noughte so communely said I wil handle you like a warde She is a steppe mother to me that is to saye she is not a naturall mother who is worsse shodde then the shomakers wife that is to saye gentilmens children full ofte are kepte but meanelye Trotte sire and trotte damme how should the fole amble that is when bothe father and mother were noughte it is not like that the childe wil proue good without an especial grace of God Likeryshe of tongue lighte of taile that is he or she that will fare dainetelye will ofte liue full wantonlye Sone rype sone rotten Honoure chaungeth maners Enoughe is as good as a feaste It is an euill coke that can not liâ—ke his owne fingers I will soner truste mine eye then myne eare But what nede I heape all these together seynge Heywodes Prouerbes are in prynte where plentye are to be hadde whose paynes in that behalfe are worthye immortall prayse Thinges notable in this life are those the which chaunce to fewe As this To see a man of an hundred yeres of age A yonge chylde as sober as a man of fiftye yeres A woman that hath hadde .xxiiij. chyldren A man once worthe three or foure thousande pownde now not worthe a grote A yong man fayrer then anye woman A woman that hath had seueÌ„ or eyght husbandes A man able to draw a yarde in his bow besides the feathers A man merye nowe and deade wythin halfe an houre after There is none of all these but serue muche to make oure talke appeare vehemente and encrease the weight of communication As for example If one woulde perswade an olde man to contemne the vanities of thys worlde he might vse the examples of sodayne death shew that childreÌ„ haue dyed in their mothers lappe some in their cradell some stryplinges some elder that not one emonge a thousande commeth to thre score yeres Or be it that some lyue an hundred yeares beyonde the which not one in this last age passeth what is there in this lyfe for the whiche anye manne shoulde desire to liue longe seynge that olde age bringeth this onelye commoditye wyth it that by longe liuinge we see many thinges that we woulde not see and that manye a manne hath shortened his life for wearines of this wretched worlde â–ª Or what thoughe some pleasures are to be hadde in this life what are they al to the pleasures of the lyfe to come Lykewise in speakinge of euill happe I myght brynge him in that was once worthe three thousande pounde and is not nowe worthe three grotes and perswade menne either to set lyghte by riches or elles to comforte theim and perswade theim not to take thought seyng great harmes haue happened to other heretofore and time maye come when God will sende better These sentences aboue rehearsed being largely amplified encrease much any suche kinde of matter â—vhat is amplification AMplification is a figure in Rhetorique which coÌ„sisteth mooste in Augmentynge and diminishynge of anye matter and that diuers wayes The deuision of Amplification AL Amplification and diminishynge eyther is takâ—n oute of the substaunce in thinges or els of wordes Oute of the substaunce and matter affections are deriued oute of wordes suche kindes of amplification as I wyl nowe shewe and partly haue shewed before when I spake of the Conclusion or lappynge vp of anye matter The firste kinde of Amplification is when by chaunging a woorde in augmentynge we vse a greater but in diminishynge we vse a lesse Of the firste this may be an example When I see one sore beaten to saye he is slayne to call a naughtye felowe thiefe or hangemanne when he is not knowen to be anye suche To call a womanne that hathe made a scape a commune harlot to call an Alehouse haunter a dronkarde to call one that is troublâ—d with choler and often angrye a madde manne to call a pleasaunte gentilman a raylynge iester to call a couetous man a deuill Of the latter these examples shalbe when one hath sore beaten his felowe for the same manne to saye that he hathe scant touched him When one hath sore wounded another to saye that he hurt him but a little when one is sore sicke to be saide he is a little crased In lyke maner also when we geue vices the names of vertue as when I cal him that is a cruell or mercilesse man somewhat soore in iudgement When I call a naturall foole a playne symple man when I call a notable flatterer a fayre spoken man a glutton a good felowe at hys table a spende all a liberall gentilman a snudge or pynche penye a good husbande a thriftye man Nowe in all these kindes where woordes are amplified they seme muche greater if by corretion the sentence be vtterde and greater wordes compared with them for whome they are vtterde In the whiche kynde of speache we shal seme as thoughe we wente vp by stayres not onelye to the toppe of a thinge but also aboue the toppe There is an example hereof in the seueÌ„th action that Tullie made against Uerres It is an offence to bynde a Citezen of Rome with chaynes it is an haynous deede to whyppe him it is worse then manslaughter to kyll him what shall I call it to hang hym vp vpon a gibet If one woulde commende the aucthoritye whiche he alledgeth he myght saye thus These wordes are no fables vtterde emonge men but an assured truth lefte vnto vs by wrytynge and yet not by anye commune writynge but by suche as all the worlde hathe confirmed and agreed vpon that it is autentique and canonicall neyther are they the wordes of one that is of the commen sort but they are the wordes of a doctour in the church of God and yet not the woordes of a deuine or doctoure of the commune sorte but of an Apostle and yet not of one that is the worste but of Paule that is the best of al other and yet not Paules but rather the wordes of the holye ghost speakyng by the mouthe of Paule He that loueth to enlarge by this kinde must marcke well the circumstaunces of thinges and heapynge them altogether he shall with ease espye how one thinge riseth aboue an other And because the vse hereof extendeth largelye I wâ—ll largelye vse examples As thus If a gentleman and officer of the kinges beynge ouercharged at Supper with ouermuche dryâ—ke and surfetyng with gorge vpon gorge should vomite the next daye in the Parliamente house I myght enueyghe thus O shameful dede not onelye in sighte to be lothed but also odious of all men to be hearde If thou haddest done this dede at thyne owne house beynge at Supper wyth thy wyfe and children who would not haue thought it a filthy dede but now for the to do it in the Parliamente house emong so manye gentilmeÌ„ such yea the best in al England beyng bothe an officer of the kynges and a man of muche aucthoritye and there to caste
his last ende and destruction Well let vs go on still seynge we are fallen into fables that are not fables altogether when the same Orpheus in the middes of Hell forced Pluto him selfe and all the deuilles there to graunte him leaue to carye awaye his wife Euridice what other thinge do we thinke that the Poets meant but only to set forthe vnto vs the loue in wedlocke the whiche euen amonge the Deuilles was compted good and Godlye And this also makes wel for the purpose that in olde time they made Iupiter Gamelius the God of mariage Iuno Lucina ladye midwife to helpe suche women as laboured in child bedde beynge fondlye deceiued and supersticiouslie erring in naming of the Gods and yet not missinge the trueth in declaring that Matrimonie is an holy thinge and mete for the worthines therof that the Goddes in heauen shoulde haue care ouer it Emonge diuers countries and diuers menne there haue bene diuers lawes and customes vsed Yet was there neuer anye countrey so sauage none so farre from all humanitie where the name of wedlocke was not counted holye and hadde in great reuerence This the ThraciaÌ„ this the Sarmate this the Indian this the Grecian this the Latine yea this the Britain that dwelleth in the furtheste parte of all the worlde or if there be anye that dwell beyonde them haue euer counted to be moste holye And why so Marye because that thinge must neades be commune to all whiche the commune mother vnto all hath graffed in vs all and hath so thorowlye graffed the same in vs that not onely stockedoues and Pigions but also the most wilde beastes haue a natural felinge of this thinge For the Lyons are gentle against the Lionesse The Tygers fight for safegard of their yong whelpes The Asse runnes through the hote fyre which is made to kepe her awaie for safegarde of her issue And this they call the lawe of Nature the whiche as it is of most strengthe and force so it spreadeth abroade most largely Therfore as he is counted no good gardener that being content with thinges present doth diligently proyne his old trees and hath no regard either to ympe or graffe yong settes because the selfe same Orcharde thoughe it be neuer so well trimmed muste nedes decaye in time and all the trees dye within fewe yeres So he is not to be counted halfe a diligent citizen that beinge contente with the present multitude hathe no regarde to encrease the number Therefore there is no one man that euer hath bene counted a worthy Citezen who hath not laboured to get childreÌ„ and sought to bring them vp in Godlines Emonge the Hebrues and the Persians he was most commended that had most wiues as thoughe the countrey were most beholding to him that encreased the same with the greatest number of children Do you seke to be compted more holie then Abraham him selfe Well he should neuer haue bene compted the father of manye Nacions and that through Gods furtheraunce if he had forborne the companye of his wife Do you loke to be reckened more deuoute then Iacob He doubteth nothinge to raunsome Rachâ—l from her greate bondage Will you be taken for wiser then Salomon And yet I praye you what a number of wiues kept he in one house Will you be compted more chastâ— theÌ„ Socrates who is reported to beare at home with zantiâ—â—e that verye shrewe and yet not so muche therefore as he is wonte to ieste accordinge to his olde maner because he might learne pacience at home but also because he mighte not seme to come behinde with his dutye in doyng the wil of nature For he beynge a manne suche a one aâ— Appollo iudged him by his Oracle to be wise did well â—erceyuâ— that he was gote for this cause borne for this cause and therfore bounde to yelde so muche vnto nature For if the olde auncient Philosophers haue saide wel if our diuinâ—s haue proued the thinge not without reason if it be vsed euerye where for a commune prouerbe and almost in euerye mans mouthe that neither God nor yet Nature did euer make any thinge in vayne Why did he geue vs such membres how happeneth we haue suche luste and suche power to get issue if the single lyfe and none other be altogether prayse worthye If one shoulde bestowe vpon you a verye good thinge as a bowe a coate or a sworde al men would thincke you were not worthye to haue the thinge if either you coulde not or you woulde not vse it and occupie it And where as all other thinges are ordeyned vpon suche greate considerations it is not like that Nature slepte or forgate her selfe when she made this one thinge And nowe here will some saye that this fowle and filthye desire and styrringe vnto luste came neuer in by Nature but through Sinne for whose wordes I passe not a strawe seinge their saiynges are as false as God is true For I pray you was not Matrimonye instituted whose worke can not be done withoute thesâ— membres before there was anye Synne And againe whence haue all other brute beastes their prouocations of Nature or of Sinne A man woulde thinke they hadde theim of Nature But shall I tell you at a worde wee make that filâ—hye by oure owne Imagination whiche of the owne nature is good and Godlye Or elles if we will examine matters not accordinge to the opinion of menne but weye them as they are of their owne Nature howe chauâ—ceth it that we thincke it lesse filthye to eate to chewe to digest to emptye the bodye and to slepe then it is to vse carnall copulation such as is lawfull and permitted Naye sir you will saye we muste folowe vertue rather then Nature A gentle dishe As thoughe anye thinge can be called vertue that is contrary vnto Nature Assuredly there is nothinge that can be perfectlye gote either throughe laboure or throughe learning if man grounde not his doynges altogether vpon Nature But you will liue an Apostles life suche as some of them did that liued single and exhorted other to the same kinde of life Tushe let them folowe the Apostles that are Aâ—ostles in deede whose office seynge it is bothe to teache and bringe vp the people in Goddes doctrine they are not able to discharge their dutyes bothe to their flocke and to their wife and familye Althoughe it is well knowen that some of the Aâ—ostles had wiues But beit that Bishoppes liue single or graunt we them to haue no wiues What do you folowe the profession of the Apostles beynge one that is farthest in life from their Uocation beinge bothe a temporall manne and one that liueth of youre owne They hadde this Pardon graunted them to be cleane voyde from Mariage to the ende they mighte be at leasure to get vnto Christe a more plentifull number of his children Let this be the order of Priestes and Monkes who belike haue entred into the Religion and rule
worse then he But now death hath assured your grace that you maie warrant your self of their godly ende whereas if God had spared them life thynges might haue chaunced otherwise In wishyng longer life we wishe often tymes loÌ„ger woe longer trouble longer foly in this world and weye all thynges well you shall perceiue wee haue small ioye to wishe longer life This imaginacion of longer life when the life standeth not by nomber of yeres but by the appoyncted will of God maketh our foly so muche to appere our teares so continually to fall froÌ„ our chekes For if we thought as we should dooe in deede that euery daie risyng maie be the ende of euery man liuyng and that there is no difference with God betwixt one daie and an huÌ„dreth yeres we might beare all sorowes a greate deale the better Therfore it wer moste wisedome for vs all and a greate poynct of perfeccion to make euery daie an euen rekeuyng of our life and talke so with God euery houre that we maie bee of euen borde with hym through fulnes of faithe and redy to go the next houre folowyng at his commaundemente and to take alwaies his sendyng in good part The lorde is at hande We knowe not when he will come at mid night at cocke crowe or at noone daies to take either vs or any of ours Therfore the rather that we maie be armed let vs folowe the examples of other godly men and lay their doynges before our iyes And emoÌ„g all other I knowe none so mete for your graces comfort as the wise and Godly behauiour of good Kyng Dauid Who when he was enfourmed that his sonne was sicke praied to God hartly for his amendement wept fasted with muche lamentacion declared greate heauinesse But when woorde came of his sonnes departure he left his mournyng he called for water and willed meate to be set before hym that he might eate WherupoÌ„ when his men marueiled why he did so consideryng he toke it so greuously before when his child was but sicke and now beyng dedde toke no thought at all he made this answere vnto theim so long as my child liued I fasted and watered my plantes for my young boye and I saied to my self who can â—ell but that God perhappes will geue me hym and that my child shall liue but now seyng he is dedde to what ende should I faste Can I call hym again any more Naye I shall rather go vnto hym he shall neuer come againe vnto me And with that Dauid comforted his wife Bethsabe the whiche example as I truste your grace hath redde for your comfort so I hope you will also folowe it for youre healthe and bee as strong in pacience as euer Dauid was The historie it self shall muche delighte youre grace beeyng redde as it lieth in the Booke better then my bare touchyng of it can dooe a greate deale The whiche I doubte not but your grace will often reade and comforte other your self as Dauid did his sorowfull wife Iob losyng his children and all that he had forgatte not to praise God in his extreme pouertie Tobias lackyng his iye sighte in spirite prased GOD and with open mouthe confessed his holy name to bee magnified throughout the whole yearthe Paule the Apostle of God reproueth theÌ„ as worthy blame whiche mourne and lament the losse of their derest I would not brethren ê™ he that you should be ignorant concernyng them whiche be fallen on slepe that you sorowe not as other doo whiche haue no hope If we beleue that Iesus died and rose again euen so thei also whiche slepe by Iesus wil God bryng again with hym Then your grace either with leauyng sorowe must shewe your self faithfull or els with yeldyng to your wo declare your self to be without hope But I trust your grace beyng planted in Christ will shew with sufferaunce the fruicte of your faithe and comforte your self with the wordes of Christ I am the resurreccioÌ„ and the life he that beleueth on me yea though he wer dedde yet should he liue and whosoeuer liueth and beleueth in me shal neuer die We read of those that had no knowlege of God and yet thei bare in good worth the discease of their children Anaxogoras hearyng tell that his sonne was dedde no maruail ê™ he I knowe well I begot a mortall body Pericles chief ruler of Athens hearyng tell that his twoo sonnes beyng of wonderfull towardnesse within foure daies wer bothe ded neuer greately chaunged countenaunce for the matter that any one could perceiue nor yet forbare to go abrode but accordyng to his woÌ„ted custome did his duetie in the counsail house in debatyng matters of weighte concernyng the state of the common peoples weale But because your grace is a woman I will shewe you an example of a noble woman in whom appered wonderfull pacience Cornelia a worthy ladie in Rome beyng comforted for the losse of her twoo children Tiberius and Caius Gracchus bothe valiaunt ientle men although bothe not the moste honest menne whiche died not in their beddes but violently were slain in Ciuill battaill their bodies liyng naked and vnburied when one emoÌ„gest other saied Oh vnhappie woman that euer thou shouldest se this daie Naie ê™ she I wil neuer thinke my self otherwise then moste happy that euer I brought furthe these two Gracchions If this noble lady could thinke her self happie beyng mother to these twoo valiaunt ientlemen yet both rebelles and therefore iustly slain Howe muche more maye youre grace thynke youre self moste happie that euer you broughte furthe twoo suche Brandons not onely by natural birth but also by most godly education in such sort that the lyke .ij. haue not been for their towardnes vniuersallie Whose deathe the general voice of all men declares howe muche it was lamented So that whereas you might euer haue feared some daungerouse ende you are nowe assured that they both made a most godly ende the whiche thyng is the ful perfection of a ChristiaÌ„ lyfe I reade of one Bibulus that hearyng of his two children to dye both in one daie lamented the lacke of them bothe for that one daye and mourned no more And what coulde a man doe lesse than for two children to lament but one daie and yet in my mynde he lamented enough and eueÌ„ so muche as was reason for hym to do whose doynges if all Christians woulde folowe in my iudgement they shoulde not onely fulfill natures rule but also please God highly Horatius Puluillus beeyng highe Prieste at Rome when he was occupied about the dedicatyng of a Temple to their greate God Iuppiter in the Capitoly holdyng a post in his hande and hard as he was vtteryng the solempne wordes that his sonne was dead euen at thesame present he did neither plucke his hande from the post lest he shoulde trouble suche a solempnitie neither yet turned his countenaunce from that publique religioÌ„ to his priuate sorowe least he
that had .iij. children was more fauoured for he was exempted from al outward ambassages Againe he that had fyue childen was discharged and free from all personal office as to haue the gouernaunce or patronage of younge ientlemeÌ„ the whiche in those daies was a great charge ful of paines without any profit at al. He that had .xiij. children was free by the Emperour Iulianus law not onely froÌ„ beyng a maÌ„ at Armes or Captaine ouer horsemen but also froÌ„ al other offices in the coÌ„mune weale And the wise founders of all lawes geue good reason why suche fauor was shewed to maried folke For what is more blesseful thaÌ„ to liue euer Now where as nature hath denied this Matrimony doth geue it by a certaine sleyght so muche as maye be Who dothe not desire to be bruted and liue through fame emoÌ„g men hereafter Now there is no buildinge of pillers no exectinge of Arches no blasinge of Armes thaâ— dothe more sette forthe a mannes name then doth the encrease of childreÌ„ Albinus obteined his purpose of the Emperour AdriaÌ„ for none other desert of his but y t he had begote an house-full of children And therefore the Emperoure to the hinderauÌ„ce of his treasure suffred the children to enter wholye vpon their fathers possession forasmuche as he knewe well that his realme was more strengthened with encrease of children then with store of money Againe all other lawes are neither agreynge for all Countryes nor yet vsed at all times Licurgus made a lawe that they whiche maried not shoulde be kepte in Somer from the sighte of stage playes and other wonderfull shewes and in winter they shoulde go naked aboute the market place and accursinge theim selues they shoulde confesse openly that they hadde iustlye deserued suche punishment because they did not liue accordinge to the lawes And without any more a doe will ye knowe how much our olde Auncesters heretofore estemed Matrimonie Waye well and consider the punishment for breaking of wedlocke The Grekes heretofore thought it mete to punishe the breache of Matrimonie with battaile that continued ten yâ—â—es Yea moreouer not onely by the Romaine lawe but also by the Hebrues and strauÌ„gers aduouterous persons wer punished with death If a thiefe payde .iiij. times the value of that which he toke awaye he was deliuered but an aduouterers offence was punished with the sworde Emonge the Hebrues the people stoned the aduouterers to death with their owne handes because they had broken that without which the worlde could not continue And yet they thought not this sore law sufficient inoughe but graunted further to runne him thorowe withoute lawe that was taken in aduoutrye as who should saye they graunted that to the griefe of maried folke the whiche they woulde hardlye graunte to hym that stode in his owne defence for saufegarde of his life as though he offended more haynously that â—oke a mans wife then he did that toke away a mannes lyfe Assuredly wedlocke muste neades seme to be a mooste holye thinge consideringe that bringe once broken it muste neades be purged with mannes bloude the reuenger wherof is not forced to abide either lawe or iudge the whiche libertie is not grauÌ„ted anye to vse vpon him that hathe killed either his father or his mother But what do we with these Lawes written This is the lawe of Nature not written in the Tables of Brasse but firmelye prynted in oure myndes the whiche Lawe whosoeuer dothe not obeye he is not worthye to be called a manne muche lesse shall he be counted a Citezen For if to liue well as the Stoikes wittelye do dispute is to folowe the course of Nature what thinge is so agreynge with Nature as Matrimonye For there is nothinge so naturall not onelye vnto mankinde but also vnto all other liuinge creatures as it is for euerye one of theim to kepe their owne kinde from decaye and throughe encrease of issue to make the whole kinde immortall The whiche thinge all menne knowe can neuer be dooen withoute wedlocke and carnall copulation It were a fowle thinge that brute beastes shoulde obeye the lawe of Nature and menne like Gyauntes shoulde fighte againste Nature Whose worcke if we woulde narowly loke vpon we shall perceyue that in all thinges here vpon earthe she woulde there shoulde be a certaine spice of mariage I wil not speake nowe of Trees wherin as Plinie mooste certainelye writeth there is founde Mariage with some manifeste difference of bothe kyndes that excepte the housbande Tree do leane with his boughes euen as thoughe he shoulde desire copulation vpon the womenne Trees growynge rounde aboute him they woulde elles altogether ware barraine The same Plinie also dothe report that certaine aucthoures do thincke there is bothe male and female in all thinges that the Earthe yeldeth I will not speake of precious stones wherein the same aucthoure affirmeth and yet not he onelye neither that there is bothe male and female emonge theim And I praye you hath not GOD so knitte all thinges together with certaine lynckes that one euer semeth to haue neade of another What saye you of the skye or firmamente that is euer stirrynge with contiuuall mouinge Dothe it not playe the parte of a husbande while it puffeth vp the Earthe the mother of all thinges and maketh it fruitefull with castinge seede as a manne woulde saye vpon it But I thincke â— ouer tedious to runne ouer all thinges And to what â—â—de are these thinges spoken Marye sir because we might vnderstande that throughe Mariage all thingâ—s are and do styll continue and withoute the same all thinges do decaye and come to noughte The olde auncient and moste wise Poâ—tes do feyne who hadde euer a desire vnder the coloure of fables to set forthe preceptes of Philosophie that the Giauntes whiche had snakes fete and were borne of thearth builded greate hilles that mounted vp to heauen minding thereby to be at vtter defiaunce with God and all his aungelles And what meaneth this fable Marye it sheweth vnto vs that certaine fierce and sauage menne suche as were vnknowen coulde not abide wedlocke for anye worldes good and therâ—fore they were stricken downe headelonge with lighteninge that is to saye they were vtterlye destroyed when they soughte to â—schue that whereby the weale and saulfegarde of all mankinde onelye dothe â—onsiste Nowe againe the same Poetes do declare that Orpheus the musician and minstrell did styrre and make softe with his pleasaunte melodye the mooste harde rockes and stones And what is their meaninge herein Assuredlye nothinge elles but that a wise and well spoken manne did call backe haâ—de harted menne suche as liued abroade like Beastes from opâ—n whoredome and brought them to lyue after the mooste holye lawes of Matrimonye Thus we se plainelye that suche a one as hathe no minde of Mariage semeth to be no manne but rather a Stone an enemye to Nature a rebel to God him selfe seking through his owne â—olye
it be neuer so wel manered yet it yeldeth nothyng els but wheat barley beaâ—es and peason what punishement is he worthy to suffer that refuseth to Plough that lande whiche beyng tilled yeldeth childreÌ„ And for ploughyng land it is nothyng els but painfull toylyng from tyme to tyme but in gettyng children there is pleasure whiche beyng ordeined as a redy reward for paiâ—es takyng asketh a short trauaill for all the tillage Therfore if the workyng of nature if honestie if vertue if inwarde zeale if Godlinesse if duetie maie moue you why can you not abide that whiche God hath ordeined nature hath established reason doeth counsaill Gods worde and mannes worde do commende all lawes do commaunde the consent of all nacions doeth allowe whereunto also the example of all good men doth exhort you That if euery honest man should desire many thynges that axeâ— moste painful for none other cause but onely for that thei are honeste no doubt but matrimonie ought aboue all other moste of all to be desired as the whiche wee maie doubte whether it haue more honestie in it or bryng more delite and pleasure with it for what can bee more pleasaunt then to liue with her with whom not onely you shalbe ioyned in felowship of faithfulnes and moste â–ª hartie good will but also you shalbe coupled together moste assuredly with the coÌ„pany of bothe your bodies If we compt that great pleasure whiche we receiue of the good will of our frendes and acquaintaunce how pleasauâ—â— a thyng is it aboue all other to haue one with whom you maie breake the botome of your harte with whoÌ„ ye maie talke as frely as with your self into whose tâ—uste you maie saufly coÌ„mit your self suche â—oâ—e as thinketh al your goodes to be her charge Now what an heauenly bâ—isse â—row you is the companie of man and wife together seyng that in all the worlde there can nothyng be found either of greater weight and worthiâ—esse or els of more stâ—engthe and assuraunce For with frendes we ioyne onely with them in good will faith fulnesse of mynde but with a wife we are matched together bothe in harte and mynde in body and soule sealed together with the bonde and league of an holy Sacrament partyng all the goodes we haue indifferently betwixt vs. Again wheÌ„ other are matched together in freâ—dship do we not see what dissemblyng thei vse what falshode thei practise and what deceiptfull partes thei plaie Yea euen those whoÌ„ we thinke to be our most assured frendes as swallowes flie awaie wheÌ„ sommer is past so thei hide their heddes wheÌ„ fortune gynnes to faile And oft tymes when we get a newe frend we streight forsake our old We heare tell of very fewe that haue contâ—nued frendes euen till their last ende Whereas the faithfulnesse of a wife is not stained with deceipte nor dusked with any disseÌ„blyâ—g nor yet parted with any chauÌ„ge of the world but disseuered at last by death onely no not by death neither She forsakes and settes lighte by father and mother sister brother for your sake and for your loue onely She only passeth vpon you she puttes her trust in you and leaneth wholy vpon you yea she desires to die with you Haue you any worldly substauÌ„ce You haue one that will maintain it you haue one that will encrease it Haue you none You haue a wife that will get it If you liue in prosperitee your ioye is doubled if the worlde go not w t you you haue a wife to put you in good comfort to be at your commaundemeÌ„t redy to serue your desire to wishe that suche euill as hath happened vnto you might chauÌ„ce vnto her self And do you thinke that any pleasure in al the world is able to be coÌ„pared with suche a goodly felowship familier liuyng together If you kepe home your wife is at hand to kepe your coÌ„pany the rather that you might fele no werines of liuing al alone if you ride furth you haue a wife to bid you fare well with a kisse longyng muche for you beyng from home and glad to bidde you well come at your next returne A swete mate in your youthe a thankfull comforte in your age Euery societie or companiyng together is delitefull and wisshed for by nature of all menne forasmuche as nature hath ordeined vs to be sociable frendly and louyng together Nowe howe can this felowship of manne and wife be otherwise then moste pleasant where all thynges are common together betwixt them bothe Now I thinke he is moste worthy to bee despised aboue all other that is borne as a man would saie for hymself that liueth to hymself that seketh for himself that spareth for himself maketh cost onely vpon himself that loueth no man and no man loueth hym Would not a manne thinke that suche a monster were mete to be caste out of all mennes companie with Tymon that careth for no manne into the middest of the sea Neither do I here vtter vnto you those pleasures of the body the which wheras nature hath made to be moste pleasaunt vnto man yet these greate witted men rather hide them and dissemble them I cannot tel how then vtterly contempne them And yet what is he that is so sower of witte and so drowpyng of braine I will not saie blockhedded or insensate that is not moued with suche pleasure namely if he maie haue his desire without offence either of God or man and without hynderaunce of his estimacion Truely I would take suche a one not to be a man but rather to bee a very stone Although this pleasure of the body is the least parte of all those good thynges that are in wedlocke But bee it that you passe not vpon this pleasure and thinke it vnworthy for man to vse it although in deede we deserue not the name of manne without it but compte iâ— emong the least and vttermoste profites that wedlocke hath Now I praie you what can be more hartely desired then chast loue what can bee more holy what can bee more honest And emong all these pleasures you get vnto you a ioly sort of kinsfolke in whom you maie take muche delite You haue other parentes other brethren sisterne and nephewes Nature in deede can geue you but one father one mother By mariage you get vnto you another father and another mother who cannot chuse but loue you with all their hartes as the whiche haue put into your handes their awâ—e fleshe and bloud Now again what a ioye shal this be vnto you when your moste faire wife shall make you a father in bringyng furthe a faire childe vnto you where you shall haue a pretie litle boye runnyng vp and doune youre house suche a one as shall expresse your looke and your wiues looke suche a one as shall call you dad with his swete lispyng wordes Now last of all when you are thus lynked in loue thesame shalbee so fastened and bounde together as though it
wer with the Adamant stone that death it self caÌ„ neuer be able to vndo it Thrise happie are thei ê™ Horace yea more then thrise happie are thei whom these sure bandes dooe holde neither though thei are by euill reporters full ofte sette a soâ—der shall loue be vnlosed betwixt theim two till death them bothe depart You haue them that shal comforte you in your latter daies that shall close vp your iyes when God shall call you that shall bury you and fulfill all thynges belongyng to your Funerall by whom you shall seme to bee newe borne For so long as thei shall liue you shall nede neuer bee thought ded your self The goodes and landes that you haue gotte go not to other heires then to your awne So that vnto suche as haue fulfilled all thynges that belong vnto mannes life death it self cannot seme bitter Old age cometh vpon vs all will we or nill we and this waie nature prouided for vs that we should waxe yong again in our children and nephewes For what man can be greued that he is old when he seeth his awne countenauÌ„ce whiche he had beyng a childe to appere liuely in his sonne Death is ordeined for all mankynd and yet by this meanes onely nature by her prouidence myndeth vnto vs a certain immortalitie while the encreaseth one thyng vpon another â—uen as a yong graffe buddeth out when the old tree is cut doune Neither can he seme to dye that when God calleth hym leaueth a yong child behinde hym But I knowe well enough what you saie to your self at this while of my loÌ„g talke Mariage is an happie thyng if all thynges hap well what and if one haue a curste wife What if she be lighte What if his children bee vngracious Thus I see you will remember all suche men as by mariage haue been vndoen Well go to it tell as many as you can spare not you shal finde all these were faultes of the persones and not the faultes of Mariage For beleue me none haue euill wifes but suche as are euill meÌ„ And as for you sir you may chuse a good wife if ye list But what if she be croked and marde altogether for lacke of good orderyng A good honest wife maie be made an euill woman by a naughtie husbande and an euill wife hath been made a good woman by an honest man We crie out of wifes vntruly and accuse them without cause There is no man if you wil beleue me that euer had an euil wife but through his awne default Now again an honest father bryngeth furthe honest children like vnto hymself Although euen these children how so euer thei are borne commonly become suche men as their education and bringyng vp is And as for ielousy you shal not nede to feare that fault at all For none be troubled with suche a disease but those onely that are foolishe louers Chaste godly and lawfull loue neuer knew what ielousie ment What meane you to call to your mynde and remember suche sore tragedies and doulefull dealynges as haue been betwixt manne and wife Suche a woman beyng naughte of her body hath caused her husbande to lose his hedde another hath poysoned her goodmaÌ„ the third with her churlishe dealyng whiche her husbande could not beare hath been his outer vndoyng brought hym to his ende But I praie you sir why doo you not rather thinke vpon Cornelia wife vnto Tiberius Graechus Why do ye not mynde that moste worthy wife of that most vnworthy man Alcestes Why remembre ye not Iulia Pompeyes wife or Porcia Brutus wife And why not Artemisia a woman moste worthie euer to bee remembred Why not Hipsicratea wife vnto Mithridates kyng of Pontus Why do ye not call to remembraunce the ientle nature of Tertia Aemilia Why doo ye not consider the faithfulnesse of Turia Why cometh not Lucretia and Lentula to your remeÌ„brauÌ„ce and why not Arria why not thousandes other whose chastite of life and faithfulnes towardes their husbandes could not bee chaunged no not by death A good woman you will saie is a rare birde hard to be founde in all the worlde Well then six imagine your self worthy to haue a rare wife suche as fewe men haue A good woman saith the wiseman is a good porcion Be you bold to hope for such a one as is worthy your maners The chifest poyncte standeth in this what maner of woman you chuse how you vse her and how you order your self towardes her But libertee you will saie is muche more pleasaunt for who soeuer is maried wereth fetters vpon his legges or rather carieth a clogge the whiche he can neuer shake of till death part their yoke To this I answere I caÌ„ not see what pleasure a man shall haue to liue alone For if libertie be delitefull I would thinke you should get a mate vnto you with whoÌ„ you should parte stakes and make her priuey of all your ioyes Neither can I see any thyng more free then is the seruitude of these twoo where the one is so muche beholdyng and bounde to thother that neither of theÌ„ bothe wold be louse though thei might You are bouÌ„d vnto him whoÌ„ you receiue into your frendship But in mariage neither partie findeth fault that their libertie is takeÌ„ awaie from them Yet ones again your are sore afraied least when your childreÌ„ are taken awaie by death you fal to mourning for waÌ„t of issue â–ª well sir if you feare lacke of issue you must marie a wife for the self same purpose the which onely shal be a meane that you shall not want issue But what do you serche so diligently naie so carefully al the incoÌ„modities of matrimonie as though single life had neuer any incoÌ„moditie ioyned w t it at al. As though there wer any kinde of life in al the world that is not subiect to al euils that may happeÌ„ He must nedes go out of this world y â— lokes to liue w tout felyng of any grief And in coÌ„parison of y â— life which y e sainctes of god shal haue in heaueÌ„ this life of maÌ„ is to be coÌ„pted a deth not a life But if you coÌ„sider thinges within the coÌ„passe of mankynde there is nothyng either more saufe more quiet more pleasaunt more to be desired or more happy then is the maried maÌ„nes life How many do you se that hauyng ones felt the swetnesse of wedlocke doeth not desire eftsones to enter into thesame My frende Mauricius whoÌ„ you knowe to be a very wise man did not he the nexte monethe after his wife died whom he loued derely get hym streight a newe wife Not that he was impacient of his luste and could not forbeare any longer but he said plainly it was no life for hym to bee without a wife whiche should bee with hym as his yoke felowe and companion in all thynges And is not this the
fourthe wife that our frende Iouius hath maried And yet he so loued the other wheÌ„ thei wer on liue that none was able to comforte hym in his heauinesse and now he hastened so muche when one was ded to fill vp and supply the voyde roume of his chamber as though he had loued the other very litle But what do we talke so muche of the honestie and pleasure herein seyng that not onely profite doeth aduise vs but also nede doeth earnestly force vs to seke mariage Let it bee forbidden that man and woman shall not come together within fewe yeres all mankynde must nedes decaye for euer When zerxes kyng of the Persians behelde from an high place that greate armie of his suche as almoste was incredible some said he could not forbeare wepyng consideryng of so many thousandes there was not one like to bee a liue within seuentie yeres after Now why should not we consider thesame of all mankynd whiche he meant onely of his armie Take awaie mariage and howe many shall remain after a hundreth yeres of so many realmes countrees kyngdomes citees and all other assemblies that be of men throughout the whole world on now praise we a gods name the single life aboue the nocke the whiche is like for euer to vndooe all mankynde What plague what infeccion can either heauen or hell sende more harmefull vnto mankynd What greater euill is to be feared by any floud What could be loked for more sorowfull although the flame of Phaeton should set the world on fire again And yet by suche sore tempestes many thynges haue been saued harmelesse but by the single life of man there caÌ„ be nothyng left at all We se what a sorte of diseases what diuersitee of missehappes doo night and daie lye in waite to lessen the smal number of mankynde Howe many doeth the plague destroie how many do the Seâ—s swallowe how many doeth battaile snatche vp For I will not speake of the daily dyeng that is in al places Deathe taketh her flight euery where rounde about she runneth ouer theim she catcheth theim vp she hasteneth asmuche as she can possible to destroie al mankynde â–ª now do we so highly coÌ„mend syngle lyfe and eschewe Mariage Except happely we like the profession of the Essens of whome Iosephus speaketh that they wil neither haue wyfe nor seruauntes or the Dulopolitans called otherwyse the Rascalles and Slaues of Cities the whiche companie of theim is alwaie encreased and continued by a sorte of vagabounde peasauntes that continue and be from time to time stil together Do we loke that some Iuppiter shoulde geue vs that same gifte the whiche he is reported to haue geuen vnto Bees that wee shoulde haue issue without procreacion and gather with our mouthes out of flowers the seede of our posteritie Or elles do we desier that lyke as the Poetes feyne Minerua to be borne out of Iuppiters head in lyke sorte there should children leape out of our heades Or last of al doe we looke accordyng as the olde fables haue been that men shoulde be borne out of the yerth out of rockes out of stockes stones olde trees Many thynges breede out of the yearth without mans labour at all Young shrubbes growe and shoute vp vnder the shadowe of their graundsyre trees But nature woulde haue man to vse this one waie of encreasyng issue â–ª that through labour of bothe the housband and wyfe mankynd might stil be kept from destruction But I promise you if all men tooke after you and still forbare to marie I can not see but that these thynges whiche you wonder at and esteme so muche could not haue been at al. Do you yet esteme this syngle lyfe so greatly Doe you praise so muche virginitie aboue al other Why man there will be neither syngle men nor virgines a lyue if men leaue to marie and mynde not procreation why do you theÌ„ preferre virginitie so muche why set it you so hye if it be the vndoyng of all the whole worlde It hath been muche commended but it was for that tyme and in a fewe God woulde haue men to see as though it were a paterne or rather a picture of that heauenly habitacion where neither any shalbe maried nor yet any shall geue theirs to Mariage But when thynges be geuen for an example a fewe may suffise a nomber were to no purpose For euen as al groundes though they be very frutefull are not therefore turned into tillage for mans vse and commoditie but parte lyeth fallowe and is neuer mannered parte is kepte and cherised to lyke the â—ye and for mans pleasure and yet in al this plentie of thynges where so great store of lande is nature suffereth very litle to waxe barren But nowe if none should be tilled and plowe mâ—n went to plaie who seeth not but that wee shoulde al sterue and bee faine shortely to eate acornes Euen so it is praise worthie if a fewe liue syngle but if al should seke to lyue syngle so many as be in this worlde it were to great an inconuenience Now again be it that other deserue worthie praise that seke to liue a virgines life yet it must nedes be a great faulte in you Other shalbe thought to seke a purenesse of lyfe you shalbe coumpted a parricide or a murtherer of your stocke that whereas you may by honest mariage encrease your posteritie you suffex it to decaie for euer through your wilful single lyfe A man may hauyng a house ful of children commende one to God to lyue a virgine al his lyfe The plowe man offereth to God the tenthes of his owne and not his whole croppe al together But you Sir muste remember that there is none lefte aliue of al your stocke but your self alone And nowe it mattereth nothyng whether you kill or refuse to saue that creature which you onely might saue and that with ease But you wil folow the example of your sister and lyue syngle as she doth And yet me thynketh you shoulde chefely euen for this selfe same cause be afraied to lyue single For whereas there was hope of issue heretofore in you bothe nowe ye see there is no hope left but in you onely Be it that your sister may be borne withal because she is a woman and because of her yeares for sue beyng but a girle and ouercome with sorow for losse of her mother toke the wrong way she cast her selfe donne headlong and became a Nunne at the earnest sute either of folishe women or elles of doultishe Munkes but you beyng muche clâ—er must euermore remember that you are a man She woulde nedes dye together with her auncesters you muste labour that your auncesters shal not dye at all Your sister woulde not doe her dutie but shranke away thynke you nowe with your selfe that you haue ij offices to discharge The daughters of Lothe neuer stuck at the matter to haue a doe with their dronken father thinkyng
and for manne God then the whiche what can they haue more Or howe is it possible they can better Undoubtedly if euer they were happye they are nowe moste happie if â—uer they were well they are nowe in beste case beynge deliuered frome this presente euyll worlde aud exempted from Sathan to lyue for euer with Christe our Sauioure Then what meane we that not onelye lamente the want of other but also desire to tarye here oure selues hopinge for a shorte vayne and therewith a paynefull pleasure and refusynge to enioye that continuall perfecte and heauenlye enheritaunce the whiche so soone that happen vnto vs as Nature dissolueth this Earthlye bodye Truthe it is wee are more fleshelye then spirituall soner fealynge the ache of our bodye then the griefe of oure Soule more studious with care to be healthfull in carkasse then sekynge with prayer to be pure in Spirite And therfore if oure frendes be stayned with Synne wee dooe not or we wyll not espye their sore we counte theim faulteles when they are mooste wicked neither sekinge the redresse of their euyll doynge nor yet once amendynge the faultes of oure owne liuyuge But when oure frende departeth this worlde and then forsaketh vs when Synne forsaketh him wee begynne to shewe ouce fleshelye natures wâ— wepe and we wayle and with louge sorowe withoute discretion declare our wante of Goddes grace and all goodnes For wheras we see that as some be borne some do dye also mâ—nne women and children and not one houre certaine to vs of all oure life yet we neuer mourne we neuer wâ—epe neither markyuge the deathe of suche as we knowe nor regardynge the euyll lyfe of those whom we loue But when suche departe as were either nigheste of oure kyâ—red or elles mooste oure frendes then wee lamente withoute all comforte not the synnes of their Soules but the chaunge of their bodyes leauinge to doe that whiche we shoulde and doynge that onelye whyche we shoulde not do at all Wherin not onelye we declare muche wante of Faythe but also we shewe greate lacke of wytte For as the other are gone before either to heauen or elles to hell so shall oure freâ—des and kinâ—folke folowe after We are all made of one metall and ordeyned to dye so manye as liue Therfore what folye is it in vs or rather what fleshelye madnesse immoderatelye to wayle their death whom God hathe ordeyned to make their ende excepte wee lamente the lacke of oure owne liuinge For euen as well we myghte at theyr firste byrthe bewayle theyr Natiuitye consideryng they must nedes dye because they are borne to lyue And whatsoeuer hath a beginnynge the same hath also an endynge and the ende is not at oure will whiche desire continuaunce of life but at hys wyll whyche gaue the begynnynge of lyfe Nowe then sâ—ynge God hath ordeyned all â—o dye accordynge to his appointed wil what meane they that woulde haue theirs to lyue Shall God alter his fyrst purpose for the onelye satisfiynge of oure folyshe pleasure And where God hathe mynded that the whole worlde shall decaye shall anye man desyre that anye one house may stand In my mynde there can be no greater comforte to anye one liuynge for the lacke of his frende then to thinke that thys happened to him whyche all other eyther haue felte or elles shall feele hereafter And that God the rather made Deathe commune to all that the vniuersall plague and egalnes to all myght abate the fierceâ—es of deathe and comfore vs in the crueltie of the same considerynge no one man hath an ende but that all shall haue the lyke and dye we muste euerye mothers sonne of vs at one time or other But you will saye my chyldren might haue liued longer they dyed younge Sure it is by mannes estimation they myght haue liued longer but had it bene best for them thincke you to haue continued styll in this wretched worlde where Uyce beareth rule and Uertue is subdued where GOD is neglected his lawes not obserued his worde abused and his Prophetes that preache the iudgemente of God almost euery where contemned If your children were aliue by thaduice of some wicked person were brought to a brothell house where entisinge harlottes liued and so were in dauÌ„ger to commit that fowle sinne of whoredome and so ledde from one wickednes to another I am assured your grace woulde call them backe with laboure and would with exhortations induce theim to the feare of God and vtter detestation of al synne as you haue ful often heretofore done rather fearing euil to come then knowing any open faulte to be in either of them Nowe then seynge God hath done the same for you him selfe that you woulde haue doâ—e for them if they hadde liued that is in deliuerynge them bothe from this present euil worlde whiche I counte none other then a brothel house and a life of al noughtines you ought to thanke God highlye that he hath taken awaye your two sonnes euen in their youthe beynge innocentes bothe for their liuynge and of such expectation for their towardnes that almoste it were not possible for them hereafter o satisfye the hope in their age whyche all menne presently hadde conceyued of their youthe It is thought and in dede it is no lesse theÌ„ a great poynct of happines to dye happely Now when coulde youre two noble gentilmen haue dyed better then when they were at the best mooste Godlye in manye thynges offendinge in fewe beloued of the hoâ—este aud hated of none if euer they were hated but of suche as hate the best As in deede noble vertue neuer wanâ—ed cankarde enuy to folow her And considering that this life is so wretched that the beste are euer most hated the vilest alwayes most estemed and your .ii. sonnes of the other side beynge in that state of honestie trained in that pathe of Godlines as I am able to bâ— a liuely witnes none hath ben like these many yeres or at the lest none better brought vp what thinke you of god did he enuye them or els did he prouidently forsee vnto them bothe when he toke them bothe from vs. Assuredly whom god loueth best those he taketh sonest accordinge to the saiyng of Salomon The righteous man meaninge Enoch and other the chosen of God is sodainely taken away to the entente that wickednes shoulde not alter his vnderstandinge and that hypocrisie should not begile his soul. For the craftie bewitching of lies make good thinges darke the vnstedfastnes also and wickednes of voluptuouse desire turne aside the vnderstanding of the simple And thoughe the righteous was sone gone yet fulfilled he much time for his soule pleased God and therfore hasted he to take him away from amonge the wicked Yea the good men of god in al ages haue euer had an earnest desire to be dissolued My soule quod Dauid hath an earnest desire to enter into the courtes of the lord Yea like as the herte
manne Therefore whereas for a tyme your grace muche bewailed their lacke not onely absentyng your self from all company but also refusyng all kynde of comforte almoste dedde with heauinesse your body beyng so worne with sorowe that the long continuance of thesame is muche like to shorten your daies I shall desire your grace for Goddes loue to referre youre will to Goddes will and whereas hetherto nature hath taught you to wepe the lacke of your naturall children lette reason teache you hereafter to wipe awaie the teares and lette not phantasie encrease that whiche nature hath commaunded moderately to vse To bee sory for the lacke of oure dearest wee are taughte by nature to bee ouercome with sorowe it commeth of oure awne fonde opinion and greate folie it is with naturall sorowe to encrease all sorowe and with a litle sickenesse to purchase readie deathe The sorowes of brute beastes are sharpe and yet thei are but shorte The Cowe lackyng her Caulfe leaueth Loweyng within three or foure daies at the farthest Birdes of the ayre perceiuyng their youngones taken from their neast chitter for a while in trees there aboute and streighte after thei flie abrode and make no more a dooe The Doo lackyng her Faune the Hynde her Caulfe braie no long tyme after their losse but seyng their lacke to be without remedy thei ceasse their sorowe within short space Man onely emong al other ceaseth not to fauour his sorowe and lamenteth not onely so muche as nature willeth him but also so muche as his awne affeccion moueth hym And yet all folke do not so but suche as are subiect to passions and furthest from fortitude of mynde as women commonly rather then men rude people rather then godly folke the vnlearned soner then the learned foolishe folke soner then wise men children rather then yong men Whereupon we maie well gather that immoderate sorowe is not naturall for that whiche is naturall is euer like in al but through folie mainteined encreased by weakenesse and for lacke of reason made altogether intollerable Then I doubte not but your grace will rather ende your sorowe by reason then that sorowe should ende you through foly And whereas by nature you are a weake woman in body you will shewe your self by reason a strong man in harte rather endyng your grief by godly aduertisementes and by the iust consideracion of Gods wonderfull doynges then that tyme and space should we are awaie your sorowes whiche in deede suffer none continually to abide in any one but rather ridde theÌ„ of life or els ease them of grief The foole the vngodly the weake harted haue this remedy your medecine must be more heauenly if you do as you professe referre all to Goddes pleasure and saie in your praier Thy will bee doen in yearth as it is in heauen Those whom God loueth those he chasteneth and happie is that body whom God scourgeth for his amendement The man that dieth in the faithe of Christ is blessed and the chastâ—ned seruaunt if he doo repent and amende his life shalbe blessed We knowe not what we dooâ— when we bewaile the death of our dearest for in death is altogether all happines and before deathe not one is happie The miseries in this worlde declare small felicitee to be in thesame Therefore many men beyng ouerwhelmed with muche woe and wretched wickednes haue wished and praied to God for an ende of this life and thought this worlde to be a let to the heaueÌ„ly perfeccion the whiche blisse all thei shall attain hereafter that hope well here and with a liuely faith declare their assuraunce Your graces two sonnes in their life wer so godly that their death was their aduauntage for by death thei liued because in life thei wer dedde Thei died in faithe not wearie of this worlde nor wishyng for death as ouerloden with synne but paciently takyng the crosse departed with ioye At whose diyng your grace maie learne an example of pacience and of thankes geuyng that God of his goodnesse hath so graciously taken these your two children to his fauourable mercy God punisheth partly to trie your constaÌ„cie wherein I wishe that your grace maie nowe bee as well willyng to forsake theim as euer you were willyng to haue them But suche is the infirmitie of our fleshe that we hate good comforte in wordes when the cause of our comforte in deede as we take it is gone And me thinkes I heare you cry notwithstaÌ„dyng all my wordes alacke my children are gone But what though thei are gone God hath called nature hath obeyed Yea you crie still my children are dedde Marie therefore thei liued and blessed is their ende whose life was so godly Wo worthe thei are dedde thei are dedde It is no new thyng thei are neither the first that died nor yet the last that shall die Many went before and all shall folowe after Thei liued together thei loued together and now thei made their ende bothe together Alas thei died that wer the fruicte of myne awne body leauyng me comfortlesse vnhappie woman that I am You do well to cal theÌ„ the fruict of your body yet you nothyng the more vnhappie neither For is the tree vnhappy froÌ„ whiche the appelles fall Or is the yearth accurssed that bringeth furthe grene Grasse whiche hereafter notwithstandyng doth wither Death taketh no order of yeres but when the tyme is appoyncted be it earely or late daie or nighte awaie we muste But I praie you what losse hath your grace Thei died that should haue died yea thei died that could liue no longer But you wished theim loÌ„ger life Yea but God made you no suche promise mete it wer not that he shuld be led by you but you rather should be led by him Your children died that right godly what would you haue more All good mothers desire that their children maie die Goddes seruauntes the whiche youre grace hath moste assuredly obteined Now again mannes nature altereth and hardely tarieth vertue long in one place without muche circumspeccion youth maie sone be corrupted But you will saie These were good and godly broughte vp and therefore moste like to proue godly hereafter if thei had liued still Well thoughe suche thynges perhappes had not chaunced yet suche thynges mighte haue chaunced and although thei happen not to al yet do thei happe to many and though thei had not chaunced to your children yet we knew not that before and more wisedome it had been to feare the worst with good aduisement then euer to hope and loke stil for the best without all mistrustyng For suche is the nature of maÌ„ and his corrupt race that euermore the one foloweth soner then thother Commodus was a verteous childe and had good bringyng vp and yet he died a moste wicked man Nero wanted no good counsaill and suche a master he had as neuer any had the better and yet what one aliue was
bee to brode and these barres be ouer bigge for looke what is geuen to one by commendyng the same is streight taken away by buttyng Therfore suche are not to be lyked that geue a man a shoulder of mutton and breake his heade with the spitte when thei haue doen. And yet this is many a maÌ„s nature especially where enuie hath any grounded dwellyng place whose propertie is alwaies to speake nothyng of other without reproche and slaunder In mouyng affections and stirryng the iudges to be greued the weight of the matter must be so set forth as though they saw it plaine before their â—yes the report must be suche and the offence made so hainouse that the like hath not been seene heretofore and al the circuÌ„staunces must thus be heaped together The naughtines of his nature that did the dead the cruel orderyng the wicked dealyng and maliciouse handelyng the tyme the place the maner of his doyng and the wickednesse of his wil to haue doen more The man that susteined the wrong how litle he deserued how wel he was estemed emong his neighbours home small cause he gaue hym how great lacke men haue of hym Now if this be not reformed no good man shal lyue saufe the wicked wil ouerflowe al the world best it were for sauegard to be nought also and to take parte with them for no good man shal goe quiet for them if there be not spedie redresse found and this faulte punished to thexample of al other Quintiliane coucheth together in these few wordes the ful heape of suche an heauouse matter by gatheryng it vp after this sorte i. What is doen. ij By whome iij. Against whome iiij Upon what mynde v. At what tyme. vi In what place vij After what sorte viij How muche he would haue doen. IF one bâ—e beaten blacâ—e and blewe wee take it greuously but if one be slain â–ª we are muche more troubled Again if a slaue or ruffine shall do suche a dede we are displeased but if an officer a preacher or an hed iâ—ntleman should vse any slauerie wee are muche more agreued Yea or if a very notable euill man commit suche an horrible offence we thynke hym worthy to haue the lesse fauor If a sturdy felowe be stroken we are not so muche disquieted as if a child a woman an aged man a good man or a chief officer should be euil vsed If the offence be committed vpon a prepensed mynde and wilfully wee make muche more a do then if it were doen by chauÌ„ce medly If it be doen vpon an holy daie or els vpon â—he daie of Assise or vpon the daie of a kynges coronacion or about suche a solâ—mpne tyme or if it bee dooen in the nighte rather then at Noone daies we make the matter greater then if it had bâ—en dooen at another tyme. In the course if one strike a man it is â—hought greater then if he should strike hym in the opâ—n streate The maner of dooyng also doeth muche moue the pacience of meÌ„ as if one should cowardly kill one and strike hym sodainly â–ª he were worthy greater blame then if he should manfully set vpon hym or if one kill his felowe secreâ—ly with a gunne â–ª he wer worthy more hâ—tred then if he killed hym with a sword or if he wounded hym sore or cruelly mangeled hym we crie out muche more then if he had barely killed hym And lasâ— of al if his will had been to haue doen muche more then he did we encrease our anger against his rage muche more then euer we would els haue doen. ¶ Of mouyng pitee Nowe in mouyng pitie and stirryng menne to mercie the wrong doen must first be plainly told or if the Iudges haue susteined the lâ—â—e excremitâ—e the best wer to will them to remeÌ„bre their awn state how thei haue been abused in like maner what wronges thei haue suffered by wicked doers that by hearyng their awne thei maie y â— better hearken to others Again whereas all other miseries that befall vnto man are greuous to the â—are there is nothing more heâ—nous then to heare that the most honest men are sonâ—st ouerthroweâ— by theÌ„ that are moste wicked and vertue put to flight through the onely might of vice That if the like hath not happened vnto the hearers of this cause yet it wer mere to shewe theÌ„ that the like maie happeÌ„ and so require them to geue iudgement in this cause as thei would doo in their awne and remâ—mber that harme may chaunce to euery one that perhappes chaunceth to any one And no doubt euery man remembryng hymself and his awne case will loke well about hym and geue iudgement accordyng to right Neither can any good be doen at all when we haue saied all that euer we can excepte we bryng thesame affeccions in our awne harte the whiche wee would the Iudges should beare towardes our awne matter For how can he be greued with the report of any heinous acte either in stomackyng the naughtinesse of the deede or in bewailyng the miserable misfortune of the thyng or in fearyng muche the like euill hereafter excepte the Oratour hymself vtter suche passions outwardly and from his harte fetche his complaintes in suche sort that the matter maie appere bothe more greuous to the eare therwith so heinous that it requires earnestly aspedy reformacion There is no substaunce of it self that wil take fire excepte ye put fire to it Likewise no mannes nature is so apt streight to be heated except the Orator himself be on fire and bryng his heate with hym It is a common saiyng nothyng kyndeleth soner then fire And therefore a fierie stomack â—auseth euermore a fierie tongue And he that is heated with zeale and godlinesse shall set other on fire with like affeâ—cion No one man can better enuiegh against vice then he can do â–ª whiche hateth vice with al his harte Again nothyng moysteâ—h soner then water Therefore a wepyng iye causeth muche moysture and prouoketh teares Neither is it any meruaile for suche men bothe in their countenauÌ„ce tongue iyes gesture and in all their body els declare an outwarde grief and with wordes so vehemently and vnfeinedly settes it forward that thei will force a man to be sory with them and take part with theâ—r teares euen against his will â—oâ—withstandyng when suche affeâ—cioÌ„â— are moued it wer good â—ot to stande long in theÌ„ For though a vehement talke maie moue teares yet no arte can long hold theim For as Cicero doth saie nothyng drieth soner then teares especially when we lament another mans cause be sory w t him for his sake But now that I haue taught men to be sory I wil atteÌ„pt again to make them mery and shewe what learned men saie concernyng laughter in delityng the hearers wheÌ„ tyme and place shall best require ¶ Of deâ—ityng the hearers and stirryng them to laughter COnsideryng the
glasse to loke in But surelye I thynke he loked awrye for if I hadde bene in hys case I woulde haue tolde him that I espied a muche greater lowte before I sawe the glasse In augmentynge or diminishinge without all reason we geue good cause of muche pastyme As Diogenes seynge a pretye towne hauinge a greate payre of Gates at the comminge in Take hede quod he you menne of this towne lest your towne runne out of your gates That was a marueylous bygge Gate I trow or els a wonderfull little towne where suche passage shoulde be made A Frier disposed to tell misteries opened to the People that the soule of man was so little that a leuen thousande might daunce vpon the nayle of his thumbe One marueylinge much at that I praye you master Frier quod he wher shall the piper stande then when suche a number shall kepe so small a roume Mirthe is moued when vpon a trifle or a worde spoken an vnknowen matter and weightye affayre is opened As if one shoulde finde fault with some mannes sumptuous buildinge or other suche thinge whiche hadde founde muche faâ—oure at the same mans hande an other myght saye well sir he that builded this house saued your worship from hanginge when the time was A nececessarie note for him thaÌ„kefullye to remembre the builder of that house not slaunderouslye to speake euil of him It is a pleasaunt dissembling when we speake one thing merelye and thyncke an other earnestlye or elles when we prayse that which otherwise deserueth disprayse to the shaming of those that are taken to be most honest As in speakinge of one that is well knowen to be nought to saye emong all men that are sene to there is one that lacketh his rewarde He is the diligentiest felowe in hys callinge of all other he hath traueyled in behalfe of his countrey he hath watched daye and night to further his coÌ„mune weale â–ª and to aduaunce the dignitye therof and shall he go emptye home Who stode by it at suche a felde who played the man and cryed stoppe the thiefe when suche a man was robbed Who seeth good rule kept in suche a place can anye here charge him with bawdrye Whiche of you all dare saye or can say that euer you sawe him droâ—ke if then these be true ought not suche to be sene to and rewarded accordingelye For praysinge the vnworthye I remember once that our worthy Latimer did set out the deuyll for his diligence wonderfullie and preferred him for that purpose before all the Bishoppes in England And no doubte the wicked be more busye and stirrynge then the children of light be in their generation What talke you of suche a man say the an other there is an honest man ye maye be assured For if a man had neade of one he is ready at a pynche his body sweates for honesty if you come to him in a hotte sommers day you shal se his honestye in such sort to reeke that it woulde pitye any christian soule liuinge He hath more honestye with him then he neades and therfore bothe is able and will lende where it pleaseth him best Beware of him aboue all menne that eâ—uer you knewe He hathe no felowe there is none suche I thinke he wil not liue longe â–ª he is so honest a man the more pitye that suche good felowes shoulde knowe what deathe meaneth But it maketh no matter when he is gone all the worlde will speake of him hys name shall neuer dye he is so well knowen vniuersallye Thus we maye mockingelye speake well of him when there is not a noughtyer felowe wythin all Englande agayne and euen as well sette out his noughtines this way as thoughe we hadde in verye dede vttered all his noughty conditions plainelye and without iestinge Emonge al that euer were pleasaunte in this kinde of delite Socrates beareth the name and maye worthelye chalenge prayse Sir Thomas More with vs here in England â–ª had an excellent gifte not onely in this kinde but also in all other pleasaunt delites whose witte eueÌ„ at this houre is a wonder to al the worlde shalbe vndoubtedly euen vnto the worldes ende Unto this kinde of dissembling is nexte adioynâ—nge a maner of speache when wee geue an honeste name to an euyll deede As when I woulde call one accordingly that is of a noughtye behaâ—oure to saye Ah sirrha you are a marchant in dede Wher as I thinke a marchauntes name is honest Some olde felowes wheÌ„ they thinke one to be an heritique they will saye he is a gospeller Some newe felowes when they thinke one a Papist they wil call him straight a catholique be euen with him at the landes ende Contrariwise some will geue an â—uil name to a good thinge As a father louynge his Sonne tenderlye and hauynge no cause to be greued with him will sometimes saye to him Come hither sir knaue and the mother merelye beynge disposed wyll saye to her swete Sonne Ah you little horeson wyll you serue me so Where as I thyncke some womenne that ofte so saye wil sweare vpon a booke they are none suche and almoste I hadde sayde I dare sweare for some of theim my selfe if God hadde not forbidden me to sweare at all This Kynde also is pretye when we gather an other thinge by a mannes tâ—le then he woulde â—ladly we shoulde gather When Liuius Saliâ—ator a Romayne capitaine hadde kepte the Castell of Tarenâ—um losinge the towne to Anniâ—al his enemye and that Maximus therupoÌ„ had layed siege to the same towne and gotte it againe by the swerde then Saliâ—ator whyche thus kepte the Castell desiered him to remember that throughe his meanes he gotte the towne Why shoulde I not quod he thyncke so for if you had neuer lost it I had neuer gotte it To dissemble sometymes as thoughe wee vnderstode not what one meant declareth an apte witte â—nd much deliteth such as heare it Diogenes was asked on a time what wyne he loued beste to drincke Marye quod he an other mannes wyne meanynge that he loued that dryncke beste that coste him leaste The same Diogenes likewyse was asked what one shoulde geue hym to lette him haue a blowe at his heade Marye a Helmet quod he One Octaâ—ius a Libian borne as witnesseth Macrobius sayde vnto Tullie when he spake hys mynde vpon a matter Sir I heare you not I praye you speake owder No quod Tullie that is maruaile to me for as I do remember your eares are well bored thorowe meanynge that he was nayled vpon a Pillarie or â—lles hadde holes made in his eares whyche myght well serue as Tullie iested to receiue open ayre WheÌ„ Mettellus toke muster required Cesar to be there not abiding y t he should be absent thoughe his eyes greued him and said What man do you se nothing at all Yes marye quod Cesar as euil as I se I can se a lordship of yours the which was .iiii. or .v.
suche that the like hath not been hard heretofore ¶ An ouer passage to another matter WHen we go froÌ„ one matter to another we vse this kynde of phraise I haue tolde you the cause of all this euill nowe I will tell you a remedy for thesame You haue heard of iustification by faith onely now you shal here of the dignitee of workes and how necessary thei are for euery christian body ¶ Of commyng again to the matter WHen wee haue made a digression wee maâ—e declare our returne and shewe that whereas wee haue roued a litle we will now kepe vs within our boundes In this kynd of digression it is wisedome not to wander ouer farre for feare wee shall werie the hearers before we come to the matter again I knew a preacher that was a whole houre out of his matter and at length remembryng hymself saied well now to the purpose as though al that whiche he had spoken before had been litle to the purpose whereat many laughed and some for starke wearinesse wer fain to go awaie ¶ Iteratyug and repeatyng thynges said before WHen a man hath largely spoken his mynd he may repeate in fewe wordes the somme of his saiyng As if one should be charged with felonie that is a man of welth and honestie he might thus gather his mynd together after a loÌ„g tale told First I wil proue there is no cause that I should steale again that I could not possible at suche a tyme steale and last that I stole not at all ¶ The conclusion or â—appyng vp of matter THe conclusion is an apt knittyng together of that whiche we haue said before As thus If reason can perswade if examples maie moue if necessitee maie helpe if pitee maie prouoke if daungers foreseen maie stirre vs to be wise I doubte not but you will rather vse sharpe lawes to represse offendours then with dissolute negligence suffer all to perishe ¶ Mountyng aboue the truthe MOuntyng aboue the truthe is when we do setfurthe thynges excedyngly aboue all mennes expectacion meanyng onely that thei are very great As thus god promised to AbrahaÌ„ that he wold make his posteritee egual with the saâ—des of the yearth Now it was not so said that there should be so many in deede but that the nomber should bee infinite For whether we shall vnderstande those to bee the children of Abraham that came of his stocke in fleshe or els take theÌ„ for the children of Abraham that haue the faithe of Abraham wee shall neuer proue the nomber of men to bee eâ—uall with the sandes of the sea though wee could reken all that haue been from the beginnyng of the worlde Therfore in this speache wee muste vnderstande there is a mountyng called of the Grecians hyperbole we vse this figure muche in English As thus He is as swift as a swallowe he hath a belly as bigge as a barrell he is a giaunt in makyng The whole Temmese is litle enough to serue hym for wasshyng his handes In all whiche speaches wee mounte euermore a greate deale and not meane so as the wordes are spoken ☞ Askyng other and answeryng our self BY askyng other and answeryng to the question our self we muche commende the matter and make it appere very pleasant If I would rebuke one that hath committed a robberie I might saie thus I wonder what you ment to commit suche felonie Haue you not landes I knowe you haue Are not your frendes worshipfull Yes assuredly Wer you not beloued of them No doubt you were Could you haue waÌ„ted any thyng y â— thei had If you would haue eaten gold you might haue had it Did not thei alwayes bidde you seke to them and to none other I knowe thei did What euill happe had you then to offende in suche sorte not goyng to your frendes whiche would not se you want but sekyng for that whiche you should not haue endaungeryng your self by vntrue dealyng to fele the power streÌ„gth of a law wheÌ„ otherwise you might haue liued in sauegard The like kynd of writyng is also vsed wheÌ„ we make another body to speake and yet not aske them any question at al. As when D. Haddon had comforted the duchesse of Suffolkes grace for her childreÌ„ and had said thei wer happly gone because thei might haue fallen hereafter and loste that worthy name whiche at their death thei had at last he bringeth in the mother speakyng motherlike in her childrens behalfe of this sort and answereth still to her saiynges But al these euilles wherof you speake ê™ she hadde not chaunced Yet suche thynges doo chaunce Yet not alwayes Yet full ofte Yet not to al Yet to a great many Yet thei had not chaunced to myne Yet wee knowe not Yet I might haue hoped Yet better it had been to haue feared ☞ Snappishe askyng WE doo aske oftentymes because we would knowe we do aske also because we woulde chide and sette furthe our grief with more vehemencie the one is called Interrogatio the other is called Percontatio Tullie enueighyng against Catiline that Romaine rebell beginneth his oracion chidingly questioâ—yng with Catiline of this sort How long Catiliâ—e wilt thou abuse our sufferaunce How long will this rage and madnesse of thine go aboute to deceiue vs ☞ Dissemblyng or close iestyng WHen we iest closely and with dissemblyng meanes grigge our felowe when in wordes wee speake one thyng and meane in hart another thyng declaryng either by our countenaunce or by vtteraunce or by some other waie what our whole meanyng is As when we se one bostyng himself vain glorious to hold him vp with ye and naie and euer to ad more to that whiche he saieth As I knowe one that saied hymself to be in his awne iudgemeÌ„t one of the best in all Englande for triyng of metalles that the counsaill hath often called for his helpe and cannot waÌ„t hym for nothyng In deede ê™ another Englande had a sore losse if God should call you Thei are all Bungelers in coÌ„parison of you and I thynke the best of theim maie thanke you for all that he hath but yet sir your cunnyng was suche that you brought a shillyng to nyne pence naie to sixe pence and a grote to two pence and so gaue hym a frumpe euen to his face because he sawe hym so folishe A glorious ientlemaÌ„ that had twoo seruauntes and belike would be knowen not onely to haue them but also to haue mo said in the presence of a worshipfull man I meruaile muche where all my seruauntes are Marie sir ê™ one that thoughte to hitte hym home thei wer here al two euen now Thus he closly mockt hym and worthely For the nomber is not greate that standeth vpoÌ„ .ij and all is to muche when we speake of so fewe ¶ Doubtfulnesse DOubtfulnesse is then vsed wheÌ„ we make the hearers beleue that the weight of our matter causeth vs to doubte what
wel agreed with his wordes and his woordes were so meete for his contenaunce that not onely he did please the iudgement of his hearers and contented their mynde but also he pleased their iyes and delited their eares so muche as could be wished Tullie saith well The gesture of man is the speache of his bodie and therfore reason it is that lyke as the speache must agree to the matter so must also the gesture agree to the mynde for the iyes are not geuen to man onely to se but also to shewe and set forth the meanyng of his mynde euen as vnto a Bore are geuen briselles to a Lyon the taile to a horse his cares whereby their inclinacions and soubdeine affections are sone espied When we see a man loke redde in the iyes his browes bent his teeth bytyng his vpper lip we iudge that he is out of pacience Therefore as we ought to haue good regarde for the vtteraunce of our wordes so we ought to take hede that our gesture be comely the whiche bothe beyng wel obserued shal euerease fame and gette estimacion vniuersally But heare an end And now as my wil hath been earnest to doe my beste so I wishe that my paines may bee taken thereafter And yet what needes wishyng seeyng the good will not speake euill and the wicked can not speake well Therfore beyng staied vpon the good and assured of their ientle bearyng with me I feare none because I stande vpon a saufe grounde ¶ Faultes escaped in thenprintyng FOlio .viii. line xxxii.i reade vaunte Fol .xxxiii. lyne .i. Reade or doe we Fol .lxxvi. line vii.i respecte Fol .lxxvi. line .viii. iester Fol .lxxxi. line .vii. seme Fol .lxxxvi. line xv.ii Rhetorician ¶ A Table to fynde out suche matter as is conteined in this Booke first by the Leafe and nexte by the Page or syde of the Leafe A. A Batyng or lessenyng of a thyng xcvi i Abraham xxvij i Abraham howe he is said to be the father of many Nacions xcvij. ij Abusion what it is xciij i Aduersaries reasons when they should best be confuted v.i. Aegyptians what order they vsed to bannishe idelnesse xv.ij. Aeschines c. xix.i Affections must be moued ij.ij. Affections howe they woulde bee moued lxxi ij Affections must first bee stirred in hym that seeketh to stirre other lxxiij ij Affectation in speakyng Englishe fonde and straunge lxxxvi i.ij Allegorie what it is xciij ij Alcestes wyfe xxxi ii Alâ—eryng parte of a worde howe what it is cvii.i. Ambiguitie liii.i. Amplification lxiiii i Amplification what it is and how it is deuided lxvi ii Amplification by comparyng of thynges and encreasyng of the least lxviii i Amplification by examples lxviii i Amplification by coÌ„traries xcix i AmplificatioÌ„ by lessenyng of great faultes to make other seme greater xcix i Amplification by praisyng the vnworthie the rather that an other may haue more praise lxx.i. Amplification by coÌ„iectures lxx ij Amplification by thynges encreased and diminished lxxi i Anaragoras pacience xlâ—iii ii Anticipacion whaâ— it is C.i. Aptenesse what it is lxxxviii i.lxxxix.i.ij Argumentes when they shoulde chiefely be vsed v.i. Augmentes howe they shoulde be digested lxxxiiii Art surer guidy than nature iii. ij Art to what stede it serueth lxxxv i Arthemisia xxxi ii Assured truthe what it is xviii ii Askyng other aunsweryng our selfe xcvii ii.xcviii.i Attemptes worthie vii ii Athenians forbad Prefaces and Conclusions lxiiii i Argumentyng or diminishyng to moue laughter lxxviii ii Augustus fauourable to maried folke that had children xxiiii ii Augustus abashed at a boies aunswere lxxxii i Augustine cviii ii B. BAckebytyng sette forthe by Amplification lxiiii ii Barbarouse Clarkes no better than slouens lxxxvi i ABeldames bliÌ„d answer lxxvij ij Begynnyng of an Oration what it is lv.i. Better borne a begger than dye a begger lxxxij ij Better not to hurt a good matter by euil speache than to further it by good talke v. ij Bibulus pacience for losse of his children xlv.i. BlamiÌ„g other how it is said lvij i Brute beastes nature for mournyng xlij i Buttresse what it is xcix ij C. CAtoes saiyng to him that stroke him bad him beware lxxxi i Chalengyng or refusing wheÌ„ thei are vsed liij ij ChauÌ„ge of name what it is xciij ij Chaunging parte of a letter word or sillable lxxvij i Churlishe aunsweres delite sometimes lxxxi Circumstauncies in praising x.i. Circumstauncies necessarie to bee noted in al causes v.i. CircuÌ„stauncies in obseruyng profite xx.ij. Circumlocution xciij ii Close vnderstandyng what it is xcvi i Commons what it is xix.i. CoÌ„posicioÌ„ out of course lxxxix i.ii Commendyng xxxvi i Comfortyng the affllicted xxxvi i CoÌ„modus the Emperour xliii ii Comparyng a fault doen howe it is vsed lvii ii Composicion lxxxviii i Comprehension what it is cvii. ii Conclusion what it is iiii ii.xcvii.ii.lxiii.i Confessyng what it is lvii CoÌ„firmacioÌ„ what it is iiii ii.lxi.ii Confirmacion to proue matters â–ª out of Logique lxii i Confirmacion gatherd of the person lxii i ConfutatioÌ„ what it is iiii i.lxii.ii Coniectures viii Coloures of Rhetorique what they are xciiii Coloures of Rhetorique lykened to the iye sight lxxxix ii Coniectural State or issue xlix.i. Conuersion what it is c.vii. CoÌ„stante truth what it is xviii ii Contrarie lawes lii.i. Continuaunce what it is xix.ii. Contrarietie cvi.ii. Cornelia xxxi ii.xliiii.ii Correction lxvii xcix.i Counsel good aduise geueÌ„ vii ii Craynes what straung order they vse cii Curio passyng in forgetfulnesse cxvii i Cyneas memorie notable cxiii i Cyrus memorie how great it was cxiii i D. DAnae that faire Damosel how she was deceiued ciiii ii Dauid commeÌ„ded for killyng Goliah x.ij. Dauid bewailyng the sickenesse of his sonne xliiij i Death common to all xxxix ij Death purchaceth rest xlj.j. Definicion alwaies nedefull to bee knowen xlvij ij Definicion how it should bee vsed in causes criminall lij.j. Deformitee of body moueth mirth lxxviij ij Delityng nedefull ij.ij. Demosthenes tale of the Asses shadowe lv.j. Demosthenes saiyng of pronunciacion C. xix.i Demonides saiyng when he had lost his shooen lxxxj ij DescripcioÌ„ of a maÌ„s nature xcix ij Descripcion of person xcv ij Descripcion of an euill and wicked offense lxxij Difference betwixte a common iester a pleasaunt wisemaÌ„ lxxvj Difference betwixt a iest in a word and a long tale lxxviij Digestion what it is Cvj.j. Digression or sweruyng xcvj ij Diminucion lxvij Diogenes beeyng called verlette what he saied lxxxij ij Diogenes whishte or warnyng geuen Cvj. ij Diogenes lxxvj ij.lxxx.j Disposicion and apte orderyng of thynges lxxxiij j Disposicion what it is lxxxiiij i DisseÌ„blyng or couert iestiÌ„g xcviii j Dissemblyng pleasauntly lxxxj iâ— Distribucion xcviii ij Diuision of example Cij.j. Diuision of figures xc Diuision of Tropes xcj. ij DiuisioÌ„ of figures in a word xciiiâ— Diuision of states or issues in causes of iudgement xlviij ii Diuision of causes iuridic liij ij Diuision of howe many partes it must be made lx Diuision of proposicions lxi