vnto her in whom I liue for water farre of doth neuer quench fire hard at hand the planets doe chieflie compell vs to loue therefore doth Venus shew her selfe to be more strong then Mars and that which is more no other law then that of nature can be giuen vnto louers for it seemeth that loue is a diuine and humane essence all in one subiect wherby it happeneth that true louers are most apt to sustaine great trauailes for loue is no other thing thē a contemplation of the thing beloued but the louer is such as the thing beloued is therefore was I inforced to become such as my mistris was Lastlie being constrained by all these abouesaid reasons I am more then excusable for of all the parts in a mans bodie the heart is the noblest and the noblest part of the heart is loue therfore it may be verie well affirmed that he which knoweth not how to loue well hath a bad heart To conclude it must be considered for what intent vowes are made as for mee I made mine to the intent that I might bee neere vnto my best beloued in seeking to depriue me of this intention my vow should be broken and if it be so I will make no other but you cannot say that it is all one vow seeing that there is great difference betweene the obeying of a man the seruing of a woman religious men ought to be learned and to haue such other perfections whereof I am not capable whereas amongst religious women obedience onlie with humility is sufficient for which cause I will not make anie other vow then that which I haue made but as I said at the first I submit my selfe to bee iudged according to the law beseeching that the glose thereof may bee as farre from crueltie as it is fittest for men to vse clemencie The Bishops answere IF I had not assuredlie thought that thou wouldest haue refused my proffer to make thy selfe a religious man I would neuer haue offered the same vnto thee being as thou art vnworthie of so great a fauour but I intended by this meanes to manifest by your owne tongue your wicked intention to the end that you might bee worthilie punished therefore and neuer say that if no law mention of the like fault as yours is that therefore you should remaine vnpunished for it may be there was neuer such a cursed deed heard of before or the lawmakers thinking that such a fact could neuer bee committed made no mention thereof as Licurgus made no law against such as murthered their Parents imagining that none could bee so wicked as to commit such a crime therefore would he not mention such a detestable deed but doe you thinke that for all that the Lacedemonions would haue left to punish those grieuouslie which should haue committed the same that they would not haue inflicted a punishmēt as rigorous as the fact was rare No doubt they would for when offences are execrable the punishments must bee the more extreame to stop altogether the passage vnto such vices and especiallie in such a case where the accusation is not publicke it were most expedient that the punishment should be secret but the more seuere that the same being knowne of few men the crime might bee lesse manifest and the terror of the punishment more great For so during the Consulship of Terentius Varo Lucius Cantilius Chancelor to the Bishops hauing committed adulterie with Florania a Vestall Nunne was in the place called Comicia the gates being locked vp so beaten with rods by the bishop that hee died with the blowes which ought to serue as well for an example as a law vnto this fellow whose fault is more foule What punishment then shall be sufficient for your adulterie Whereof you seeme chieflie to boast and to approoue the same by your reasons no lesse friuolous then detestable by the which it should seeme by your saying that incests and adulteries ought not to bee blamed prouided that thereby the generation of mankind bee encreased alasse how more happie were it that neither you nor she had euer been borne then that you should be the occasion of such a scandale seeing that it were better that he which scandalizeth the least of the Christians were throwne into the sea with a milstone about his necke What doe you call loue A vild carnal concupiscence As much or more common vnto brute beasts then vnto reasonable men who cannot vse it lawfullie but onelie in marriage to the end to bring forth children Wherefore Saint Paule doth verie well say That Whoredome is surely one of the greatest sins and most hurtfull vnto man seeing that euerie other sin is without him and whoredome consumeth both his bodie and his soule making him the one halfe of an harlot when he is created for no other cause but to bee the Temple and dwelling place of God Why doe you not say then in steed of your leasings that an harlot is a hell wherein God suffereth those which forget him to bee drowned and that filthinesse is the reward for the infidelitie of men O wicked wretch how darest thou then looke vp into heauen or behold the earth the one being the seat the other the footstoole of God Whom because thou doest forget thou art vnworthie of his fauour If whoredome committed with profane women be detestable what shall wee say of adulterie with such as are religious who are consecrated to God Seeing that the Romanes when as yet they were ignorant of the truth did burie their Vestall Nunnes quick that suffered themselues to be defiled You say wel That louers are blind of vnderstanding see then the cause why those are to be punished which suffer themselues to fall into such blindnesse that proceedeth of nothing but idlenesse gluttonie which prouoketh luxuritie therfore ought you to haue shunned these two vices but you might haue escaped the third the which as you haue sought it so are you fallen into it Surelie all men are tempted and the greatest temptation is not to be tempted at all because then we forget to be men but vertue appeareth in the resisting against temptation which you hauing neglected you haue not only tempted but defiled the spouse of Christ What fire or torment may expiate so vild and abominable wickednes And surelie you haue refused as one that is vnworthy to doe pennance in religion hauing first defiled the same making the holie vow thereof to serue for a cloke vnto your filthinesse Let then the bull of Perillus be put in vse againe and as he made the first experience thereof so be you the first that must bee punished more rigorouslie then euer anie heretofore hath been seeing that your adulterie the like whereof was neuer heard is the cause that a new law must bee made to terrifie such as would follow you Lastlie immitating the example of God which would not the death of a sinner I haue called you to repentance not without great suspition
well that I haue bought and trulie paied for my horse neuertheles it hath beene violently taken from vnder me euē when I had most vrgent cause to vse him for I was going to confesse and comfort a sicke person who through the fault of him that tooke away my horse is dead without confession behold now by this meanes a soule in danger of eternall damnation for it is the burthen of sins that causeth soules to be lost in like sort I was in double daunger of my life one way if his enemies had knowne that he had preuailed by my horse to escape from them another for the feare that he did put me in together with the force that he did vse in taking away my horse as also because I was compelled to goe well three long houres a foot before I could find any house whereby I caught such a quartine feuer as will easilie bring me to my graue for as the quartine feuer purgeth and maketh yoong men to grow so doth it kill such old men as I am but although all this were not likelie yet ought iustice to be done as an example for theeues otherwise shall no man be able to trauell the countrie if such a one be pardoned as robbeth a Priest why shall not he hope for the like that robbeth a Marchant You will say I haue restored your horse and rewarded you with a gift as much as the horse might bee woorth the matter consisteth not therein but in that you did take him from me against my wil with violence and threats But in restoring of my horse haue you raised the dead to life againe to receiue confession And am I cured of my disease Especially if your enemies had ouertaken you who should haue restored me my horse Seeing I knew not who you were but onelie hee which robbed me I require and hope that such iustice shall be extended towards mee as will make others by your example to respect those who are recommended vnto them from God and the church The Answere IF I had taken your horse through malice couetousnesse or other vild meaning your reasons were to be esteemed but I did pray you either to lend him or sell him vnto me to saue my life yet you being more hard to bee entreated then the boisterous wind or raging waues had no pittie of my distresse wherevpon your crueltie constrained me against my will to commit that which in no sort I had determined to doe but what is he that will not endeuour by all the meanes he can to escape death Assure you that in such a daunger I had no leasure to consider the inconueniences that might happen nor to thinke vpon either of our deaths that might haue chaunced by this deed for I might haue died without confession as well as the other and in a worser sort then by a quartine ague whereof you feare to die I confesse that I haue offended you and am readie to make you such amends as shall bee thought meet but I could doe no lesse without losing my life at the same time If one will do much to deferre his death a little while why should it not bee lawfull for me to saue my life altogether The which for a need I would bestow for you Finallie necessitie hath no law and that cannot be tearmed a robberrie which I haue done for there is nothing so well done if one will haue respect vnto the chances that may come thereof but may be thought ill done for humane actions are such that in all things there is more danger then assurance therfore our actions are not to be iudged by the euent therof but by the intent of them that do them what would be said then if being willing to draw you forth of a pit wherein you might happen to fall I should chance to breake your necke Should I be guiltie thereof How manie men are killed by the Phisitions thinking to cure them Are they punished therefore No truly because their meaning was not hurtful no more also was mine as I haue declared by my liberall restitution but consider that necessitie maketh many things lawful and that it is so it is writtē that Dauid being compelled through hunger entred into the temple and he and his man did eat vp the shew bread The which was lawfull fo none but the Priests to eat also manie times sacred and holie things are gaged sold through necessitie how much more lawful then is it for a man to take a horse to saue his life with a good intent to make satisfaction although you are a sacred parson sir yet I hope you are too wise to beleeue that your horse is one so also I wold not haue the Prouerb to be verified in you which saith that neuer Priest nor woman could either pardon an offence or acknowledge anie seruice done vnto them this were a vice farre vnfitting your profession but finally seeing you will in no sort be satisfied with reason you are as much bound to beleeue the iudges as I am to endure that which it shal please them to adiudge me and so shall I neither be bound to you in any thing nor for anie thing seeing you haue brought mee to the extremitie of the law Declamation 15. Of him that after he had bargained with a souldior to kill his enemy did forthwith repent him of the fact A Certaine man bargained with a souldiour to kill his enemie but afterwards repented him and forbad him in any sort to touch him to the end to hurt him and this hee did in the presence of two witnesses the souldiour notwithstanding went on forward and killed him and afterward was taken and condemned to die but the Attorney Generall accused the man that had hired him of this capitall crime saying SHall it then be tollerated in a Commonwealth that anie man may hire one to murther another at his owne pleasure As if there were no iustice to determine their controuersies and quarels If such faults may be excused or wincked at who shall be anie where in safetie If it bee an offence but onlie to imagine such a wickednesse how much more then is it to commit it And so much the greater is this fact as that he was not contented to offend himselfe alone but that he hath likewise prouoked another to be partaker of his villanie especially with the price of his monie moreouer it is a capitall crime when one enemie killeth another how much more hainous is it then when one goeth about to cause him to be murthered by such a one as not onlie wisheth him no hurt at all but also by such a one as skantlie knoweth him What infection What plague What abhomination can be more great in a Common-wealth then this If whooredome be punishable the which were it not for the reproch thereof is rather an encreasing then a losse vnto the Common-wealth What punishment may be seuere inough for those as will infect the same with such murthers
persuading both the one and the other that they were highly bound vnto him Whervnto the Senat was forced to yeeld considering the authoritie which by their fault he had gained amongst the people yet this had beene a small hurt if he had beene contented that but onely himselfe should haue beene king but his actions declared that he would confirme the kingdome vnto his posteritie by the means of Hanniball vnto whom he not only brought his sonne Perolla but himself did stay him from the killing of Hanniball and from the procuring of the freedome of his countrie by this his most noble act Finally this noble yong man did very well shew himselfe to be the sonne of a Roman matron holding that noble mind of his mother How could hee chuse but be greeued at the heart seeing that by his fathers words who rather ought to haue exhorted him therevnto his most couragious purpose was broken from the which this hairebraine man in all vild actions did not only dissuade him but also constrained him to giue it ouer affirming that if he would not bee ruled by him he would aduertise Hannibal thereof yea would couer him with his own bodie in such sort as he should not be hurt vnlesse Pacuuius were slaine Thus he alone did corrupt the faithfull zeale which the child ought to the Romans and his countrie I passe ouer with silence how that hee was the cause that Decius Magius was so euilly intreated by Hanniball in the presence of all the Citizens and then afterwards clogged with chaines to be carried to Carthage if the gods had not succoured him better then this honourable person who had such credit with Hanniball that at his banquet was the second man at the table and his sonne the third and yet did not once excuse but rather most greeuously accused poore Magius to haue alwaies fauored the Roman faction Thus hath this vnhappy man betraied his countrie foure times First when hee put the life of the Senators to the discretiō of the people secondly when he caused Capua to reuolt from the Romanes thirdly when he made an agreement with Hanniball and suffered him to enter into Capua and fourthly when hee kept his sonne from killing Hanniball He will answere that he alone neither caused Capua to reuolt nor to receiue Hanniball I say he did for vnder the colour of his protecting the Senate no man durst gainsay him in any thing except Magius who was punished therefore If those who without calling any stranger doe by no such execrable meanes aspire vnto tyrannie are greeuously punished What torment then may be sufficient to bee inflicted vpon this wicked man Who not content to haue vsurped the gouernement and called in a stranger for his defence did also by threats corrupt the good nature of his sonne Remember O you noble Romans that you haue for lesse fault punished and driuen away your kings and consider also the causes why we cannot much lesse will not be vnder any other then you doe vs iustice then vpon him who hath withdrawne vs from you The Answere AMongst reasonable and vertuous men al vices are odious but aboue all ingratitude is a vice most detestable for it is the cause that manie good turnes are left vndone for euen as the iuie causeth that tree to die about the which it windeth and which sustaineth it so an vngratefull man seeketh the death and destruction of him to whom he is beholding for many good turnes which maketh a number fearefull to employ themselues either for the particular good of any or for the the publicke benefite of many But the noble minds leaue not for all that to doe their endeuors for euen as the sum is nothing infected by the mud vpon which it shineth and as the slanders of the ingratefull can no way hurt the true vertue which euen in the middest of vices shineth as the light doth in darkest places euen so this damned man the more he thinketh to impair my reputatiō the more doth he increase my renowne For first he saith that I haue obtained the chiefest dignities in Capua it is then a signe that either I am vertuous or els the rest of the Citizens that haue aduanced me to such authoritie are al vicious for euery one fauoreth his like repugneth his contrary You say that I thinke my selfe a tyrant Where do you find that tirants do succor or saue the life of such as pretend to be equall with them in power can you denie that by mine industrie the Senat was saued Hath not the effect made the same apparent You say that I brought them in daunger hazarding their liues to the discretion of the inconstant people how is he brought in danger who alreadie by his owne fault is fallen thereinto Do you call it a hazarding to saue mens liues If you had knowne any other meanes more expedient you ought therein to haue giuen your aduise But that in extream euils extraordinary meanes ought to be vsed So I knoing that the euill proceeded aswell from the ouergreat presumption of the Senat as from the insolencie of the people thought to find out the fittest remedie for each partie perceiuing his error framed himselfe accordingly Thinke you before I seemed to make it a question whether the Senators should liue or die that I had not first gained the chiefest of their enemies and that I did not know the weaknesse of the rest And as touching this point of the yeelding to Hanniball the authors of his receiuing they did poison themselues which taketh away the suspition that anie other was the cause thereof How could I then be able to resist Hanniball more then you and others True it is that I was second person in his bancket at the table but the same was rather a signe that he did it to win me then that I was such a one as you tearme me to be For the subtile Barbarian did not embrace those who did already fauor him but such as he would draw vnto him and the better to proue that true my sonne whom he knew to bee a Roman in heart was the third man at his banquet whom trulie I confesse I did dissuade from killing Hanniball because it was a thing impossible being alwaies armed enuironed with his gard and chiefly because he euermore suspected my sonne greatly So that the best that could happen by his rashnesse would be but the death of him manie others and it might be the vtter subuersion and ruin of Capua What hurt then haue I done preseruing such a one as is most affectioned vnto the Romans and also in sauing the cittie which could not faile but fall into their hands againe for al violent things as was the fortune of Hannibal are of so long continuance but being at their Periode turne vpside downe in a moment Therefore in such a time more wisdome consisteth in dissimulation then in obstinate boasting as appeared in that of Magius which was nothing profitable vnto
then Socrates who was put to death for no other cause But considering that Iustice alone is the soueraigne of al other vertues and ruleth all mortall wights because that without her none can liue in safetie especiallie seeing that without it the Commō-wealth is like vnto a body which being corrupted with euill humors doth with lanquishing pine away I haue neglected all other things especiallie to maintaine the same and you haue no cause to complaine on mee for setting as little by my life as by my goods Wherefore without answering anie further to your slanderous reproches trusting vnto the equitie of the Prince I doe freelie submit my goods honour and life vnto his most iust iudgement Declamation 32. Of those that would depose the King because he had lost the battaile IT is the custome of a certaine people that the men of warre doe chuse the King It happeneth that the said King doth lead his men vnto the warres where all his souldiors are ouerthrowne onely he with a verie small number escaped so that the Citizens and people are constrained to take arms to defend them from the conquerors and the better to performe the same they would chuse another king but the foresaid king resisteth them saying AS there is but one onelie God in heauen and one sunne to lighten the world so likewise cannot you haue two kings ouer you neither yet can you depose or change your king at your pleasure for the power of kings commeth of God which holdeth their hearts in his hand how dare you then but onlie thinke such a wickednesse as to be desirous to change or depose him who is annointed and chosen of God to raigne ouer you Did not Dauid put him to death which made his boast that he had slaine Saule And although that Dauid were already annointed king of Israell yet was king Saule not deposed vntill his death You saie that I haue gouerned the warres ill I denie it for I went thether my selfe and neither wanting valor nor skil I did valiantlie fight to the great endangering of mine owne person I haue not neglected my dutie in fighting but God hath giuen the victorie to the enemies wherefore would God haue preserued me from so great a danger vnlesse it were to manifest the especiall care that he hath ouer kings and that it were his pleasure that I should yet raigne ouer you And not another How dare you then imagine to change him whom he hath first giuen vnto you and then afterwards so miraculouslie preserued If you stand in doubt whether I deserue the dignitie or not the electiue voices of so manie valiant men which haue onlie iudged me aboue all the rest of this realme for the worthiest to be your king ought to assure you thereof but as hope dooth torment mens hearts no lesse then feare and other passions so some of you hoping to attaine vnto the kinglie dignitie haue not the patience to stay vntill it be void by my death whereby it plainlie appeareth that couetousnesse neuer iudgeth anie thing to be vnlawfull the people haue nothing to doe to depose their king but God by depriuing him of life who by his grace and for your good hath been pleased to saue me will you then contradict his will But although I had for want of skill beene the cause of our losse will you saie that you must needs chuse another that maie doe as much or worse He which hath once done amisse may when he beginneth again make amends but thankes be to God as I want not experience so haue I not failed to doe that which was requisit but it may be it was our sinnes that haue prouoked Gods wrath against vs who by our contrition and amendment of life is first to be appeased then he being mercifull vnto vs we shall not onlie be reuenged of our enemies but he will also giue vs power to subdue those that would oppresse vs yet that this shall be done vnder any other thē I whilst I liue I hope that good God will neuer suffer it seeing that to determine but such a matter were to heape sin vpon sin The Answere WE doe neither require two kings neither doe we desire to change our king for we haue none who made you king ouer vs are not they dead that chose you for their king You are then king ouer the dead Wherfore reason would that you should be sent vnto them When you were chosen we were Citizens now through your fault we are constrained to be souldiors It is the ancient custome that the men of war doe chuse the king we wil then chuse one Seeing that your selfe are the cause that we haue chaunged our qualitie what reason is there that you should remaine in yours Concerning the example of Dauid and Saule it nothing concerneth our matter for the greatest parte of euerie action consisteth in the time and place therefore it must be considered that as our time now is not the like vnto the time then so also that we are here and not in Palestine Moreouer we haue nomore Prophets to annoint the kings because God for our sinnes dooth no more elect kings by miracle wherefore it commonlie happeneth that the most wicked man attaineth to that dignitie and chieflie when the election remaineth in the power of the souldiours for sildome is there found anie equitie amongst those that follow the wars so that our miserie is lamentable seeing that your ambitious rashnesse compelleth vs of Citizens to become souldiours We know well to our great preiudice that you your selfe did goe vnto the wars but of your industrie valor and dutie no man beareth witnesse except your selfe but the widdowes and orphants of those whom you haue led vnto the slaughter with a far greater number can witnesse the contrarie and they doe affirme that you had great wrong to escape because so manie valiant men are lost through your default the which is more punishable then excusable To saie likewise that God hath preserued you by some his especiall prouidence it may verie well be because he would send you back hether to receiue punishment for your rashnesse by that spectacle somewhat to comfort the multitude of those whom you haue made miserable neither did the electiue voice of the souldiors chuse you as the best man of the land but as he that was most conformable to their desire and that would giue them the most libertie to doe ill for so were Otho Galba Vitelius and other harebrain men chosen by the souldiors for Emperors As for ambition and couetousnesse wherewith you accuse vs by presumption you doe euidentlie shew that it remaineth in you In saieng also that he which hath once done amisse becommeth afterwards more expert the same is doubtfull for euen in his first fault he sheweth that he wanteth iudgement and no man ought to presume to make himselfe cunning by the preiudice of so manie others and with no lesse then the hazard of a whole realme In
so that your pittie shall bring you a double frute that is to say profit and glorie Grant then my request O you Grecians whereof I am not vnworthie considering the maniefold good seruices which I haue done for you by the which I doe coniure you as also by those which I may hereafter performe if you doe bind me by this gracious fauour which I doe intreat of you Alasse I perceiue you are all silent but I know not whether it is because you are astonished at the strangenesse of the matter or els which the gods forbid because none of you wil condiscend vnto the intercession which I make for him whom you doe not yet know If you will not whollie graunt my request herein yet at the least assure me that the chastisement shall not bee equall to the crime but that the rigor of law shall be mittigated by lenitie You make no answer at all Grecians wherefore I feare me least this danger wil draw you vnto ouer great rigor surely the fault is great but in pardoning the same your mercie shall bee the more esteemed for it is a common thing to pardon smal offences and it behooueth those that are noble and great men to pardon those faults as are of great importance such as this is Trust me if you continue your silence anie longer you will prouoke me also to hold my peace for as I would be glad to saue the whole armie so would I bee sorrie to cause the death of anie of the princes But I plainlie perceiue that I must take your silence as a token of your consent and so consequentlie that the zeale of the Commonwealth and the safetie of all you ought to be preferred before the assurance which I require mark then my words well without passion which I feare to bee too true It is so that some of our secret friends which are in Troy whom I would not credite if I did not thorow lie know their integritie haue assured mee that Palamedes during these ordinarie skirmishes hath vnder the coulor of fighting with the enemies contracted with them to burne the Grecian Nauie to the end that the armie being void of all succours or hope shold he laid open for the enemy and to bring the same to passe he hath receaued great summes of gold from thē It behooueth you therefore O you Grecians to make diligent search and to be thorowly informed whether the accusation be true or that the Troians haue fained the same onlie of set purpose to weaken our forces by the losse of a man so famous or to set vs at discord together or whether Palamedes haue taken this gold for anie other intēt as for to deminish their store by so much or els to worke some other stratagem therby I thought it good to declare this openly in the presence of al men to the end that some assuaging the rage of the rest you might altogether with one mind endeuor to sift out the truth of the deed of the which labour Palamedes might ease you by confessing the matter and for what intent he hath receiued this coine if hee will not haue vs to search his ship or els where for the said gold the which being once found without his confession would greatlie increase his crime Wherefore aduise him in the way of friendship not to imagine that the same can be hidden from Argos which signifieth no other thing then the eies of the multitude who doe see manie things which are supposed to be verie secret O how miserable are those that perseuere in mischiefe because they are persuaded the same shall neuer be manifest For euen when they thinke they are most safest then oftentimes either they themselues or els those in whom they put most confidence doe bewray them in such sort as ouer late repentance and suddaine punishment doe both fall vpon them at once But this is the mischiefe that ambition persuadeth those which follow the same that all things how wicked soeuer they be are lawfull and that abundance doth nothing but increase auarice which of it selfe is insatiable Doe you then Palamedes shew your selfe to be free from these vices and in shewing by effectuall reasons that your intent was sound you may free vs from this suspition considering that if you do otherwise the Grecians are no lesse readie to punish obstinate traitors then couragious to fight against their Troian enamies And let not passion O you Grecians cause you to forget my former words spoken of pure zeale onlie for your preseruation Palamedes his answere O Radhamant Minos and Eacus iust iudges of the infernall places O Plute and Proserpine Monarks of the darkesome mansions thou Nemesis goddesse of reuenge and you hellish hags Alecte Thesephone and Megera tormenters of sinfull soules ceasse your torturing of Tantalus Ixion Sisiphus the Belides Prometheus and all the other damned soules in perpetuall torments to employ your iustice your power your reuenge and al your extreamest furie against this peruerse wicked Traitor who harboreth no lesse mischiefe in his heart then malice in his tongue O immortall gods how can you suffer such iniquitie O earth why doe you not open vnder the feet of this abominable wretch to swallow him vp O you worthie Grecians how can you hope for happie successe in your most iust warre so long as this diuell in the shape of a man remaineth amongst you Who is he that can beware of his Treasons who can euer defend himselfe from his malicious practises Which doe worthelie persecute me in that I am the cause that this poison in mans likenesse is come with vs to infect the soules courages and the noble nature of the Grecians animating them vniustlie against those who are both iust and righteous Alasse it is a true saieng that a good man is no longer in safety then he pleaseth a traitor the which saieng may bee verefied by me who thinking that I had done well for all the Grecian Nation haue prouoked against my selfe the vniust vengeance of this mischieuous man who indeuoureth to worke my shamefull ouerthrow Forbeare a while O you Grecians the vniust rage which you haue conceaued against me by the most venomous tongue of Vlisses vntill that I make you know what falshood he vseth against me wherein he hath not failed to employ all his diuelish subtiltie First I would haue you to consider how in the beginning of his oration he seeketh to rauish the minds of the hearers vnto a certaine admiration with a desire speedilie to vnderstand that which he would say then seeing their soules so doubtfull he stirreth them vp vnto anger and fear persuading them that they are all in great danger afterwards by a fained hipocrisie he would make them beleeue that he is familiar with the gods foreseeing all future mischiefes but in effect he foreseeth none at all but those which himselfe intendeth to doe as he hath caused this gold to be hidden where it was found and lastlie he