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
of a Philosoph xxi Wittes forgetfull cxiii i Wittie deuised tale lxxvii ii Wittie lye makyng xcvi ii Woe of this worlde declared xli.i. Women rebuked lx.ii. Wordes doubtfully spokeÌ„ lxxvi i Wordes taken and not the. lxxvii i Worde makyng what it is xcii ii WroÌ„g dealyng deserueth death xl i Wifes euill happen to euill xxxi i Wordes ouerthwart lxxvii ii X. Xerxes xxxi i Y. YSsue what it is xlviii ii YNke horne letter lxxxvi ii YOung Storkes xiiii ii Finis Richardus Graftonus typographus Regius excudebat Cum priuilegio 2d imprimendum solum Rhetorique occupied aboute all lawes concernyng man Questions of two sortes Questions infinite Questions definite Questions definite belong properly to an Orator Questions infinite proper vnto LogiciaÌ„s Orators bouÌ„d to perfourme 〈◊〉 thynges Plain wordes proper vnto an Oratour A Philosophierâ— wittie saiyng to a yong manne that soughte to speake darke language Orators muste vse delightful woordes and saiynges Preachers not so diligentely heard as common plaiers Prechers must sometymes be merie when thei speake to the people Deliâ—â—ng nedefull Scurrilitie odious AffeccioÌ„s must be moued Practise maketh all thynges perfect Rhetorique firste made by wise men and not wise men firste made by Rhetorique Imitacion or folowyng the waies of wise men is nedefull Rhetorique to what purpose it serueth Arte surer guide then nature Orators must haue fiue thinges to make them perfect Inuencion what it is Disposicion what it is Elocucion what it is Memorie what it is PronunciatioÌ„ what it is Oracions in generall consist vpon seuen partes Enteraunce what it is Narration Proposicion Diuision Confirmacion Confutacion Conclusion Matters iÌ„ general stand in iiii poynctes Matters honest Matters filthie Matters doubtfull Matters trifelyng CircuÌ„staunces necessary in al causes to bee noted Fauoure wynnyng and affeccions mouyng when thei are moste necessarie Aduersaries reasons when thei shuld best be confuted Argumentes whoÌ„ thei shuld chiefly be vsed Matters hard to auoide shuld alwaies bee past ouer as thoughwe saw them not at al Good to bee bolde in moste daungier if otherwise wee cannot escape Better not to hurte a good matter by euil speach then to further it by good talke â—arenesse in speakyng and forbearyng to speake The person before whom we speake must be well marked Tyme must be obserued Orations oâ— causes of thrâ—e kyndes Oracion Demonstratiue Noble personages howe thei should be praised The house oâ— auÌ„cestrie wherof a noble personage cometh ii The realme iii. The Shire or Toune iiii The seâ—e or kynde v. Educacâ—on vi InclinacioÌ„ of nature vii Attemptes worthy viii Tyme of it departing this worlde After departure Duke of Suffolke and lord Charles Gorgias Heliogabalus Phauorinus Henry duke of Suffolke and lorde Charles his brother Oracion Demoâ—stratiue of a deede Dauid coÌ„mended for killing Goliah who Dauid against Goliah what Dauid killed Goliah where About the vale of Terebithus Dauids enterprise honest and godly By what help and by whose Alone without the help of any manne liuyng Dauids enterprise praise worthy why For the saufegarde of his countrey Dauides enterprise prostâ—aâ—ie to hymself and his countrey Dauides enterprise appered easy to himself Dauides enterprise accompted of his freÌ„des harde aud impossible How with a slyng Logique must be learned for confirmacion of causes Iustice commended Iustice naturally in euery one of vâ— Iustice what it is and howe largely it extendeth Aristotel Wvrong dealyng deserueth death Iustice necessarie for almoÌ„ From the lesse to the greater Young Storkes Vnnaturalnes in man towardes God Ihon. â—iiii Matth. â—ix 〈◊〉 â— Proner â—vâ— Prouer. iiii Psal. xcvi Profite of iustice Sauegarde had by iustice Gradation The necessitie of iustice Vvhere iustice is executed vice is exiled ¶ Aegiptians what order they vsed to banishe ydelnesse Iustice easy to be obserued if wil be not waÌ„â—yng Valer. lib. vi Oration deliberatiue â—onestie comprehendeth al vertues Profite howe largely it extendeth Profite beareth the name of goodnes whiche is thre folded Pleasures largely sette out Easâ—nesse of trauaile Trauaile vnto whome it is â—arde 〈…〉 Lawfull Necessary 〈◊〉 waies taken Lawes of Englande Vertnes especiall and chief foure in noÌ„â—â—e Prudence what it is Partes of Prudence Iustice what it is Nature what it is Religion Naturall loue Thankfulnes Stoutenesse Reuerence Assured and constant truth Right by custome Custome with 〈◊〉 grounde vnâ—â—dly Commons Iudgement geuen Right by Lawe Manhode Honorablenes Stoutenesse Sufferaunce Continuaunce Temperaunce Sobrietie Ieutlenesse Modestie Hope of rewarde maketh men take paines The Romaynes lawes for Churche digniâ—ees Lawe profitable to the purse Circumstaunces in obseruyng profite Foly in many that go to the Lawe Lawyers neâ—â—r dy beggers Lâ—wes mainteine lyfe Praise worthie to marie Right and 〈◊〉 to maâ—te Mariage first made by God After maÌ„ was made the woman was ioyned vnto hym Matrimonie renewed after the floude ¶ Naâ—â—re worke alloweâ— by Goddes worde Mariage beautified by a miracle Mariage honorable Deut. vi Lia. Hebrues lawe for maried folke Plutarchus in the lyfe of Cato Augustus Cesar. Miscella Vlpianus Iâ—â—enal Licurgus law against vnmaâ—â—ed folke PunishmeÌ„tes appoynted for breaking of wedlocke The Grecians reuengement for aduâ—â—trye The Hebrues stoned Aduouterers Lawful for the maried man among the Hebrues to kyll the aduoutereâ— Matrimonie natural Mariage emonge trees Mariage emong precious stones Mariage betwene the firâ—â—ament and the earth The fable of Giauntes that fought against Nature Orpheuâ— The most wicked can not chose but alow mariage All nacions euer estemed mariage The Hebrues and Persians had a number of wiues Abraham Iacob Salomon Socrates Priestes mariage Virginitie Hieromâ— praise vpon Virginitie Hebrues Timon a deadly hater of all companie Euill wifes happen to euil men onely Ielousie vnknowen to wise men Cornelia Alcestes wife Iulia. Porâ—ia Lucretia Artemisia Hipsicratea â—ertia Aemilia Turia Lentula Aâ—ria Prouer. x. Necessitee enforceth mariage zerxes Essens haâ—ed Mariage Iosephus xvâ—â—â— cap. liâ— ii Daughters of Loth. The conclusion Exhortyng Praisyng â— dâ—ede Praisyng a man the rather to encourage him Expectacion of al men â—ope of victorie 〈…〉 Shame foloweth fearfulnesse when manhode is thought nedeful Heauen the rewarde of hault Capitoines Moâ—yng of pitie The maner of commendyng â–ª The maner of comfortyng Comfortyâ—g two waies â—sed Sweatyng disease Passions woâ—ke diuerslye The cause why God taketh awaâ— the moste worthâ—est Vvheâ— necessitie ruleth sorow is nedelesâ— The folye of such as sorow the want of theâ—e frendes Deathe commune to all Euil to liue emonge the euil To dye happelye is great happines Vvisd iiii Psal. lxxxiiii Psal. xlii Life the right way to death Death purchaseth reâ—t Death more frendly the soner it cometh Thracians Children by wepyng declare out 〈◊〉 Iob. Lent goodes muste be restored at the awneâ—s will The nature of brute beastes Immoderate sorowe not naturall Tyme a remedie for fooles to take awaie their sorowe 〈…〉 The great miserie of this worlde makes 〈◊〉 of life Impacience without comforte Trees not accursed because Apples fall from cheins Commodus Nero. Dauid .ii. Reguâ—â—â—
him not onelye hys life but also his fredome And nowe to the ende he myght haue somewhat whereupon to lyue the people gaue hym a â—ee for terme of his lyfe The felowe by and by gotte him a â—â—â—e and a coler and caried the Lyon vp and downe the citye in suche sorte as huntesmenne carye a Greyhounde or a Spaniell the people styll wonderynge and sayinge euer as he came bye Beholde a manne that hath cured a Lyon behold a Lyon that hath saued a man The whiche example the more straunge it is the more ashamed maye they be that are vnnaturall and maye learne kindenes of a bruite Beaste For suche menne beynge ouercome with kindnes by Beastes are worsse then Beastes more mete rather to be tormented with Deuils then to liue with men Of enlargynge examples by copye ANd now because examples enriched by Copy helpe muche for Amplification I will geue a taste howe these and suche lyke Histories maye be encreased And for the better handelynge of theim nedefull it is to marke well the circumstauÌ„ces that beynge well obserued and compared together on bothe partes they maye the rather be enlarged As thus That whiche bruite Beastes haue doone shalt thou being a man seme not to haue done They shewed them selues natural and wilt thou appeare vnnaturall Nay they ouercame nature and wilte thou be ouercome of them They became of beastes in bodye men in nature and wilt thou become of a manne in bodye a Beaste in nature They beinge withoute reason declared the propertye of reasonable creatures and wilte thou beinge a man endued wyth reason apâ—eare in thy doynges altogether vnreasonable Shall Dogges be thâ—nkefull and menne yea christian menne wante suche a vertue Shall wormes shewe suche kindenes and menne appearre gracelesse It had ben no matter if they had bene vnthankefull but man can neuer escape blame seinge God hathe commaunded and Nature hathe graffed this in all menne that they shoulâ—e do to other as they woulde be done vnto Agayne they for mâ—ate onelye shâ—wed them selues so kinde and shal man for so many benefites receiued and for such goodnes shewed requite for good will euil dedes for hartie loue deadlye hatred for vertue vyce and for life geuen to him yelde death to other Nature hath parted man and beast and shall man in nature be no manne Shamed be that wretche that goeth agaynst nature that one ye hath the shape of a man and in nature is worse then a beast Yea worthye are all suche raâ—her to be torne with deuils then to liue with men Thus an example might moste copiouslye be augmented but thus muche for this time is sufficient The saiynge of Poets and all their fables are not to be forgotten for by them we may talke at large and winne meÌ„ by perswasion if wee declare before hande that these tales were not fayned of suche wise menne without cause neither yet continued vntyll this tyme and kepte in memorie without good consideration and therupon declare the true meanynge of all suche writinge For vndoubtedlye there is no one tale emonge al the Poetes but vnder the same is comprehended some thinge that perteyneth eyther to the amendemente of maners to the knowledge of trueth to the settynge forthe of Natures woorcke or elles to the vnderstandinge of some notable thynge done For what other is the paynefull trauayle of Ulisses discribed so largelye by Homere but a liuely picture of mans miserie in this life And as Plutarche sayth â–ª and likewise Basilius Magnus In the Iliades are described strengthe and valeantenes of the bodye In Odissea is set forthe a lyuelye Paterne of the minde The Poetes were wise men wished in harte the redresse of thinges the whiche when for feare they durst not openly rebuke thei didde in coloures paynte theim oute and tolde menne by shadowes what they shoulde do in good south or els because the wycked were vnworthy to heare the truth they spake so that none myght vnderstande but those vnto whom they pleased to vtter their meaninge and knewe theÌ„ to be menne of honeste conuersation We reade of Danae the fayre damosel whom Iuppiter â—empted full ofte and coulde neuer haue his pleasure tyll aâ— lengthe he made it raine golde and so as shee sate in her chimney a greate deale fell vpon her lappe the whyche shee toke gladly and kepte it there within the which gold Iuppiter him selfe was comprehended wherby is none other thynge elles signified but that women haue bene and wyll be ouercome with money â–ª Likewise Iuppiter fanseinge the fayre maide Isis could not haue his will till he turned him selfe into a fayre whyte Bull whiche signified that beautie may ouercome the best If a manne woulde speake agaynste couetous Caytifes can he better shewe what they are then by settynge forthe the straunge plague of Tantalus who is reported to be in Hell hauinge water comminge styll to his chynne and yet neuer able to drynke and an apple hangyng before his mouthe and yet neuer able to eat Icarus woulde nedes haue wynges and flye contrary to nature wherupon when he hadde them sette together with ware and ioyned to his syde he mounted vp into the ayre But so sone as the sunne hadde somewhat heated him and his waxe began to melte he fel downe into a greate Riuer and was drowned out of hande the whiche water was euer after called by his name Now what other thing dothe this tale shewe vs but that euerye man should not meddle with thinges aboue his compasse Midas desiered that whatsoeuer he touched the same might be golde wherupon when Iuppiter hadde graunted him his bounde his meate drinke and al other thinges turned into gold and he choked with his owne desire as al cocouetouse men lightely shalbe than can neuer bee content when they haue enough What other thyng are the wonderfull labours of Hercules but that reason shoulde withstande affection and the spirite for euer should fight against the fleshe We Christians had like fables heretofore of ioyly felowes the Images wherof were set vp in Gods name euen in our Churches But is any man so mad to thynk that euer there was suche a one as S. Christofer was paincted vnto vs Mary God forbid Assuredly when he liued vpoÌ„ earth there were other houses builded for hym then we haue at this tyme and I thynke tailers were muche troubled to take measure of him for makyng his garmentes He might be of kynne to Garganteo if he were as bigge as he is set forthe in Antwerpe â–ª But this was the meanyng of our elders and the name self doth signifie none other that euery maÌ„ should beare Christ vpon his backe that is to say he should loue his brother as Christe loued vs and gaue his body for vs he shoulde traâ—â—ile through hunger colde sorowe sickenes deathe and al daungers with al sufferaunce that might be And whether should he trauaile to the euerliuyng GOD â–ª