or qualitie that is in it, which draweth them to a good liking and contentment with their proper obiects.  But that cannot be if they discouer any illfauorednesse or disproportion to the partes apprehensiue, as for example, when a sound is either too loude or too low or otherwise confuse, the eare is ill affected:  so is th’eye if the coulour be sad or not liminous and recreatiue, or the shape of a membred body without his due measures and simmetry, and the like of euery other sence in his proper function.  These excesses or defectes or confusions and disorders in the sensible objectes are deformities and vnseemely to the sence.  In like sort the mynde for the things that be his mentall obiectes hath his good graces and his bad, whereof th’one contents him wonderous well, th’other displeaseth him continually, no more nor no lesse then ye see the discords of musicke do to a well tuned eare.  The Greekes call this good grace of euery thing in his kinde, [Greek:  illegible], the Latines [decorum] we in our vulgar call it by a scholasticall terme [decencie] our owne Saxon English terme is [seemelynesse] that is to say, for his good shape and vtter appearance well pleasing the eye, we call it also [comelynesse] for the delight it bringeth comming towards vs, and to that purpose may be called [pleasant approche] so as euery way seeking to expresse this [Greek:  illegible] of the Greekes and decorum of the Latines, we are faine in our vulgar toung to borrow the terme which our eye onely for his noble prerogatiue ouer all the rest of the sences doth vsurpe, and to apply the same to all good, comely, pleasant and honest things, euen to the spirituall obiectes of the mynde, which stand no lesse in the due proportion of reason and discourse than any other materiall thing doth in his sensible bewtie, proportion and comelynesse.

Now because this comelynesse resteth in the good conformitie of many things and their sundry circumstances, with respect one to another, so as there be found a iust correspondencie betweene them by this or that relation, the Greekes call it Analogie or a conuenient proportion.  This louely conformitie or proportion or conueniencie betweene the sence and the sensible hath nature her selfe first most carefully obserued in all her owne workes, then also by kinde graft it in the appetites of euery creature working by intelligence to couet and desire:  and in their actions to imitate & performe:  and of man chiefly before any other creature as well in his speaches as in euery other part of his behauiour.  And this in generalitie and by an vsuall terme is that which the Latines call [decorum.] So albeit we before alleaged that all our figures be but transgressions of our dayly speach, yet if they fall out decently to the good liking of the mynde or eare and to the bewtifying of the matter or language, all is well, if indecently, and to the eares and myndes misliking (be the figure