The
true
order
and
methode
of
writing
and
reading
hystoryes
.
&c.
AN
Hystorye
ought
to
declare
the
thynges
in
suche
order
,
as
they
were
done
.
And
bycause
euery
thing
hath
hys
beginning
augmentacion
,
state
,
declinacion
,
and
ende
:
The
writer
ought
therfore
to
tell
the
things
,
so
as
therby
a
man
may
perceiue
and
discerne
,
that
which
apparteyneth
to
euery
degree
,
and
that
,
not
onely
as
touching
the
Countrie
or
Citie
:
but
also
as
touching
the
rule
or
dominion
thereof
.
For
the
beginning
,
augmentacion
,
state
,
declynacion
,
and
ende
of
a
Countrie
or
Citie
,
and
of
the
empire
thereof
,
be
not
all
one
,
but
diuers
things
.
Foure
things
would
be
disparsed
thoroughout
the
history
,
that
is
to
saye
,
the
trade
of
lyfe
,
the
publique
reuenewes
,
the
force
,
&
the
maner
of
gouernement
.
By
knowing
what
trade
of
lyfe
,
the
Countrie
or
Citie
in
euery
tyme
and
season
hath
vsed
,
we
learne
howe
to
haue
lyke
in
like
times
.
Agayne
,
by
knowing
the
reuenews
and
what
things
haue
bene
done
therwith
,
we
come
to
know
what
the
Countrye
or
Citie
is
able
to
doe
.
The
force
consisteth
in
Souldiours
,
in
the
maner
,
of
the
militar
discipline
,
in
the
Nauies
,
in
Munition
,
and
instruments
of
warre
.
And
the
writer
must
not
forget
to
shew
whither
the
souldiours
be
hyred
foreners
,
or
home
Souldiours
,
for
lacke
whereof
Polibius
hath
giuen
great
cause
of
woonder
vnto
thys
age
,
because
all
Italie
at
this
present
,
is
not
able
to
leauie
the
tenth
part
of
the
number
of
Souldiours
,
which
the
Romans
leauied
in
his
tyme
,
enioy●ing
all
that
tyme
,
neyther
Liguria
,
Lombardie
,
Romania
,
nor
Marcapianarite
And
yet
as
the
foresayde
Polibius
wryteth
,
they
were
able
to
set
forth
foure
score
thousande
footemen
,
and
three
score
thousand
horsemen
.
And
in
their
firste
warres
agaynst
Carthage
,
being
only
Lords
of
Italie
,
they
dyd
sende
a
nauie
to
the
sea
of
three
hundred
and
thirtie
great
Gallyes
,
called
Quinqueremi
,
and
now
the
Turke
for
all
his
greatnesse
is
scant
able
to
sende
to
the
sea
,
so
many
small
Gallyes
.
The
writer
also
muste
shewe
what
kinde
of
gouernement
the
Countrye
or
Citie
had
in
hir
beginning
,
augmentation
,
state
,
declynation
,
and
ende
.
And
whither
there
were
any
chaunge
of
gouernement
,
for
what
cause
,
and
howe
the
same
was
done
,
and
what
good
or
euill
ensued
thereof
.
Hystories
bee
made
of
deedes
done
by
a
publique
weale
,
or
agaynst
a
publique
weale
,
and
such
deedes
,
be
eyther
deedes
of
warre
,
of
peace
,
or
else
of
sedition
and
conspiracie
.
Agayne
,
euery
deede
,
be
it
priuate
,
or
publique
must
needs
be
done
by
some
person
,
for
some
occasion
,
in
sometyme
,
and
place
,
with
meanes
&
order
,
and
with
instruments
,
all
which
circumstaunces
are
not
to
be
forgotten
of
the
writer
,
and
specially
those
that
haue
accompanyed
and
brought
the
deede
to
effect
Euery
deed
that
man
doth
,
springeth
eyther
of
some
outwarde
cause
,
as
of
force
,
or
fortune
,
(
which
properlye
ought
not
to
be
referred
to
man
:
)
or
else
of
some
inward
cause
belonging
to
man
:
of
which
causes
there
be
two
,
that
is
,
reason
and
appetite
.
Of
reason
springeth
counsell
and
election
,
in
affaires
of
the
lyfe
,
which
not
being
letted
,
do
cause
deedes
to
ensue
.
Of
appetite
doe
spryng
,
passions
of
the
mynde
,
which
also
doe
cause
men
to
attempt
enterprises
.
Agayne
,
of
deeds
some
haue
sometimes
such
partes
as
be
also
deeds
,
and
sometymes
parts
that
be
no
deedes
.
And
bycause
that
euery
deede
is
done
by
some
person
,
for
some
cause
,
in
tyme
,
and
place
,
with
meanes
and
instruments
:
we
will
therefore
suppose
that
to
be
alwayes
true
,
as
well
in
the
principall
deede
,
as
in
the
meane
and
smallest
deedes
of
all
.
And
as
the
qualities
,
offices
,
and
placyng
of
the
members
of
a
mans
body
,
be
diuers
,
and
yet
tende
all
to
one
ende
,
that
is
to
saye
,
to
the
preseruation
of
lyfe
,
and
of
the
whole
body
:
euen
so
all
meaner
deedes
ought
to
be
applyed
to
the
accomplyshinge
of
the
principall
deede
.
And
if
there
be
a
principall
deede
,
vnto
the
which
all
other
inferiour
deedes
ought
to
be
referred
as
to
their
finall
ende
:
there
muste
needes
be
also
a
principall
doer
,
whome
all
other
inferiour
doers
must
obeye
.
Agayne
,
if
there
be
a
principall
dooer
,
there
is
also
a
principall
cause
,
ruling
all
other
inferiour
causes
,
and
also
a
principall
time
,
place
,
meane
,
and
instrument
.
And
as
deedes
haue
outwardly
belonging
vnto
them
all
the
foresayd
circumstances
,
so
inwardly
they
doe
comprehende
three
speciall
thinges
,
which
doe
runne
thoroughout
all
the
circumstaunces
from
the
beginning
to
the
ending
.
And
they
be
these
,
possibilitie
,
occasion
,
and
successe
.
Which
things
the
writer
must
declare
,
euen
as
they
were
.
And
as
touching
the
dooer
,
to
be
knowne
what
he
is
,
and
to
be
knowne
as
chiefe
dooer
,
is
two
things
,
and
requireth
two
maner
of
proceedings
.
For
wee
learne
what
hee
is
,
and
what
maner
of
man
,
by
knowing
hys
name
,
the
name
of
his
family
,
the
countrie
where
hee
was
borne
and
bredde
,
and
such
like
things
:
but
he
is
knowne
as
chiefe
doer
,
by
his
power
,
skill
,
and
industrie
.
For
these
three
things
doe
bring
to
effect
the
possibilitie
,
occasion
,
and
successe
,
of
the
deede
.
For
the
power
&
ability
of
the
doer
,
causeth
the
thing
which
is
possible
,
to
be
done
in
deede
.
Againe
,
his
skill
,
causeth
him
to
take
occasion
when
it
is
offered
,
and
to
vse
the
meetest
meanes
to
bring
it
to
passe
.
Finally
,
hys
industrie
&
earnest
following
of
the
matter
,
bringeth
the
successe
of
the
deede
to
perfection
.
Power
consisteth
chieflye
in
three
things
,
that
is
,
in
riches
,
in
publique
auctoritie
,
and
in
pryuate
estimacion
.
Skyll
also
consisteth
in
bodily
force
,
in
the
boldnesse
of
naturall
courage
,
in
the
sodayne
motions
of
affectes
,
and
in
the
stedfast
habytes
of
the
minde
.
For
let
no
man
thinke
to
doe
anye
woorthie
enterprise
,
or
to
bring
any
notable
thing
to
good
effect
,
vnlesse
he
be
mooued
therevnto
by
all
or
some
of
the
qualities
aboue
sayde
,
which
the
writer
must
declare
at
the
full
,
if
he
mindeth
that
others
shoulde
receyue
any
good
by
his
writing
.
And
as
it
is
not
meete
that
the
wryter
fayle
in
describing
the
deede
,
and
the
doer
,
togither
with
all
those
partes
whereby
the
deede
was
brought
to
effect
:
Euen
so
it
behooueth
in
any
wise
that
amongest
the
reast
of
the
chiefest
outwarde
partes
,
he
consider
well
the
cause
that
mooued
the
doer
to
enterprise
the
deede
,
&
to
declare
the
same
accordingly
.
And
note
here
,
that
by
the
cause
,
I
meane
the
ende
.
For
the
matter
wheron
the
doer
worketh
,
is
the
deede
of
peace
,
of
warre
,
or
of
sedicion
.
And
the
shape
or
forme
thereof
,
is
the
meanes
and
maner
of
doing
,
which
the
doer
vseth
therein
.
And
the
cause
efficient
is
the
doer
himselfe
.
Affections
also
haue
a
fynall
cause
,
as
the
ende
of
wrath
,
is
reuenge
:
of
loue
,
the
fruition
of
the
thing
beloued
:
and
of
mercy
,
the
ende
is
helpe
and
comforte
.
Nowe
as
touching
the
tyme
,
the
writer
ought
to
shewe
the
very
moment
as
well
of
the
beginning
as
of
the
ending
of
the
deede
,
to
the
intent
that
the
reader
may
knowe
the
continuance
of
the
principall
deede
,
and
also
of
the
inferiour
deedes
.
And
for
the
better
knowledge
of
the
opportunitie
of
affayres
:
It
shal
be
needefull
sometyme
to
note
the
daies
according
as
they
be
eyther
whote
,
or
colde
,
cleare
or
clowdye
,
drye
or
moyste
,
windye
or
snowye
,
holy
dayes
or
working
dayes
,
and
whither
it
be
in
the
morning
,
at
noonetyde
,
or
in
the
euening
,
and
likewise
the
nights
togither
with
the
differences
of
the
tymes
and
seasons
thereof
,
and
fynally
the
very
houre
.
For
as
the
houre
importeth
much
for
doing
of
the
deed
,
so
it
is
very
necessary
that
we
know
the
same
.
The
place
may
be
eyther
generall
,
especiall
,
or
particuler
,
as
England
,
Norfolke
,
&
Norwich
.
The
meanes
be
diuers
,
for
euerye
thing
is
done
eyther
secretelye
,
or
openly
,
orderly
,
or
withoute
order
.
And
hereto
appertains
all
meanes
and
wayes
,
that
be
vsed
in
gouerning
states
,
in
making
lawes
,
in
creating
Magistrates
,
in
deliberating
,
in
iudging
,
in
appointing
places
,
in
prouiding
victuals
,
in
gathering
vp
the
publike
reuenues
,
and
a
thousande
such
lyke
thynges
,
of
all
which
things
,
it
behooueth
that
the
writer
haue
consideracion
,
&
when
neede
is
,
that
he
declare
the
same
at
large
.
And
in
speaking
of
conspiracies
,
he
must
tell
how
the
conspiratours
came
togyther
,
how
they
got
fautours
,
and
how
they
ended
their
enterprise
,
how
they
were
chastised
,
or
howe
perhappes
they
escaped
free
,
and
such
like
.
And
in
matters
of
warre
he
must
shewe
in
what
sort
the
same
was
made
,
and
how
the
Souldiours
were
leauyed
,
payd
,
exercised
,
and
gouerned
,
and
how
the
hoste
was
ordered
in
marching
through
the
Countries
in
being
incamped
,
in
skirmuching
,
in
fighting
battels
,
eyther
in
playne
field
,
or
in
place
strongly
trenched
,
or
otherwise
fortified
,
and
how
they
passed
Mountaynes
,
Riuers
,
and
Marrishes
,
how
they
conueyed
their
cariages
,
artillerie
,
and
munition
,
all
which
things
,
are
very
necessary
to
be
knowne
,
for
to
auoyd
all
euill
happes
that
may
hereafter
chaunce
in
like
cases
.
Of
instruments
whereby
mans
lyfe
is
mayntayned
in
tyme
of
peace
,
yea
,
and
also
in
tyme
of
sedition
,
there
be
in
a
maner
infinite
kindes
:
but
of
such
as
men
vse
in
tyme
of
warre
,
there
are
but
foure
principall
,
that
is
,
footemen
,
horsemen
,
armour
,
and
nauye
,
all
which
,
according
to
the
diuersitie
of
tymes
and
countries
are
diuersly
vsed
.
For
the
Macedonians
,
Grecians
,
Persians
,
and
Romaynes
,
dyd
vse
these
things
diuersly
in
diuers
tymes
,
and
dayly
as
occasion
,
tyme
,
and
place
,
required
:
chaunged
the
maner
of
their
armour
aswell
offensyue
,
as
defensyue
,
and
we
doe
the
like
at
this
present
wherfore
it
is
necessarye
that
the
writer
declare
all
such
particularities
at
the
full
Whose
lyues
ought
to
be
chronicled
.
ALl
those
persons
whose
lyues
haue
beene
such
as
are
to
bee
followed
for
their
excellencie
in
vertue
,
or
else
to
be
fledde
for
their
excellencie
in
vice
,
are
meete
to
be
chronicled
.
And
if
they
were
publique
personages
or
gouernours
,
then
they
are
to
be
considered
in
as
many
diuers
wayes
,
as
there
be
diuers
kindes
of
gouernement
.
Whereof
according
to
Aristotle
,
there
be
sixe
,
that
is
,
a
kingdome
,
a
Tyriannye
,
the
rule
of
many
good
men
,
the
rule
of
few
,
mightye
in
power
:
a
common
welth
,
and
the
rule
of
the
base
sorte
of
people
,
for
euery
one
of
these
gouernements
hath
his
excellencie
proper
to
himselfe
,
&
diuers
one
from
an
other
.
It
is
meete
that
the
lyues
of
Princes
should
bee
chronicled
that
it
may
appeare
how
things
were
gouerned
vnder
euerye
kinde
of
Prince
,
were
he
good
or
bad
.
To
gouernement
belong
two
ciuill
vertues
,
Prudence
,
and
Iustice
,
and
two
mylitar
vertues
,
that
is
,
prudence
,
and
fortitude
.
And
whosoeuer
by
meanes
of
the
two
mylitar
vertues
hath
done
any
notable
actes
,
good
,
or
euill
,
is
meete
to
be
chronicled
:
but
the
two
ciuill
vertues
are
otherwise
to
be
considered
of
.
For
iniustice
the
contrarie
vice
to
iustice
if
it
be
open
and
manifest
,
it
is
of
small
force
in
ciuill
actions
,
and
the
greater
it
is
,
the
lesse
power
it
hath
to
hurt
.
Againe
,
on
the
other
side
,
mere
iustice
without
prudence
and
fortitude
,
doth
fewe
things
worthie
of
memorie
,
but
if
both
the
ciuill
and
mylitar
vertues
be
ioyned
togither
,
they
bee
of
great
force
,
and
doe
bring
to
passe
works
of
excellencie
,
&
worthie
of
fame
and
memorie
,
and
they
may
be
mixt
or
compounded
three
manner
of
wayes
,
for
eyther
they
are
both
in
the
person
of
whome
the
hystorie
is
made
,
or
else
in
the
gouernement
of
the
citie
or
common
wealth
,
or
else
the
one
in
the
one
,
and
the
other
in
the
other
.
Amongst
the
ciuill
sort
are
to
be
reckened
Princes
and
Lordes
of
states
,
as
Kings
and
Tirants
,
and
also
the
Magistrats
of
common
weales
.
And
as
touching
the
warryours
they
be
of
two
sorts
for
eyther
they
bee
home
Souldiours
,
bredde
and
borne
in
the
same
countrye
,
or
else
forryners
that
serue
for
hyer
.
In
writing
the
lyfe
of
anye
man
,
you
ought
first
to
shew
his
proper
name
,
the
name
of
his
familie
,
and
of
what
countrye
he
is
,
and
then
to
declare
his
actes
and
deedes
.
And
whatsoeuer
enterprise
any
man
taketh
in
hand
,
he
doth
it
being
mooued
and
prouoked
therevnto
,
eyther
by
some
outwarde
principle
,
or
by
some
inwarde
principle
,
if
outwarde
,
it
is
eyther
by
destinie
,
by
force
,
or
by
fortune
,
if
inwarde
,
then
it
is
eyther
by
nature
,
by
affection
,
or
by
choyse
and
election
,
and
such
election
springeth
eyther
of
nature
,
or
of
some
passion
of
the
minde
,
of
custome
,
or
else
of
the
discourse
of
reason
.
The
acts
which
we
doe
,
being
forced
by
outwarde
occasion
,
deserue
neyther
blame
nor
prayse
,
neyther
are
they
to
be
followed
or
fled
sith
they
proceede
not
of
our
owne
courage
or
cowardlynesse
.
And
therefore
it
shall
suffice
to
make
mention
of
these
,
so
farre
as
they
may
eyther
further
or
hinder
those
actions
that
spring
of
inwarde
causes
,
which
actions
are
most
worthye
to
bee
written
.
I
meane
those
actes
which
the
person
of
whom
you
write
,
dyd
himselfe
,
and
not
the
actes
of
his
Auncetours
,
or
that
were
done
parhaps
in
his
tyme
,
hee
deseruing
to
haue
no
parte
thereof
:
neyther
are
all
his
actes
to
be
written
,
but
those
onely
which
are
notable
and
may
serue
to
some
good
example
.
And
as
touching
the
inwarde
causes
:
I
meane
here
,
by
nature
,
that
inclynacion
which
a
man
hath
from
his
cradle
&
by
affections
:
I
meane
certayne
liuelye
motions
,
as
anger
,
loue
,
hatred
put
in
execution
.
For
so
they
bring
foorth
actions
,
eyther
by
sodain
motions
without
election
,
or
else
by
some
passion
bred
by
custome
,
and
growne
to
habite
.
Some
agayne
doe
spring
of
bare
and
simple
discourse
,
accompanyed
neither
with
passion
or
custome
.
And
some
doe
spring
of
discourse
accustomed
,
eyther
to
vice
or
vertue
.
And
therefore
the
writer
in
tellyng
the
actes
and
deeds
,
ought
to
shew
of
which
of
these
causes
aboue
sayde
suche
actes
proceeded
,
&
specially
those
that
were
done
with
choyse
and
election
.
And
to
doe
this
well
he
ought
to
consider
,
that
though
the
discourse
and
affection
from
whence
the
action
springeth
,
proceedeth
for
the
most
parte
of
nature
:
yet
they
be
somtimes
greatly
increased
and
augmented
,
by
other
things
that
are
not
naturall
▪
as
by
the
education
and
nurture
which
man
hath
from
his
tender
yeres
,
or
by
the
studies
&
exercises
hereto
he
is
giuen
in
his
ripe
age
.
And
these
two
things
do
worke
three
effectes
.
First
they
do
confirme
a
man
in
that
wherein
hee
hath
bene
trained
,
exercised
&
brought
vp
.
Secondly
,
they
frame
his
affections
therevnto
:
And
finally
they
breede
by
custome
suche
a
perfect
habite
in
the
minde
,
as
being
once
gotten
,
is
worthie
eyther
of
prayse
or
disprayse
.
To
bring
therefore
into
a
briefe
summe
those
things
which
are
chiefly
to
bee
considered
by
the
wryter
,
who
hath
to
chronicle
any
mans
life
:
I
saye
that
they
be
these
.
The
name
of
the
man
,
his
familie
,
his
parentes
,
and
his
Countrye
,
and
also
his
destinie
,
fortune
,
and
force
or
necessitie
,
(
if
they
seeme
manifestly
to
appertayne
to
the
action
)
his
nature
,
affections
,
and
election
,
proceeding
eyther
of
wisedome
,
passion
,
or
custome
,
his
education
,
exercises
,
deedes
,
and
speaches
,
and
also
the
age
,
and
time
,
wherein
euery
notable
acte
was
done
,
and
the
qualities
of
his
bodye
,
whither
they
were
signes
and
tokens
of
his
mynde
,
or
else
helps
to
the
actions
.
And
as
the
writer
is
bounde
to
shew
the
education
of
the
person
chronicled
,
and
those
exercises
,
and
studyes
,
whereby
hee
hath
formed
hys
maners
:
so
also
he
is
bounde
to
tell
euery
deede
,
worde
,
signe
,
or
token
,
that
maye
signifie
eyther
his
maners
,
his
nature
,
his
affections
,
thoughts
,
or
any
maner
of
motion
of
the
mynde
.
For
,
sith
that
the
minde
is
the
fountayne
and
father
of
all
actions
,
it
behooueth
vs
to
know
that
,
as
perfectly
as
is
possible
,
to
the
intent
that
in
measuring
therby
his
deeds
,
and
speaches
,
both
profitable
and
hurtfull
,
we
may
be
able
to
iudge
of
their
goodnesse
or
naughtinesse
,
both
by
that
,
which
is
honest
or
dishonest
,
profitable
,
or
hurtfull
in
deede
,
and
also
by
the
apparance
thereof
.
And
sith
that
to
profite
others
wee
obserue
in
mans
lyfe
none
other
thing
but
deeds
&
speaches
:
It
is
needefull
not
onely
to
consider
the
thinges
that
go
before
,
which
we
haue
heretofore
rehearsed
:
but
also
those
things
,
which
of
necessitie
doe
accompany
such
deeds
or
speaches
,
that
is
to
save
the
doer
,
the
causes
,
the
tyme
,
the
place
,
the
meane
,
and
instrumentes
and
such
lyke
,
in
such
sort
as
,
the
writer
in
duelye
obseruing
these
circumstances
,
may
set
foorth
a
true
and
lyuelye
Image
of
both
lyfe
and
man
,
whereof
he
maketh
his
hystorie
.
What
Profite
hystories
doe
yeelde
.
EVery
Citie
or
Countrye
standeth
vpon
three
principall
pyonts
,
vnto
one
of
which
all
publique
actions
doe
appertaine
,
that
is
,
peace
,
sedition
,
and
warre
,
&
the
first
is
the
ende
of
the
two
last
▪
in
the
which
ende
,
the
happinesse
of
our
lyfe
consisteth
and
the
accomplishment
of
three
desires
,
which
we
naturally
haue
first
to
lyue
,
secondly
to
lyue
contentedly
,
or
blessedly
,
and
thyrdly
,
to
lyue
alwayes
in
that
happinesse
,
so
far
as
is
possible
to
mans
nature
,
which
three
things
the
latt●ns
doe
briefly
vtter
in
this
sort
Esse
,
benè
esse
,
&
semper
esse
.
And
as
touching
peace
,
first
it
is
meete
to
knowe
the
way
vnto
it
.
And
then
to
followe
that
waye
that
we
maye
attayne
it
.
And
by
this
word
peace
,
I
meane
not
onely
that
which
consisteth
in
outwarde
actions
,
but
also
inwardly
in
the
mind
.
For
,
the
outward
peace
(
thanks
be
vnto
God
,
&
to
our
most
gracious
Queene
with
hir
honourable
Counsell
,
)
we
do
quietly
enioy
here
in
Englande
at
this
present
,
and
haue
done
manye
yeares
:
But
the
inwarde
peace
of
the
heart
,
and
mynde
,
how
small
it
is
,
God
knoweth
best
.
The
way
to
come
to
that
peace
wherof
I
speake
,
is
partly
taught
by
the
Philosophers
in
generall
precepts
and
rules
,
but
the
Historiographers
doe
teache
it
much
more
playnlye
by
perticular
examples
and
experiences
,
and
speciallye
if
they
be
written
with
that
order
,
diligence
,
and
iudgement
,
that
they
ought
to
be
.
And
as
the
true
peace
standeth
chiefly
vppon
the
contentment
of
the
mindes
of
the
Citizins
,
as
vpon
hir
proper
foundacion
:
euen
so
that
contentment
is
grounded
vpon
the
ciuill
discipline
,
education
laws
,
offices
and
duties
,
of
euery
order
and
companye
in
the
Citie
.
And
such
peace
is
broken
eyther
by
some
inwarde
commotion
,
or
else
by
outwarde
warre
.
If
by
inwarde
sturre
:
then
the
cause
thereof
is
sometime
the
lacke
of
things
necessarie
for
the
maintenaunce
of
lyfe
,
as
of
foode
,
apparell
,
and
habitacion
,
or
dwelling
,
wherewith
those
that
are
pinched
,
doe
ryse
eyther
agaynst
they
owne
Citizens
,
that
doe
abounde
and
haue
plentie
,
or
else
against
theyr
neighbours
,
and
borderers
.
And
somtime
the
cause
of
such
sturre
may
be
for
that
they
be
not
suffered
to
participate
of
the
honors
and
dignities
of
the
Citie
,
or
common
weale
.
And
sometyme
they
rise
for
excessiue
tributes
,
&
payments
leauied
by
the
chiefe
heads
.
Agayne
,
sometime
for
iniuries
and
wrongs
done
by
one
to
another
,
all
which
occasions
being
taken
away
,
the
peace
is
easilye
preserued
,
vnto
whiche
ende
,
all
good
lawes
,
orders
&
decrees
,
ought
to
tende
,
so
as
a
man
may
rightly
say
,
that
peace
wholy
consisteth
in
lawes
well
made
and
well
kept
.
And
as
for
outward
warre
to
be
offered
by
the
straunger
,
it
is
eyther
open
,
or
by
the
waye
of
treason
.
The
waye
to
be
preserued
from
treason
,
consisteth
in
hauing
good
espyall
,
and
true
intelligence
in
well
rewarding
the
discouerers
of
the
treason
,
&
in
sharpely
punishing
the
Traytours
.
Open
warre
is
eyther
made
to
defende
,
or
to
offende
,
which
wee
ought
alwayes
to
flee
,
vnlesse
in
not
beginning
it
one
way
,
wee
shoulde
be
forced
to
begin
it
a nother
waye
to
our
disaduauntage
.
Agayne
,
in
open
warre
we
haue
to
deale
eyther
with
those
that
be
stronger
,
or
those
that
be
weaker
then
our selues
,
or
else
that
be
of
equall
power
&
force
,
to
our selues
.
The
weaker
we
neede
not
to
feare
,
nor
yet
greatlye
our
equalls
,
vnlesse
some
other
accidente
chaunce
.
Wherefore
we
haue
chiefelye
to
withstande
those
that
are
more
mightie
than
we
be
.
Against
whome
we
haue
to
worke
so
as
eyther
they
may
not
assayle
vs
,
or
else
in
assailing
vs
,
that
they
may
not
hurte
vs
.
The
first
is
to
be
done
eyther
by
loue
,
or
by
feare
:
by
loue
,
as
when
we
procure
peace
,
by
payeing
some
trybute
,
and
by
acknowledging
their
superioritie
,
in
receyuing
such
impositions
as
they
will
laye
vpon
vs
,
or
by
appeasing
them
wyth
pleasures
,
with
guyftes
,
and
rewardes
,
or
with
graunting
traffique
and
trade
of
marchaundise
,
by
marriage
,
and
such
like
.
We
shall
driue
them
from
assayling
vs
by
feare
,
in
preparing
or
in
seeming
to
haue
prepared
all
thinges
necessary
as
well
to
offende
,
as
to
defende
.
Againe
if
the
enimie
do
assayle
vs
,
he
will
eyther
beate
and
waste
our
frontires
,
or
else
enter
into
the
mayne
lande
.
Against
both
which
daungers
it
shal
be
needefull
to
make
the
frontires
strong
,
and
to
fournish
them
well
with
men
,
and
Munition
,
so
as
he
shall
not
be
able
to
enter
at
all
,
or
at
the
least
in
entring
he
shall
haue
small
assuraunce
of
himselfe
,
leauing
his
enimies
behinde
at
his
backe
.
And
being
entered
we
haue
to
withstande
him
two
ways
,
that
is
,
eyther
by
famine
,
or
by
fraude
,
otherwise
called
wily
pollicie
,
for
by
force
we
can
not
,
hauing
all
ready
presupposed
his
force
to
be
greater
than
ours
.
The
action
of
warre
consisteth
in
three
principall
points
,
that
is
,
in
lodging
or
incamping
,
in
marching
,
and
in
fighting
.
To
incamping
do
belong
foure
considerations
,
that
is
,
that
the
place
be
commodious
for
water
,
for
victuall
,
for
safetie
,
and
for
health
.
In
marching
we
haue
to
passe
eyther
through
our
owne
countrie
,
or
through
a
straunge
countrie
,
the
inhabitants
whereof
are
eyther
our
friendes
,
our
foes
,
or
suspecte
,
yea
,
and
sometime
perhappes
hauing
our
enimyes
at
our
backes
.
Of
fighting
,
there
be
also
three
kindes
,
that
is
,
skirmuching
,
a
pitched
fielde
,
or
the
assaulting
of
some
fortified
place
,
be
it
campe
,
or
towne
:
which
also
are
woont
to
be
defended
by
some
,
or
by
all
of
these
three
wayes
,
that
is
,
eyther
by
nature
,
by
art
,
or
by
force
of
men
.
And
as
all
other
things
that
haue
a
beginning
haue
an
ende
,
so
likewise
hath
warre
.
For
by
one
of
these
foure
meanes
all
warres
for
the
most
part
are
ended
,
eyther
by
victorie
,
by
great
ouerthrowe
,
by
accorde
and
agreement
,
or
else
by
pouertye
and
for
lacke
of
power
&
force
,
chauncing
eyther
to
the
one
side
,
or
to
both
,
and
so
at
length
warre
resorteth
againe
to
peace
,
as
to
his
finall
ende
.
Nowe
as
touching
sedition
,
it
is
alwayes
mooued
eyther
by
the
inferiour
sorte
,
which
seeke
to
be
made
equall
to
their
superiours
,
or
else
by
those
that
being
equall
,
woulde
be
superiour
to
the
reast
:
which
sedition
is
to
bee
suppressed
,
eyther
by
fayre
meanes
,
or
by
fowle
meanes
,
by
gentlenesse
,
or
by
sharpnesse
,
as
when
the
faultours
,
and
first
beginners
thereof
,
are
sharplye
punished
,
eyther
by
the
Magistrates
according
to
lawe
,
or
else
by
the
force
of
the
other
Citizens
.
Agayne
such
sedition
may
be
appeased
by
gentilenesse
two
maner
of
wayes
,
that
is
,
eyther
by
the
authoritie
of
some
graue
personage
,
that
is
beloued
,
and
had
in
admiration
amongest
the
people
,
or
else
by
graunting
them
the
things
which
were
the
cause
of
their
rising
.
These
be
the
three
generall
actions
of
any
Citie
,
Prince
,
or
common
weale
,
and
be
deuided
into
many
particuler
parts
,
which
we
ought
diligently
to
obserue
in
histories
with
such
consideracion
,
as
we
may
learne
thereby
,
how
one selfe
effect
springeth
of
one selfe
cause
,
and
how
the
contrarie
proceedeth
of
his
contrary
.
And
the
like
of
his
like
,
for
the
diuersitie
of
things
being
a
thing
infinite
,
can
not
be
obserued
.
Of
the
dutye
and
office
of
hystoriographers
,
and
what
order
and
disposition
in
writing
hystories
,
they
ought
to
vse
.
OF
those
that
make
anye
thyng
,
some
doe
make
much
of
nothing
,
as
God
dyd
in
creating
the
Worlde
of
naught
,
and
as
Poets
in
some
respect
also
doe
,
whilest
they
faine
fables
and
make
thereof
theyr
poesies
,
and
poeticall
Hystories
:
some
agayne
of
more
doe
make
lesse
,
as
keruers
&
grauers
of
Images
,
and
other
such
like
artificers
,
some
of
little
doe
make
much
,
&
of
muche
little
,
as
the
Oratours
whylest
sometyme
they
extoll
small
things
,
&
sometime
abase
great
thinges
.
And
some
doe
make
of
so
much
asmuch
,
as
true
Philosophers
and
Hystoriographers
,
whose
office
is
to
tell
things
as
they
were
done
without
either
augmenting
or
diminishing
them
,
or
swaruing
one
iote
from
the
truth
.
Whereby
it
appeareth
that
the
hystoriographers
ought
not
to
fayne
anye
Orations
nor
any
other
thing
,
but
truely
to
reporte
euery
such
speach
,
and
deede
,
euen
as
it
was
spoken
,
or
done
.
In
hystories
things
woulde
be
disposed
according
to
their
owne
proper
nature
,
and
therefore
sith
in
euery
action
there
must
needs
be
a
dooer
,
or
worker
,
the
hystorie
muste
first
make
mention
of
hym
,
and
then
shewe
the
cause
that
mooued
him
to
doe
,
to
what
intent
and
ende
,
in
what
place
,
and
with
what
meanes
and
instruments
.
And
bycause
tyme
doth
accompany
all
maner
of
actions
,
and
euery
action
hath
his
proper
and
peculier
tyme
,
the
writer
must
giue
to
euery
action
his
dewe
time
accordingly
.
And
if
the
deede
or
action
be
compounded
of
dyuers
partes
,
which
be
also
actions
,
the
like
order
is
to
be
obserued
in
euery
such
part
as
ought
to
be
kept
in
one
simple
action
,
and
specially
when
the
parts
followe
one
after
another
.
But
if
many
actions
appertayning
as
partes
to
one selfe
ende
,
shal
be
done
in
one selfe
tyme
,
sith
it
is
vnpossible
to
tell
them
all
at
once
,
they
muste
needs
be
tolde
one
after
another
.
And
synce
they
may
be
declared
eyther
broken
by
peece
meale
,
or
else
whole
togither
,
it
is
best
to
tell
them
whole
,
noting
in
euerye
one
the
tyme
,
wherein
such
deede
was
done
.
For
to
tell
them
otherwise
woulde
breede
both
darcknesse
and
tediousnesse
to
the
reader
.
If
many
actions
are
to
be
written
which
do
belong
to
one selfe
ende
,
and
are
some
way
lynked
togither
one
with
an
other
,
the
writer
ought
first
to
bring
one
alone
to
such
termes
&
bounds
,
as
without
feare
of
causing
anye
darckenesse
or
troubling
the
readers
memorie
,
he
may
fitly
staye
there
,
vntill
he
hath
brought
euery
one
of
the
other
actions
to
the
like
tearmes
,
and
then
begin
againe
with
the
first
,
proceeding
so
orderly
from
one
to
an
other
,
vntill
he
hath
made
an
ende
of
all
.
But
hauing
to
tell
diuers
actes
not
tending
to
one self
end
,
then
who
doubteth
,
but
that
he
ought
to
tell
euery
acte
entyer
as
it
is
,
euen
from
the
beginning
to
the
ending
.
Thus
much
touching
the
order
of
writing
Hystories
.
What
order
and
methode
is
to
be
obserued
in
reading
hystories
.
WHo
so
is
desirous
to
know
howe
hystories
are
to
bee
readde
,
had
neede
first
to
knowe
the
endes
and
purposes
for
which
they
are
written
.
Whereof
though
there
be
diuers
as
some
to
winne
fame
to
the
writer
and
some
to
delighte
the
readers
eares
that
reade
only
to
passe
away
the
time
and
such
like
:
yet
in
my
opinion
there
are
but
three
chiefe
&
principall
.
First
that
we
may
learne
thereby
to
acknowledge
the
prouidence
of
God
,
wherby
all
things
are
gouerned
and
directed
.
Secondly
,
that
by
the
examples
of
the
wise
,
we
maye
learne
wisedome
wysely
to
behaue
our
selues
in
all
our
actions
,
as
well
priuate
as
publique
,
both
in
time
of
peace
and
warre
.
Thirdly
,
that
we
maye
be
stirred
by
example
of
the
good
to
followe
the
good
,
and
by
example
of
the
euill
to
flee
the
euill
.
As
touching
the
prouidence
of
God
,
we
haue
to
note
for
what
causes
and
by
what
meanes
hee
ouerthroweth
one
kingdome
&
setteth
vp
an
other
.
For
though
things
many
times
doe
succeede
according
to
the
discourse
of
mans
reason
:
yet
mans
wisedome
is
oftentymes
greatlye
deceyued
.
And
with
those
accedents
which
mans
wisedome
reiecteth
and
little
regardeth
:
God
by
his
prouidence
vseth
,
when
he
thinketh
good
,
to
worke
marueylous
effects
.
And
though
he
suffreth
the
wicked
for
the
most
part
to
liue
in
prosperitie
▪
and
the
good
in
aduersitie
:
yet
we
maye
see
by
many
notable
examples
,
declaring
aswell
his
wrath
,
and
reuenge
towardes
the
wicked
,
as
also
his
pittie
and
clemencie
towardes
the
good
,
that
nothing
is
done
by
chaunce
,
but
all
things
by
his
foresight
,
counsell
,
and
diuine
prouidence
.
Humane
wisdome
hath
three
principall
partes
,
the
first
whereof
teacheth
vs
rightlye
to
iudge
of
all
thinges
,
what
is
to
be
desired
,
and
what
is
to
be
fled
.
The
seconde
,
howe
and
by
what
meanes
we
may
best
attayne
to
the
things
which
we
desire
.
The
thirde
teacheth
vs
to
take
occasion
when
it
is
offered
and
to
foresee
all
peril
that
may
hap
.
And
the
first
part
requireth
two
consideracions
.
First
to
knowe
by
the
examples
of
others
,
whyther
those
thinges
which
we
desire
and
seeme
to
vs
good
,
be
good
in
deede
or
not
:
and
secondlye
what
the
obtayning
therof
will
cost
.
For
manye
tymes
those
things
which
seeme
good
,
haue
bene
cause
of
great
euil
,
as
riches
▪
honour
,
and
greatnesse
,
which
euill
proceedeth
either
of
the
nature
of
the
things
themselues
,
or
by
euill
vsing
the
same
,
as
for
example
,
by
theyr
owne
nature
,
honour
,
and
greatnesse
,
causeth
enuie
.
And
riches
sometyme
causeth
both
enuie
,
murder
,
and
robberie
.
Againe
,
riches
by
euill
vsing
them
,
doe
cause
the
owner
manye
times
to
be
disdaynfull
,
prowde
,
arrogant
,
&
to
leade
a
dissolute
lyfe
,
hating
all
vertuous
exercises
.
Contrarywise
,
those
thinges
that
seeme
euill
are
manye
tymes
causes
of
great
good
,
partly
by
their
owne
nature
,
and
partly
for
being
well
employed
,
and
turned
to
good
vse
.
As
pouertie
of
hir
owne
nature
maketh
a
man
industrious
.
Agayne
,
if
a
man
bee
defamed
or
slaundered
by
hys
foes
,
hee
taketh
occasion
thereby
,
to
correct
his
owne
faulte
,
and
so
turneth
theyr
slaunder
to
his
great
gayne
and
commoditie
.
The
other
consideracion
of
the
fyrst
parte
of
humane
wisedome
,
is
as
I
sayde
before
,
to
consider
howe
much
the
thing
which
we
desire
will
cost
.
For
the
cost
maye
be
such
as
we
were
better
to
be
without
our
desire
,
than
to
haue
it
.
And
therefore
in
valueing
this
cost
,
wee
haue
to
consider
our
labour
,
and
traueyle
,
our
expenses
,
and
losse
of
tyme
,
also
what
perilles
,
displeasures
and
griefes
myght
chaunce
vnto
vs
by
hauing
it
,
and
what
commodities
we
may
enioye
in
being
without
it
.
Againe
,
to
way
the
certaintie
of
the
euills
wheron
we
venter
,
and
the
incertayntie
of
obtayning
the
good
which
we
seeke
,
which
is
made
manifest
vnto
vs
by
the
examples
of
many
which
haue
long
sought
,
deare
bought
,
and
yet
obtayned
naught
.
Moreouer
,
it
shall
be
needefull
to
compare
the
long
time
of
our
traueyle
,
and
great
charges
,
with
the
short
tyme
of
enioying
the
thing
which
wee
are
to
obtayne
.
It
importeth
also
not
a
little
to
remember
that
many
tymes
,
things
doe
seeme
vnto
vs
more
precious
and
more
goodly
why
lest
we
seeke
them
,
than
when
we
haue
gotten
them
.
And
in
seeking
them
by
vnlawfull
meanes
,
wee
haue
to
note
what
reuenge
God
is
woont
to
take
of
such
doinges
,
and
howe
short
a
tyme
&
with
what
trouble
,
hee
suffereth
vs
to
enioye
them
.
So
contrarywise
,
we
haue
to
note
with
how
small
trauell
,
and
with
how
little
charges
,
a
most
great
good
benefite
,
is
many
tymes
obtayned
.
As
touching
the
second
part
of
humane
wisedome
,
sith
some
easily
,
and
some
hardlye
,
doe
attayne
the
thing
which
they
seeke
.
It
is
needefull
in
reading
Hystories
,
to
obserue
well
euery
thing
that
hath
bene
done
,
by
whom
,
to
what
ende
,
and
what
meanes
were
vsed
for
the
accomplishment
thereof
,
and
whyther
suche
endes
by
suche
meanes
,
are
alwayes
,
or
for
the
most
part
,
or
seldome
or
neuer
obtayned
,
and
whither
all
men
dyd
vse
therein
lyke
meanes
or
diuers
,
&
if
diuers
,
which
tooke
effecte
,
and
which
did
not
,
and
what
maner
of
thinges
those
be
,
without
the
which
,
the
ende
cannot
be
obtayned
.
And
by
what
accidents
the
same
is
hindered
,
and
which
are
woont
to
chaunce
often
,
and
which
more
seldome
,
also
which
may
be
forseene
and
which
cannot
.
And
of
euery
meane
we
haue
to
consider
all
the
qualities
and
circumstaunces
that
make
to
the
purpose
,
&
from
whence
euery
one
sprange
,
whither
of
industrie
or
of
chaunce
.
In
the
obseruing
of
meanes
to
attayne
the
ende
,
it
is
meete
to
marke
well
the
order
of
those
meanes
,
and
howe
they
are
linked
togither
,
which
order
may
proceede
three
maner
of
waies
,
that
is
,
eyther
in
beginning
wyth
the
verye
first
thing
that
tendeth
to
any
ende
,
and
so
forwarde
from
one
thing
to
an
other
,
vntil
you
come
to
the
last
,
or
else
contrarywise
in
beginning
with
the
last
meane
,
next
to
the
ende
,
and
so
backewarde
from
meane
to
meane
vntill
you
come
to
the
first
,
or
leauing
both
these
waies
,
you
maye
take
the
thirde
,
which
is
to
deuide
all
the
meanes
into
their
general
kinds
,
and
to
consider
of
all
the
meanes
contayned
in
euery
kinde
,
apart
by
themselues
,
of
all
which
three
wayes
,
lo
here
the
examples
in
one selfe
matter
of
warre
,
had
with
some
forraine
Nation
.
Wherin
if
you
do
first
note
the
establishment
of
truce
,
and
peace
with
your
mightie
neighbours
,
&
with
those
that
might
harme
you
at
home
,
and
then
the
prouision
of
mony
and
of
armour
,
the
choise
of
chiefetaines
,
the
leauiyng
of
souldiours
,
the
order
of
their
gouernement
in
marching
,
in
incamping
,
and
in
fighting
,
and
so
forth
from
one
meane
to
an
other
,
euen
to
the
victorie
,
you
shall
follow
the
first
order
,
but
if
you
begin
at
the
victorie
,
and
consider
the
next
causes
thereof
,
as
to
haue
fought
with
more
valiauntnesse
,
or
wyth
greater
force
,
or
with
more
aduauntage
eyther
of
place
,
time
,
or
occasion
,
&
then
what
was
the
cause
or
causes
of
that
,
&
whereof
euery
thing
proceeded
,
returning
still
backeward
,
euen
to
those
things
which
in
the
first
order
were
first
to
be
considered
:
you
shall
obserue
the
seconde
order
.
But
if
you
examine
euery
thing
by
it selfe
as
the
establishing
of
peace
,
and
confirmacion
of
leagues
,
and
truces
with
neighbours
,
the
prouision
of
mony
,
men
,
&
Munition
,
the
order
of
Marching
,
incamping
,
and
fighting
,
and
so
all
the
reast
of
the
meanes
reducing
euery
thing
to
his
generall
kind
without
obseruing
what
was
first
or
last
done
,
(
so
as
you
comprehende
in
youre
diuision
nothing
,
but
those
meanes
that
appertayne
to
the
obtayning
of
the
victorie
,
)
then
you
shall
obserue
the
thirde
order
.
The
first
order
properly
belongeth
to
him
that
laboureth
to
come
to
some
ende
and
is
meete
for
the
first
reading
of
any
Hystorie
,
sith
all
thinges
are
woont
to
be
tolde
in
suche
order
as
they
were
done
.
The
seconde
order
is
very
necessary
to
iudge
of
euerye
thing
,
what
is
well
or
euill
done
and
to
consider
better
afterwarde
of
those
thinges
,
which
were
not
easye
to
be
well
considered
of
at
the
first
.
Also
when
a
thing
was
not
to
be
obtayned
by
one
meane
,
whither
it
might
be
obtayned
by
an
other
meane
or
not
,
and
where
want
is
,
what
meane
were
most
mete
to
supply
eche
others
place
.
But
if
so
much
knowledge
were
not
to
bee
gathered
oute
of
that
tale
,
or
Hystorie
,
then
to
consider
by
what
meanes
the
lyke
ende
had
bene
obtayned
else
where
.
Wherby
you
shall
see
,
that
one
hath
brought
a
thing
to
passe
by
one
meane
whiche
an
other
coulde
not
doe
the
like
by
an
other
meane
.
In
vsing
this
consideration
in
many
like
causes
&
declarations
:
you
shal
be
able
quicklye
to
discerne
which
meanes
bee
good
and
which
be
not
,
to
bring
anye
thing
to
passe
.
The
third
order
is
good
for
him
that
hath
obserued
the
two
first
orders
,
to
reduce
all
things
in
to
a
briefe
summe
,
that
he
may
the
more
easily
commit
them
to
memorie
,
or
when
he
hath
,
to
put
any
thing
in
execution
as
to
make
diuers
prouisions
,
or
to
distribute
to
diuers
persons
diuers
charges
and
offices
.
But
who
so
euer
doth
consider
and
examine
euerye
thing
,
that
is
of
any
moment
or
importance
by
all
these
three
orders
aforesayde
:
cannot
choose
but
reape
of
his
labour
great
benefite
.
And
bycause
we
finde
manye
tymes
,
that
like
meanes
haue
bene
vsed
to
the
obtayning
of
like
endes
,
(
as
we
suppose
)
&
yet
not
with
like
successe
,
we
ought
therfore
diligently
to
consider
the
diuers
natures
of
thinges
,
and
the
differences
of
tymes
,
and
occasions
,
and
such
like
accidents
,
to
see
if
we
can
possibly
finde
out
the
cause
why
mens
purposes
haue
taken
effect
at
one
time
,
and
not
at
an
other
.
And
by
noting
all
that
hath
bene
sayde
,
touching
the
nature
and
propertie
of
anye
thing
▪
we
shall
learne
which
accidentes
are
woont
to
accompanie
togither
and
which
not
.
Thus
much
touching
the
first
and
seconde
part
of
humaine
wisedome
.
Now
to
the
thirde
part
,
wherby
we
are
taught
not
only
to
note
the
taking
and
leauing
of
all
occasions
and
opportunities
,
whereby
anye
good
hath
bene
procured
:
but
also
all
the
daungers
of
euills
,
that
eyther
in
tyme
haue
beene
wyselye
foreseene
,
and
fled
:
or
into
which
for
lacke
of
foresight
,
men
haue
headlong
fallen
,
hauing
therein
regarde
to
euery
mannes
state
,
condicion
,
facultie
,
profession
,
and
other
such
like
circumstaunces
,
to
the
intent
that
we
our selues
may
learne
thereby
to
doe
nothing
vnaduisedly
.
And
as
the
examples
of
prosperous
successes
,
which
God
hath
gyuen
as
iuste
rewardes
to
those
,
that
woorke
according
to
vertue
:
the
great
good
will
and
loue
that
all
men
haue
towardes
them
:
their
fame
,
glorie
,
&
praise
,
sounding
in
all
mens
mouthes
,
and
finally
their
immortalitie
in
being
chronycled
for
their
noble
actes
,
do
chiefely
serue
,
to
sturre
vs
,
to
verteous
,
honest
,
and
commendable
doinges
:
Euen
so
,
nothing
is
more
meete
to
drawe
vs
from
vice
,
and
dishonest
dealing
,
than
the
examples
of
euill
successes
,
which
God
hath
giuen
to
the
wicked
,
as
punishments
for
theyr
euill
deserts
:
their
shame
&
infamie
:
the
hatred
&
enmitie
,
that
they
procure
to
themselues
,
not
onelye
whilest
they
lyue
,
but
also
after
their
death
:
the
Infamie
which
they
leaue
to
their
familye
,
posteritie
,
&
countrie
,
whose
secrete
wycked
deeds
,
are
layde
open
to
the
world
by
written
Hystorie
,
in
such
sort
,
as
men
will
not
for
shame
once
name
those
persons
,
whiche
in
their
life
time
,
woulde
be
honored
as
Gods.
Moreouer
,
to
this
thirde
part
doe
appertayne
,
all
the
great
labours
,
expenses
,
and
perils
,
that
noble
minded
men
haue
sustained
,
eyther
in
following
that
which
is
good
and
commendable
,
or
in
fleeing
that
which
is
euill
,
&
detestable
.
And
to
the
intent
that
in
our
reading
we
omitte
nothing
worthie
to
be
noted
:
we
maye
not
make
ouer
much
haste
,
but
rather
reade
ley
surely
and
with
Iudgement
,
that
remembring
euerye
thing
meete
to
be
obserued
:
wee
may
fitly
applie
the
same
to
some
good
purpose
,
and
make
it
to
serue
our
tourne
,
when
neede
is
.
And
though
we
seeke
by
reading
Hystories
,
to
make
our selues
more
wyse
,
aswell
to
direct
our
owne
actions
,
as
also
to
counsell
others
,
to
sturre
them
to
vertue
,
and
to
withdrawe
them
from
vice
,
and
to
beautyfie
our
owne
speache
with
graue
examples
,
when
we
discourse
of
anye
matters
,
that
therby
it
may
haue
the
more
aucthoritie
,
waight
,
and
credite
:
yet
there
is
some
difference
of
consideracion
to
be
had
,
when
by
examples
wee
mynde
to
profite
oure selues
,
&
when
we
minde
to
profite
others
.
For
manye
tymes
a
thing
of
small
importaunce
,
maye
eyther
quicken
,
or
confirme
in
our selues
a
part
of
wisedome
of
great
importaunce
,
but
in
counselling
others
(
if
wee
woulde
haue
our
woordes
to
be
of
force
and
efficacie
)
we
muste
vse
those
examples
that
be
of
waight
and
importance
.
And
therefore
when
we
finde
any
such
in
our
reading
,
we
must
not
onely
consider
of
them
,
but
also
note
them
apart
by
themselues
in
such
order
,
as
we
may
easily
finde
them
,
when
soeuer
we
shall
haue
neede
to
vse
them
.
And
the
order
of
such
examples
,
would
not
be
altogither
according
to
the
names
of
the
persons
,
from
whence
they
are
taken
,
which
order
some
writers
do
commonlye
vse
in
the
tables
of
theyr
bookes
,
but
rather
according
to
the
matters
&
purposes
whereto
they
serue
.
Neyther
is
it
sufficient
in
this
behalfe
,
to
haue
onely
common
places
of
vertues
and
vices
,
or
of
thinges
commendable
,
and
not
commendable
,
but
other
places
also
besydes
them
,
meete
to
be
applyed
to
euerye
one
of
those
partes
of
obseruacion
,
whiche
wee
seeke
,
which
places
are
to
be
founde
,
ordered
,
and
disposed
,
not
before
wee
begin
to
reade
,
but
whylest
wee
continue
in
reading
,
and
in
obseruing
all
kynde
of
matters
euery
day
with
better
iudgement
than
other
.
And
by
considering
vnder
what
title
euery
example
is
to
be
placed
(
for
the
ready
finding
thereof
)
wee
shall
greatlye
helpe
our
memorie
.
But
nowe
to
conclude
,
as
he
that
maketh
these
obseruacions
in
reading
Hystories
,
shall
reape
,
in
my
opinion
that
fruite
which
is
proper
,
to
that
kynde
of
studye
,
and
bee
able
therby
greatly
to
profite
both
himselfe
,
and
his
common
wealth
:
So
I
can
not
tell
whyther
I
may
deryde
,
or
rather
pittie
the
great
follie
of
those
which
hauing
consumed
all
theyr
lyfe
tyme
in
hystories
,
doe
know
nothing
in
the
ende
,
but
the
discents
,
genealoges
,
and
petygrees
,
of
noble
men
,
and
when
such
a
King
or
Emperour
raigned
,
&
such
lyke
stuffe
,
which
knowledge
though
it
be
necessarie
and
meete
to
be
obserued
,
yet
it
is
not
to
be
compared
to
the
knowledge
,
that
is
,
gotten
by
such
obseruacions
as
we
require
,
&
be
of
greater
importaunce
:
to
the
obtayning
whereof
,
I
wish
all
readers
of
Hystories
,
to
employe
theyr
chiefest
studye
,
care
,
&
diligence
.
FINIS
.