¶ The true order and Method of writing and reading Histories, according to the precepts of Francisco Patricio, and Accontio Tridentino, two Italian writers, no less plainly than briefly▪ set forth in our vulgar speech, to the great profit and commodity of all those that delight in Histories. By Thomas Blundeuill of Newton Flotman in Norfolk.  
Anno. 1574. ¶ Imprinted at London by William Seres.   


Firmo Appoggio  
HONI: SOIT: QVI: MAL: Y: PENSE:  
1574    

To the most Noble Earl of Leycester.  
Knowing your Honour amongst other your good delights, to delight most in reading of Histories, the true Image and portraiture of Man's life, and that not as many do, to pass away the time, but to gather thereof such judgement and knowledge as you may thereby be the more able, as well to direct your private actions, as to give Counsel like a most prudent Counsellor in public causes, be it matters of war, or peace: I that have no other mean to show my thankful mind towards your Honour from time to time, but with ink and Paper: thought I could not write of any thing more pleasing, or more grateful, than of those precepts that belong to the order of writing and reading Histories, which precepts I partly collected out of the ten Dialogues of Francisco Patricio, a Methodical writer of such matter, and partly out of a little written treatise, which mine old friend of good memory, Accontio did not many years since present to your Honour in the Italian tongue, of which my labour and good will, I most humbly beseech your Honour to allow▪ with that favourablle judgement, which you have always heretofore used towards me, and therewith to continued my good Lord until I shall deserve the contrary.  
Most bound to your Honour, Thomas Blundevill.   


The true order and method of writing and reading histories. etc.  
AN History aught to declare the things in such order, as they were done. And because every thing hath his beginning augmentation, state, declination, and end: The writer aught therefore to tell the things, so as thereby a man may perceive and discern, that which appertaineth to every degree, and that, not only as touching the Country or City: but also as touching the rule or dominion thereof. For the beginning, augmentation, state, declination, and end of a Country or City, and of the empire thereof, be not all one, but divers things.  
Four things would be dispersed throughout the history, that is to say, the trade of life, the public revenues, the force, & the manner of government. By knowing what trade of life, the Country or City in every time and season hath used, we learn how to have like in like times. Again, by knowing the revenues and what things have been done therewith, we come to know what the Country or City is able to do. The force consisteth in Soldiers, in the manner, of the military discipline, in the Navies, in Munition, and instruments of war. And the writer must not forget to show whither the soldiers be hired foreigners, or home Soldiers, for lack whereof Polybius hath given great cause of wonder unto this age, because all Italy at this present, is not able to levy the tenth part of the number of Soldiers, which the Romans levied in his time, enjoining all that time, neither Liguria, Lombardie, Romania, nor Marcapianarite And yet as the foresaid Polybius writeth, they were able to set forth four score thousand footmen, and three score thousand horsemen. And in their first wars against Carthage, being only Lords of Italy, they did send a navy to the sea of three hundred and thirty great Galleys, called Quinqueremi, and now the Turk for all his greatness is scant able to send to the sea, so many small Galleys.  
The writer also must show what kind of government the Country or City had in her beginning, augmentation, state, declination, and end. And whither there were any change of government, for what cause, and how the same was done, and what good or evil ensued thereof.  
Histories be made of deeds done by a public weal, or against a public weal, and such deeds, be either deeds of war, of peace, or else of sedition and conspiracy. Again, every deed, be it private, or public must needs be done by some person, for some occasion, in sometime, and place, with means & order, and with instruments, all which circumstances are not to be forgotten of the writer, and specially those that have accompanied and brought the deed to effect Every deed that man doth, springeth either of some outward cause, as of force, or fortune, (which properly aught not to be referred to man:) or else of some inward cause belonging to man: of which causes there be two, that is, reason and appetite. Of reason springeth counsel and election, in affairs of the life, which not being letted, do cause deeds to ensue. Of appetite do spring, passions of the mind, which also do cause men to attempt enterprises. Again, of deeds some have sometimes such parts as be also deeds, and sometimes parts that be no deeds. And because that every deed is done by some person, for some cause, in time, and place, with means and instruments: we will therefore suppose that to be always true, as well in the principal deed, as in the mean and smallest deeds of all. And as the qualities, offices, and placing of the members of a man's body, be divers, and yet tend all to one end, that is to say, to the preservation of life, and of the whole body: even so all meaner deeds aught to be applied to the accomplishing of the principal deed. And if there be a principal deed, unto the which all other inferior deeds aught to be referred as to their final end: there must needs be also a principal doer, whom all other inferior doers must obey. Again, if there be a principal doer, there is also a principal cause, ruling all other inferior causes, and also a principal time, place, mean, and instrument. And as deeds have outwardly belonging unto them all the foresaid circumstances, so inwardly they do comprehend three special things, which do run throughout all the circumstances from the beginning to the ending. And they be these, possibility, occasion, and success. Which things the writer must declare, even as they were.  
And as touching the doer, to be known what he is, and to be known as chief doer, is two things, and requireth two manner of proceedings. For we learn what he is, and what manner of man, by knowing his name, the name of his family, the country where he was borne and bred, and such like things: but he is known as chief doer, by his power, skill, and industry. For these three things do bring to effect the possibility, occasion, and success, of the deed. For the power & ability of the doer, causeth the thing which is possible, to be done in deed. Again, his skill, causeth him to take occasion when it is offered, and to use the meetest means to bring it to pass. Finally, his industry & earnest following of the matter, bringeth the success of the deed to perfection.  
Power consisteth chiefly in three things, that is, in riches, in public authority, and in private estimation.  
Skill also consisteth in bodily force, in the boldness of natural courage, in the sudden motions of affects, and in the steadfast habits of the mind. For let no man think to do any worthy enterprise, or to bring any notable thing to good effect, unless he be moved thereunto by all or some of the qualities above said, which the writer must declare at the full, if he mindeth that others should receive any good by his writing. And as it is not meet that the writer fail in describing the deed, and the doer, together with all those parts whereby the deed was brought to effect: Even so it behoveth in any wise that amongst the rest of the chiefest outward parts, he consider well the cause that moved the doer to enterprise the deed, & to declare the same accordingly. And note here, that by the cause, I mean the end. For the matter whereon the doer worketh, is the deed of peace, of war, or of sedition. And the shape or form thereof, is the means and manner of doing, which the doer useth therein. And the cause efficient is the doer himself.  
Affections also have a final cause, as the end of wrath, is revenge: of love, the fruition of the thing beloved: and of mercy, the end is help and comfort.  
Now as touching the time, the writer aught to show the very moment as well of the beginning as of the ending of the deed, to the intent that the reader may know the continuance of the principal deed, and also of the inferior deeds. And for the better knowledge of the opportunity of affairs: It shallbe needful sometime to note the days according as they be either hot, or cold, clear or clowdye, dry or moist, windy or snowy, holy days or working days, and whither it be in the morning, at noontide, or in the evening, and likewise the nights together with the differences of the times and seasons thereof, and finally the very hour. For as the hour importeth much for doing of the deed, so it is very necessary that we know the same.  
The place may be either general, especial, or particular, as England, Norfolk, & Norwich.  
The means be divers, for every thing is done either secretly, or openly, orderly, or without order. And hereto appertains all means and ways, that be used in governing states, in making laws, in creating Magistrates, in deliberating, in judging, in appointing places, in providing victuals, in gathering up the public revenues, and a thousand such like things, of all which things, it behoveth that the writer have consideration, & when need is, that he declare the same at large. And in speaking of conspiracies, he must tell how the conspirators came together, how they got fautors, and how they ended their enterprise, how they were chastised, or how perhaps they escaped free, and such like. And in matters of war he must show in what sort the same was made, and how the Soldiers were levied, paid, exercised, and governed, and how the host was ordered in marching through the Countries in being encamped, in skirmuching, in fight battles, either in plain field, or in place strongly trenched, or otherwise fortified, and how they passed Mountains, Rivers, and Marrishes, how they conveyed their carriages, artillery, and munition, all which things, are very necessary to be known, for to avoid all evil haps that may hereafter chance in like cases. Of instruments whereby man's life is maintained in time of peace, yea, and also in time of sedition, there be in a manner infinite kinds: but of such as men use in time of war, there are but four principal, that is, footmen, horsemen, armour, and navy, all which, according to the diversity of times and countries are diversly used. For the Macedonians, Grecians, Persians, and Romans, did use these things diversly in divers times, and daily as occasion, time, and place, required: changed the manner of their armour aswell offensive, as defensive, and we do the like at this present wherefore it is necessary that the writer declare all such particularities at the full   

Whose lives aught to be chronicled.  
ALl those persons whose lives have been such as are to be followed for their excellency in virtue, or else to be fled for their excellency in vice, are meet to be chronicled. And if they were public personages or governors, than they are to be considered in as many divers ways, as there be divers kinds of government. Whereof according to Aristotle, there be six, that is, a kingdom, a Tyranny, the rule of many good men, the rule of few, mighty in power: a common wealth, and the rule of the base sort of people, for every one of these governments hath his excellency proper to himself, & divers one from an other.  
It is meet that the lives of Princes should be chronicled that it may appear how things were governed under every kind of Prince, were he good or bad.  
To government belong two civil virtues, Prudence, and justice, and two militar virtues, that is, prudence, and fortitude. And whosoever by means of the two militar virtues hath done any notable acts, good, or evil, is meet to be chronicled: but the two civil virtues are otherwise to be considered of. For injustice the contrary vice to justice if it be open and manifest, it is of small force in civil actions, and the greater it is, the less power it hath to hurt. Again, on the other side, mere justice without prudence and fortitude, doth few things worthy of memory, but if both the civil and militar virtues be joined together, they be of great force, and do bring to pass works of excellency, & worthy of fame and memory, and they may be mixed or compounded three manner of ways, for either they are both in the person of whom the history is made, or else in the government of the city or common wealth, or else the one in the one, and the other in the other. Among the civil sort are to be reckoned Princes and Lords of states, as Kings and Tyrants, and also the Magistrates of common weals. And as touching the warryours they be of two sorts for either they be home Soldiers, bred and borne in the same country, or else foreigners that serve for higher.  
In writing the life of any man, you aught first to show his proper name, the name of his family, and of what country he is, and then to declare his acts and deeds. And whatsoever enterprise any man taketh in hand, he doth it being moved and provoked thereunto, either by some outward principle, or by some inward principle, if outward, it is either by destiny, by force, or by fortune, if inward, than it is either by nature, by affection, or by choice and election, and such election springeth either of nature, or of some passion of the mind, of custom, or else of the discourse of reason.  
The acts which we do, being forced by outward occasion, deserve neither blame nor praise, neither are they to be followed or fled sith they proceed not of our own courage or cowardlynesse. And therefore it shall suffice to make mention of these, so far as they may either further or hinder those actions that spring of inward causes, which actions are most worthy to be written. I mean those acts which the person of whom you write, did himself, and not the acts of his Ancestors, or that were done perhaps in his time, he deserving to have no part thereof: neither are all his acts to be written, but those only which are notable and may serve to some good example.  
And as touching the inward causes: I mean here, by nature, that inclination which a man hath from his cradle & by affections: I mean certain lively motions, as anger, love, hatred put in execution. For so they bring forth actions, either by sudden motions without election, or else by some passion bred by custom, and grown to habite. Some again do spring of bore and simple discourse, accompanied neither with passion or custom. And some do spring of discourse accustomed, either to vice or virtue. And therefore the writer in telling the acts and deeds, aught to show of which of these causes above said such acts proceeded, & specially those that were done with choice and election.  
And to do this well he aught to consider, that though the discourse and affection from whence the action springeth, proceedeth for the most part of nature: yet they be sometimes greatly increased and augmented, by other things that are not natural▪ as by the education and nurture which man hath from his tender years, or by the studies & exercises hereto he is given in his ripe age. And these two things do work three effects. First they do confirm a man in that wherein he hath been trained, exercised & brought up. Secondly, they frame his affections thereunto: And finally they breed by custom such a perfect habit in the mind, as being once gotten, is worthy either of praise or dispraise.  
To bring therefore into a brief sum those things which are chief to be considered by the writer, who hath to chronicle any man's life: I say that they be these. The name of the man, his family, his parents, and his Country, and also his destiny, fortune, and force or necessity, (if they seem manifestly to appertain to the action) his nature, affections, and election, proceeding either of wisdom, passion, or custom, his education, exercises, deeds, and speeches, and also the age, and time, wherein every notable act was done, and the qualities of his body, whither they were signs and tokens of his mind, or else helps to the actions. And as the writer is bound to show the education of the person chronicled, and those exercises, and studies, whereby he hath formed his manners: so also he is bound to tell every deed, word, sign, or token, that may signify either his manners, his nature, his affections, thoughts, or any manner of motion of the mind.  
For, sith that the mind is the fountain and father of all actions, it behoveth us to know that, as perfectly as is possible, to the intent that in measuring thereby his deeds, and speeches, both profitable and hurtful, we may be able to judge of their goodness or naughtiness, both by that, which is honest or dishonest, profitable, or hurtful in deed, and also by the appearance thereof.  
And sith that to profit others we observe in man's life none other thing but deeds & speeches: It is needful not only to consider the things that go before, which we have heretofore rehearsed: but also those things, which of necessity do accompany such deeds or speeches, that is to save the doer, the causes, the time, the place, the mean, and instruments and such like, in such sort as, the writer in duly observing these circumstances, may set forth a true and lively Image of both life and man, whereof he maketh his history.   

What Profit histories do yield.  
EVery City or Country standeth upon three principal points, unto one of which all public actions do appertain, that is, peace, sedition, and war, & the first is the end of the two last▪ in the which end, the happiness of our life consisteth and the accomplishment of three desires, which we naturally have first to live, secondly to live contentedly, or blessedly, and thirdly, to live always in that happiness, so far as is possible to man's nature, which three things the latt●ns do briefly utter in this sort Esse, benè esse, & semper esse.  
And as touching peace, first it is meet to know the way unto it. And then to follow that way that we may attain it. And by this word peace, I mean not only that which consisteth in outward actions, but also inwardly in the mind. For, the outward peace (thanks be unto God, & to our most gracious Queen with her honourable Counsel,) we do quietly enjoy here in England at this present, and have done many years: But the inward peace of the heart, and mind, how small it is, God knoweth best.  
The way to come to that peace whereof I speak, is partly taught by the Philosophers in general precepts and rules, but the Historiographers do teach it much more plainly by particular examples and experiences, and specially if they be written with that order, diligence, and judgement, that they aught to be.  
And as the true peace standeth chief upon the contentment of the minds of the Citizens, as upon her proper foundation: even so that contentment is grounded upon the civil discipline, education laws, offices and duties, of every order and company in the City. And such peace is broken either by some inward commotion, or else by outward war. If by inward stir: then the cause thereof is sometime the lack of things necessary for the maintenance of life, as of food, apparel, and habitation, or dwelling, wherewith those that are pinched, do rise either against they own Citizens, that do abound and have plenty, or else against their neighbours, and borderers. And sometime the cause of such stir may be for that they be not suffered to participate of the honours and dignities of the City, or common weal. And sometime they rise for excessive tributes, & payments levied by the chief heads. Again, sometime for injuries and wrongs done by one to another, all which occasions being taken away, the peace is easily preserved, unto which end, all good laws, orders & decrees, aught to tend, so as a man may rightly say, that peace wholly consisteth in laws well made and well kept.  
And as for outward war to be offered by the stranger, it is either open, or by the way of treason. The way to be preserved from treason, consisteth in having good espial, and true intelligence in well rewarding the discoverers of the treason, & in sharply punishing the Traitors.  
Open war is either made to defend, or to offend, which we aught always to flee, unless in not beginning it one way, we should be forced to begin it another way to our disadvantage.  
Again, in open war we have to deal either with those that be stronger, or those that be weaker than ourselves, or else that be of equal power & force, to ourselves. The weaker we need not to fear, nor yet greatly our equals, unless some other accident chance. Wherefore we have chiefly to withstand those that are more mighty than we be. Against whom we have to work so as either they may not assail us, or else in assailing us, that they may not hurt us. The first is to be done either by love, or by fear: by love, as when we procure peace, by paying some tribute, and by acknowledging their superiority, in receiving such impositions as they will say upon us, or by appeasing them with pleasures, with gifts, and rewards, or with granting traffic and trade of merchandise, by marriage, and such like.  
We shall drive them from assailing us by fear, in preparing or in seeming to have prepared all things necessary as well to offend, as to defend.  
Again if the enemy do assail us, he will either beat and waste our frontiers, or else enter into the main land. Against both which dangers it shall be needful to make the frontiers strong, and to furnish them well with men, and Munition, so as he shall not be able to enter at all, or at the lest in entering he shall have small assurance of himself, leaving his enemies behind at his back. And being entered we have to withstand him two ways, that is, either by famine, or by fraud, otherwise called wily policy, for by force we can not, having all ready presupposed his force to be greater than ours.  
The action of war consisteth in three principal points, that is, in lodging or encamping, in marching, and in fight.  
To encamping do belong four considerations, that is, that the place be commodious for water, for victual, for safety, and for health.  
In marching we have to pass either through our own country, or through a strange country, the inhabitants whereof are either our friends, our foes, or suspect, yea, and sometime perhaps having our enemies at our backs.  
Of fight, there be also three kinds, that is, skirmuching, a pitched field, or the assaulting of some fortified place, be it camp, or town: which also are wont to be defended by some, or by all of these three ways, that is, either by nature, by art, or by force of men. And as all other things that have a beginning have an end, so likewise hath war. For by one of these four means all wars for the most part are ended, either by victory, by great overthrow, by accord and agreement, or else by poverty and for lack of power & force, chancing either to the one side, or to both, and so at length war resorteth again to peace, as to his final end.  
Now as touching sedition, it is always moved either by the inferior sort, which seek to be made equal to their superiors, or else by those that being equal, would be superior to the rest: which sedition is to be suppressed, either by fair means, or by foul means, by gentleness, or by sharpness, as when the faultours, and first beginners thereof, are sharply punished, either by the Magistrates according to law, or else by the force of the other Citizens. Again such sedition may be appeased by gentleness two manner of ways, that is, either by the authority of some grave parsonage, that is beloved, and had in admiration amongst the people, or else by granting them the things which were the cause of their rising.  
These be the three general actions of any City, Prince, or common weal, and be divided into many particular parts, which we aught diligently to observe in histories with such consideration, as we may learn thereby, how one self effect springeth of one self cause, and how the contrary proceedeth of his contrary. And the like of his like, for the diversity of things being a thing infinite, can not be observed.   

Of the duty and office of historiographers, and what order and disposition in writing histories, they aught to use.  
OF those that make any thing, some do make much of nothing, as God did in creating the World of nought, and as Poets in some respect also do, whilst they feign fables and make thereof their poesies, and poetical Histories: some again of more do make less, as carvers & gravers of Images, and other such like artificers, some of little do make much, & of much little, as the Orators whilst sometime they extol small things, & sometime abase great things. And some do make of so much as much, as true Philosophers and Historiographers, whose office is to tell things as they were done without either augmenting or diminishing them, or swerving one jot from the truth. Whereby it appeareth that the historiographers aught not to fayne any Orations nor any other thing, but truly to report every such speech, and deed, even as it was spoken, or done.  
In histories things would be disposed according to their own proper nature, and therefore sith in every action there must needs be a doer, or worker, the history must first make mention of him, and then show the cause that moved him to do, to what intent and end, in what place, and with what means and instruments. And because time doth accompany all manner of actions, and every action hath his proper and peculiar time, the writer must give to every action his dew time accordingly.  
And if the deed or action be compounded of divers parts, which be also actions, the like order is to be observed in every such part as aught to be kept in one simple action, and specially when the parts follow one after another. But if many actions appertaining as parts to one self end, shallbe done in one self time, sith it is unpossible to tell them all at once, they must needs be told one after another. And since they may be declared either broken by piece meal, or else whole together, it is best to tell them whole, noting in every one the time, wherein such deed was done. For to tell them otherwise would breed both darkness and tediousness to the reader.  
If many actions are to be written which do belong to one self end, and are some way linked together one with an other, the writer aught first to bring one alone to such terms & bounds, as without fear of causing any darkness or troubling the reader's memory, he may fitly stay there, until he hath brought every one of the other actions to the like terms, and then begin again with the first, proceeding so orderly from one to an other, until he hath made an end of all. But having to tell divers acts not tending to one self end, than who doubteth, but that he aught to tell every act entire as it is, even from the beginning to the ending. Thus much touching the order of writing Histories.   

What order and method is to be observed in reading histories.  
WHo so is desirous to know how histories are to be read, had need first to know the ends and purposes for which they are written. Whereof though there be divers as some to win fame to the writer and some to delight the reader's ears that read only to pass away the time and such like: yet in my opinion there are but three chief & principal. First that we may learn thereby to acknowledge the providence of God, whereby all things are governed and directed. Secondly, that by the examples of the wise, we may learn wisdom wisely to behave our selves in all our actions, as well private as public, both in time of peace and war.  
Thirdly, that we may be stirred by example of the good to follow the good, and by example of the evil to flee the evil.  
As touching the providence of God, we have to note for what causes and by what means he overthroweth one kingdom & setteth up an other. For though things many times do succeed according to the discourse of man's reason: yet man's wisdom is oftentimes greatly deceived. And with those accidents which man's wisdom rejecteth and little regardeth: God by his providence useth, when he thinketh good, to work marvelous effects. And though he suffereth the wicked for the most part to live in prosperity▪ and the good in adversity: yet we may see by many notable examples, declaring aswell his wrath, and revenge towards the wicked, as also his pity and clemency towards the good, that nothing is done by chance, but all things by his foresight, counsel, and divine providence.  
Human wisdom hath three principal parts, the first whereof teacheth us rightly to judge of all things, what is to be desired, and what is to be fled. The second, how and by what means we may best attain to the things which we desire. The third teacheth us to take occasion when it is offered and to foresee all peril that may hap. And the first part requireth two considerations. First to know by the examples of others, whither those things which we desire and seem to us good, be good in deed or not: and secondly what the obtaining thereof will cost. For many times those things which seem good, have been cause of great evil, as riches▪ honour, and greatness, which evil proceedeth either of the nature of the things themselves, or by evil using the same, as for example, by their own nature, honour, and greatness, causeth envy. And riches sometime causeth both envy, murder, and robbery. Again, riches by evil using them, do cause the owner many times to be disdainful, proud, arrogant, & to lead a dissolute life, hating all virtuous exercises. Contrariwise, those things that seem evil are many times causes of great good, partly by their own nature, and partly for being well employed, and turned to good use. As poverty of her own nature maketh a man industrious. Again, if a man be defamed or slandered by his foes, he taketh occasion thereby, to correct his own fault, and so turneth their slander to his great gain and commodity. The other consideration of the first part of human wisdom, is as I said before, to consider how much the thing which we desire will cost. For the cost may be such as we were better to be without our desire, than to have it. And therefore in valuing this cost, we have to consider our labour, and travail, our expenses, and loss of time, also what perils, displeasures and griefs might chance unto us by having it, and what commodities we may enjoy in being without it. Again, to way the certainty of the evils whereon we venture, and the incertainty of obtaining the good which we seek, which is made manifest unto us by the examples of many which have long sought, dear bought, and yet obtained nought. Moreover, it shall be needful to compare the long time of our travail, and great charges, with the short time of enjoying the thing which we are to obtain. It importeth also not a little to remember that many times, things do seem unto us more precious and more goodly why least we seek them, than when we have gotten them. And in seeking them by unlawful means, we have to note what revenge God is wont to take of such doings, and how short a time & with what trouble, he suffereth us to enjoy them. So contrariwise, we have to note with how small travel, and with how little charges, a most great good benefit, is many times obtained. As touching the second part of human wisdom, sith some easily, and some hardly, do attain the thing which they seek. It is needful in reading Histories, to observe well every thing that hath been done, by whom, to what end, and what means were used for the accomplishment thereof, and whither such ends by such means, are always, or for the most part, or seldom or never obtained, and whither all men did use therein like means or divers, & if divers, which took effect, and which did not, and what manner of things those be, without the which, the end cannot be obtained. And by what accidents the same is hindered, and which are wont to chance often, and which more seldom, also which may be foreseen and which cannot. And of every mean we have to consider all the qualities and circumstances that make to the purpose, & from whence every one sprang, whither of industry or of chance. In the observing of means to attain the end, it is meet to mark well the order of those means, and how they are linked together, which order may proceed three manner of ways, that is, either in beginning with the very first thing that tendeth to any end, and so forward from one thing to an other, until you come to the last, or else contrariwise in beginning with the last mean, next to the end, and so backward from mean to mean until you come to the first, or leaving both these ways, you may take the third, which is to divide all the means into their general kinds, and to consider of all the means contained in every kind, apart by themselves, of all which three ways, lo here the examples in one self matter of war, had with some foreign Nation. Wherein if you do first note the establishment of truce, and peace with your mighty neighbours, & with those that might harm you at home, and then the provision of money and of armour, the choice of chieftains, the leaviing of soldiers, the order of their government in marching, in encamping, and in fight, and so forth from one mean to an other, even to the victory, you shall follow the first order, but if you begin at the victory, and consider the next causes thereof, as to have fought with more valiantness, or with greater force, or with more advantage either of place, time, or occasion, & then what was the cause or causes of that, & whereof every thing proceeded, returning still backward, even to those things which in the first order were first to be considered: you shall observe the second order. But if you examine every thing by itself as the establishing of peace, and confirmation of leagues, and truces with neighbours, the provision of money, men, & Munition, the order of Marching, encamping, and fight, and so all the rest of the means reducing every thing to his general kind without observing what was first or last done, (so as you comprehend in your division nothing, but those means that appertain to the obtaining of the victory,) than you shall observe the third order. The first order properly belongeth to him that laboureth to come to some end and is meet for the first reading of any History, sith all things are wont to be told in such order as they were done. The second order is very necessary to judge of every thing, what is well or evil done and to consider better afterward of those things, which were not easy to be well considered of at the first. Also when a thing was not to be obtained by one mean, whither it might be obtained by an other mean or not, and where want is, what mean were most meet to supply each other's place. But if so much knowledge were not to be gathered out of that tale, or History, then to consider by what means the like end had been obtained else where. Whereby you shall see, that one hath brought a thing to pass by one mean which an other could not do the like by an other mean.  
In using this consideration in many like causes & declarations: you shallbe able quickly to discern which means be good and which be not, to bring any thing to pass. The third order is good for him that hath observed the two first orders, to reduce all things in to a brief sum, that he may the more easily commit them to memory, or when he hath, to put any thing in execution as to make divers provisions, or to distribute to divers persons divers charges and offices. But who so ever doth consider and examine every thing, that is of any moment or importance by all these three orders aforesaid: cannot choose but reap of his labour great benefit. And because we find many times, that like means have been used to the obtaining of like ends, (as we suppose) & yet not with like success, we aught therefore diligently to consider the divers natures of things, and the differences of times, and occasions, and such like accidents, to see if we can possibly find out the cause why men's purposes have taken effect at one time, and not at an other. And by noting all that hath been said, touching the nature and property of any thing▪ we shall learn which accidents are wont to accompany together and which not. Thus much touching the first and second part of humane wisdom.  
Now to the third part, whereby we are taught not only to note the taking and leaving of all occasions and opportunities, whereby any good hath been procured: but also all the dangers of evils, that either in time have been wisely foreseen, and fled: or into which for lack of foresight, men have headlong fallen, having therein regard to every man's state, condition, faculty, profession, and other such like circumstances, to the intent that we ourselves may learn thereby to do nothing unadvisedly. And as the examples of prosperous successes, which God hath given as just rewards to those, that work according to virtue: the great good will and love that all men have towards them: their fame, glory, & praise, sounding in all men's mouths, and finally their immortality in being chronicled for their noble acts, do chiefly serve, to stir us, to virtuous, honest, and commendable doings: Even so, nothing is more meet to draw us from vice, and dishonest dealing, than the examples of evil successes, which God hath given to the wicked, as punishments for their evil deserts: their shame & infamy: the hatred & enmity, that they procure to themselves, not only whilst they live, but also after their death: the Infamy which they leave to their family, posterity, & country, whose secret wicked deeds, are laid open to the world by written History, in such sort, as men will not for shame once name those persons, which in their life time, would be honoured as Gods. Moreover, to this third part do appertain, all the great labours, expenses, and perils, that noble minded men have sustained, either in following that which is good and commendable, or in fleeing that which is evil, & detestable. And to the intent that in our reading we omit nothing worthy to be noted: we may not make over much haste, but rather read ley surely and with judgement, that remembering every thing meet to be observed: we may fitly apply the same to some good purpose, and make it to serve our turn, when need is. And though we seek by reading Histories, to make ourselves more wise, aswell to direct our own actions, as also to counsel others, to stir them to virtue, and to withdraw them from vice, and to beautify our own speech with grave examples, when we discourse of any matters, that thereby it may have the more authority, weight, and credit: yet there is some difference of consideration to be had, when by examples we mind to profit ourselves, & when we mind to profit others. For many times a thing of small importance, may either quicken, or confirm in ourselves a part of wisdom of great importance, but in counseling others (if we would have our words to be of force and efficacy) we must use those examples that be of weight and importance. And therefore when we find any such in our reading, we must not only consider of them, but also note them apart by themselves in such order, as we may easily find them, when soever we shall have need to use them. And the order of such examples, would not be altogether according to the names of the persons, from whence they are taken, which order some writers do commonly use in the tables of their books, but rather according to the matters & purposes whereto they serve. Neither is it sufficient in this behalf, to have only common places of virtues and vices, or of things commendable, and not commendable, but other places also besides them, meet to be applied to every one of those parts of observation, which we seek, which places are to be found, ordered, and disposed, not before we begin to read, but whilst we continued in reading, and in observing all kind of matters every day with better judgement than other. And by considering under what title every example is to be placed (for the ready finding thereof) we shall greatly help our memory. But now to conclude, as he that maketh these observations in reading Histories, shall reap, in my opinion that fruit which is proper, to that kind of study, and be able thereby greatly to profit both himself, and his common wealth: So I can not tell whither I may deride, or rather pity the great folly of those which having consumed all their life time in histories, do know nothing in the end, but the descents, genealoges, and pedigrees, of noble men, and when such a King or Emperor reigned, & such like stuff, which knowledge though it be necessary and meet to be observed, yet it is not to be compared to the knowledge, that is, gotten by such observations as we require, & be of greater importance: to the obtaining whereof, I wish all readers of Histories, to employ their chiefest study, care, & diligence.  
FINIS.