Chapter V: Part 5

YOu can not finde soche twoo Orators, who borne of meane & poore parentes, that attained so greate honour, who also did obiecte themselues to tyran- tes a like, thei had losse of their children a like, bothe were out of their countree banished men, their returne was with honour, bothe also fliyng, happened into the han- des of their enemies.

¶ Of their death.

[Sidenote: Antipater. Demosthe- nes. Archias. Marcus Antonius. Tullie.] BOthe a like, Demosthenes and Tully wer put to death, Demosthenes died, Antipater gouernyng by the handes of Archias. Cicero died by the com- maundement of Marcus Antonius: by Herenius his hedde was cutte of, and sette in Marcus Antonius halle. His handes also were cutte of, with the whiche he wrote the vehement Oracions against Marcus Antonius.

¶ The conclusion.

TO speake as moche as maie bee saied, in the praise of theim: their praise would rise to a mightie volume, but this is sufficiente.

[Fol. xlix.r]

¶ _Ethopoeia._

_Ethopoeia_ is a certaine Oracion made by voice, and la- mentable imitacion, vpon the state of any one.

This imitacion is in { _Eidolopoeia._ }
iij. sortes, either it is. { _Prosopopoeia._ }
{ _Ethopoeia._ }

That parte, whiche is called _Ethopoeia_ is that, whiche hath the persone knowne: but onely it doeth faigne the ma- ners of thesame, and imitate in a Oracion thesame.

_Ethopoeia_ is called of Priscianus, a certaine talkyng to of any one, or a imitacio[n] of talke referred to the maners, apt- ly of any certaine knowen persone.

Quintilianus saieth, that _Ethopoeia_ is a imitacion of o- ther meane maners: whom the Grekes dooe calle, not onelie _Ethopoeia_, but _mimesis_, & this is in the maners, and the fact.

This parte is as it were, a liuely expression of the maner and affeccion of any thyng, whereupon it hath his name.

The _Ethopoeia_ is in three sortes.

The firste, a imitacion passiue, whiche expresseth the af- fection, to whom it parteineth: whiche altogether expresseth the mocion of the mynde, as what patheticall and dolefull o- racion, Hecuba the quene made, the citee of Troie destroied, her housbande, her children slaine.

The second is called a morall imitacio[n], the whiche doeth set forthe onely, the maners of any one.

The thirde is a mixt, the whiche setteth forthe, bothe the maners and the affection, as how, and after what sorte, A- chilles spake vpon Patroclus, he beyng dedde, when for his sake, he determined to fight: the determinacion of hym she- weth the maner. The frende slaine, the affection.

In the makyng of _Ethopoeia_, lette it be plaine, and with- out any large circumstaunce.

[Fol. xlix.v]

In the makyng of it, ye shall diuide it thus, to make the Oracion more plaine, into three tymes.

{ A presente tyme. }
{ A tyme paste. }
{ A tyme to come. }

_Eidolopoeia_ is that part of this Oracion, whiche maketh a persone knowne though dedde, and not able to speake.

[Sidenote: _Eidolopoeia_[.]] _Eidolopoeia_ is called of Priscianus, a imitacion of talke of any one, vpon a dedde manne, it is then called _Eidolopoeia_, when a dedde man talketh, or communicacion made vpon a dedde manne.

_Eidolopoeia_, when a dedde manne talketh, is set forthe of Euripides, vpon the persone of Polidorus dedde, whose spi- rite entereth at the Prologue of the tragedie.

Hector slain, speaketh to Eneas in _Eidolopoeia_. O Eneas thou goddes sonne, flie and saue thy self, from this ruine and fire: the enemies hath taken the walles, and loftie Troie is prostrate to the grounde. I would haue thought, I had died valiantlie inough to my countrée, and my father Priamus, if with this my right hande, Troie had bee defended.

Polidorus beyng dedde, in _Eidolopoeia_ talketh to Eneas whiche Uirgil sheweth in his thirde booke of Eneados.

Iulia the wife of Pompei beyng dedde, spake to Pompe, preparyng his arme against Cesar, _Eidolopoeia_. Reade Lu- cane, in the beginnyng of his thirde booke.

Tullie vseth _Eidolopoeia_, when he maketh talke vpon Hiero beyng dedde.

If that kyng Hiero were reduced fro[m] his death, who was a aduauncer of the Romaine Empire, with what counte- naunce, either Siracusa or Rome, might be shewed to hym, whom he maie beholde with his iyes. His countree brought to ruin, & spoiled, if that kyng Hiero should but enter Rome, euen in the firste entryng, he should beholde the spoile of his countree.

Tullie also vseth the like _Eidolopoeia_, as thus, vpon Lu- [Fol. l.r] cius Brutus dedde.

[Sidenote: Lucius Brutus.] If it so wer, that Lucius Brutus, that noble and famous manne were on liue, and before your presence: would he not vse this oracion: I Brutus, somtyme did banishe and cast out for crueltee, the state and office of kinges, by the horrible fact of Tarquinius, againste Lucretia, and all that name bani- shed, but you haue brought in tyrauntes. I Brutus did re- duce the Romain Empire, to a fredome and libertée: but you foolishly can not vphold and maintein, thesame giuen to you. I Brutus, with the daunger of my life, haue saued my coun[-] tree of Roome, but you without all daunger, lose it.

¶ _Prosopopoeia._

AS co[n]cerning _Prosopopoeia_, it is as Pristianus saith, when to any one againste nature, speache is feigned to bee giuen.

Tullie vseth for a like example this, when he maketh Roome to talke againste Cateline.

¶ _Prosopopoeia_ of Roome.

[Sidenote: Catiline.] NO mischief hath been perpetrated, this many yeres, but by thee Catiline, no pestiferous acte enterprised, without thee: thou a lone, for thy horrible murther perpetrated vpon the citee of Rome, for the spoile and robbe- ries of their gooddes art vnpunished. Thou onelie haste been of that force and power, to caste doune all lawes and aucthori- tee. Although these thinges were not to be borne, yet I haue borne them: but now thy horrible factes are come to soche an issue, that I feare thy mischiues. Wherfore leaue of Cateline and deminishe this feare from me, that I maie be in securitée[.]

Lucane the Poete, intreating of mightie and fearce war- res, againste Pompei and Cesar, maketh Roome to vse this _Prosopopoeia_ againste Cesar.

_Quo tenditis vltra quo fertis mea signa viri,
Si iure venitis si aues hucusq[ue] licet._

_Prosopopoeia_ is properlie, when all thinges are faigned bothe the maners, the persone, as of Roome in this place.

[Fol. l.v]

¶ What lamentable Oracion Hecuba Quene of Troie might make, Troie being destroied.

[Sidenote: Kyngdomes.] WHat kyngdome can alwaies assure his state, or glory? What strength can alwaies last? What [Sidenote: Okes. Cedars.] power maie alwaies stande? The mightie O- kes are somtyme caste from roote, the Ceadars high by tempestes falle, so bitter stormes dooe force their strength. Soft waters pearseth Rockes, and ruste the massie Iron doeth bryng to naught. So nothyng can by stre[n]gth so stande, but strength maie ones decaie: yea, mightie kingdoms in time decaie haue felt. Kingdomes weake haue rose to might, and mightie kyngdomes fallen, no counsaile can preuaile, no power, no strength, or might in lande. God disposeth Princes seates, their kyngdome there with stan- des. I knewe before the brickell state, how kyngdomes ruine caught, my iye the chaunge of fortune sawe, as Priamus did aduaunce his throne, by fauour Fortune gat, on other For- tune then did froune, whose kingdom did decaie. Well, now [Sidenote: Fortune hath no staie.] I knowe the brickle state, that fortune hath no staie, all rashe her giftes, Fortune blind doeth kepe no state, her stone doth roule, as floodes now flowe, floodes also ebbe. So glory doth remaine, sometyme my state on high, was sette in Princelie throne, my porte and traine ful roiall was, a kyng my father also was, my housband scepter held. Troie and Phrigia ser- ued his becke, many kynges his power did dreade, his wille their power did serue. The fame of Troie and Brute, his glorie and renoume, what landes knoweth not? But now his falle, all toungues can speake, so greate as glorie was, though kyngdomes stronge was sette, loftie Troie in duste prostrate doeth lye, in blood their glorie, people, kyng are fal- len, no Quene more dolefull cause hath felte. The sorowes depe doe passe my ioyes, as Phebus light with stormes caste [Sidenote: Hector.] doune. Hectors death did wounde my hart, by Hectors might Troie stiffe did stande, my comforte Hector was, Priamus ioye, of Troie all the[m] life, the strength, and power, his death [Fol. lj.r] did wound me for to die, but alas my dolefull and cruell fate to greater woe reserueth my life, loftie Troie before me felle, sworde, and fire hath seate and throne doune caste. The dedde on heapes doeth lye, the tender babes as Lions praies [Sidenote: Priamus.] are caught in bloode, before my sight, Priamus deare mur- dered was, my children also slain, who roiall were, and prin- ces mates. No Queene more ioye hath tasted, yet woe my io- yes hath quite defaced. My state alwaie in bondage thrall, to serue my enemies wille, as enemie wille, I liue or dye. No cruell force will ridde my life, onely in graue the yearth shal close my woes, the wormes shall gnawe my dolefull hart in graue. My hedde shall ponder nought, when death hath sence doune caste, in life I sought no ioye, as death I craue, no glorie was so wished as death I seeke, with death no sence. In prison depe who dolefull lieth, whom Fetters sore dooeth greue. Their dolefull state moste wisheth death, in dongion deepe of care my harte moste pensiue is, vnhappie state that wisheth death, with ioye long life, eche wight doeth craue, in life who wanteth smart? Who doeth not féele, or beare som- time, a bitter storme, to doleful tune, mirth full oft chaunged is, the meaner state, more quiet rest, on high, who climes more deper care, more dolefull harte doeth presse, moste tempestes hie trees, hilles, & moutaines beare, valleis lowe rough stor- mes doeth passe, the bendyng trees doeth giue place to might by force of might, Okes mightie fall, and Ceders high ar re[n]t from the roote. The state full meane in hauen hath Ancre caste, in surgyng seas, full ofte in vaine to saue the maste, the shippe Ancre casteth.

¶ The descripcion.

THis exercise profitable to _Rhetorike_, is an Ora- cio[n] that collecteth and representeth to the iye, that which he sheweth, so Priscianus defineth it: some are of that opinion, that descripcion is not to bee placed emo[n]g these exercises, profitable to _Rhetorike_. Because [Fol. lj.v] that bothe in euery Oracion, made vpon a Fable, all thyn- ges therein conteined, are liuely described. And also in euery Narracion, the cause, the place, the persone, the time, the fact, the maner how, ar therin liuely described. But most famous and Eloquente men, doe place descripcion, in the nomber of these exercises. Descripcio[n] serueth to these things, the person, as the Poete Lucane describeth Pompei & Cesar: the person is described, thynges or actes, tymes, places, brute beastes.

_Nec coiere pares, alter vergentibus annis
In senium longo que toge, tranquilior vsu.
Dedidicit. &c._

Homer describeth the persone of Thersites, in the second booke of his Ilias.

Homer setteth out Helena, describing the persone of Me- nalaus and Ulisses, in the fowerth booke of Ilias.

Thynges are described, as the warres attempted by sea and lande, of Xerxes.

Lucan describeth the war of the Massilia[n]s against Cesar[.]

Thusidides setteth forthe in a descripcion, the warres on the sea, betwene the Corcurians, and the Corinthians.

Tymes are described, as the Spryng tyme, Sommer, Winter, Harueste, Daie, Night.

Places are described, as Citees, Mountaines, Regions, Floodes, Hauens, Gardeines, Temples: whiche thynges are sette out by their commoditees, for Thusidides often ty- mes setteth forthe Hauens and Citees.

Lucane also describeth at large, the places, by the whiche the armie of Cesar and Pompei passed. The descripcion of a- ny man, in all partes is to bee described, in mynde and bodie, what he was.

The acttes are to bee described, farre passed, by the pre- sente state thereof, and also by the tyme to come.

As if the warre of Troie, should be set forthe in a descrip- cion, it must bée described, what happened before the Greci- ans arriued at Troie, and how, and after what sorte it was [Fol. lij.r] ouerthrowne, & what thing chaunced, Troie being destroid.

So likewise of Carthage, destroied by the Romaines. Of Hierusalem, destroied by Titus Uespasianus, what ad- monicion thei had before: of what monsterous thynges hap- pened also in that ceason: Of a Comete or blasyng Starre, and after that what followed.

Lucane also setteth forthe the warres of Pompe and Ce- sar, what straunge and marueilous thynges fell of it.

¶ A descripcion vpon Xerxes.

WHen Darius was dedde, Xerxes his soonne did succede hym, who also tooke vpon him to finishe the warres, bego[n] by his father Darius, against Grece. For the whiche warres, preperacion was made, for the space of fiue yeres, after that [Sidenote: The armie of Xerxes.] Xerxes entered Grece, with seuen hundred thousande Persi- ans, and thrée hundred thousande of forrain power aided him that not without cause, Chronicles of aunciente tyme dooe shewe, mightie floodes to be dried vp of his armie. The migh[-] tie dominions of Grece, was not hable to receiue his houge, and mightie power, bothe by sea and lande: he was no small Prince, whom so many nacions, so mightie people followed hym, his Nauie of Shippes was in nomber tenne hundred [Sidenote: Xerxes a cowarde.] thousande, Xerxes had a mightie power, but Xerxes was a cowarde, in harte a childe, all in feare the stroke of battaile moued. In so mightie an armie it was marueile, the chiefe Prince and Capitaine to be a cowarde, there wanted neither men, nor treasure, if ye haue respecte to the kyng hymself, for cowardlinesse ye will dispraise the kyng, but his threasures beeyng so infinite, ye will maruaile at the plentie thereof, whose armie and infinite hoste, though mightie floodes and streames, were not able to suffice for drinke, yet his richesse [Sidenote: Xerxes laste in battaile, and first to runne awaie.] semed not spente nor tasted of. Xerxes hymself would be laste in battaile to fight, and the firste to retire, and runne awaie. In daungers he was fearfull, and when daunger was paste, [Fol. lij.v] he was stoute, mightie, glorious, and wonderfull crakyng, [Sidenote: The pride of Xerxes.] before this hassarde of battaile attempted. He thought hym self a God ouer nature, all landes and Seas to giue place to hym, and puffed with pride, he forgatte hymself: his power was terrible, his harte fainte, whereupon his enteryng into Grece was not so dreaded, as his flight fro[m] thence was sham[-] full, mocked and scorned at, for all his power he was driuen backe from the lande, by Leonides king of the Lacedemoni- ans, he hauing but a small nomber of men, before his second battaile fought on the Sea: he sente fower thousande armed men, to spoile the riche and sumpteous temple of Apollo, at Delphos, from the whiche place, not one man escaped. After that Xerxes entered Thespia, Platea, and Athenes, in the whiche not one man remained, those he burned, woorkyng his anger vpon the houses: for these citees were admonished to proue the maisterie in wodden walles, whiche was ment to bee Shippes, the power of Grece, brought into one place [Sidenote: Themi- stocles.] Themistocles, fauoryng their part, although Xerxes thought otherwise of Themistocles, then Themistocles perswaded Xerxes to assaie the Grecians. Artemisia the Quene of Hali- carnasis aided Xerxes in his battaile: Artemisia fought man[-] fullie, Xerxes cowardly shronke, so that vnnaturally there was in the one a manlie stomacke, in the other a cowardlie harte. The men of Ionia, that fought vnder Xerxes banner, by the treason of Themistocles, shra[n]ke from Xerxes, he was not so greate a terrour or dreade, by his maine hoste, as now smally regarded & least feared. What is power, men, or mo- ney, when God chaungeth and pulleth doune, bothe the suc- cesse, and kyngdome of a Prince. He was in all his glorie, a vnmanlie, and a cowardly prince, yet for a time happie state fell on his side, now his might and power is not feared. He flieth awaie in a Fisher boate, whom all the worlde dreaded and obaied, whom all Grece was not able to receiue, a small boate lodgeth and harboureth. His owne people contemned hym at home, his glorie fell, and life ingloriously ended, who[m] [Fol. liij.r] whom God setteth vp, neither treason nor malice, power nor money can pull doune. Worthelie it is to be pondered of all Princes, the saiyng of Uespasianus Emperour of Rome, at a certain time a treason wrought and conspired against him, the conspiratours taken, Uespasianus satte doune betwene [Sidenote: The saiyng of Uespasi- anus.] theim, commaunded a sworde to be giuen to either of theim, and saied to them: _Nonne videtis fato potestatem dari._ Dooe you not see? Power, aucthoritée, and regimente, by the ordi- [Sidenote: A sentence comfortable to al princes.] naunce of God, is lefte and giuen to princes: A singuler sen- tence, to comforte all good Princes in their gouernemente, not to feare the poisoned hartes of men, or the traiterous har- tes of pestiferous men. No man can pull doune, where God exalteth, neither power can set vp and extoll, where God dis- plaseth or putteth doune: Soche is the state of Princes, and their kyngdomes.

¶ _Thesis._

_THesis_, is a certain question in consultacion had, to bée declaimed vpon vncertaine, notyng no certaine per- sone or thyng.

As for example.

Whether are riches chieflie to be sought for, in this life, as of all good thynges, the chief good.

Whether is vertue the moste excellente good thynge in this life.

Whether dooe the giftes of the mynde, passe and excelle the giftes and vertues of Fortune, and the bodie.

Whether doeth pollicie more auaile in war, then stre[n]gth of menne.

Who so will reason of any question of these, he hath nede with reason, and wittie consultacion to discourse, and to de- claime vpon thesame.

The Greke Oratours doe call this exercise _Thesis_, that is to saie, a proposicion in question, a question vncertain, in- cluded with no certaintée, to any perticuler thyng.

[Fol. liij.v]

The Latine men doeth call it a question infinite, or vni- uersall: Tullie in his booke of places called Topickes, doeth call _Thesis_, _Propositum_, that is to saie, a question, in deter- minacion. Priscianus calleth it _positionem_, a proposicion in question on ether parte to be disputed vpon.

As for example.

Whether is it best to marie a wife?

Whether is frendship aboue all thynges to be regarded.

Is warre to be moued vpon a iuste cause?

Is the Greke tongue mete, and necessarie to be learned?

There is an other kinde of question called _hypothesis_, _hy[-] pothesis_ is called _questio finita_, that is to saie, a question cer- taine notyng a certaine persone, or thyng, a certaine place, tyme, and so forthe.

As for example.

Is it mete for Cesar to moue warre against Pompei?

Is not there a certain persone?

Is the Greke tongue to be learned of a Diuine?

Is the Greke tongue meete for a Phisicion?

In this kinde of exercises, famous men of auncient time did exercise youth, to attain bothe wisedome and Eloquence therby, to make a discourse vpo[n] any matter, by art of lerning[.]

Aristotle the famous Philosopher, did traine vp youthe, to be perfite in the arte of eloquence, that thei might with all copiousnes and ingenious inuencion handle any cause.

Nothing doeth so moche sharpe and acuate the witte and capacitée of any one, as this kinde of exercise.

It is a goodly vertue in any one man, at a sodain, to vtter wittely and ingeniouslie, the secrete and hid wisedome of his mynde: it is a greate maime to a profounde learned man, to wante abilitée, to vtter his exquisite and profounde knowe- ledge of his mynde.

¶ _Thesis._

THis question _Thesis_, which is a question, noting no cer- taine persone or thyng: is moche like to that Oracion, [Fol. liiij.r] intreated of before, called a Common place.

¶ A Common place.

BUt a Common place, is a certaine exaggeracion of matter, induced against any persone, conuicted of a- ny crime, or worthie defence.

¶ _Thesis._

_Thesis_ is a reasonyng by question, vpon a matter vncer- taine.

_Thesis_, that is to saie, a questio[n] generall is in two sortes.

{ Ciuill.
A question {
{ Contemplatiue.

QUestions Ciuill are those, that dooe pertaine to the state of a common wealth: and are daily practised in the common wealthe.

As for example.

Is it good to marie a wife.

Is Usurie lefull in a citee, or common wealthe.

Is a Monarchie the beste state of gouernement.

Is good educacion the grounde and roote, of a florishyng common wealthe.

¶ A contemplatiue question.

THe other _Thesis_ is a question contemplatiue, which the Grekes dooe call _Theoricas_, because the matter of them is comprehended in the minde, and in the in[-] telligence of man.

The example.

Is the soule immortall?

Had the worlde a beginnyng?

Is the heauen greater then the yearth?

{ Simple.
A question is either {
{ Compounde.

Is it good for a man to exercise hymself in wrastlyng, or [Fol. liiij.v]

Is it profitable to declaime.

[¶] A compounde.

Is vertue of more value then gold, to the coueitous man[?]

Doeth wisedome more auaile, then strength in battaile?

Doe olde men or young men, better gouerne a common wealthe?

Is Phisicke more honourable then the Lawe?

A Oracion made vpon _Thesis_, is after this sorte made.

Use a _exordium_, or beginnyng.

Unto the whiche you maie adde a Narracion, whiche is a exposicion of the thyng doen.

Then shewe it lawfull.

Iuste.

Profitable.

And possible.

Then the conclucion.

To this in some parte of the Oracion, you maie putte in certaine obieccions, as thus.

Upon this question: Is it good to marie a wife?

In Mariage is greate care, and pensiuenesse of minde, by losse of children, or wife, whom thou loueste. There is also trouble of dissolute seruauntes. There is also greate sorowe if thy children proue wicked and dissolute.

The aunswere to this obiection, will minister matter to declaime vpon.

¶ Is it good to Marie.

SInce the tyme of all ages, and the creacio[n] of the worlde, GOD hath so blessed his creacion, and meruailous workemanship in manne: as in all his other creatures, that not onelie his omnipo- teucie, is therby set forthe. But also from tyme to tyme, the posteritee of men, in their ofspring and procrea- [Sidenote: Kyngdomes continue by mariage and co[m]mon welth[.]] cion, doe aboundantlie commonstrate thesame. The state of all kyngdomes and common wealthes: by procreacion deri- ued, haue onelie continued on the face of the yearth, thereby [Fol. lv.r] many hundred yeres. How sone would the whole worlde be dissolued, and in perpetuall ruine, if that God from tymes and ages, had not by godlie procreacion, blessed this infinite [Sidenote: The dignitee of man, she- weth the worthines of mariage.] issue of mankinde. The dignitée of man in his creacion, she- weth the worthie succession, maintained by procreation. In vaine were the creacion of the worlde, if there were not as manne so excellente a creature, to beholde the creatour, and his meruailous creacion. To what vse were the Elementes and Heauens, the Starres and Planettes, all Beastes and Foules, Fisshe, Plantes, Herbes and trees, if men wer not, for mannes vse and necessitée, all thinges in the yearth were made and procreated. Wherein the Stoike Philosophers do note the excellencie of man to be greate: for saie thei, _Que in terris gignuntur omnia ad vsum hominum creari_. To what vse then were all thynges, if man were not, for whose cause, vse, & necessitée these thynges were made. If a continuaunce of Gods procreacion were not, immediatlie a ruine and ende would ensue of thinges. What age remaineth aboue a hun- dred yeres? If after a hu[n]dred yeres, no issue wer to be, on the [Sidenote: Godlie pro- creacion.] face of the yearth, how sone wer kyngdoms dissolued, where as procreacion rooteth, a newe generacion, issue and ofspring, and as it were a newe soule and bodie. A continuaunce of la- wes, a permanente state of common wealthe dooeth ensue. Though the life of manne be fraile, and sone cutte of, yet by Mariage, man by his ofspryng, is as it were newe framed, his bodie by death dissolued, yet by issue reuiued. Euen as Plantes, by the bitter season of Winter, from their flowers fadyng and witheryng: yet the seede of them and roote, vegi- table and liuyng, dooe roote yerelie a newe ofspryng or flo- [Sidenote: A similitude.] wer in them. So Mariage by godlie procreacion blessed, doth perpetually increase a newe bodie, and therby a vaste world, and infinite nacions or people. Xerxes the mightie kyng of Persia, vewing and beholding his maine and infinite hoste, wéeped: who beyng demaunded, why he so did. _Doleo inquit post centum annos, neminem ex hijs superesse._ It is a pitée- [Fol. lv.v] fulle and dolefull case, that after a hundred yeres, not one of these noble capitaines, and valiant soldiers to be left.

¶ The obieccion.

But you will saie parauenture, mariage is a greate bon- dage, alwaies to liue with one.

¶ The solucion.

To followe pleasure, and the beastlie mocions of the mynde: what libertée call you that, to liue in a godly, meane, [Sidenote: The libertie in mariage.] and Mediocritée of life, with thy spoused wife. There is no greater ioye, libertée, or felicitée, who so practiseth a dissolute life: whose loue and luste is kindeled, and sette on fire with a [Sidenote: A brutishe societie with harlottes.] harlotte, he followeth a brutishe societée. What difference is there, betwene them and beastes? The beaste as nature lea- deth, he obaieth nature. Reason wanteth in beastes, manne then indued with reason, whiche is a guide to all excellencie how is it that he is not ruled by reason. Whom GOD hath clothed and beautified, with all vertue and all singularitée: If a godly conuersacion of life, moueth thée to passe thy daies without mariage, then must the mocions of thy minde, be ta- [Sidenote: Chastitee in mariage.] med and kepte vnder. Other wise, execrable is thy purpose, and determinacio[n] of the life. If thou hopest of loue of a harlot though thou enioye her otherwise, thou art deceiued. Bac- chis the harlot, whom Terence maketh mencion of, in the persone of her self, sheweth the maners of all harlots to An- tiphila, saiyng.

_Quippe forma impulsi nostra nos amatores colunt:
Hec vbi immutata est, illi suum animum alio conferunt.
Nisi prospectu[m] est interea aliquid nobis, deserte viuimus._

For saieth she, the louer anamoured with our loue, and sette on fire therewith, it is for our beautie and fauour: but when beautie is ones faded, he conuerteth his loue to an o- ther, whom he better liketh. But that we prouide for our sel- ues in the meane season, wée should in the ende liue vtterlie forsaked. But your loue incensed with one, whose maners and life contenteth you: so you bothe are linked together, [Fol. lvj.r] [Sidenote: The loue of a harlotte.] that no calamitée can separate you: who so hopeth loue of a harlotte, or profite, he maie hope as for the fructe of a withe- red tree, gaine is all their loue, vice their ioye and delite. In vertue is libertée, in vertue is felicitee, the state of mariage is vertuous, there can be no greater bo[n]dage, then to obaie ma- ny beastly affections, to the whiche whoredome forceth hym vnto, Loue is fained, cloked amitée, a harte dissembled, ma- ny a mightie person and wise, hath been ouerthrowen by the deceiptes of harlottes: many a Citee plagued, many a region ouerthrowen for that mischief, to obaie many affections is a greate bondage. Who so serueth the beastlie affections of his [Sidenote: Hercules. Omphala.] mynde to that purpose, he must also as Hercules to Ompha- la bee slaue, not onely to his owne will and affection: but to the maners, will, and exspectacion of the harlotte. So serued Thraso, and Phedria Thais, that Gorgious harlot, Antony and Iulius Cesar, Cleopatra, this is a bondage, to liue slaue from reason and all all integritee, to a monsterous rableme[n]t [Sidenote: The harlot- tes lesson, to her louers.] of vices, who so serueth a harlot, thei must learne this lesson. _Da mihi & affer_, giue and bryng.

The women of Scithia, abhorryng the godly conuersa- cion of mariage, with their housbandes, lefte theim, who in tyme ware so mightie, that thei repelled theim by force: thei called mariage not Matrimonie, but bondage. For, the chro- nicles doe testifie, thei became conquerours ouer many kyn- ges, all Asia obaied them: thei did builde many a great citee, and for theire successe, thei might compare with many prin- [Sidenote: The life of the Amazo- nes.] ces. These women were called Amazones afterwarde, the order of their life was this, ones in the yere thei would en- ioye the compainie of a man: if it so were that thei had a man childe, the father to haue it, if a daughter, then thei possessed her, and foorthwith burned her right pappe: for thei were all Archers, and wonderfully excelled therein, but in the ende, [Sidenote: Thalestris.] thei came all to ruine. One of them, Thalestris their Quene in the tyme of Alexander the Greate, came to Alexander, thinkyng that he had been, some monstrous man of stature: [Fol. lvj.v] [Sidenote: The offer of a woman to Alexander.] whom, when she did beholde (for Alexander was of no migh- tie stature) did contemne hym, and offered him hand to hande [Sidenote: The answer of Alexander to the offer.] to fight with hym. But Alexander like a wise Prince, saied to his men, if I should ouercome her, that were no victorie, nor manhoode againste a woman: and being ouercome, that were greater shame, then commendacion in all my victories and conquestes, but afterwarde, there was a greate familia- ritée betwene them. The adulterer and the adulteris, neuer prospereth, for many mischiues are reserued, to that wicked and beastly loue. Sincere loue is not rooted, frendship colou- red: the sober and demure countenaunce, is moche to be com- mended in a chaste woman, whose breaste pondereth a chaste [Sidenote: The facte of the matrones of Rome.] life. The facte of the matrones of Rome, semeth straunge to be tolde, of Papirius a Senators soonne, beyng taken to the Senate house, of his father: the childe beyng indued with a singuler wit, harde many causes in the assemble, talked and consulted vpo[n], at his retourne home, his mother was inqui- sitiue of their consultacion, to heare somewhat. The childe was commaunded by his father, to vtter no secrete that he heard, wherevpon of a long tyme, he refused his mothers de- maunde: but at the laste subtelie, he satisfied his mothers re- [Sidenote: Papirius.] quest. Truth it is, my father willed me, to vtter no secret, you keping my counsaill, I will shewe you, it is concluded by the Senate house, that euery man shall haue twoo wiues, that is a straunge matter, saieth the mother: foorthwith she had communicacion with all the matrones of Roome, that could doe somewhat in this matter, thei also full willyngly assem- bled themselues, to let this purpose, to the Senate house, thei went to vtter, their swollen griues. The Senators were a- mased at their commyng, but in this matter bolde thei were, [Sidenote: The Oracio[n] of a matrone, to the Sena- tours.] to enterprise that, whiche thei wer greued at. A Dame more eloquente then all the reste, and of stomacke more hardie, be- gan in these woordes. Otherwise then right, we are iniuri- ously handled, and that in this assemble, that now we should be caste of and neclected: that whereas it is concluded in this [Fol. lvij.r] counsaile, that euery manne should haue twoo wiues, more meter it were, that one woman should haue twoo housban- des. Straunge it was in the Senators eares soche a request, whereupon a proofe made how that rumour rose, Papirius was found the aucthor, who tolde before the Senate, his mo- ther alwaies inquisitiue to knowe that, whiche he should not tell, and thereupon he faigned that, whiche he might better tell. It is to be supposed the Senators mused thereat, and the matrones of Rome went home ashamed: but their secrete co- gitacion of minde was manifest, what willingly in hart thei wished. What greater felicitee can there bee, then in a vnitée of life, the housebande to liue with his wife. The beastes in their kinde, doe condemne mannes brutishe affections here- in: there is no facte that sheweth a man or woman, more like to beastes, then whoredome.

¶ The obieccion.

But you will saie, many calamitées happeneth in mariage?

¶ The solucion.

Fortunne herein is to bee blamed, and not mariage, if a- ny misfortune happeneth to manne therein, the felicitée and [Sidenote: Eleccion in Mariage.] quiet state that any man enioieth thereby. The discrete elec- cion is therein approued, in the state it self, nothyng can bee founde worthie reprehension, if a man will impute the bit- ter stormes of life to mariage: whatseouer happeneth, our owne reason maie iudge contrary. Place before thy iyes all the affaires, and occupacions of this life, bee all tymes plea- saunte to the housebande man, many a colde storme perceth his bodie, and many a mightie tempeste, dooeth molest hym and greue hym. Sommer is not the tyme, to caste his seede in the grounde, or implowyng to occupie hymself: shall he ther- fore leaue his housebandrie, or doeth he rather neclecte it, his diligence therein is the more, and labour more industrious. From whence commeth the tempeste, the stormes and bitter seasons? From his house, from his wife, from his art and oc- cupacion, all those thynges by violence are expelled from the [Fol. lvij.v] aire. No state of life is able to giue riches, healthe, or securitée [Sidenote: Emperours.] to his state. There hath been princes and Emperours, nedie, full of infirmitées and sickenes, in daungerous state, oppres- sed with many calamitées: was their dignitie and office, the cause of their calamitées? No, God tempreth the state of eue- ry one, how, and after what sorte to possesse thesame. Some [Sidenote: Mariage.] are fulle fortunate in Mariage, if Mariage were of necessitée the cause, then all should be onely fortunate, or onely vnfor- tunate: then in mariage is not the cause, if in marige the ma- ners doe disagrée, and loue is extinguished, blame thyn own [Sidenote: The Mari- ners.] maners, thy choise, and thy eleccion. The Mariner that pas- seth the daungerous Seas, and by dreadfull tempestes, and huffyng waues is alwaies in perille, and many often tymes [Sidenote: The Mar- chauntes.] drouned. The Marchaunt lesyng his marchaundise by ship- wrack, shall thei impute the daunger and losse, to their wife at home? Or doe the Mariners leaue for all these tempestes, their arte of Nauigacion? Or the owner breake his shippe? Or the Marchaunt proue no aduentures, because of his losse, and many haue been of this sort drouned. No. But more ear- [Sidenote: Warre.] nestlie thei dooe assaie theim selues thereto. Because warre spoileth many a man of his life, doe Princes therefore, leaue to moue armour againste the enemie, but because, who so in the defence of his countrée, dieth manfullie, is worthelie ad- uaunced, and in perpetuall memorie, no daunger is refused, because euill thynges happeneth in life, is the state of good thynges to be auoided and eschued. Were it not vnsemelie, if housebande men, for no storme or tempeste, doe leaue their state, their laborious and rough co[n]dicion of life, nor the ship- man his arte of Nauigacion, because he seeth many drouned venteryng thesame, and he hymself often tymes in daunger, nor the soldiour or capitain, their perilous condicion of life, doe leaue for daunger. Should Mariage bée lesse sette by, be- cause alwaies riches and quietnes happeneth not.

¶ The obieccion.

The losse of a good wife and children, is a greate grefe to [Fol. lviij.r] any man, and a cause to blame mariage.

¶ The aunswere.

[Sidenote: The lawe of Nature.] You your self are borne to dye, thei also by death obaye likewise Nature, this is the Lawe of Nature ones to dye, whiche you séeme to blame. Then the death of thy wife and childre[n], is not the blame in Mariage. What is the cause that you dye? Natures imbecillitée and weakenes, then in theim[.] Mariage is not the cause: Nature in her firste molde hath so framed all, wherefore doe you ascribe that to mariage, that is founde faultée in Nature. Thei die that marie not, what infirmitie, daunger or peril happeneth to any in mariage, as sharpe and perilous, doe molest and torment the other. If any manne by death, leaseth a right honeste wife, clothed with all chastitée, demurenesse, sobrietée, and also with all singulari- tée of vertue adorned: he hath loste a rare treasure, a iewell of [Sidenote: A chaste wo- man.] price, not in all to bee founde. Did you loue your wife, that was so goodlie, so honeste and vertuous: there was greate cause saie you, for her vertuous sake, God hath chosen her fro[m] a mortall creature, to immortalitée, with her it can not bée better. There is no cause why you should blame mariage, for the losse of her, or of thy children, or for the losse of thee, she to blame mariage. If for thy owne sake, this sorowe bee, _Est seipsum amantis non amici_, it is then of a self loue, to thy self, not for her cause: for I muste aunswere as Lelius did to Affricanus, _Cum ea optime esseactu[m] quis neget, quid est quod no[n] assecuta est immortalitatem_. Who can deny saieth he, but that with her it can not bee better? What is it that she hath not attained. Immortalitée. She was vertuous, chaiste, so- ber, descrete, of behauiour womanlie: for her vertues belo- ued. Well, now she hath immortalitee and blesse, are you so- rie thereat, that were enuious. Did you loue her liuyng, loue her also departed, her vertuous shewed vnto vs, her immor- talitée.

¶ The obieccion.

There is a care for the wife and children, if the housband [Fol. lviij.v] dye before theim.

¶ The aunswere.

[Sidenote: A wretched executour.] If thou leaue them riches, hope not that thy riches shalbe a staie to theim, though thei bee innumerable: a wretched, a miserable executour, wasteth and destroieth oftentymes, the fruictes of thy trauaile, who reioyseth more of thy death, then of thy life. Or thy childrens father in Lawe, shall spoile and spende with a merie harte, that whiche thou haste long tera- [Sidenote: Gods pro- uidence.] uailed for. Staie thy self and thyne vpon Gods prouidence, for it hath been seen, many a riche widowe, with infinite treasure lefte, to her children also like porcions descendyng: afterwarde bothe wife and children, haue been brought to miserie and beggerlie state. Otherwise, poore children com- mitted to the prouidence of God, and vertuouslie brought vp, and the wife in like state, yet thei haue so passed their daies, that thei haue rose to a goodlie state. See that thy richesse bée not iniuriouslie gotten by falshode, by liyng, by Usurie, if it so be, then _Male parta male dilabuntnr_. That is this, gooddes euill gotte, euill spente, soche riches neuer giue déepe roote to their ofspryng. That is an euill care, by a iniurious care, to purchase thynges and gooddes wickedlie.

Also mariage taketh awaie widowhed, and doeth repare with a newe freshe mariage, the lacke and priuacion of the [Sidenote: Death. Mariage.] other. She that was by death left a widowe, mariage again hath coupled her to a newe housbande: and doeth restore that whiche death tooke awaie. That that death dissolueth and destroieth, mariage increaseth, augme[n]teth, and multiplieth. Bee it so, but mariage is a painfull life, it forceth euery one to trauaile, to vpholde and maintaine his state, I commende not the idell life, neither a life occupied to no vertuous ende. Nature moueth euery manne to loue hymself and his, so thy care and paine be to a godlie purpose. It is commendable. It is the duetie of euery man, as his power, witte, and industrie is able, to emploie thereto his cogitacion. To laboure for thy wife, whom thou loueste, and deare children, thy laboure is [Fol. lix.r] pleasure, the ioye easeth thy labour. To behold thy self in thy children, thei beyng vertuouslie broughte vp, it is a goodlie [Sidenote: The mariage of a chaste woman.] comfort, to liue with a chaste woman, sober and continente, her vertues be a continuall pleasure, a passyng ioye. In ma- riage ought to be greate deliberacion, whom thou chosest to thy continuall compainie or felowshippe, her life paste well knowen, her parentes and kindrede how honeste and vertu- ous, her maners, her fame, how commendable, her counti- [Sidenote: The choise of a wife.] naunce sober, a constaunt iye, and with shamefastnes beau- tified, a mouthe vttering fewe woordes discretlie. She is not to be liked, who[m] no vertuous qualitées in her educacio[n], beu- tifieth and adorneth, the goodlie qualitees sheweth, the well framed and nurtured mynde. These thynges maie be suffi- ciente, to shewe what excellencie is in mariage and how ne- cessarie it is, to the procreacion and preseruacio[n] of mankind.

¶ _Legislacio._

¶ A Oracion either in the defence of a Lawe, or againste a Lawe.

MAny learned menne are in this opinion, that vpon a Lawe alledged, a Oracion maie bee made in the defence of it: or matter maie be suppeditated, to in- uaigh by force of argument againste it.

Although the lawe alleged be in maner the whole cause, bicause it doeth co[n]tain al the matter included in the oracion.

In this Oracion, the persone is induced to be spoken vp- pon, vnknowne, vncertaine: wherefore it is to be placed, ra- ther in the state and forme of consultacion, and to bée exami- ned with iudgement.

The induccion of a Lawe, is in twoo sortes.

A confirmacion of any olde Lawe, or a confutacion.

As for example.

The Ciuill Lawe doeth well commende, bondmen to be manumised, that is, to be made free.

The lawe is herein to be praised, that willeth the cou[n]sail of the parentes & frendes, to be knowne before the contracte. [Fol. lix.v] Upon a Lawe alledged, worthelie matter maie rise, waigh- yng the godlie ende, whereunto the Lawe was firste inuen- ted, decreed and stablished, what profite thereof ensueth and foloweth. What it is to vertue a mainteiner, otherwise if it be not profitable? What moued any one to frame and ordain soche a Lawe, as was to a common wealthe vnprofitable, to vertue no aider, if it were a profitable Lawe and godlie, it is as Demosthenes saieth, of God inuented, though by famous [Sidenote: Lawe.] wise, and godlie menne, stablished and decréed. Good Lawes tempereth to all states equitee and iustice, without fauour or frendship, no more to the one then the other.

The order to make an Oracion by a lawe, is in this sort. First, make a prohemiu[m] or beginning to enter your matter.

In the seconde place, adde a contrary to that, whiche you will entreate vpon.

Then shewe it lawful.

Iuste.

Profitable.

Possible.

You maie as in _Thesis_, whiche was the Oracion before, vse a contradiction or obiection: and to that make an answere or solucion.

¶ A confutacion of that Lawe, whiche suffered adultrie to bee punished with death, no iudgement giuen thereupon.

[Sidenote: The moste rigorous and moste cruell lawe of Solo[n][.]] SOlon, who was a famous Philosopher, in the time of Cresus king of Lidia, and a lawe giuer to the Athenians: by whose Lawes and godlie meanes, the Athenians were long and prospe- rouslie gouerned. Emong many of his lawes, this Solon set forthe againste adulterers. _Fas esse deprehen- denti mæchum in ipso adulterio interficere_: it shalbee lawfull saieth he, who so taketh an adulterer in his beastlie facte, to kill hym. Solon beyng a wise man, was more rigorous and cruell, in this one Lawe, then he ought to be. A meruailous [Fol. lx.r] matter, and almoste vncredible, so wise, so noble and worthy a Lawe giuer, to bruste out with soche a cruell and bloodie lawe, that without iudgement or sentence giuen, the matter neither proued nor examined, adulterie to be death. Where- fore, reason forceth euery manne, to Iudge and ponder with [Sidenote: Adulterie a horrible vice.] hymself, that either adulterie is a moste horrible vice, moste beastlie & pestiferous, and not mete to tary vpon the censure, and sentence of a Iudge: or Solon was not so wise, discrete, and a politike persone, but a rashe and fonde lawe giuer, that in soche a terrible voice, he should burste out, as adulterie so horrible, as not worthie to be pondered, examined and boul- ted of in Iudgemente. The Athenians receiued that Lawe, thei did also obaie his other lawes. Their dominions there- by in felicitée was gouerned: there was no populous nom- ber of adulterers, to let that Lawe, thei liued moste godlie, a straunge worlde, a rare moderacion of that age and people. [Sidenote: Plato aga- inste adultrie made a lawe.] Plato the godlie Philosopher, who lefte in his woorkes, and monumentes of learnyng, greate wisedome and also godlie Lawes in his bookes: intiteled vpon Lawes, and gouerne- ment of a common wealth, did not passe by in silence, to giue and ordain a Lawe against adulterie. Who also as it semed Iudged adulterie as moste horrible and detestable, in his .ix. booke _de Legibus_. This is the Lawe. _Adulteram deprehen- sam impune occidi a viro posse._ The adultrous woman saith he, taken in the crime, her housbande maie without daunger of death, or feare of punishement slea her. A straunge matter twoo so noble, so famous for wisedome, to make adulterie present death, no Iudgement or sentence of Magistrate, pro- cedyng to examine and iudge, vpon the state of the cause. A man maie saie, O goodlie age, and tyme in vertue tempered, eche state as seemeth brideled and kepte vnder, and farre fro[m] voluptuousnes remoued. There was no stewes or Baudes houses, where soche Lawes and Lawmakers were. Sobrie- tée was in maides, and chastitée harboured in matrones and wedded wiues, a harte inuiolable to honeste conuersacion. [Fol. lx.v] Where adulterie is cutte of, there many detestable vices, [Sidenote: Catos sen- tence vpon adulterie.] and execrable purposes are remoued. Cato the sage Peere of Rome, indued with like seueritée, did fauour that lawe and highlie extolled it. Although adulterie bee a detestable vice horrible, yea, although it be worthie death, better it were by iudgemente, and the sentence of the Magistrate, the faute to [Sidenote: Lawe.] bee determined: then at the will of euery manne, as a Lawe by death to bee ended, the common wealthe shalbee in more quiet state, when the horrible factes of wicked menne, by the [Sidenote: The Iudge, a liuely lawe.] Lawe made worthie of deathe: are neuerthelesse by a liuelie Lawe, whiche is the Iudge, pronounced and condemned, ac- cordyng to the Lawe. Els many mischiues might rise in all kyngdomes and common wealthes, vnder a colour of lawe, many a honeste persone murthered: and many a murtherer, by cloke of a Lawe, from daunger saued. In Rome somtime a Lawe there was ordained againste adulterie, whiche was called _Lex Iulia_, this Lawe Octauius Augustus set foorthe. The Lawe was thus, _Gladio iussit animaduerti in adulteros_[.] The lawe commaunded adulterers to be hedded. The chro- nicles of aunciente tymes herein doe shew, and the decrées of auncient elders also, how horrible a thing adulterie is, when thei punishe it with death. Who knoweth not emo[n]g the Is- raelites, and in the olde lawe thei wer stoned to death. Well as Magistrates are in common wealthes remoued, or as ti- mes chaunge, lawes also are chaunged and dissolued: and as the Prouerbe is, _Lex vt Regio_, the Lawes are accordyng to the Region. Afterwarde Ualerius Publicola, a man ascen- dyng to high nobilitée of honour, and fame emong, the Ro- maines gaue this Lawe. _Qua neminem licebat indicta causa necare._ By this lawe it was not lefull, any manne to be put [Sidenote: A godly law.] to death, their cause not examined in Iudgemente, this was a goodlie Lawe. Then afterwarde, Lawe giuers rose in the common wealth, that with more facilitee tolerated that vice, then wickednesse flowed, adulterie not punished by death. And sence that, the Romaine Empire, wrapped and snared [Fol. lxj.r] with soche mischiues hath decaied, in fame, nobilitée and ver- tue. Many a parte of their dominion plagued, deuoured, and [Sidenote: The good manne.] destroied. The good and godlie menne, nede not to feare any Lawe godlie, their life beyng in vertue and godlines nurtu- red. The terrible sentence of a lawe, forceth the good and god- lie, to perseuere and continue in godlines. The terrible sen- [Sidenote: Lawe.] tence of a Lawe, cutteth of the wicked enterprises of pestife- rous menne. Uice where lawe is not to correcte, will inure it [Sidenote: Uice as a lawe by cu- stome.] self by custome as a Lawe, or borne and tolerated againste a [Sidenote: Adulterie.] Lawe. Therefore as adulterie without Iudgemente, to bee punished worthie of death is vngodlie: so it ought not to bee passed ouer, or tolerated in any Region or common wealth, as no lawe seuerely to punishe thesame.

¶ The contrarie.

AL other lawes doe differ, from that rigorous lawe of Solon and Plato herein, yea, and though thei be vices horrible, yet thei ar not determined, with out the sente[n]ce of the Magistrate and Iudge. But this cruell Lawe of Solon, doeth repugne all lawes, stabli- [Sidenote: The lawe v- niuersall and equall to all menne.] shed in all Citees and common wealthes. And sithe the lawe is of hymself vniuersall, with equitée, giuing and tempering to all states. Fonde muste that Lawe bee of Solon, whiche rashely, without consideracion of iudgement doeth procede, no man ought in his own cause, to be his own iudge or Ma- gistrate. This is argument sufficient to confounde the lawe of Solon. All Lawes are repugnaunte to that, because with Iudgement thei procede against vices moste pestiferous. In [Sidenote: Thefte.] common wealthes Theft is by lawe, pronounced worthie of death, whereupon also the Magistrate and Iudge, determi- neth the matter, and heareth of bothe the action of the case, before he condempneth, so in all other mischiues.

But you maie saie, many mischiues riseth of adulterie.

Although it so be, the Iudge determineth vpon Murder, whiche is in like sort horrible, soche also as dooe séeke to caste into perill their countrée, and by treason to destroie thesame, [Fol. lxj.v] Iudgemente proceadeth by determinacion of the Lawe and Iudge. And so in all other wicked factes, and mischiuous en- terprises, the Iudgement in euery cause procedeth, as Lawe [Sidenote: The Iudge a liuely lawe.] and right willeth, from the mouthe of the Iudge, he beyng a liuelie Lawe, to the Lawe written. The cruell Lawe of So- lon, is like to the phantasie and wille of a tyraunte, who, as phantasie and will leadeth, murdereth at his pleasure, whose will is alwaies a sufficient Lawe to hymself, as who should [Sidenote: The will of a tyraunte his owne lawe.] saie, so I wille, so I commaunde, my wille shall stande for a Lawe: but godlie lawes doe iustlie, accordyng to reason and vertue, tempereth the cause of euery man. No godlie Lawe, maketh the accuser his owne Iudge.

¶ Lawfull.

[Sidenote: Lawes were made for two causes.] WHo so by Lawe is iudged, and the offence proued, there is no excuse in the malefactour, nor suspicion seing that, accordyng to lawe, the fact is punished, and as Demosthenes saieth, twoo thynges moued the wise Elders to make Lawes, that the wicked should bee hindered, and cutte of from their purpose, and that good men seyng by a lawe, the actes of pestiferous men kepte vnder, by the terrour of them, are afraied to commit the like facte. This was euen accordyng to lawe. The terrible sentence of a law executed, vpon moste wicked persones, doe kepe vnder many a mischiuous enterprise, whiche through the dolefull and la- mentable ende of the wicked, doe driue and force all other to all godlines.

¶ Iuste.

THe accuser by Lawe and Iudge, is able to defende hymself, whe[n] his cause is ended accordyng to law. Uertue thereby vpholded, when by order of lawe, vice is condempned. The malifactour hath no ex- cuse, all staie and colour remoued, the accuser by iuste Lawe pleateth, when the law is thereby supported and saued. And herein a greate parte of Iustice is placed, when the fauour of the Iudge or frendship, is onely on the cause, the persone nec- [Fol. lxij.r] lected, that is Iustice, to giue to euery one his owne.

¶ Profitable.