our places upon our finger's ends.  
And now to make this hard matter somewhat plain, I will use an example. My friend (whom I took ever to be an honest man) is accused of theft, of adultery, of riot, of manslaughter, and of treason, if I would keep these words in my remembrance, and rehearse them in order as they were spoken, I must appoint five places, the which I had need to have so perfectly in my memory, as could be possible. As for example, I will make these in my chamber. A door, a window, a press, a bedstead, and a chimney. Now in the door, I will set Cacus the thief, or some such notable varlet. In the window I will place Venus. In the press I will put Apitius that famous glutton. In the bedstead I will set Richard the third king of England, or some like notable murderer. In the chimney I will place the black Smythe, or some other notable traitor.  
That if one repeat these places, and these Images twice or thrice together, no doubt, though he have but a mean memory, he shall carry away the words rehearsed with ease. And like as he may do with these five words, so may he do with five score, if he have places fresh in his remembrance, and do but use himself to this trade one fortenight together.  
Therefore though it seem strange and foolish to them that know it not, yet the learned have taken this way, & doubt not but marvels may be done, if one have places ready made for the purpose, and have them fresh in his remembrance. For what other thing else do they that appoint images in certain places made for that purpose, but writ (as a man would say) upon Paper, that which is spoken unto them? What maketh the old man (that for lack of natural heat and moisture, scant knoweth his right hand from his left) remember in the morning where he laid his purse all night, but the beds head, which lightly is the appointed place for all men's purses, especially such as be wayfairers, and have but little store.  
Shall some gentleman play blyndefolde at the chess, and can not a learned man be able to rehearse up a score or two of strange names together? A Neteherde having the charge and keeping of xviij score head of beasts in a wild Fen, that belong to divers men, will not only tell, who be the owners of all such cattle, but also he will show a man twice a week where any one is feeding, and if he want one among the whole, he will tell immediately what it is, and whose it is that is wanting. Then fond are they that count the Art of Memory so hard, saying they will neither prove the hardness of it, nor yet blowshe at the matter, when they see poor neteherdes go so far beyond them. How many things doth Memory contain marvelous to behold, and much more would, if we were not altogether slothful, and as careless to keep, as we are to get, good things I mean, not goods of this world. Every Artificer hath through exercise and labour, an artificial memory, saving the learned man only, who hath most need of it above all other.  
When we come to a place where we have not been many a day before, we remember not only the place itself, but by the place, we call to remembrance many things done there. Yea sometimes a window maketh some remember that they have stolen in their days some thing out of it. Sometimes a chimney telleth them of many late drinkinges and sittings up by the fire. Sometimes a bedstead putteth them in remembrance of many good morrows, sometimes a door, & sometimes a parlour. Thus we see places even without images, help oft the memory, much more than shall we remember, if we have both places and Images.  
But now because I have half wearied the reader with a tedious matter, I will hearten him again with a merry tale. At the time of rebellion in Norfolk, there was a priest among all other adjudged to die upon a gibbet in a green place, a little from the high way side. This Priest s●inge the place of his last end, stood a while musing with himself, and said to the company there. Now Lord God what a thing is this. 
God grant all rebels like remembrances.  It comes to my remembrance now that about fourteen years passed, I was merry here upon this Bank with an other Priest, and wallowing me down upon the grass, I said these words: Haec requ●es mea in seculum seculi, hic habitabo quoniam elegi eam. The which Sentence being a Psalm of David, is nothing else in English, But this is my resting place for ever and ever, here shall be my dwelling, because I have chosen it. And now (quoth he) I find it to be over true, so that I think it be Gods will I should die, and therefore I take it in good worth, and thus I desire you all to pray for me. Thus we see that the place brought him in remembrance of a sentence spoken xiiij years before.  
Therefore this knowledge is not to be neglected, no though we do contemn it, yet we have the use of it. For if we be fully disposed to remember a thing, we do call up the memory, and stir it to mind things like thereunto. As if one be called Wingefeld, and I fear to forget this name I might remember the wing of a bird, 
Remembrance by things like  and a green field to walk in. Sometimes we remember the whole, by keeping in mind some part of a word. As when one is called Crowcroft, I might by remembering of a Crow, the rather mind his name.  
notwithstanding there be some (among whom is Erasmus) which like not this art of Memory, but say it rather hindereth, then helpeth a man's wit. And yet Tully the greatest Orator among the Romans, did well allow it, and proved it good by a natural reason. For where as we know some things (sayeth he) only by understanding, and some by the sense of saying, those we keep best in our minds which we know by sight, & have marked with our eyes. As for example. When I see a Lion, the image thereof abideth faster in my mind, them if I should hear some report made of a Lion Among all the senses, the eye sight is most quick, & containeth the impression of things more assuredly, than any of the other senses do.  
And the rather when a man both heareth and seeth a thing (as by artificial memory he doth almost see things lively) he doth remember it much the better. The sight printeth things in a man's memory, as a seal doth prince a man's name in wax. And therefore heretofore Images were set up for remembrance of Saints, to be lay men's books, that the rather by seeing the Pictures of such men, they might be stirred to follow their good living. The which surely had been well done, if God had not forbidden it. But seeing things must be done not of a good intent, but even as God hath commanded, it is well done that such Idols are clean taken out of the church. Marry for this purpose whereof we now write, they would have served gaily well. Thus the art is soon told, but the practice of it is all. And therefore if one desire to excel herein, let him take pains to gather his places together, and keep them well in remembrance, proving by half a score, how he shall be able to use a hundredth. And no doubt, but time and exercise shall make him perfect.  
For the best art of memory that can be, is to hear much, to speak much, to read much, and to write much. And exercise it is that doth all, when we have said all that ever we can.    

Of Pronunciation.  
PRonunciation is an apt ordering both of the voice, 
Utterance it is.  countenance, and all the whole body, according to the worthiness of such words and matter as by speech are declared. The use hereof is such for any one that liketh to have praise for telling his tale in open assembly, that having a good tongue, and a comely countenance, he shallbe thought to pass all other that have the like utterance: though they have much better learning. The tongue giveth a certain grace to every matter, and beautifieth the cause in like manner, as a sweet sounding Lute much setteth forth a mean devised Ballad. Or as the sound of a good instrument stirreth the hearers, and moveth much delight, so a clear sounding voice comforteth much our d●intie ears, with much sweet melody, and causeth us to allow the matter rather for the reporters sake, than the reporter, for the matters sake. Demosthenes therefore, 
Demostenes saying of pronunciation.  that famous Orator being asked what was the chiefest point in all Oratory, gave the chief and only praise to Pronunciation, being demanded, what was the second, and the third, he still made answer, Pronunciation, and would make none other answer, till they left asking, declaring hereby that Art without utterance can do nothing, utterance without Art can do right much. And no doubt that man is in outward appearance half a good Clerk, that hath a clean tongue, and a comely gesture of his body. 
Aeschines.  Aeschines likewise being banished his country through Demosthenes, when he had red to the Rhodians his own Oration, and Demosthenes answer thereunto, by force whereof he was banished, and all they marveled much at the excellency of the same: then (ꝙ Aeschines) you would have marveled much more if you had heard himself speak it. Thus being cast in misery & banished for ever, he could not but give such great report of his most deadly and mortal enemy.  

¶ The parts of Pronunciation.  
PRonunciation standeth partly in fashioning the tongue, and partly in framing the gesture.  
The tongue, or voice is praise worthy, if the utterance be audible, strong, and easy, & apt to order as we list. Therefore they that mind to get praise in telling their mind in open audience must at the first beginning speak somewhat softly, use meet pausing, and being somewhat heated, rise with their voice, as the time & cause shall best require. They that have no good voices by nature, or cannot well utter their words, must seek for help elsewhere. Exercise of the body, fasting, moderation in meat, and drink, gaping wide, or singing plain song, & counterfeiting those that do speak distinctly, help much to have a good deliverance. Demosthenes' being not able to propronounce the first letter of that Art which he professed, but would say, for, Rhetoric, Letolike, used to put little stones under his tongue, & so pronounced, whereby he spoke at length so plainly as any man in the world could do. Musicians in England have used to put gagges in children's mouths that they might pronounce distinctly, but now with the loss and lack of Music, the love also is gone of bringing up children to speak plainly. Some there be that either naturally, 
Faults in pronunciation  or through folly have such evil voices & such lack of utterance, & such evil gesture, that it much defaceth all their doings. One pipes out his words so small through default of his wind pipe, that ye would think he whisteled. An other is so hource in his throat, that a man would think he came lately from scouring of harness. An other speaks, as though he had Plums in his mouth. An other speaks in his throat, as though a good Ale crumb stack fast. another ratles his words. another chops his words. An other speaks, as though his words had need to be heaved out with levers. An other speaks as though his words should be weighed in a balance. An other gapes to fetch wind at every third word. This man barks out his English Northrenlike with isaiah, and thou lad. An other speaks so finely, as though he were brought up in a Lady's Chamber. As I knew a Priest that was as nice as a nuns Hen, when he would say Mass, he would never say Dominus vobiscum, but Dominus vobicum. In like manner as some now will say, the Commendementes of God, black vellet, for Commandments and black velvet. Some blows at their noistrelles. Some sighs out their words. Some sings their sentences. Some laughs altogether, when they speak to any body. Some grunts like a Hog. Some cackels like a Hen, or a jack Daw. Some speaks as though they should tell a tale in their sleeve. Some cries out so loud, that they would make a man's ears ache to hear them. Some ●oughes at every word. Some hems it out. Some spits fire, they talk so hotly. Some makes a wry mouth, and so they wrest out their words. Some whines like a Pig. Some sups their words up as a poor man doth his porridge. Some nods their head at every sentence. another winks with one eye, and some with both. This man frowueth always when he speaks. An other looks ●uer as though he were mad. Some cannot speak, but they must go up and down, or at the lest be stirring their feet as though they stood in a cockering Bote. An other will play with his cap in his hand, & so tell his tale. Some when they speak in a great company, will look all one way, as I knew a reader in my days, who looked in like sort when he red to Scholars, whom one thought to disappoint of such his constant looks: and therefore against the next day he painted the Devil with horns upon his head in the self same place where the Reader was wont always to look, the which strange monster when the reader saw, he was half abashed, and turned his face an other way. Some pores upon the ground, as though they sought for pins. Tully tells of one Theophrastus Tauriscus, who is said to declaim arsy-varsy. Some swells in the face & silla's their cheeks full of wind, as though they would blow out their words. Some sets forth their lips two inches good beyond their teeth. Some talks as though their tongue went of patyns. Some shows all their teeth. Some speaks in their teeth altogether. Some leates their words fall in their lips, scant opening them when they speak. There are a thousand such faults among men both for their speech, and also for their gesture, the which if in their young years they be not remedied, they will heartily be forgot when they come to man's state. But the rather that these faults may be redressed: I have partly declared heretofore the right use of utterance, and now I mind by God's help to show the right use of gesture.   

¶ What is gesture.  
GEsture is a certain comely moderation of the countenance, 
Gesture what it is.  and all other parts of man's body, aptly agreeing to those things which are spoken▪ That if we shall speak in a pleasant matter, it is meet that the look also should be cheerful, and all the gesture stirring thereafter. The head to be holden upright, the forehead without frowning, the brows without bending, the nose without blowing, the eyes quick and pleasant, the lips not laid out, the teeth without grinning, the arms not much cast abroad, but comely set out, as time, and cause shall best require: the hands sometimes opened, and sometimes hold together, the fingers pointing, the breast laid out, and the whole body stirring altogether with a seemly moderation. By the which behaviour of our body after such a sort, we shall not only delight men with the sight, but persuade them the rather the truth of our cause.  
Q. Hortensius had such delight to use comely gesture, 
Hortensius.  & had such grace in that hehalf: that I doubt whether men had a greater desire to see him, than they had to hear him. His countenance so well agreed with his words, and his words were so meet for his countenance, that not only he did please the judgement of his hearers, and contented their mind: but also he pleased their eyes, and delighted their ears, so much as could be wished.  
Tully saith well: The gesture of man, is the speech of his body, and therefore reason it is, that like as the speech must agree to the matter, so must also the gesture agree to the mind. for, the eyes are not given to man only to see, but also to show, and set forth the meaning of his mind, even as unto a Boar are given briselles: to a Lion, the tail: to a horse, his cares: whereby their inclinations and soubdeine affections are soon espied. When we see a man look red in the eyes, his brows bend, his teeth biting his upper lip, we judge that he is out of patience. Therefore as we ought to have good regard for the utterance of our words, so we ought to take heed that our gesture be comely, the which both being well observed, shall everease fame and get estimation universally.  
But hear an end. And now as my will hath been earnest to do my best: so I wish that my pains may be taken thereafter. And yet what needs wishing, seeing the good will not speak evil, and the wicked can not speak well. Therefore being stayed upon the good, and assured of their gentle bearing with me: I fear none, because I stand upon a safe ground.      

¶ Faults escaped in thenprinting.  

FOlio viii line. xxxii.i. read, vaunt.  
Folly xxxiii line i Read, or do we.  
Folly lxxvi line. vii.i. respect.  
Folly lxxvi line viii jester.  
Folly lxxxi line vii seem.  
Folly lxxxvi line. xu.ii. Rhetorician.    

¶ A Table to find out such matter as is contained in this Book, first by the Leaf, and next by the Page, or side of the Leaf.  

A.  A Bating, or lessening of a thing. 
xcvi. i.  Abraham. 
xxvij. i.  Abraham how he is said to be the father of many Nations. 
xcvij ij.  Abusion what it is. 
xciij. i.  adversaries reasons when they should best be confuted. 
u.i.  Egyptians what order they used to banish idleness. 
xu.ij.  Aeschines. 
c. xix.i.  Affections must be moved. 
ij.ij.  Affections how they would be moved. 
lxxi. ij.  Affections must first be stirred in him, that seeketh to stir other. 
lxxiij. ij.  Affectation in speaking English fond and strange. 
lxxxvi. i.ij.  Allegory what it is. 
xciij. ij.  Alcestes wife. 
xxxi. two.  Altering part of a word, how, & what it is. 
cvii.i.  Ambiguity. 
liii.i.  Amplification. 
lxiiii. i.  Amplification what it is, and how it is divided. 
lxvi. two.  Amplification by comparing of things, and increasing of the least. 
lxviii. i.  Amplification by examples. 
lxviii. i  Amplification by contraries. 
xcix. i.  Amplification by lessening of great faults to make other seem greater. 
xcix. i.  Amplification by praising the unworthy the rather that an other may have more praise. 
lxx.i.  Amplification by conjectures. 
lxx. ij.  Amplification by things increased, and diminished. 
lxxi. i.  Anaragoras patience. 
xl●iii. two.  Anticipation wha● it is. 
C.i.  aptness what it is. 
lxxxviii. i.lxxxix.i.ij.  Arguments when they should chiefly be used. 
u.i.  Augmentes how they should be digested. 
lxxxiiii.  Art surer guidy than nature. 
iii. ij  Art to what stead it serveth. 
lxxxv. i  Artemisia. 
xxxi. two.  Assured truth what it is. 
xviii. two.  asking other, & answering ourself. 
xcvii. ii.xcviii.i.  Attempts worthy. 
seven. two.  Athenians forbade Prefaces, and Conclusions. 
lxiiii. i.  Argumenting, or diminishing, to move laughter. 
lxxviii. two.  Augustus' favourable to married folk that had children. 
xxiiii. two.  Augustus' abashed at a boys answer. 
lxxxii. i.  Augustine. 
cviii. two.   

B.  backbiting set forth by Amplification. 
lxiiii. two.  barbarous Clerks no better than slovens. 
lxxxvi. i.  ABeldames blind answer. 
lxxvij. ij  Beginning of an Oration what it is. 
lu.i.  Better borne a beggar, than die a beggar. 
lxxxij. ij.  Better not to hurt a good matter by evil speech, than to further it by good talk. 
v. ij.  Bibulus patience for loss of his children. 
xlu.i.  Blaming other, how it is said. 
lvij. i  Brute beasts nature for mourning. 
xlij. i.  Buttress what it is. 
xcix. ij   

C.  Catoes' saying to him that struck him, & bade him beware. 
lxxxi. i.  challenging, or refusing, when they are used. 
liij. ij.  Change of name what it is. 
xciij. ij  Changing part of a letter, word or syllable. 
lxxvij. i.  Churlish answers delight sometimes. 
lxxxi.  Circumstauncies in praising. 
x.i.  Circumstauncies necessary to be noted in all causes. 
u.i.  Circunstauncies in observing profit. 
xx.ij.  Circumlocution. 
xciij. two.  Close understanding what it is. 
xcvi. i  Commons what it is. 
xix.i.  Composition out of course. 
lxxxix. i.ii  Commending. 
xxxvi. i.  Comforting the affllicted. 
xxxvi. i.  Commodus the Emperor. 
xliii. two.  Comparing a fault done, how it is used. 
lvii. two.  Composition. 
lxxxviii. i.  Comprehension what it is. 
cvii two.  Conclusion what it is. 
iiii. ii.xcvii.ii.lxiii.i.  Confessing what it is. 
lvii.  Confirmation what it is. 
iiii. ii.lxi.ii  Confirmation to prove matters▪ out of Logic. 
lxii. i.  Confirmation gathered of the person. 
lxii. i.  Confutation what it is. 
iiii. i.lxii.ii.  Conjectures. 
viii.  Colours of Rhetoric what they are. 
xciiii.  Colours of Rhetoric likened to the eye sight. 
lxxxix. two.  Coniectural State, or issue. 
xlix.i.  Conversion what it is. 
c.vii  constant truth what it is. 
xviii. two.  Contrary laws. 
lii.i.  Continuance what it is. 
xix.ii.  Contrariety. 
cvi.ii.  Cornelia. 
xxxi. ii.xliiii.ii.  Correction. 
lxvii. xcix.i.  Counsel & good advise given. 
seven. two.  Craynes, what strange order they use. 
cii.  Curio, passing in forgetfulness. 
cxvii. i.  Cyneas memory, notable. 
cxiii. i.  Cyrus' memory how great it was 
cxiii. i.   

D.  DAnae that fair Damosel, how she was deceived. 
ciiii. two.  David commended for killing Goliath. 
x.ij.  David bewailing the sickness of his son. 
xliiij. i.  Death common to all. 
xxxix. ij.  Death purchaseth rest. 
xlj.j.  Definition always needful to be known. 
xlvij. ij.  Definition how it should be used in causes criminal. 
lij.j.  deformity of body moveth mirth 
lxxviij. ij.  delighting needful. 
ij.ij.  Demosthenes' tale of the Ass' shadow. 
lu.j.  Demosthenes' saying of pronunciation. 
C. xix.i.  Demonides saying, when he had lost his shoes. 
lxxxj. ij  Description of a man's nature. 
xcix. ij.  Description of person. 
xcv. ij.  Description of an evil and wicked offence. 
lxxij.  Difference betwixt a common jester, & a pleasant wiseman. 
lxxuj.  Difference betwixt a jest in a word and a long tale. 
lxxviij.  Digestion what it is. 
Cuj.j.  Digression or swerving. 
xcuj. ij.  Diminution. 
lxvij.  Diogenes being called verlette, what he said. 
lxxxij. ij.  Diogenes whishte or warning given. 
Cvj. ij.  Diogenes. 
lxxuj. ij.lxxx.j.  Disposition and apt ordering of things. 
lxxxiij. j.  Disposition what it is. 
lxxxiiij. i.  Dissembling or covert jesting. 
xcviii. j  Dissembling pleasantly. 
lxxxj. i●.  Distribution. 
xcviii. ij.  Division of example. 
Cij.j.  Division of figures. 
xc.  Division of Tropes. 
xcj ij.  Division of figures in a word. 
xciii●.  Division of states or issues in causes of judgement. 
xlviij. two.  Division of causes iuridic. 
liij. ij.  Division of how many parts it must be made. 
lx.  Division of propositions. 
lxi. i●.  Dog of a Romans, how thankful he was. 
Cii. ij.  Doves. 
C.ii  Doubtfulness. 
xcviii. i●.  doublets what they are. 
cvii j.  Dragon how thankful he was. 
cii. ij.  Duke of Suffolk and lord Charles his brother. 
viii. i.xxxvii.ij.   

E.  Easiness of travail. 
xvi.ij.  Education of a noble. 
seven. ij.  equal members what they are. 
Cix.j.  Eloquence by what means it may be attained. 
ii.ij.  Elocution what it is. 
iiii. j.  Elocution an apt choosing of words and sentences. 
lxxxv. two.  Eloquent men most esteemed. 
lviii. i●.  entrance what it is. 
iiii. i.  Entrance into any matter, two ways divided. 
lu.j.  Entrance apt. 
lviii. j.  Entrance apt for preachers. 
lviii. ij  Ending like, and falling like what they are. 
cviii. i.  Error what it is. 
c.i.  Essens haters of marriage. 
xxxiii. i.  Evil to live among the evil. 
xl. i.  Evident setting forth of a matter. 
xcu.i.  Example what it is. 
c.ii  Example, how it may be enlarged by Copy. 
ciii. two.  Example of commending a noble parsonage. 
viii. i.  Example of commending king David, for killing Goliath. 
x.ii.  Example in commending of justice. 
xiii.ii.  Exhortation. 
xxxiii. two.  Exornation what it is. 
xc.i.   

F.  FAbia Dolabella wittily mocked of Tulli. 
lxxxiii. i.  FAbles most needful some times to be told. 
cu.ii.  Fame followeth worthy feats. 
xxxv  Familiar and pleasant advise given. 
lxxxv. i.  Familiar talk used. 
xcix. two.  Fasting set forth by division. 
lxi. i.  Favour winning, and affections moving, when they are most necessary. 
u.i.  Fauces in composition. 
lxxxviii. two.  Frenesse of speech. 
cvi.ii.  Friar how 〈◊〉 was asked, when he preached of man's soul. 
lxxviii. two  Figure of Rhetoric what it is and division of the same. 
xci. two.  Figure of a word what it is. 
xciiii.  Figures to what use they are. 
xcv. two.  Figures in sentences called Scheme●. 
cvii.i.  Five things to be considered in an Orator. 
iii.ii.  Folly in many that go to the law. 
xx. two  Folly of them that lament the departure of their friends. 
xxxix. two  Folly, and lack of wit, give occasion of pastime. 
lx●xi. i.  Fortitude what it is. 
xix.i.  Four things observed for choice of words. 
lxxxviii. i.   

G.  GEsture what it is. 
cxviii. i.  Giants fighting against nature what they sig. 
xxvi. i  GOod heed to be taken at the first, in handling a matter in judgement. 
u.i.  Good to be bold in most danger if otherwise we cannot escape. 
v. two  Good will, makes great burdeynes light. 
xvii.i.  Goods leut, must be restored at the owners will. 
xli. two.  Gorgias. 
lxxx.i.  Gradation what it is. 
cix.i.  Granting to other, that they will not grant to us. 
lxxxii. two.  Grecians revengement for adventerie. 
xxu.i.   

H.  HEarers how they should be made attentive. 
lu.i.  HEarers good will how it should be got. 
lu.i.  hebrews law for married. 
xxiiii. i.  hebrews stoned aduou●rers. 
xxu.i.  hebrews curse. 
xxix.  Hercules' labours what they signify. 
cu.i.  Hieromes praise upon virg. 
xxviii. ij  Hipsicratea. 
xxxi. two.  Heliogabalus. 
lxxx.i.  Hollanders witty devise. 
lxxvii. two.  Honesty comprehendeth all virtues. 
xvi. two.  Honest names given to an evil thing. 
lxxix. two.  Honorablenes what it is. 
xix.i.  Hope of reward maketh men take pains. 
xix.ii.  Horace Puluillus patience for the loss of his child. 
xlu.ii.   

I.  Jacob. 
xxvii. i.  ICarus. 
ciiii. two.  Jealousy unknown to wise men. 
xxxi. two.  jentlenesse what it is. 
xix.ii.  jesting when it should be spared. 
lxxv. two.  Images how they must be used for remembrance. 
cxi●ii. two.  Imitation or following the wise, needful. 
thirty. two.  Impatience without comfort. 
xliii. i.  Inclination of nature. 
seven. two.  Insinuation what it is. 
lu.i.  Intellection what it is. 
xcii. i.  Interpretation of a Law, called the state legalle, what it is. 
lu.i.  Interpretation of a word. 
lxxvii. i.  Invention what it is. 
iii.ii.  jobs patience in adversity. 
xliiii. i.  judgement given what it is. 
xix.i.  Isis. 
ciiii. two.  julia. 
xxxi. two.  justice commended. 
xiii.ii.  justice what it is, and how largely it extendeth 
xiiii. i.  justice natural in every one of us 
xiii.ii.  justice necessary for all men. 
xiiii. and two.  justice easy to be observed, if will be not wanting. 
xu.ii.  justice what it is. 
xvii. two.  julius Cesar. 
xlu.i.  julius Ceasar of what grease remembrance he was. 
cxiii. two.  juridiciall state or issue. 
xlix.i.   

L.  LAughter moving and how many things are to be considered in that behalf. 
lxxiiii. i.  Laws of England. 
xvii.i.  laws profitable for the purse. 
xx. two.  Laws maintain life. 
xxi. two.  Lawful among the hebrews, for the married to kill the adulterer. 
xxu.i.  laws contrary, have four lessons to be observed. 
xxu.ii.  Lawyer's never die beggars. 
xx. two.  Lawyer's ready to espy doubts. 
liii.  Letter of comfort to the Duchess grac● of Suffolk. 
xxxvi. two.  Legal state, or issue. 
xlix.i.  Lia being barren, thought to be out of God's favour. 
xxiiii. i.  liberality, commended with heaps of sentences. 
lxv. two.  Lycurgus' Law against unmarried folk. 
xxu.i.  lying, prettily mocked. 
lxxxii. two.  Life, the right way to death. 
xl.ii.  Likeness of things among themselves. 
Cix.i.  Lion, how thankful he was. 
Ciii.  Logic must be learned for confirmation of causes. 
xiii. i.  Lowliness, set out by ampl. 
lxiiii. two.   

M.  MAn, what he is concerning the body. 
xlu.ii.  Manhood, what it is. 
xix.i.  Marriage first ordained by God. 
xxii. two.  Marriage beautified by mir. 
xxiii. i.  Marriage natural. 
xxu.ii.  Marriage among trees, and precious stones. 
xxu.ii.  Marriage between the firmament, and the earth. 
xxvi. i.  Marriage generally esteemed. 
xxvi. two.  Matter whereupon an orator must speak. 
i.i.  Matters in general, stand in. points. 
iiii. iiii.ii  Matters honest. 
iiij. two  Matters filthy. 
iiij. two  Matters doubtful. 
iiij. two  Matters trif●lyng. 
iiij. two  Matters hard to avoid, should be passed over as though we saw them not. 
u.i.  Memory, how it is preser. 
cxiii. two.  Memory, what it is 
cxii. i  Memory, what it is 
iiii. i.  Menenius Agrippa pacified a rebellion by a fable. 
cu.ii.  Metal trier, kindly mocked▪ for his glorious vaunting. 
xcviii. two.  Misery of this world, makes weariness of life. 
xlii. two.  Midas. 
Ciiii two.  Mirth making, good at the beginning. 
lviii. i.  Mirth, how many ways it is moved. 
lxxv. i.  Mirth, moved by opening a weighty matter, and not fully known. 
lxxix. i.  Mithridates' worthy memo. 
cxiii. i.  Modesty, what it is. 
xix.ii.  Moving of pity. 
lxxiii. two.  Mounting above the truth. 
xcvii. two.   

N.  Narration, what it is. 
iiii. i.  Narration, what it is, and how it is divided. 
lviii. two  Narration, in judge. 
lix.i.  Narration, in praising, and counsel giving. 
lix. two.  Nature, what it is 
xviii. i.  Natural love, what it is. 
xviii. i.  Nature's work allowed by God's word. 
xxiii. i.  Nasica his pretty answer to Ennius, when he asked for him at his house. 
lxxx. two.  Necessary, two ways taken. 
xvii.i.  Necessity enforceth mari. 
xxxii. two.  Nero the Emperor. 
xliii. two.  Noble personages, how they should be praised. 
vi. two.   

O.  ODious scurrilitee. 
ii.ii.  OLd tales rehearsed, to make sport. 
lxxviii. i.  Opimius', pleasantly mocked by one Egilius. 
lxxx. two.  Order, of what sort. 
lxxxiii. ii.cxi.i.  Orders breaking. 
lxxxviii. two.  Orpheus the Musician, how cunning he was in his calling, and what is meant by his wondrous doings. 
xxvi. i.  Orations in general consist upon seven parts. 
iiii. i.  Orations, or causes of iii kind. 
vi.i.  Oration demonstrative. 
vi. two.  Oration demonstrative of a deed. 
x.i.  Oration deliberative. 
xvi. i.  Oration judicial what it is. 
xlvii. i.  Oration coniectural what it is. 
xlix. ij  Oration conjectural upon a murder committed. 
l.ii.  Oration of right, or wrong, what it is. 
liii. two.  Oration of right or wrong upon manslaughter. 
lvii. i.  Orators bound to perform three things. 
i. two.  Orators must use delightful words and sayings. 
ii.i.  Orators must have five things to make them perfect. 
iii.ii.  Orators of necessity, must have three especial things. 
lv. two.  Orator that thought he had moved pity, mocked. 
lxxxi. two.   

P.  Patience praise worthy in adversity. 
xlvi. two.  Parts of prudence. 
xvii. two.  Passion's. 
xxxvii. i.  Paulus Emilius most godly desire. 
xlu.i.  Passage to another matter, what it is. 
xcvii. i.  Pausanias' pleasant saying to a Physician. 
lxxxii. i.  Persians had many wife's. 
xxvii. i.  Pericles' patience. 
xliiii. i.  persons pleasant answer, carrying his woman behind. 
lxxvii. i.  Phavorinus witty saying to a young man. 
ii.i.  Physician mocked. 
lxxxii. i.  Philosophy divided. 
lxi. i.  pity moving. 
xxxv. two.  Places of Logic, most needful to be known. 
lxii. two.  Places to increase & set forth the evil of a wicked deed. 
lxxii. two.  Places of memory, how they must be used. 
cxiiii. two.  Places of praising. 
seven. i.  Places of exhortation. 
xxxiiii. two.  Places to confirm things, gathered by conjecture. 
l.i.  Places of confirmation in matters of right and wrong. 
liii. two.  Place of confirmation, when a fault is granted. 
lvii. i.  Plain telling of the matter, most needful for an Orator. 
lv. two.  Plainness how it might be v. 
lix.i.  Plainness what it is. 
lxxxvi. i.  Plain words proper unto an or. 
i. two  Plato's saying to Antisthe. 
lxxv. two  Pleasantness in saying. 
lxxvi. i.  Pleasures largely set out. 
xvi. two.  Pleasant sporting two w●yes used. 
lxxv. two.  Pleasant answers contrary to our looking, delight much. 
lxxvi.  Plinius counsel for handling of causes. 
xlviii. i.  Plutarch for increase of iss. 
xxiiii. i  Poetical narrations profita. 
ciiii. j  Pontidius how he was dece. 
lxvi. ij.  poets under colour show much wisdom. 
ciiii. two.  Porcia. 
xxxi. two.  Praising, and therewithal dispraising one and the same man. 
lxxii. i.  preachers what order they use. 
lix. ij.  Preachers. 
lxxv. i.  Preachers not so diligently heard as common Players. 
ii.ii.  Preachers must sometimes be merry when they speak to the peo. 
ii.ii.  Praising a deed. 
xxxiiii. ij.  Practice maketh all things perfect. 
iij.j.  Praises parted threefold, in commending a man. 
vi.ij.  priests marriage. 
xxviii. i.  Prevention what it is. 
c.j.  Probable how it might be us. 
lix.i.  Profit of justice. 
xvij.  profit, how largely in exten. 
xvi.ij.  profit beareth the name of goodness which is threefold. 
xvi. two.  Progression what it is. 
cviii. j.  Pronunciation, what it is. 
cxvi. two.  and 
iiii. i.  Proposition what it is. 
iiii. ij.  and 
xcvii. i.  Propositions, what they are. 
lxi. i.  proverbs alleged, help amplification. 
lxvi.i.  Prudence, what it is. 
xvij. two.   

Q  Questions to be spoken 
i.j.  Questions of ii sorts 
i.j.  Question's infinite. 
i.j.  Question's definite. 
i.j.  Questions definite belong properly to an Orator. 
i. two.  Qestions infinite proper to Logicians. 
i. two.  Quintus Martiussuffraunce 
xlv. j   

R.  Reasoning a matter, what it is. 
cx.ii.  Reiection, what it is. 
xcix. two.  REligion, what it is. 
xviii. i.  Repeating of things said before. 
xcvii. i.  Repetition, what it is. 
cvii two.  Resting upon a point, what it is. 
xciiii. two.  Returning to the purpose, what it is. 
xcvii. i.  Revengement forbidden, and set out by amplification. 
lxu.i.  Right by custom, what it is xviii and 
two.  Right by law, what it is. 
xix●i.  Ripe things last not long. 
xlvi. i.  Rimed sentences used without reason. 
cviii. two.  Rhymes made to mock the simple. 
there.  Rhetoric, what it is. 
i.j.  Rhetoric, occupied about all laws. 
there.  Rhetoric, what end it hath. 
i. two.  Rhetoric, first made by wisemen and not wisemen made first by it. 
iii. i.  Rhetoric, for what purpose it is set forth. 
iii. i.  Rhetoric, to what purpose it serveth. 
there.  Rhetoric, what it teacheth for ordering of things. 
lxxxiiii. i.  Roman Laws for Church dignities. 
xx.i.  Roperipe chiding 
lxxxvii. ij.  Roving without reason. 
xlvii. two.   

S.  SAguntines how faithful they were. 
lvii. two.  Saint Christopher what he signified. 
cu.ii.  Saint George what he signified. 
Cu.i.  Sallust saying to Tully, and his witty anfwere to him again. 
lxxxii. two.  Safeguard had by justice. 
xu.i.  Scurrilitee odious. 
ij.ii.  Sheme what it is. 
xciiii. i.  Sentences gathered, help amplification. 
lxvi.i.  Sergius Galba overthwart answer. 
lxxvii. two.  Shape evil formed moveth pastime. 
lxxviii. two.  Shame followeth fearfulness, when manhood is needful. 
xxxv. two.  Shifting faults from us, how it is said. 
lvii. two.  Similitude what it is. 
c.ii  Simonides first founder of the art of remembrance. 
 Slander proved by amplification a greater offence than Theft. 
lxviii. i.  Snappish asking. 
xcviii. i.  Snudging, wittily rebuked. 
lxxvii  and 
two.  Sobrietee what it is. 
xix.ii.  Socrates. 
xxvii.  Sorrow needless, when necessity ruleth. 
xxxviii. two.  Sorrow immoderate, not natural. 
xlii. two.  Soldier mocked pleasantly of his own man. 
lxxxiii. i.  spaniards doubt. 
ci.  Staggues how long they live. 
xlv.  and 
two.  State generally, what it is. 
xlviii. two  State in judgement what it is. 
xl.  and 
viii. two.  State why it is so called. 
xlviii. two.  Stomach grief. 
cvi.ii.  Strange things needful to be told. 
lviii. i.  Strange reports help for amplification. 
lxvi.i.  Storks what nature they. 
xcix.  Stoutness what it is. 
xviii. xix.ii.  Surfeiting rebuked by am. 
xlvii. two   

T.  TAcitus. 
Cviii two.  Tantalus'. 
Ciiii two.  Temperance what it is. 
nineteen  Thankfulness what it is. 
xviii. ii.lxi..ii.  Themistocles memory. 
Cx.ii.  Themistocles persuasion to the athenians, by a fable. 
Cu.ii.  Things gathered by a man's saying, otherwise than he meant. 
lxxx.i.  Things notable or strange help well for amplification. 
lxvi.i.  Thracians lament at birth, and rejoice at burial. 
xli.i.  Tobias patience. 
xliiii. i.  Transmutation of a word. 
xciii. i.  Transumption what it is. 
xciii. two.  travail hard to whom. 
xvi. two.  Trees not accursed, because Apples fall from them. 
xliii. i.  Trees live longer than men. 
xlu.ii.  Tropes how they were found. 
xc.ii.  Trope what it signifieth. 
xci. two.  Turning of a word. 
lxxvii. i.  Tiber●us Ceasar. 
xlu.i.  Time must be observed. 
v. two.  Time of departing life. 
viii. i.  Time a remedy for fools to put away sorrow. 
xlii. two.  Timon an hater of compa. 
thirty. two.   

U.  Virtues four in nomb. 
xvii. two.  UNapte using of apt words. 
lxxxviii. two.  ULpianus. 
xxiiii. two.  unnaturalness in man. 
xiiii. two.  Uibius Curius pleasantly mocked of Tully. 
lxxxiii.  vipers what nature they have. 
xcix.  Uirginitee. 
xxviii. two  Unthankfulness rebuked. 
cii.i.  unthankfulness punished. 
cii. two.  Utteraunce what it is. 
cxvi. two.   

W.  Wanting of things, make pastime. 
lxxxii. i.  wareness in speaking, and forbearing to speak. 
v. two.  Weeping yies. 
lxxii. two.  Wished or warning given. 
cvi.i.  William Summer. 
cvii.i.  Wishing, right pleasant. 
lxxxi. two.  Witty saying of a Philosoph. 
xxi.  Wits forgetful. 
cxiii. i.  Witty devised tale. 
lxxvii. two.  Witty lie making. 
xcvi. two.  Woe of this world, declared. 
xli.i.  Women rebuked. 
lx.ii.  Words doubtfully spoken. 
lxxvi. i.  Words taken and not the. 
lxxvii. i.  word making what it is. 
xcii. two.  Wrong dealing deserveth death 
xl. i.  Wife's evil, happen to evil. 
xxxi. i.  Words overthwart. 
lxxvii. two   

X.  Xerxes. 
xxxi. i.   

Y.  Issue what it is. 
xlviii. two.  Ink horn letter. 
lxxxvi. two.  YOung Storks. 
xiiii. two.   
Finis.   

Richardus Graftonus, typographus Regius excudebat.  
Cum privilegio, 2d imprimendum solum.