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—
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
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
iiii Ambiguitye or doubtfulnes v. Probation by thinges like vi Chalengynge or refusinge Definition what it is THen we vse to define a matter when wee can not agree vpon the nature of some word the which we learne to know by askyng the question what it is As for example Where one is apprehended for killing a man we laye murder to his charge wherupon the accused person when he grauÌ„teth the killing and yet denieth it to be murder we must straight after haue recourse to the definition and aske what is murder by defininge whereof and comparing the nature of the word with his dede done we shall sone know whether he committed murder or manslaughter Contrarye lawes IT often happeneth that lawes seme to haue a certaine repugnancie wherof emoÌ„g many riseth much coÌ„tencioÌ„ wher as if both y e lawes wer wel weied coÌ„sidered according to their circuÌ„stances thei wold appeare nothing contrari in matter though in wordes they seme to dissent Christ geueth warning chargeth his disciples in the .x. of Math. that they preach not the glad tidinges of his coÌ„ming into the world to the Gentils but to the Iewes only vnto whom he was sent by his father And yet after his resurrection we do read in the last of Mat. that he commaunded his disciples to go into all the whole world and preach the glad tidinges of his passion raunsome paied for al creatures liuing Now though these .ii lawes seme contrary yet it is nothing so For if the Iewes would haue receiued Christ acknowleged him their sauioure vndoutedly they had bene the onelye children of God vnto whom the promise and couenaunt was made from the beginninge But bicause they refused their Sauiour and crucified the Lord of glory Christ made the lawe generall and called all men to life that woulde repent promisinge saluation to all suche as beleued and were baptised So that the particuler law beyng nowe abrogated muste â—â—ades geue place to the superioure Foure lessons to be obserued where contrarye lawes are called in question i. The inferioure law must geue place to the superiour ii The lawe generall muste yelde to the speciall iii. Mans lawe to Gods lawe iiii An olde lawe to a newe lawe There be Lawes vtterde by Christes owne mouthe the whiche if they be taken accordinge as they are spoken seme to conteyne great absurditie in them And therfore the mind of the lawe maker muste rather be obserued then the bare wordes taken onely as they are spoken Christ sayth in the v. of Mathew If thy right eye be an offence vnto thee plucke him out and caste him awaye from thee If one geue the a blowe of thy ryghte cheke turne to him agayne thy lefte cheke There be some Eunuches that haue gelded theÌ„selfes for the kyngdome of heauen Go and sell all that thou hast and geue it to the poore He that doeth not take vp his crosse and folowe me is not worthy of me In all whiche sentences there is no suche meanyng as the bare wordes vttered seme to yelde Pluckyng out of the iye declares an auoydyng of all euill occasions receiuyng a blowe vpon the lefte cheke coÌ„mendes vnto vs modestie and pacience in aduersitie Geldyng signifieth a subduyng of affeccions tamyng the foule luste of pleasure vnto the will of reason Go and sell all declares we should be liberal and glad to part with our gooddes to the poore and neady Bearyng the Crosse beâ—oâ—â—â—eth sufferance of all sorowes and miseries in this worlde Now to proue that the will of the lawe maker is none other then I haue saied I maie vse the testimonies of other places in the Scripture and compare theim with these sentences and so iudge by iuste examinacion and diligent searche the true meanyng of the lawe maker ¶ Ambiguitee SOmetymes a doubt is made vpon some woorde or senteÌ„ce when it signifieth diuerse thynges or maie diuersly be taken wherupon full oft ariseth muche contencion The lawyers lacke no cases to fil this parte full of examples For rather then faile thei will make doubtes ofteÌ„ tymes where no doubt should be at all Is his Lease long enough ê™ one yea sir it is very long saied a poore husbande man Then ê™ he let me alone with it I wil finde a hole in it I warrant thee In all this talke I excepte alwaies the good lawyers and I maie well spare theim for thei are but a fewe ¶ Probacion by thynges like WHen there is no certain lawe by expresse wordes vttered for some heinous offender we maie iudge the offence worthy deathe by rehersall of some other Lawe that soundeth muche that waie As thus The ciuil lawe appoyncteth y t he shalbe put in a sacke and cast in the Sea that killeth his father well then he that killeth his mother should by all reason in like sort be ordered It is lawfull to haue a Magistrate therefore it is lawfull to plead matters before an officer And thus though the last caÌ„not be proued by expresse wordes yet thesame is fouÌ„d lawfull by rehersall of the first ¶ Chalengyng or refusyng WE vse this order when wee remoue our sewtes from one Courte to another as if a manne should appele from the Common place to the Chauncerie Or if one should bee called by a wrong name not to answere vnto it Or if one should refuse to answere in the spirituall court and appele to the lorde Chauncellor ¶ The Oracion of right or wrong called otherwise the state Iuridiciall AFter a deede is well knowen to be doen by some out persone we go to the next and searche whether it be right or wrong And that is when the maner of doyng is examined and the matter tried through reasonyng and muche debatyng whether it be wrongfully doen or otherwise ¶ The diuision THis state of right or wrong is twoo waies diuided wherof the one is when the matter by the awne nature is defended to bee righte without any further sekyng called of the RhetoriciaÌ„s the state absolute The other vsyng litle force or strengthe to maintein the matter is when outward help is sought and bywaies vsed to purâ—hase fauour called otherwise the state assumptiue ¶ Places of confirmacion for the first kynd are seuen j. Nature if self ij Goddes lawe and mannes lawe iij. Custome iiij Aequitie v. True dealyng vj. Auncient examples vij Couenauntes and deedes autentique TUllie in his moste worthy Oracion made in behalfe of Milo declareth that Milo slewe Clodius moste lawfully whom Clodius sought to haue slain moste wickedly For ê™ Tullie if nature haue graffed this in man if lawe haue confirmed it if necessitie haue taught iâ— if custome haue kept it if aequitie haue mainteined it if true dealyng hath allowed it if all common weales haue vsed it if deedes auncient haue sealed this vp that euery creature liuyng should fense it self against outward violence no maÌ„ can thinke that Milo hath dooen wrong in killyng of Clodius except you thinke that
many reasons into one corner which before were scaterde abrode to thentent that our talke might appere more vehement As when by many coniectures and great presumptions we gather that one is an offendor heapyng them al into one plumpe whiche before were sparpled abrode and therefore did but litle good As thus To proue by coÌ„iectures a murder committed I might thus say against a suspected person My Lordes do not weye my wordes and sentences seuerally but consider them all altogether If the accused persone here shall receiue profite by this other mans deathe if his lyfe heretofore hath euer been euill his nature couetouse his wealthe most slendre and that this dead mans gooddes could turne to no mans auaile so muche as vnto this accused person and that no man could so easely dispatche him and that this man could by no better meanes compasse his desier and that nothyng hath been vnattâ—mpted whiche might further his naughtie purpose nothyng doen thâ—t was thought needelesse and seeyng a meete place was chefely sought for and occasion serued very wel the tyme was most apt for suche an attempte and many meanes heretofore deuised to compasse this offence and greate hope bothe to kepe it close and also to dispatche it and besydes that seeyng this man was seen alone a litle before in the same place where this other man was slaine and that this mans voice whiche did slaye hym was hard a litle before in the same place where this other man was slaine and seyng it is well knowne that this man came home late the same night and the nexte daie after beyng examined did answere confusedlie fearefullie and as though he were amased and seeyng al these thynges are partely showed by wittenesses partely by good reason partely by his owne confession and partely by the reporte that comonly goeth of hym whiche by lyke is not spoken without some ground It shalbe your partes worthie iudges wayng al these thynges together to geue certaine iudgement of hym for this offence and not to thynke it a matter of suspicion For it might haue been that thre of foure of these coniectures beyng proued might geue but onely a cause of suspicion but whereas all these together are plainely proued by hym it can not be otherwise but that he hath offended It is an excellent kynd of Amplifiyng when thynges encreased and thynges diminished are both set together that the one may the rather beautifie the other As if when Gods goodnesse towardes vs wee largely amplified we did streight extenuate our vnthanfulnesse towardes him again As thus Seeyng God hath made man a creature vnto his owne likenesse seeyng he hath geuen hym lyfe and the spirite of vnderstandyng endewyng hym with hâ—s manifolde graces and redemyng hym not with vile money but with his owne preciouse bodie sufferyng deathe and blodesheddyng vpon the Crosse the rather that man might lyue for euer what an vnthankefull parte is it yea what an hainouse thyng is it for man so ofte to offende so ofte to wallowe in suche his wickednesse and euermore for Goddes louyng kyndnesse to showe hym selfe of all other creatures most vnkynde Lykewyse contraries beyng rehersed and the euil immediatly vtterde after the good make muche for encrease As many men now a daies for sobrietie folowe gluttonie for chastitie take leachery for truthe lyke falsehode for gentlenesse seeke crueltie for iustice vse wrong dealyng for heauen hell for God the Deuill to whome they will without peraduenture it Goddes grace be not greater ¶ Of mouyng affections BEcause the beautie of Amplifiyng standeth most in apte mouyng of affections It is needefull to speake somewhat in this behaulfe that the better it may be knowne what they are and howe they maie bee vsed Affections therefore called Passions are none other thyng but a stirryng or forcyng of the mynde either to desier or elles to detest and lothe any thyng more vehemently then by nature we are commonly wonte to doe We desier those thynges we loue them and lyke them earnestly that appere in our iudgement to be goodlie we hate and abhorre those thynges that seeme naughte vngodlie or harmefull vnto vs. Neither onely are wee moued with those thynges which we thinke either hurtful or profitable for our selues but also we reioyce we sorie or we pitie an other mannes happe And euermore there are twoo thynges whiche moue vs either this waie or that waie The matter selfe whiche doth happen or is lyke to happen and the person also whome the matter dothe concerne As for example If a wicked wretche haue his desertes we are al glad to heare it but if an innocent shoulde be cast away we thynke muche of it and in stomake repine against wrong iudgement If an euil man finde muche fauour we enuie his good happe yea it greeuâ—th vs thâ—t any suche shoulde haue suche fauour showed And not onâ—ly doe we hate the euil that are come to any wealth but also we enuie commonly all suche as come to any preferrement especially if either they haue been as poore men as we are or elles came of a meaner house than we haue done No one man woulde haue any to be better than hym selfe and euery one enhableth his owne goodnes to deserue lyke dignitie with the best And whereas some haue goâ—te before startyng soâ—bdeinly from an inche to an elle we spare not to saie that flattery made theim speede and though they haue muche gooddes yet are they cleare voide of all goodnes and therefore muche good may it do theim we woulde not come by gooddes in suche sorte to wynne al the worlde â–ª for the Deuill and they saie wee shall parte stakes with theim one daie And thus wee can neuer bee content to geue our neighbour a good woorde Yea though they haue serued right well and deserued a greate rewarde wee muste needes finde some faulte with theim to lessen their praises and saye that though their desertes bee great yet their natures are nought none so proude though fewe bee so hardy none so enuiouse though fewe so faithfull none so couetouse though fewe so liberall none so gluttonouse though fewe kepe suche an house And thus thoughe wee graunt them one thyng yet we will take another thyng as fast againe from them Suche a man is an excellent felowe saieth one he can speake the tongues wel he plaies of instrumentes few men better he feyâ—eth to the Lute marueilouse swetely he endites excellently but for all this the more is the pitie he hath his faultes he will bee dronâ—â—e ones a daie he loues women well he will spende Goddes coope if he had it he will not tarye longe in one place and he is somewhat large of his tongue That if these faultes were not surely he were an excellent fellowe Euen as one shoulde saie If it were not for liyng and stealyng there were not an honester man than suche a one is that perchaunce hath some one good qualitie to set hym forwarde These â—uttes
Therfore no suche shouâ—d be taunted or iested with all that either are notable euill liuers and heynous offendours or els are pitâ—full caitifes wretched beggers For euery one thinketh it a better and a meter deede to punishe naughtie packes then to shoffe at their euill demeanoure and as for wretched soules or poore bodies none can beare to haue theÌ„ mocked but thinke rather that thei should be pitied except thei foolishely vaunt theÌ„selfes Again none suche should be made any laughyâ—g stockes y â— either are honest of behauiour or els are generally welbeloued As for other we maie be bold to talke with them make suche game and pastime as their good wittes shal geue good cause But yet this one thyng we had nede euer to take with vs that in all our iestyng we kepe ameane wherin not onely it is mete to auoyde al grosse bourdyng and alehouse iestyng but also to eschue al folishe talke ruffin maners such as no honest eares can ones abide nor yet any wittie man can like well or allowe ¶ The diuision of pleasauâ—t behauiour PLeasauntnesse either appereth in tellyng a rounde tale or els in takyng occasioÌ„ of some one worde The matter is told pleasauntly when some mannes nature whereof the â—ale is tolde is so set furthe his countenaunce so counterfeited and all his iesture so resembled that the hearers might iudge the thing to be then liuely doen euen as though he were there whereof the â—ale was told Some can so lâ—uâ—ly set furthe another mannes nature and with suche grace reporte a tale that fewe shalbe able to forbeare laughter whiche knowe bothe parties though thei would the coÌ„trary neuer so fain Now in â—ountâ—rfâ—ityng after this sort â–ª if suche moderacion be not vsed that the hearer maie iudge more by hymself then the pleasant disposed man is willyng fully to set furth it will not be well liked For he that excedeth and telleth all yea more then is nedefull without al repect or consideracion had thesame shalbe taken for a common iesture suche as knowe not howe to make an ende when thei once bâ—ginne beyng better acquainted with bible bable then knowyng the frute of wisedomes lore Pleasantnesse in a saiyng is stirred by the quicke altryng of some one worde or of some one senteÌ„ce But euen as in reportyng a tale or counterfeityng a manne so muche is euer naught so scurrilitie or to speake in old plain english knauery in iestyng would not be vsed where honestie is estemed Therfore though there be some wit in a pretie deuised ieste â—et we ought to take hede that we touche not those whoÌ„ we would be moste loth to offend And yet some had as lâ—uâ— lose their life as not bestowe their conceiued iest and oftentimes thei haue as thei desire But shall I say of suche wilful men as a Spaniard spake of an earnest Gospeller that for woordes spoken against an Ecclesiasticall lawe suffered death in Smithe fielde Ah miser non potuit tacere uiueâ—e Ah wretche that he was could he not liue and held his peace Again to iest when occasioÌ„ is geuen or when the iest maie touch al meÌ„ it is thought to be against al good maner Therfore the consideracion of time moderacion of pastyme sâ—ldome vsyng of drie mockes euen when nede moste requireth make a difference and shewe a seuerall vnderstandyng betwirte a common iester and a pleasaunt wise man Now the time requireth to shew what kindes there are of mouyng laughter makyng the hearer to be mery notwithstaÌ„ding this would first be learned that out of diuerse pleasant speches auÌ„cient saiynges also maie be gathred As for exaÌ„ple we maie by one worde bothe praâ—se a faithfull seruauÌ„t and if he be naught we maie also iest of him dispraise him According to that mery saiyng of Nero vpoÌ„ his man y â— was light fingered I haue one at home ê™ he emoÌ„g all other to whom there is no cofer lockt nor dore shut in all my house â–ª meanyng that he was a picklocke and a false verlâ—t and yet these wordes might haue been spoken of a faithfull seruaunt We shall delite the hearers when thei looke for one answere and we make theim a cleane contrary as though wee would not seme to vnderstande what thei would haue As when one commyng froÌ„ a faire and beyng asked in good sadnesse of another howe horses went there Marie ê™ he some trotte and some amble And thus beyng deceiued of our lookyng for who would haue lookte for suche an answere we are oft delited with our awne errour Again one Pontidius beyng sore greued that another maÌ„ had coÌ„mitted aduoutrie came to a frend of his and saied sadly Ah lorde what thinke you sir of hym that was taken in bedde of late â–ª with another mannes wife Marie ê™ the other I thynke him to be a very sluggard PoÌ„tidius hearyng him saie so was abashed at the straungenesse of hâ—s answere and lokyng for no suche thyng was driuen to laugh at his awne errour although before he was muche greued with thaduouterers moste wicked deede One beyng sore greued with the euill behauiour of a certain â—entlemaÌ„ spake his pleasure largely against hym whervpon another merie man disseÌ„blyng to take his part said he was an honester maÌ„ then so Yea ê™ thother what one thing hath he wherby to proue himself honest at al Marie ê™ the man he hath the kynges pardon what saie you to thaâ— WheÌ„ is it best to dine ê™ one to Diogenes Mary ê™ he for a riche man when he list for a poore man wâ—en he canne A nobâ—e man that whilome kept a chapell beyng disposed to serue God went to his closette deuoutely and made hym self redy to praie wherupon one came doune in hast and said to the Chaunter you muste begin sir. The Chaunter beyng a merie man answered thus as though he were angry Begin ê™ he I will begin with none eâ—cept thei begin with me And so made the whole Quier that then was redy for syngyng to fall streight a laughyng The whiche is all one for syng we or laugh we what maketh matter so we be merie Wordes doubtfully spokeÌ„ geue ofteÌ„ iust occasioÌ„ of muche laughter Ah ê™ a certaâ—n man do you se yonder felowe do you knowe him Yea quod the other I knowe him verye well I shall tell you sir saide the gentilman there is not a manne of greater vnderstandinge within this Citye then he is Tushe it is not so quod he No saide the other marcke well the bought of his legge and you shaâ—l see hys vnderstandâ—nge worthye to be compared with the beste and greatest of them all Sometimes it is well liked whan by the chaungynge of a letter or takinge awaye some parte of a worde or addinge sometimes a sillable we make an other meaninge As one saide that meante full vnhappelye enueâ—ghynge againste those that helde of Christes spirituall beynge in the SacrameÌ„t some
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