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
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—
speaketh what maÌ„ of reason will praise that before the Iudges before whom he knoweth the determinacion of his cause resteth whiche the Iudges self cannot abide to heare spoken at all Or doeth not he muche hinder his awne matter that wtthout al curtesie or preface made will largely speake euil of those men whom the hearers of his cause tenderly doo fauour Or be it that there be some notable faulte in thyne aduersary with whiche the Iudges also are infected were it not foly for thee to charge thyne aduersary with thesame CoÌ„sideryng the Iudges thereby maie thynke thou speakest against theim also and so thou maiest perhappes lose their fauour in sekyng suche defence made without all discrecion And in framing reasons to confirme the purpose if any be spoken plainly false or els contrary to that which was spoken before dooeth it not muche hynder a good matter Therefore in all causes this good hede ought to bee had that alwaies we labour to do some good in furtheryng of our cause or if we cannot so do at the least that we doo no harme at all ¶ There are three kyndes of causes or Oracions whiche serue for euery matter NOthyng can be handled by this arte but thesame is conteined within one of these .iij. causes Either the matter consisteth in praise or dispraise of a thyng or els in consultyng whether the cause be profitable or vnprofitable or lastly whether the matter be right or wrong And yet this one thyng is to be learned that in euery one of these foure causes these three seuerall endes maie euery of them be conteined in any one of them And therfore he that shall haue cause to praise any oâ—e body shall haue iuste cause to speake of iustice to entreate of profite and ioyntly to talke of one thyng with another But because these three causes are commonly and for the moste part seuerally parted I will speake of them one after another as thei are sette furthe by wise mennes iudgementes particularly declare their properties all in order The Oracion demonstratiue standeth either in praise or dispraise of some one man or of some one thyng or of some one deede doen. ¶ The kynde Demonstratiue wherein chiefly it is occupied THere are diuerse thynges whiche are praised and dispraised as menne Countreis Citees Places Beastes Hilles Riuers Houses Castles dedes doen by worthy menne and pollicies inuented by greate warriers but moste commonly meâ— are praised for diuerse respectes before any of the other thynges are taken in hande Nowe in praisyng a noble personage and in settyng furthe at large his worthinesse Quintilian geueth warnyng to vse this threfolded order To obserue thynges Before his life In his life After his death Before a mannes life are considered these places The Realme The Shire The Toune The Pareutes The Auncestours IN a mannes life praise muste be parted threfolde That is to saie into the giftes of good thynges of the mynde the body and of fortune Now the giftes of the body and of fortune are not praise worthy of their awne nature but euen as thei are vsed either to or fro so thei are either praised or dispraised Giftes of the mynde deserue the whole trumpe and sound commendacion aboue all other wherein wee maie vse the rehersall of vertues as thei are in order and beginnyng at his infaÌ„cie tell all his doynges till his last age ¶ The places whereof are these The birthe and infancie Whether the person be a man or a womaÌ„ The childhode The bryngyng vp y e nurturyng and the behauour of his life The stripelyng age or spryng tide To what study he taketh hymself vnto what company he vseth how he liueth The maÌ„nes state Wherunto are referred these Prowesses doen either abrode or at home The olde age His pollicies wittie deuises in behoue of the publique wele The tyme of his departure or deth Thynges that haue happened aboute his death NOw to open al these places more largely aswell those that are before a mannes life as suche as are in his life and after his death that the reader maie further se the profite I will do the best I caÌ„ The house wherof a noble personage came declares the state and nature of his auncesters his alliaunce and his kynsfolke So that suche worthy feactes as thei haue heretofore doen and al suche honors as thei haue had for suche their good seruice redowndes wholy to the encrease and amplifiyng of his honour that is now liuyng The Realme declares the nature of the people So that some Countrey brengeth more honor with it then another doth To be a Frenche manne descendyng there of a noble house is more honor then to be an Irishe manne to bee an Englishe manne borne is muche more honour then to be a Scotte because that by these men worthy prowesses haue been dooen and greater affaires by theim attempted then haue been doen by any other The Shire or Toune helpeth somewhat towardes the encrease of honour As it is muche better to bee borne in Paris then in Picardie in LoÌ„don then in Lincolne For that bothe the aire is better the people more ciuill and the wealth muche greater and the menne for the moste parte more wise To bee borne a manchilde declares a courage grauitie and constancie To be borne a woman declares weakenes of spirite neshenes of body and fikilnesse of mynde Now for the bringing vp of a noble personage his nurse must be considered his plaie felowes obserued his teacher and other his seruauntes called in remembraunce Howe euery one of these liued then with whom thei haue liued afterwardes and how thei liue now By knowyng what he taketh hymself vnto and wherin he moste deliteth I maie commende hym for his learnyng for his skill in the Frenche or in the Italian for his knowlege in Cosmographie for his skill in the lawes in the histories of all countreis and for his gift of endityng Again I maie coÌ„mende hym for plaiyng at weapons for runnyng vpon a greate horse for chargyng his staffe at the Tilte for vautyng for plaiyng vpon instrumentes yea and for paintyng or drawyng of a platte as in old tyme noble princes muche delited therein Prowesse doen declare his seruice to the Kyng and his countrey either in withstandyng the outwarde eâ—emie or els in aswagyng the rage of his awne couÌ„treymeÌ„ at home His wise counsaill and good aduise geuen settes furthe the goodnesse of his witte At the tyme of his departyng his sufferaunce of all sicknesse may muche commende his worthinesse As his strong harte and cherefull pacience euen to the ende cannot waÌ„t greate praise The loue of all men towardes hym and the lamentyng generally for his lacke helpe well moste highly to set furthe his honour After a mannes death are considered his tombe his cote armour set vp and all suche honours as are vsed in funeralles If any one liste to put these preceptes
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
the Sonne who euer kepeth one course in speakyng of incoÌ„staunce to showe the Mooâ—e whiche keepeth no certaine course Againe in younge Storkes wee may take an example of loue towardes their damme for when she is olde and not able for her crooked bil to picke meat the youngones fede her In young Uipers there is a contrary example for as Plinie saieth they eate out their dammes wombe and so come forthe In Hennes there is a care to bryng vp their chickens is Egles the contrarie whiche caste out their egges if thei haue any mo then thre and al because they woulde not be troubled with bryngyng vp of many There is also a notable kynde of amplification when we would extenuate and make lesse great faultes which before we did largely encrease to thende that other faultes might seeme the greatest aboue all other As if one had robbed his maister thrust his felow through the arme accoÌ„paned with harlottes kepte the tauerne till he had been as dronke as a ratte to say after a large inuectiue against al these offences You haue heard a whole court roule of ribauldrie and yet al these are but fle bitynges in respect and comparison of that which I shal now show you Who doth not loke for a maruâ—ilouse great matter a most hainouse offence when those faultes that are thought moste greuouse are counted but fle bitynges in respect and comparison of that whiche he myndeth to reherse In like maner one might exhort y e people to godlinesse and whereas he hath set forthe al the commodities that folowe the same as in showyng a quiet conscience not gilty of any great faulte the libertie of spirite the peace whiche we haue with GOD the felowship with al the electe for the seruant of Sathan to be the sonne of GOD the comforte of the soule the greatenesse wherof no man is able to conceiue to say at lengthe and what can be greater what can be more excellent or more blesseful yet al these are smal matters if thei be coÌ„pared with the blessed enheritaunce of the euerliuing God prepared for al those that liue Godlie here vpon earthe fastenyng there whole trust vpon Christe aboue whiche bothe is able and will saue all those that caâ— vnto him with faith We do encrease our cause by reasonyng the matter and casting our accompt when either by thynges that folow or by thynges that go before or elles by suche thynges as are annexed with the matter wee geue sentence how great the thyng is By thynges goyng before I iudge when I see an â—nuiouse or hasty man fight wiâ—h an other as hastie that there is lyke to be bloudshed As who should saie can enuiouse or hastie men matche together but that they must needes trie the matter with bloudshedyng Assuredly it can not be otherwyse but that bloude must appease their rage Likewyse seeyng two wyse men earnestly talkyng together I cannot otherwyse iudge but that their talke must nedes be wittie and concerne some weightie matter For to what ende shoulde wyse men ioyne or wherefore shoulde they laie their heades together if it were not for some earnest cause whâ—t a shame iâ— it for a strong man of muche health great manhode to be ouercome with a cuppe of drynke FroÌ„ thynges ioyned with the cause thus A woman hauyng her housbande emprisoned and in daunger of death soubdenly steppe before the Kyng and craued his pardon Bold was that womaÌ„ whiche durst aduenture to knele before a Kyng whose housband had so greuously offended Though woâ—en by nature are fearful yet in her appered a manly stomake and a good bolde harte yea euen in greatâ—st daunger By thynges that folowe thus al England lament the death of Duke Henrie and Duke Charles twoo noble brethren of the house of Suffolke Then may we wel iudge that these two ientlemen were wonderfully beloued when they both were so lamented There is a kynde of Amplifiyng when in speakyng of .ii. that fought together wee praise hym muche that had the worse because we would the other to haue more praise CoÌ„sideryng for a man to beate a boye it were no praise but for a talle man to matche with an other that were as talle as hym selfe that were somwhat worthe Therfore I woulde haue the Scottes wel praised whome the Englishmen haue so often vanquished He that praiseth muche â—he stronghold of Boleine must nedes thereby praise kyng Henry the .viij. of England who by martial power wonne it and kepte it al his lyfe tyme. Or thus Suche a one kepes a marueilouse good house for the worst boie in his house drynkes one and thesame drynke with his master and al one bread yea euery one hath his meate in siluer chamber vessels and all are of siluer We iudge by apparel by armour or by harnesse what a man is of stature or biggenes We iudge by occasion the goodnes of men as when they might haue doen harme thei would not when they might haue slaine thei sought rather to saue FroÌ„ the place where one is encrease may be gatherd As thus Beyng euen in the Court he was neuer moued to gaÌ„myng beyng at Rome he hated harlottes where thereis by report so great plentie as there are starres in the elemeÌ„t From the tyme thus he must needes be well learned in the lawes of our Realme that hath been a student this thirtie wynter From the age assuredly he is lyke to be good for beeyng but a childe he was euer most godlie From the state of lyfe no doubt but he is honest for beyng but a seruaunt he lyued so vprightely as none coulde iustly blame his lyfe From the hardenesse of a thyng That whiche is almost onely proper to Aungels must nedes be harde for man therefore chastitie is a rare gifte and harde for man to kepe From the straungenesse of a thyng EloqueÌ„ce must nedes bee a wonderful thyng when so fewe haue attained it Lykewyse notable aduentures doen by a fewe are more praise worthy than suche as haue been done by a great nombe Therfore the battail of Muskelborow against the Scottes where so fewe Englishmen were slaine and so many Scottes dispatched must nedes be more praise worthie than if the nomber of Englishmen had been greater Uehemencie of woordes full often helpe the matter forwarde when more is gatherde by cogitacion than if the thyng had been spoken in plaine woordes When wee heare one say suche a maÌ„ swelled seyng a thyng against his mynd we gather that he was then more than half angrie Againe when wee heare one saie suche a woman spittes fier we gather streight that she is a Deuill The Preacher thunderde in the Pulpite belyke then he was metely hoote But concernyng all suche speaches the knowlege of a Metaphore shall bryng men to muche knowlege whereof I wil speake hereafter emong the figures and therefore I surcease to speake of it in this place We encrease our cause by heapyng of wordes sentences together couchyng
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