vs with his mercie and to lend vs his blessed grace by the meanes whereof we might bring foorth the frutes of good woorks wherof he himselfe might be amourous and our conscience comforted Then Sainct Peter that denied him S. Paule that pursued him S. Mathew that as a Publican did exchaunge the théefe that did steale might not haue foūd the house of Iesus Christ if he himselfe first had not giuen his grace Oh loue neuer hearde of oh louer not to be compared the which against the heare of mundaine loue both giue loue and the occasions of loue In charitate perpetua dilexi te sayde Iesus Christ by the Prophete that the loue wherewith Iesus Christ doeth loue vs is not fayned much lesse transitorie but perpetuall stable whiche is moste true in as muche as by the meane of his owne grace he is pleased with vs before our good works can declare vs to be his friendes That with a perpetuall and perfect charitie thou louest mée oh thou loue of my soule and redéemer of my lyfe considering the loue which thou bearest vs is thine and the profite therof is mine pretēding no other thing of thy loue which thou bearest to all creatures but by demonstration to declare thy souerayne bountie in placing vpon vs thy most great and ardent charitie With perpetuall charitie O Lorde thou dost loue vs considering that greate daye of thy passion wherein neyther the tormentes of thy body eyther the despitefull malice of the people might in no maner withdraw thy souerayne bountie or darken thy most great charitie but rather with innarrable sighes and teares incomparable didst praye for them that did crucifie thée didst pardon them that did offend thée And most certainly with a perpetuall charitie did our good Lorde loue vs since from the present houre wherein hée finished his prayer and rendred his spirite incontinent was manifested the frute of his passion and the efficacie of his prayer Non rogo pro ijs tantum sed pro bis qui credituri sunt in me Iesus Christe speaking vnto his father the nyght before his passion sayd O my father I pray not vnto thée onely for my Apostles and Disciples but also I praye as well for all the faythfull whiche shall beleeue in mée and that shall loue thée For euen as thou I be one selfe thing in diuinitie so they and I be one body mysticall by charitie O Redéemer of my lyfe oh repayrer from all my distresses what may I do that may please thée wherewith may I recompence thy great goodnesse wherwith I am indebted if I be not sufficient to giue due thankes for the good things that hourely thou dost bestow vpon me what abilitie may I finde to satisfie the great loue which thou bearest vnto my soule Surely the woordes that the Lorde Iesus Christ did speake in his prayer bée ryght woorthie to bée noted retayned and to memorie to be commended considering we were not yet borne neyther yet our greate Grandfathers He prayed vnto his father with suche instance and great efficacy for the health of all his Churche as much I saye as for those whiche were with him at supper in such wise that the good Lorde as he should die for all woulde pray for all whereof we maye inferre that we ought fully to beléeue and to be out of doubt that since oure redéemer had vs in remembrance before wée came into the world that he will not now forget vs when by faith we enter into his seruice I pray thée gentle Christian say vnto me if Iesus Christe had not pitied our estate what had become of vs surely if the Church of God at this present do contayne or is endued with any obedience patience charitie humilitie abstinence or cōtinence all is to be imputed to the ardēt loue that Iesus Christ did beare vs by the prayer he made vnto his father on oure behalfe redéeming our disgrace with his precious bloud and by his prayer placing vs in fauour To be in loue with such as be present and absent to be in loue both with quicke and dead it passeth but to loue suche as be yet to come and be not yet borne certainly is a thing that was neuer heard of the which our redeemer hath performed and brought to passe and yet hateth the wicked liuer and loueth the good not yet borne In such manner is cuppled togither both life and deathe loue and hatred he that loueth and the thing loued that al taketh end at an houre which is contrary vnto the loue whyche Iesus Christ doth beare vs for his loue had beginning before the creation of the world and yet shall not ende at the daye of iudgement The conclusion of all that we haue sayd shall bée that the excesse or extremitie which was spokē of in the mount of Thabor was of the extreme and excessiue sorrowes that Iesus Christ should endure and of the most great and excessiue loue that he did beare vs and in time to come shoulde shewe vs here by grace and after by glory Ad quam nos perducat Iesus Christus Amen The taking and ouerthrow of Carthage done by Scipio the great with a singular example of continencie which he there expressed written to the Byshop of Carthage MOst honorable Lord and Catholike Prelate I haue receyued in this Citie of Toledo in his Maiesties Chamber the letter that you haue written and the Emrode which you haue sent me the which surely is very faire and rich but notwithstanding in respect of the place and from whome it commeth I rather hold and estéeme it more deare incontinuall remembrance And I vnderstoode by your letter youre estate and how you behaue your selfe in your bishoprick and that you are not as yet disposed to come to this Court for that you are there in greater quietnesse and haue leysure to serue God whereof doubtlesse I do not a little enuie your felicitie for this life at Court is no other thing than a languishing death a certayne vnquiet life without peace and principally without money and a certayne purchace of domage and offence to the body and of Hell for the soule If it pleased his Maiestie that I might retire vnto my house I promise you by the fayth of a Christiā I would not stay one houre at court For the Court is neyther good or conuenient for me either I for the court But being confessor vnto his maiestie and Amner vnto the Emperesse I may not escape one day from the court Notwithstanding amongst all these discommodities wé receyue this benefite whiche is we vnderstand in this Courte all that is done or in practise through the world which is a matter wherein man dothe much delight content his spirites hauing no regarde to other thinges that might tourne him to more profite As touching you my Lorde you possesse youre house with great quietnesse deliuered of all fantasy to come to the
Monasterie is moist and the soyle cold the aire subtill scarce of bread euil wines crude waters and the people no fooles for in very déede if in other parts they iudge what they sée there they speake what they thinke That which I most wanted was not lacke of vitayles but the company of friends without which there is neither countrey doth like or conuersation that dothe contente You haue greate reason to demaunde the visitation you vsed with me and the consolation you gaue me for the good fréend doth owe no more vnto his fréend then to remedie his necessities and to comfort him in his aduersities For so great courtesie if I would vse liberalitie I am not of power if I would serue you I haue not wherewith if I would visit you I haue no libertie if I woulde requite or recompence you I am poore if I woulde giue any thing you haue no néede That which I am able to performe is to confesse the curtesie ye then vsed with me and to accomplishe that which you now commaund me although if be not very great it is not to be estéemed as little that I holde you as my good Lord and choose you for my friend For it is muche more to gratifie a good turne receyued than to recompence it Vice for vice and euill for euill there is none in this world so euill as the ingrate man. And of this it commeth that the humayne and tender hart doth pardon all iniuries except ingratitude which he neuer forgetteth Alexander in vsing liberalitie and Iulius Caesar in pardoning of iniuries to this daye there haue not bin born two Princes that excéeded or else to bée compared vnto them And with this it is readde of them that if they had knowen a man ingrate Alexander woulde not gyue hym neyther Iulius Caesar woulde pardon him The exposition of the text My yoke is sweete c. SIr as concerning that your lordship doth say that I shuld send you the text which I preached vnto his Maiestie as I did then pronoūce it is a thing that I neuer vse to do neither ought to do for if it be in our hands to send you what we say we cannot send you the grace wherwith we do preach for the grace disposition vain that God giueth in the houre vnto the tong he doth giue afterwardes verie seldome vnto the pen. Asclepius amongst the Argiues Demosthenes amongest the Athenians Aeschine amongst the Rodians Cicero amongest the Romans were not only skilfull in orations but Princes of all other Oratours And ioyntly with this neuer any Oration that they made would they giue afterwardes vnto the people in wrytyng saying they woulde not commende vnto the penne the glorie their tongue had giuen them For howe much difference is betwixte the drawen plat and the builded house the figure and the thing figured the naturall and the thing represented so muche is betwixte the hearing of a sermon in a Pulpit and the reading therof afterwardes in writing For in the writyng chiefly the eyes do vse theyr office but with the worde the heart is moued It is the propertie of Diuine letters that béeing read they be vnderstood and being heard they be tasted or fauoured And so it cōmeth to passe that many mo persons be turned to God by hearing of Sermons than by reading of Bookes Syr I wyll doe that you commaunde me and will sende you that you require of me with a testimonie which I craue and with a protestation whyche I make that yf it shall not séeme so good when you reade it as it didde when you hearde it impute not the fault to my good wyll but to your importunitie But now to the poynt Christ sayth Come vnto me all you that be ouerladen and wearie and I will vnlode you and refreshe you Esay sayeth in his visions the burden of Babylon the burden of Moab the burden of Arabia the burden of Aegypt the burden of Damascus the burden of the Desert of the sea the burden of Tyrus whiche is to be vnderstode that he did sée Babylon burdened Moab burdened Arabia burdened Aegypt burdened Damascus burdened and Tyrus burdened The prophete Dauid dothe saye As with a gréeuous burden I am ouerladen as if he should say A mightie greate burden they haue laid vpō me Of the premisses it may be wel gathered the before Christ all the old law was tedious and painful held vs laden wearied bicause it was rigorous vnto those that did breake it and held no glory for such as did obserue it In repayment of the Moral precepts they obserued the lawes they accōplished the ceremonies they vsed and the sacrifices they offered only God gaue them victorie of their enimyes peace in their common wealths health to their persons and goodes wherwith to susteyne their families What greater burden might ther be in this worlde than that he which did break the law went presently to hell And to him that did obserue the same they did not incontinently giue Paradyse From the beginnyng to the ende of the olde law euer they laid on precept vpon precept ceremonie vpon ceremonie law vpon law burden vpon burden paine vpon pain in such wise that all wer in burdening but none in discharging The first in this world that gaue cōmaundemente to be proclaimed that al the loden should come vnto him and he would vnlode them all the wearied and he would refresh them was Christ our god And this was when in the molde of loue he did melt that lawe of feare It is here to be vnderstoode euery yoke naturally to bée heauie sharpe harde and painefull and the beaste that draweth the same goeth bound and trauailed And on the other parte Christe to saye that his yoake is swéete and hys burden lighte surely is a thing worthy to be noted and most highly to bée considered Christ did not say simply euery yoke is swéete bicause otherwise wée had not knowen of what yoke he had spoken neither what lawe hée dyd approue In that Christe said his yoke is swéete hee did giue vs too vnderstand that other yokes be bitter In saying that his burdē is light he gaue vs to conceiue that others were heauy in such wise that he doth lighten vs when he doth burden vs and giueth vs libertie when he doth yoke vs neyther did Christ saye my yokes be swéete and my burdens bée light bycause our God doth neyther commaund vs to plough with many yokes either to be laden with many burdens It is the deuil that doth perswade vs to many vices It is the worlde that doth ingulfe vs in greate troubles It is the fleshe that craueth of vs much excesse and superfluities But the good Christ our God doth aske vs no more but that we loue him not to abhor our brethrē The law of the Hebrewes was the law of feare but the law of Christians is the law of loue And as they serued god of force
and by feare so we of loue and good wil their law is called hard and that of the christians sweete The propertie of loue is to turne the rough into plaine the cruell to gentle the bitter to swéete the vnsauory to pleasant the angry to quiet the malicious to simple that grosse to aduised and also the heauy to light Hée that loueth neither can he murmur of him that doth anger him neither denie that they aske him neither resiste when they take from him neyther answere when they reproue him neither reuenge if they shame him neither yet will be gone when they send him away What doth he forget that dothe loue with all his hart what leaueth he vndon that knoweth not but to loue wherof doth he complaine that alwaies doth loue If he that doth loue hath any cause of complainte it is not of him that he loueth but of him selfe that hath made some fault in loue the conclusion is The hart that loueth entierly without cōparison much more is the pleasure that hee taketh in loue than the trauell he passeth in seruing Oh to how greate effect should it come too passe if being Christians wée should therewith be enamored of the lawe of Christ for then surely neither should wée be pensiue nor liue in paine for the heart that is occupied in loue doth neyther flie daungers nor is dismayed in trauelles The yoke that cattell do beare when hée is new is of him selfe very heauie but after when he is drie and somewhat worne he is more soft to be suffered and more light to be caried Oh good Iesu Oh high misterie of thée my God Since thou wouldest not incontinent after thy byrth burden vs with the yoke of thy lawe but that thou thy selfe vppon thy selfe didst beare the burden and thirtie yeares firste didst cary the same that it should drie and growe light and be seasoned What hath Christ cōmaunded vs to do that he first hath not done what yoke hath he cast vpon our backs that he first hath not borne vppon his shoulders If hée commaunded to fast he fasted if he commaunded to pray he prayed if he commaunded wée should forgiue he pardoned if he commaunded to die he died if he commaunded vs to loue he loued In such wise that if he commaunded vs to take any medicine first in him selfe hée made experence Christ doth not compare his blessed lawe vnto Tymber Stone Plants or Iron but only to the yoke bycause al these things may be caried by one alone but to drawe the yoke of necessitie there must be twain High also most profoūd is this misterie by the which is giuen vs to vnderstand that euen at the present houre that the good Christian shall put downe his head vnder the yoke to cary the same forthwith on the other part Christ puts himselfe to helpe him None calleth Christ that he doth not answere None doth commend himselfe vnto him that he doth not succour None doth aske him that he giueth not some what None doth serue him that he payeth not Likewise none doth trauell that he doth not helpe The yoke of the lawe of Christ doth more cure then wound doth more pardon than chastise doth more couer than accuse doth more feare than weary and also doth more lighten than burden For Christ him self that commaunded to beare he himself no other doth helpe vs to cary Oh good Iesu O loue of my soule with such a guide as thou who can lose the way with suche a patron as thou who feareth drowning with such a captaine as thou who dispaireth victory with such a companion as thou what yoke may bée painefull Oh swéete lawe oh blessed yoke oh trauell well imployed by the whiche wée passe vntoo Christe for not only thou dost make accompt too bée with vs in all our trauels but also dost promise not to leaue vs to our selues He that in the garden of Gethsemany came forth to receiue those that were come too take him It is firmely to bée beleued that he fayleth not to come forth to imbrace them that come to serue him If any worldly and mightie riche man doe contend at any time with a poore Christian truely we shall finde that the helpe is much more that Christe giueth vnto his poore seruant than all the cost that the world giueth to those that do followe the same Those that the world doth leade vnder his yoke to them hée giueth al things variable dismesured and by false waight but in the house of god all things are giuen whole entier without counterpeyse and most perfect We may well say with great reason that the yoke of Christe is swéete and his burden light for that the world doth not so muche as pay for the seruice wée do him but Christ doth pay vs euen for the good thoughts we hold of him Christ doth well sée that of our owne nature we be humane weake miserable foule and remisse for which cause he doth not behold what we are but what we desire to be Moyses gaue the lawe to the Hebrewes Solon to the Greekes Phoroneus to the Egyptians Numa Pompilius to the Romanes but as mē made thē euen as men died so they ended but the yoke of the law of God shall endure as long as God doth endure What may Moyses lawe be worth in whiche was permitted diuorcements and vsury What may the lawe of Phoroneus be estemed in which was graunted to the Aegyptians to be théeues Of what value may the law of Licurgus be accompted in whiche man slaughter was not chastised of what accompt may the lawe of Solon Solonius be reputed in which adultery was dissimuled Of what reputation may the lawe of Numa Pompilius be weighed in which it was allowed that as much as you coulde take was lawfull to conquer Of what consideration may wée iudge the law of the Lidians in which the maydēs vsed no other mariage but vnto him that did win them by adultery Of what iudgemēt may we thinke the law of the Baleares wherein it was commaunded that the bride shoulde not be giuen vnto the bridegrome before the next kinsman had vsed hir These and suche like lawes wée cannot say otherwise but that they were beasily brutish and vnhonest since they did containe vices and by vicious men were permitted He that is entred into the religion of Christ to be in déede a Christian hath no licence to bée proude a théefe a murderer an adulterer a glutton malicious neither blasphemous And if we shall happen to sée any to do the contrary he shall haue onely the name of a Christian but for the rest he shal be of the parish of Hell. The holy and sacred Lawe of Christe is so right in the things it doth admitte and so pure and sincere in the things it doth permit that it doth neither suffer vice nor consent to the vicious man Quia lex Domini immaculata The Hebrewes the Arabians the Pagans
alwaies there is learned new fashions The good Licurgus did commaund the Lacedemonians that neyther out of the kingdome they should goe to traffike or suffer straungers to enter their countrey saying That if kingdomes grow rich by trading with straūgers they turne poore of their proper vertues Speaking the trueth and also with libertie I haue séene fewe come from Italie that came not absolute and also dissolute and this not because the land is not consecrat with saints but for that it is now inhabited with sinners The properties of the belles are to call men to come to seruice neuer enter into the church them selues and in my iudgement such is the condition of Italie where there be great Sanctuaries that prouoke vnto prayer and the people thereof hath no deuotion Many doe say that all the weale of Italie consisteth in libertie I say that all their hurt riseth by want of subiection because for men to doe all that they will they come to doe that whiche they ought not If Trogus Pompeius do not deceiue vs the Romanes giuing libertie to the Bactrians for that they had succoured the Consull Rufus in the Spartian warres they refused it saying that that day they should be made frée they should commit whereby deseruedly to be slaues Speaking the trueth there be no common wealthes more lost than those where the people be most at libertie For the condition of libertie is to be of many desired and of fewe well employed where there is no subiection there is no King wher there is no King there is no law where there is no lawe there is no Iustice where is no Iustice there is no peace where there is no peace there is continuall warre and where there is warre it is impossible that the common wealthe maye long endure Neuer might the mighty Rome bée brought vnder by the Greeks the Carthaginians the French the Hunnes the Epirotes the Sabines the Samnites and Hetrurians but finally it came to ruine and was lost by the pryde they had in commaunding and the much libertie in sinning The diuine Plato did say many times to the Athenians when hee sawe them goe so at large take heed you Athenians to your selues loose not by your viciousnes that which you haue wonne by your valiauntnes For I giue you to vnderstand that libertie asketh no lesse wisdom to conserue it than valiauntnes to obtain it Experiēce teacheth daylie how in a frée cōmon wealth they do more hurtes they speak more blasphemies they cōmit more offences they rayse more scandales more good be defamed and more theft attempted onely of two yongmen at libertie than of two hundred that be subiect If curiously we do behold of a troth we find that they doe not drowne in welles whip banishe cut the throtes hang cut of eares nor put in prison but lost men that spends their time in vanities and employ their libertie in vices In the life of man ther is not the like riches to libertie but iointly therewith there is nothing more perillous than shée is if they know not to measure hir and vse hir according to reason libertie ought to bée wonne procured bought succoured and defended but iointly with this I do warne giue counsell and also aduise him that shall haue hir that hée vse hir not when the appetite shall require but when reason shall giue licence For otherwise thinking that he had libertie for all his life he shal not enioye hier a month The libertie of Phalaris did trouble the Greekes that of Roboam lost the Hebrewes that of Cateline did offend the Romanes that of Iugurtha defamed the Carthaginians that of Dionysius decayd the Scicilians and in the end the common wealths had an end of their trauailes and they of their liues and tyrānies Many men there be that leaue to doe euill bycause they will not but much more are they that cease bycause they cannot Many there be that doe abstaine for conscience and many more for shame many do refraine for loue but many more for feare many liue with a desire to be good many more for feare to be dishonored But yet for fear or for loue or for cōscience or else for shame alwaies we must stay our selues by the truth cut of the sway of libertie For if we giue the bridle to sensualitie doe not shut the doore to libertie we shal haue what to think vpon by daye and also wherefore to wéepe by night Sir I thought good to bring this to your memorie to the ende that since you come from Rome you be not ouer carefull to boast your selfe of the customes thereof For you shall vnderstand if ye know not that the fashions of Italie are more pleasaunt to be recounted than sure to be followed If you call to remembraūce the generositie of Rome the libertie of the neighbours the varietie of the people the galantnes of the women the plēty of victualles the goodnes of the wines the mirth and ioye at their feastes the magnificēcy of their Pallaces you haue therewith to remember that there where goods be spent the cōscience is charged and also many times that soule is lost The Romish people in Rome many of them be good but the straunge people that are stayed in Italie for the more part are euill for they be but very few that goe thyther with deuotion but they be infinite that be lost in wandring after their fleshly lustes Rome is not now in the power of the Christians as it was in the time of the heathen for then being the mother of all vertues she is now turned to the schole of al vices Leauing this aparte what shall we say of a poore priest that goeth to Rome through Spaine Fraunce and Lumbardy and before hée can get sentence of his benefice he cōmittes a thousand vices spendes his money and doth a thousand wicked déedes I say for myne own part that I was at Rome I sawe Rome I visited Rome and did behold Rome in which I sawe many things that gaue deuotion other things that brought me to admiration Oh how much and how much is betwixt the customes of Italie and the law of a pure christian 1 For in the one they saye that ye maye doe all that you will and in the other nothing but what you ought to do 2 In the one that you be a comfort to all men and in the other that you shall denie to procure to be saued 3 In the one that you haue much conscience and in the other that you make no accompt of shame 4 In the one that you trauell to be a good Christian and in the other that you care to be very rich 5 In the one that you liue cōformable vnto vertue in the other that you care not but to enioye libertie 6 In the one that for any thing you shal not speake a lye in the other that in case of interest you make no accōpte of truth 7 In
so glorious Princes from the office of Iudges did rise to be Emperours in suche wise that in those dayes they did not prouide offices for men but men for offices for the office of Gouernour Iustice and corrector many will be suters and for many they will make sute but in any wise you ought to be aduised howe ye make promise thereof to any man eyther for prayers or intreataunce to giue the same For your good you may giue to whome you shal think good but the rod of iustice to him who shall beste deserue it Also some of your seruants in recompence of seruice will craue the office of iustice and in my iudgement you oughte lesse to giue it vnto those than vnto any other for in saying they be your seruants that you shal beleeue them more thā the rest The people shal not dare to complayn and they shall haue libertie the more to robbe and steale If any man or woman shall come to complain before your Lordship of your Iustice giue him eare at leysure and with good will and if you shall fynd his complaynte to be true remoue his griefe and reprehende your Iusticer but if it bée not so declare how iust it is that he commaundeth and how vniust that he demaundeth for the base countrey people doe holde the words of their Lord for gospell of the officer as a passioned If it be not cōuenient for the Iudge you shal choose that he bée skilful to steale or bribe muche lesse dothe it beseeme your Lordeship to be a nigarde or couetous neyther with the price of iustice to profit your chamber Aduise your Iustices that haynous bloudy desperate and scandalous offences in no wyse be redeemed with money for it is impossible that any may liue in suretie eyther goe safe by the highe way if there be not in the common wealth the whip the halter and the sworde There are so many quarellers vagabonds and théeues murtherers rebels and sedicious that if they had hope for money to escape Iustice they would neuer cease to commit offences And therfore it is conuenient that the Iudge bée wyse and skilfull to the ende he chastise not all offences with extremitie neither that he leaue somtime with the voyce of the king to honoure the people Also your Lordship hath to prouide that the officers of your audience which is to wit Counsellers Atturneys and Scriueners be faithfull in the processe they make and no tyrantes in the Lawes they haue in hande for many tymes it doth happen that one cōming to complayn of an other they do not iustice vpon the person that gaue the quarel but they execute iustice vpon the pouche that he weareth Also aduise your Iustices that they dispatche their affaires with breuitie and with trouth with trouth bicause they shall iudge iustly with breuitie that it be done with expedition for it hapneth to many Clients that without obteyning that they craue they consume al that whiche they haue Also your Lordship ought to prouide and commaunde the ministers of your iustice that they doe not dishonor misvse shame or despise such as come to your audience but that they be mylde modest and manerly For sometimes the sorowful suter doth more féele a rough word they speake than the Iustice they delate I assure you there be officers so absolute without temperance and so yll manered that they presume to doe more cruelties with their pen than Roulande with his sworde Also your lordship hath to prouide that your Iudges doe not suffer themselues to be muche visited accompanied and muche lesse serued For the iudge can not hold narrow frendship with any man that is not in the preiudice of iustice for verie fewe resorte vnto the Iudge for that he deserueth but for the power he holdeth In the common wealthe dissentions angers quarelles of ambition amongst your officers of Iustice neither ought you to dissemble or in anye wise consente vnto for at the instant that they shall grow into quarels the people shal be deuided into partialities wherof may rise great offences in the common wealth and great want of reuerence to youre person Concluding in this case I say that if you will hold your Countrey in iustice giue your Officers occasion to conceyue opinion that you loue Equitie And that for no request or interest you will be remoued from the same for if the Lord be iust his officers neuer dare to be vniust That a Knight or Gentleman be mylde and of good gouernance ALso it is necessarie to the good gouernmēt of your house cōmon wealth that your behauior towardes your subiects be suche that with the meaner sort ye deale as with sonnes with the equall as with brothers with the ancient as with fathers and with the strangers as with felows for you ought much more to estéem your self in holding them for frends than to cōmaund them as vassals The difference betwixt the tirant the Lord is that the tyrant so he may be serued makes small accompt to be beloued but he that is a Lorde wise and will rather choose to be beloued than serued and I assure you he hath great reson for the person that giues me his heart will neuer denie me his goods The great Philosopher Licurgus in the laws he gaue to the Lacedemonians did commaund and counsel That the auncient men of his common wealth shoulde not talke standing neyther be suffred to stand bareheaded and I say it to this ende For that it shall diminishe nothing your authoritie or grauitie in that you shall say vnto the one be couered Gossip and vnto the other sit down frende The good Emperour Titus was worthily beloued for that the old men he called fathers the yong men fellowes Strangers Cousins the priuate frendes and all in generall brothers The gentleman that is humble courteous and of a good bringing vp strangers loue him and his owne do serue him for courtesie and friendly behauiour is more honour to hym that vseth it than to whom it is done I am not far in in loue with many Gentlemen vnto whom there goeth to talk and to dispatche affaires olde honorable and wise men although poore they neuer offer vnto thē so much curtesie as to say aryse neyther be couered and muche lesse to sit downe conceiuing all their greatnesse to consiste in not commaundyng to giue them a stoole eyther to put of their cap to any man note and consider well this which I say vnto your Lordship that the authoritie greatenesse and grauitie of Lordes and Gentlemen doth not consist to haue their vassals knéeling and bare headed but in gracious and good gouerning them When I heard a certain knight valiant and of noble bloud yet disdainfull and very proud that vsed always to say to all men although of worship he talked withal thou thou and he he neuer added wordes of fauor worship or curtesy I said vnto him By my life sir
is delicate and of smal strength so be is more offended by a little ayre that cōmes in at a chinke thā the cold of one whole winter night did gréeue him when he was yong The old men of your age ought very much to procure to eate good bread and to drinke good wine and the bread that is well baked and the wine that is a yeare old for as old age is compassed with infirmities and laden with sadnesse the good vituals shall hold them in health and the good wine shall leade them in mirth The old men of your age ought much to consider that theyr meales be small their meate yong and well seasoned and if they eate much and of many meates they euer goe sicke for notwithstanding they haue money to buy them they haue not heate to disgest them The old men of your age ought too procure their bed curteyned their Chamber hanged a meane fire the chimney without smoke for the life of olde men consisteth in going clenly warme cōtented and without anger The old men of your age ought vtterly to auoide to dwel vppon any riuer either to do their busines in moist groundes either to sléepe in ayry places for olde men being delicate as they are be like children and naturally accraised the ayre shall penetrate their powers and moystnesse shall enter their bones The old mē of your age vpon paine of their life ought to be temperate in their diet refusing to eate late for old mē as they haue their stomacks weake and growen colde they may not disgest two meales in a day for the olde man that is vnsatiable and a glutton vsing the contrary shall belke much and sléepe little The olde men of your age to the ende that they be not sicke or grow heauie neyther turne to be grosse ought a little to refreshe them selues walke into the fielde vse some exercise or be occupied in some facultie for otherwise it might happen them to get a tisick or a lamenesse in their limmes in such wise that it will be hard to fetch breath and by puffing and blowing giue warning where you walk The old men of your age ought to haue great care to auoyde all contentious brabbling amongst their seruants and sometime to beare with their negligences to pay their wages too the ende they go contented for otherwise they will be negligent in seruice and very suttle in stealing For conclusion the old men of your age ought much to procure to weare their apparell swéete and cleanly their shirts very well washed their house neat and wel swept and their chamber very close warme and well smelling For the olde man whiche presumeth to be wise if he will liue in health and goe contented ought to haue his body without life his hart without strife In the end of your letter you write that hauing left to loue sorow leaueth not to vere you which vseth to folow the enamored and instantly you desire me to giue you some remedy or to sende you some comfort for notwithstanding you haue throwen it out of the house it leaueth not nowe and then too knocke at the gate Sir in this case I remit you to Hermogenes to Tesiphontes to Doreatius to Plutarch and to Ouid which spent much time and wrote many bookes to giue order in what manner the enamored shoulde loue and the remedies that for their loue they should vse Let Ouid write what him pleaseth Dorcas say what he thinketh good but in fine there is no better remedie for loue than is neuer to begin to loue for loue is so euill a beast that with a thread he suffereth to be taken but hée will not depart with thrusts of a launce Let euery man consider what he attempteth marke what he doth beholde what he taketh in hand note whither he dothe enter and haue regarde where he may be taken for if it were in his handes to set the tables he is not certaine to win the game There is in loue after it is begon infinite shelues immesurable sloughes daungerous rockes and vnknowen whirelpooles in whych some remaine defaced others blinded some besoilde and also some others vtterly drowned in such wise that he that is best deliuered I accoumpt to be euill deliuered Oh how many times did Hercules desire to be deliuered from his loue Mithrida Menelaus from Dortha Pyrrhus from Helena Alcibiades from Dorobella Demophon from Phillis Hāniball from Sabina and Marcus Antonius from Cleopatra from whome they could neuer not only depart but also in the end for them and with them they were cast away In case of loue let no man trust any man and much lesse him selfe for loue is so naturall to man or woman and the desire to be beloued that where loue amongst them dothe once cleaue it is a sore that neuer openeth and a bond that neuer vnknitteth Loue is a metall so delicat a canker so secret that he planteth not in the face where he may be sene nor in the pulse where he may be felte but in the sorowfull hart where although he be sensible they dare not discouer it After all this I say that the remedie that I giue for loue is that they gyue him no place to enter amongst the entrayles nor giue theyr eyes libertie to behold windowes or giue eare to bawdes either suffer any trade of Dames to come or goe if any come to house to shut the dores and not to walke abroade after euening if with these conditions loue may not altogither bée remedied at the least it may be eased and amended Sir and my gossip if you will in all these things profite youre selfe and well consider thereof you shall be excused of many angers and also saue much money For to youre age and my grauitie it is more conuenient to vnderstande of the best wines than to view the windowes of the enamored Take for example chastisement the Licentiat Burgos your acquainted and my great friend which being old and enamored as you died this saterday a death so straunge and fuddayne as was fearefull to al men and sorowfull to his friēds No more but our Lord be youre guide and giue me grace too serue him From Burgos the .24 of Febr. 1523. A letter vnto Sir Iames of Gueuara vncle to the Author wherein he doth comfort him for that he hath bin sicke MAgnificent and right honorable Vncle it pleaseth your Honor to complaine of mée in youre letter that I neither serue you as my good Lorde either do sue as vnto a father or visite as an vncle neyther write as vntoo a friende I may not denie but as concerning kinred your are my Fathers brother in merit my good Lord my father in curtesie and my Progenitor in giuing of liberall rewards which I haue receiued at your hands not as a nephew but as a sonne much beloued Since I haue confessed the affinitie that I hold and affirme the dette
for I haue red more in Hostiensis that instructeth to giue counsell thā in Ouid that teacheth to be enamored Of a troth master Mosen Rubin I say that it is neither you or I that loue dothe like and with whome she doth delight For you are now olde and I am religious in such sort that in you age doth abound and in me wanteth libertie Beléeue me sir be out of doubt it is not loue but sorow not mirth but displeasure not tast but torment not recreation but confusion when in the enamored there is not youth libertie and liberalitie The man that is now entred into age and wil be yong againe and enamored they neuer terme him an old louer but a filthy old foole and as God saue me they haue great reason that so do call them for old rotten strawes are more fit to make dung than to bée kept The God Cupid and the Goddesse Venus will not haue in houshold but yong men that can serue liberall that knowe to spend and frée that can enioy and delight pacient that can suffer discréete that haue skill to talke secret that knowe too kéepe silence faithfull to gratify and valiant that can perseuer he that is not endued and priuileged with these conditions it should bee more sound counsell for him to delue in the field than to be enamored in pallace For there are not in this world men more miserable than the enamored that be foolish The doltish louer besides that his dame scorneth him his neighbours iest at him his seruantes beguile him Pandar bepéeleth him he is blinded with gilefull spéeche euill imployeth his iuels goeth without foresight he is light of beliefe and in the end findes himselfe beflouted All the offices crafts and sciences in this world may be learned except it be the skil and occupation to know to loue the whiche neither Salamon had skill to write Asclepius to paint Ouid to teache Helen to report either yet Cleopatra to learne but that from the schoole of the hart it must procéede and pure discretion must giue instruction There is not any thing wherein is more necessitie to be discréet than in being a louer for if a man haue hunger cold thirst and werinesse the only body feeleth it but the follies that is committed in loue the hart chiefly bewayleth thē To the end that loue be fixed sure perpetuall and true there must be equalities betwixt the enamored for if the louer bée yong and she old or he old and she yong or he wise and she a foole or he a foole and she wise or he loue hir and she abhorreth him or she loue him and he abhorreth hir beléeue me sir and be out of doubt that of fained louers they shall ende assured and vnfained enemies Master Mosen Rubin I thought good to say thus muche vnto you to the ende that if the louer that you haue now chosen be in possession of thrée score and thrée yeres as you are there is no greate perill that you loue and know hir For most of the time you shall spend shall bée in recounting vnto hir the louers that you haue holden and she in reckoning vp vnto you all such as hath serued hir Speaking more in particuler I woulde knowe to what purpose a man as you that hath passed thréescore yeares that is full spent and laden with the goute will nowe take a Curtisan yong and faire which will rather occupy hir selfe in robbing than delighting of you To what ende will you haue a loue of whome you may not be serued but to bind vp grieues and to driue away flies Wherefore will you haue a daintie Dame since betwixt you and hir there may rise no either cōuersation or communication but to relate and count reckonings and tales and how little you haue eaten all the daye and howe manie tymes you haue tolde the clocke that night For what cause wold you haue a loue since you want strēgth to folowe hir goodes to serue hir patience to suffer hir and youth to enioye hir Why will you haue an amorous dame vnto whome you can not represente howe muche you haue suffered and endured for hir sake but reporte howe the goute is rysen from the hande to the shoulders To what conclusion will you loue an infamous woman whiche will not enter in at your dores that daye whiche you cease to giue hir or shall grow negligent to serue hir To what consideration doe you delite to haue a wanton loue vnto whome you shall not dare to deny any thing that she craueth either chide for anye displeasure she giueth To what seruice will you haue a lawlesse loue who may not be serued conformably to youre good but agréeable to hir foolishnesse For what skill will you haue alemman which must be gratified for the fauour she beareth you and dare not complayne of the ielosies she shal demaund of you For what conceyt will you haue a seconde Lais which when she shall flatter you it shall not only be to content you but something to craue of you For what intente will you haue a loue before whome you must néedes laugh althoughe the goute make you raue For what meaning will you haue a dissolute dame with whom you shall spend all your goodes before you shall haue acquaintance with hir conditions And why desire you a lustie Lasse with whom you are ioyned for money and also susteyn hir with delights and yet in the end must depart from hir with displeasures If you M. Mosen Rubin with these conditions will néedes be enamoured be it so in a good houre for I am sure it will rayne into your house To your age and infirmitie it were more cōuenient to haue a friend to recreate than a Lamia with whom to putrifie Samocratius Nigidius and Ouide did wryte many bookes and made greate treatyses of the remedies of loue and the rewarde of them is they sought remedies for others and vsed none for themselues all thrée dyed persecuted and banished not for those offences they committed in Rome but for the loues they attempted in Capua Let Ouide say what hée dreameth Nigidius what him pleaseth Samocratius what hée thinketh good but in fine the greatest and best remedy against loue is to flée the conuersation and to auoyde the occasion for in causes of loue wée sée many escape that doe flée it and verye fewe that abide it Sir take you héede that the Dinel deceyue you not in your reckenyng a freshe to be enamoured since it is not conuenient for the health of your person either aunswerable to the authoritie of youre house For I assure you of my faith that sooner you shall be deliuered of the displeasures of your Courtizan than of the paynes of the goute My pen hath stretched out farther than I thought and also farther than you would but since you were the first that laid hand to weapon the fault is not myne if I haue hapned to giue you
is spokē is If thou shut thy wife within doores she neuer ceasseth to complayne if thou giue hir leaue to walke at libertie she gyueth occasion for thy neighbours to talke and thy selfe to suspect and if thou do much chide she goeth always with a crooked countenance if thou say nothing none may endure hir if thy dispence be in hir disposition the stocke goeth to wrack if the laying out be in thine owne hands beware thy purse or secret sale of thy goodes if thou kéepe thée much at home she thinks thée suspicious and if thou come late home she will say that thou dost wander and if thou giue hir good garmentes she must go foorthe to be séene if she be not well apparelled thou art bidden to an euill supper if thou shewe thy selfe louing she estéemeth thée little if thou be negligent therein she suspecteth thée to be in loue els where if thou denie what she craueth she neuer ceaseth to be importunate finally if thou vnto hir discouer any secret she cannot but publish it behold here the reason and also the occasion wherefore if in the common wealth there be ten well maried there be a hundred that do liue abhorred and in repentaunce which presently would depart from their wiues house and chamber if they could finish with the Church as they can performe with their conscience If matrimony amongst Christians were as it is amongst the Gentiles to be diuorced at euery mans liking I sweare there would be more hast to the lent of diuorcement than to all the rest of the yeare to be maried That no man do marry but with his equall THe rules and counsels that I will giue here vnto those that are to be married and also vnto such as be already maried if they be not profitable to liue contented at the least they shall serue them to auoyde many displeasures The first holesome counsell is to vnderstande that the woman choose such a man and the man such a woman that there bée equalitie both in bloud and in estate whiche is to witte the Knight with the Knight the merchaunt with the merchaunt the Squier with the Squier and the ploughman with the ploughman For if herein there be disconformitie the more base shal liue most discontented and the other of more worthy degree very much repentant The marchaunt that marieth his daughter vnto a Knight and the riche ploughman that taketh a man of worship vnto his sonne in law I do say and affirme that they bring into their house a proclaymer of their infamie a certaine moth for their garments a tormenter of their fame and also a shortner of their liues In an euill houre hath he maried his sonne or daughter that hath brought into his house such a sonne in lawe or daughter in lawe that is ashamed to name him father whose daughter or sonne he or she hath maried in such mariadges it can not truely be said that they haue brought to house a son but a Deuill a daughter but a Snake not to serue but to offend not children but basilisks not to honour him but defame him Finally I say that he that marieth not his daughter with his equall shall finde it lesse euill to burie than to marie hir for if she die they shall bewayle hir but one day but to be euill maried is to bewayle hir many yeares The rich marchant the poore squier the wise plough man and the good townflike craftes man néedes no daughter in lawe that can frill and paint hir selfe but such as he skilfull very well to spinne for that day that such men shall presume to haue in vre the carpet and pillow that day they spoyle their house and their goods sinketh to the bottome I retourne agayne to say and affirme that such men beware that bringes into their houses a sonne in Lawe that presumeth of woorship and knoweth not but to walke vp downe the streates that accompteth to be a trim Courtier and that is skilfull at cardes and dice or boasteth himselfe for running of horses for in such cases the poore father in lawe must fast to the ende the foolish sonne in lawe may haue to spend in follies But the conclusion of this counsell shall be that al men marry their children with their equall and according to their estate otherwise I doe certyfie before the yeare be out it shall raigne vpon their heades that séeke a foolishe or an inconuenient mariage Also it is a counsell very expedient that euery man choose a wife according to his complexion and condition for if the father marry the sonne or if the sonne do marry of necessitie not at his liking the sorrowfull yong man may not say of a troth that they haue maried him but for euermore haue marrd him To the ende that marriages be perpetual louing and pleasant betwixt the man and the woman there must be a knitting of hartes before stryking of hands it is very conuenient that the Father gyue counsell vnto the sonne that he marry to his contentation but in no wise to vse violence to force him against his lyking for all violent marriages engender hatred betwixt the married contention betwixt the fathers scandall amongst the neyghboures lawe betwixt the parents and quarrelles betwixt the kinred neyther is it my opinion that anye should marry sodainly and secretly as a vayne light yong man for euery mariage done onely in respect of loue without further aduisement most tymes doe ende in sorrowes It is a thing very common that a yong man of small age and lesse experience but of to much libertie knowing not what he doeth loue and muche lesse what he taketh in hand groweth enamoured of a young gyrle and marrieth with hir which at the very instant when he hathe finished to tast hir he beginneth presently to abhorre hir The thing that is most to be procured betwixt the married is that they loue entierly and feruently for otherwise they shall all day goe sorrowing with crooked countenances and the neighbours shall haue no want whereof to speake Also I will aduise them to haue their loues fixed true and sure settling in the hart by little and little for otherwise by the selfe same way that loue came running they shall sée hir returne flying I haue séene many in this world loue in greate haste whiche I haue knowen afterwardes abhorre at great leasure One of the moste painfullest things contained in mans life is that if there be a hūdred permanent and constant in loue there is also a hundred thousand that neuer cease to abhorre It is also to be aduertised that the counsell which I giue vnto the father to make no mariage without consent of his sonne the same I giue vnto the sonne that he marie not against the will of his Father for otherwise it may come to passe to receiue more offence by the malediction of his father than his mariage portion may yéelde him profit
kéepe silence and the husband to haue patience I dare saye and in a manner sweare it shall rather bée the dwelling of fooles than the house of friends where the husbands wanteth wisedome and the wife patience for in processe of time they shall eyther separate or else euery day be in battell Women naturally be tender in complexion weake in condition to this end a man is a man that he know to tolerate their faultes and couer their weakenesse in suche wise that once they muste support them byting and an hundred times licking If there be compassion of the man that is matched with a fierce wife much more of the woman that is encountred with a furious husband For there be men so fierce and of so small patience that the poore women their wiues neyther is theyr wisedome sufficient to serue them neyther their patience to suffer them sometime for their children sometime for theyr seruants and sometime for want of money betwixt man and wife offences may not be excused and in suche a case I durst auouch that then when the wife is angrie he hath néede to séeke his wittes which is to witte to take all things in iest or not to answer a word If vnto all things that the wife will be gréeued and frame complaints the wise man shoulde aunswer and satisfye let him holde it for certaine that he néedeth the strength of Sampson and the wisedome of Salomon Marke well married man what I say vnto thee which is that either thy wife is wise or else thy wife is a foole If thou be matched with a foole it auayleth little to reprehend hir and if thou bée married vnto a wise woman one sharp word is sufficient bycause my friend thou hast to vnderstand that if a woman bée not corrected by that which is sayde she will neuer amend by that which is threatned When a woman shall be inflamed with yre the man ought to suffer hir and after the flame is somewhat quenched to reprehend hir for if she once begin to loose hir shame in the presence of hir husband they will euery houre cleaue the house with yelles He that presumeth to be a wise man and to be a good husband he ought rather to vse his wife with milde reasons and sagacitie than with rigor and force for the woman is of suche disposition that in the ende of thirtie yeares marriage there shal euery day be found thwartings in hir condition and alterations in hir conuersation Also it is to be noted that if at all times the husband ought to shunne quarrelling with his wife much more he ought to auoyde the same when they shall bée newly married for if at the beginning she shall haue cause to abhorre and hate late or neuer will she returne to loue At the beginning of their marriage the wise husband ought to fawne flatter and to enamour his wife for if then they recouer loue ech to other although afterwards they come to some houshold words and grudgings it procéedeth of some new vnkindnesse and not of old rooted hatred Mortall enimies be loue and hatred and the firste of them that taketh lodging in the heart there he remayneth inhabitant all the days of life in such wise that the first loues may depart from the person but neuer forgotten at the hart If from the beginning of the mariage the woman do take the bit to abhorre hir husbande I commend them both vnto a miserable life and also vnto an vnfortunate old age For if he shall haue power to make hir to feare him he shall neuer haue strength to force hir to loue him Many husbandes do boast themselues to be serued and feared in their houses of whome I haue more pitie than enuie bycause the woman that abhorreth doth feare and serue hir husband but she that liketh doth loue him and cherish him Muche ought the woman to trauell to be in grace with hir husband and very much ought the husband to feare to bée in disgrace with his wife for if she doe once determine to fixe hir eyes vpon same other he shall enioy hir in despite of hir husband for so long a iorney and for so painefull a life as matrimonie is the husbād ought not to be satisfied that he hath robd his wife of hir virginitie but in that he hath possession and vse of hir will for it is not sufficient that they be maried but that they be well maried and liue very well contented The man that is not beloued of his wife holdeth his goodes in daunger his house in suspition his honour in ballance and also his life in perill bycause it is easie to belieue that she desireth not long life vnto hir husband with whome she passeth a time so tedious The Husbands be not ouer ielouse ALso it is a counsell to be imbraced that married men doe auoyde to be with their neighbours malicious and of their wiues ielouse bycause onely two kindes of people be ielous which is to vnderstand such as be of euill condition and suche as in their youth haue spent their time in wantonnes Such kind of men do imagine that their wiues giue the like entertainment vnto others as they receyued of their neighbours wiues the whiche is no small vanitie to thinke and no lesse foolishnesse to speake for if there be some that be dissolute ther be also other some wise honest and aduised To say that all women be good is of too much affection and to say that all bée euill is to great want of reason It is sufficient to say that amongst men there is many things to be reprehended and amongst women there wanteth not wherefore to be praysed I hold it not for euill that vnto hir whiche is vaine and light they vse hir not only with reason but also taking away occasion but withall it is to be vnderstoode with this condition that they vse hir not with such straytnesse either giue hir so euill a life whereby vnder colour to kéepe herin they bring hir to dispayre We cannot denie but there bée women of so euill condition and so vnhonest of inclination that will not be corrected with force eyther amended by chastisement But it séemeth that suche were borne into this world only to tormēt their husbands and to shame their kinred And on the other side there be women many and very manye whiche of theyr owne proper nature be of so tractable condition and chast inclination that it séemeth not that they were borne into the worlde but for a mirror to the common wealth and a glory vnto their whole kinred I retourne once more to saye that sometimes it is not euill to shut the dore to remoue hir from the window to denie hir going abroade and to deliuer hir frō some suspitious company but this the husband must bring to passe with great skill that he always shew a greater faith in the liberty she hathe than in the watch or
since they will shew vnto none what they haue in their chests and at times will vtter all that is in their stomacks For a friend to shew vnto his friende his bread hys wine his money and his garner there is no inconuenience at all but the inconueniēce is in that we loue in that we desire and in that which we worship all which is not only to be kept secret but also hidden and remoued The loue and hatred that is fixed in the harte it is necessarye that it be lockt and also sealed For what do I reserue for him that I like very well if I say vnto all men what is hidden in my hart vnto him that loueth vs with his hart and we wish him good with all oure hart to him alone and to none others we haue to manifest our hart The passions that they giue vs and the misfortunes that they offer vs it is no wisedome to discouer but vnto hym that will help vs to remedie it and also will helpe to bewayle the same bycause the teares of a friende dothe not a little disburden the hart of trauell If this be true as it is to what end doth the husbande complayne of the wife and the wife of the husband vnto any which they know can giue them no remedie but iest skorne and deride them If any ouerthwarting of the husbande or any weakenesse be in the woman it is great foolishnesse and little wisedome to vtter where it is not knowen for it is lesse euill that others do suspect it than to gyue them to vnderstand it of their owne mouth That the Husbandes prouide things necessary for the house JT is also a sound counsel that the husbands be diligent and carefull to make prouisiō for their houses to cloth their wiues to bring vp their children and to paye their seruants bycause in voluntarie matters men may be negligent but the necessities of their house doe neyther suffer negligence or forgetfulnesse The office of the husbande is to get goods and of the wife to gather them together and saue them The office of the husbande is to goe abroad to séeke liuing and of the woman to kéepe the house The office of the husband is to séek money and of the woman not vainely to spend The office of the husbande is to deale with all men and of the woman to talke with few The office of the husband is to be entermedling and of the woman to be solitary and withdrawen The office of the man is to be skilfull in talke and of the woman to boast of silence The office of the man is to be zelous of honor and of the woman to presume to be honorable The office of the man is to be a giuer and of the woman to be a sauer The office of the man is to apparell him selfe as he may and of the woman as it becommeth The office of the husband is to be lord of all and of the wife to giue account of al. The office of the husband is to dispatche all things without dore of the wife to giue order vnto all things within the house Finally I doe say that the office of the husband is to husband the goods of the wife to gouerne the familie I thought good to say thus much to the end that the house wherin euery one performeth his office we may call a colledge of quietnes the house wherin euery one shifteth for him selfe we may terme it a hell That the wife shall demaund of hir husband things superfluous and very costly neyther ought she to craue it or the husband to giue it but if she require thinges necessary they ought not to be denied for the husbande hath to conceiue for most certaine that vppon the gages of honor many times the wife dothe prouide for hir selfe and hir housholde The husband that giueth not vnto his wife a coate nor mantell smocke nor shoe kerchife nor sléeue neyther to clothe hir children nor yet to pay seruants and on the other parte hée séeth all these things prouided for frée and made better certaynely such a one may well thinke that she rather getteth them trotting than spinning Oh how many women be euill not bycause they would be so but for that their husbandes giueth them not that whyche is conuenient The whiche by exchange of chastitie do supplie their extreme necessitie To maintaine house and familie it is not sufficient that the wife doe spinne weaue sowe worke watche and ouerwatch but that also the husband do watch sweate and trauel and if not he may hold it for certayne that his house shall bée prouided to the cost of his honor and to the charge of hir persone For pouertie or weakenesse no woman ought to do any thing to shame hir selfe or dishonour hir kindred but ioyntly with this I dare auouche that many times the negligence of the husband doth bring to passe that his wife with him is absolute and with others dissolute I know not with what face either with what hart he dare beate or chide his wife since she neuer séeth him put hand to his purse to buy meate The husband that conformably vnto his estate doth mayntayne his family and sustayne his house iust and most iustly he may chide with his wife for the negligence that she vseth and for the excesse that she committeth and where it is not so he must suffer what she speaketh let passe what he heareth vse silence in what he suspecteth and also dissemble what hée séeth That the Husband bring no suspitious persons to their houses ALso it is a conuenient counsell that married men be friends and familiar with honest persons and procure to auoyde euill companye There be many that be euill married not for the faultes that in their wiues is séene but for she vicious words that vnto hir the malicious speaketh If the husband be an Oxe I say nothing but if he be of iudgemēt and discréete he hath to take it for scorne and shame that any man dare saye any euill of his wife since others seeth hir not once a wéeke and he hath hir euery night in his chamber euery day at his table and euery houre in his house If the wife be a foole a babbler a goer at large wanton light absolute or dissolute the husband is the first that should vnderstand thereof and the man that should presently therefore giue remedie and if he know it and do not amend it such an Oxe and so behorned they ought to permit to himselfe since he will suffer it One of the most gréeuous offences that we may committe against God is to bring hatred betwixt the man and his wife and the wife and hir husband for if there shall any negligence he séene in the man or any weakenesse found in the woman we are bound to aduise them but haue no licence to accuse thē Many times the husbande is in fault and ouer easely gyueth
what is he that dareth to saye that there is any thing which he cānot do or performeth that which is not reasonable Then presently lette vs examine the life of the good Iesus Christ and we will sée if we can finde wherin he hath bin extreme or wherein he hath vsed excesse since wée all confesse that his life hath not bin but as a clocke to gouerne vs and as a butte whereat to shoote Neyther are we able to saye that he committed any excesse in eating or drinking for presently after he was baptized hée wēt to fast in the desert fortie dayes fortie nights on a tāke And lesse did Iesus Christ vse excesse in his apparrell since it is not found written that he had more than two coates and yet went bare foote Not in sléeping eyther in recreating that hée vsed excesse since that many times he passed the night without rest slepe or lodging and tyred with trauell was driuen to repose vpon the welles side of Samaria Not in woordes eyther in his Sermons since his enimies did saye that neuer any man spake so little so well and with suche modestie Not in the lawe which he hath giuen vs eyther in the preceptes which he hath ordeyned for he hath not commaunded in his Gospell any thing whiche is prophane and in recompence he hath promised the obseruers therof life euerlasting Neyther hath hée vsed excesse in hourding of treasures or other comfortes of mans lyfe for that hée lyued Apostolike and all those of his colledge whiche partly lyued of Almes and did eate eares of corne in the fieldes for necessitie And to say the troth and to speake clerely of this matter the excesse and the greate extremitie whiche the blissed Iesus committed was not as it is sayd in drinking eating sleping or in any other thing but only in loue for all his other works and actions were finished except the loue which he did beare that was infinite and had no ende And therfore if any would ballaunce the griefes sorrowes afflictions and teares of Iesus Christ with the loue that he did beare vs without comparison hée shall finde his loue farre to excéede and surmount his tormentes for that vpon the trée of the Crosse his passion had an ende but his loue and affection did neuer ceasse And certaynly Iesus Christ in all things vsed greate moderation excepte in his loue whiche he did beare vnto the vniuersall worlde béeyng so excessiue that it excéeded the humanitie approching very néere vnto the diuinitie And therfore if he had not bene God and man as he was it had bene impossible to haue loued with so great affection and to haue bestowed so greate and maruelous things for that whiche he loued Moste certaynly Iesus vsed excesse and greate extremitie to suffer so many thornes to pearce his sacred heade so many other passions and tormentes to afflict his moste diuine bodye whiche passions and tormentes did farre excede the afflictions which the Martyrs indured Therfore we say that greate was the excesse and extreme was the loue that Iesus Christ did beare vs which he did manifest in the workes of a most true and perfect louer Moyses and Helie did not common with Iesus Christ of gouernement of the family neither of their synagoge but of the ignominious staunderous death which Iesus Christ should endure at Ierusalem and how he should die for all men and that he shoulde be tormented with excéeding afflictions whiche hée should indure with an heart accompanied with extreme loue Si diligitis me mandata mea seruate which is to say My deare disciples it is not sufficient to say that you loue me if otherwise you be negligent to obserue my commaundements for that you see I am not satisfied to loue you well in woordes but that I shew and performe the same in dedes Yf we would profoundly regard these wordes of Iesus Christ we shoulde finde the loue of God not onely to consist in affection but in effect I would say that good workes be more exorable vnto God than holy desires For him that is féeble and sicke it suffiseth that he loue but he that is hole and sounde ought to loue and woorke for Iesus Christ our God doeth accept the wante of power but is displeased with want of will. Diligite inimicos vestros benefacite ijs qui oderunt vos As if he should say Loue your enimies and do good vnto them that persecute you Iesus Christ gyuing to vnderstād that loue ought to be put in effect Likewise the scripture sayth Ignis in altari meo semper ardebit sacerdos nutriet illum mittens ligna VVithin the Temple that is dedicate sayeth the Lorde and vpon the Aultar which is consecrate vnto me I will that it be alway furnished with fire one of the Priestes hauing charge with wood to maintaine the same that it go not out In such wise that God is not satisfied that for his own tyme there shoulde be fire of loue but also therewithall hée commaundeth that it be entertayned with the woodde of good workes For as fire goeth out if it be not maintayned with wood so likewise loue groweth cold which is not mixed with good workes and as the fire without wood turneth to ashes so doth loue without workes take an ende and finishe The Philosopher will say that habitus is ingendred of actus and the Diuine will say that the good loue is conserued by the meane of the good worke Speaking of the extreme loue that God did beare vs Ieremie sayeth In charitate perpetua dilexi te which is I loue not as others neither is my loue like the loue of others for I loue mine with charitie and do intreate them with pitie The loue of man is such that if they determine to loue any thing it is moste likely they loue the same for the perfection therof As if he shoulde loue an Orient stone it is for the propertie or beautie thereof if he loue meate it is for the tast If he loue golde it is for that it is precious If he loue Musicke it is for that it gladdeth him If he loue his wife it is for hir bountie or beautie In such wise that man aduaunceth not to loue any thing in which he hath not some opinion that it shall like or please him But far otherwise is the loue whiche God beareth vs For we knowe not in ourselues any cause why God should be in loue with vs which is most euident for that our eies delight to behold nothing but vaine things our eares to heare lyes flatteries our hands ready to rapine our harts bent vpon couetise In suche wise that in our wretched and miserable person God findeth not any occasion why he should loue vs but many wherefore to hate vs Notwithstanding the blessed Iesus determined to remedie the sinnes that hée sawe in vs and the ingratitude that he founde in vs it pleased him to succour
the rest The conditions of a good king Princes ought so to recreate themselues that thereof ryse none offence Princes ought to limite their recreations In the auncient times yron was vsed in coyne It is to be noted that all lawes are reduced from three lawes Seuen maner of auncient lawes Lawes onely for Romane Senators The lawes for warre they vsed in Rome The first that made lawes for warres The procurer of the people was most priuiledged in Rome We receiue liberalitie from the Prince when he commaundeth to serue Note the great vertues of the Philosopher Licurgus Of him that brought vp one dog fat in idlenesse and in the house the other in the field To be good it doth much profite to be well brought vp A notable proclamation daily made A right worthy search Bathes and oyntmēts forbidden The authoritie of old men The disobedient sonne both chastised and disinherited A friend by fraternitie New inuentiō and the inuentors banished An honour vsed to the dead that valiantly died in the warres Gentlemen may commen but not cōtend For what causes a Gentleman may be inflamed with choler Helia is nowe Ierusalē and Byzantio is Constantinople Numantia was named of Numa Pompilius The Numantins in the warres did rather die than flee Rome was enuious of the fortune of Numantia Nine Consulles were slaine at the siege of Numantia The good Captaine ought rather loose his life than make an infamous truce In the warres vice doth more hurt thā the enimies The Numātines did eate the fleshe of the Romains To fight with a desparate man is no small perill The noble minded had rather die free than lyue a slaue The Numantines did kill their wiues and children No Numantine taken prisoner The continuance of the prosperitie of Numantia In the warres it importeth dot to write with an euill pen. More is spent to maynteyne opinion than to defende reason No excuse may excuse the losse of a battayle A iust warre is loste by an vniust captaine An euill lyfe doth come to make repayment in one day The more noble victorie is that which is obtayned by counsel thā by the sword Iron was made to eare fields and not to kill men We ought rather to make tryall by perswasion than by sworde The bloudie Captain doth finishe his days with an euill ende Iulius Cesar pardoned more enimies than he kilde It is more loued that is obteyned by request than by the sworde In tyme of warre it besemeth not a knighte to write from his house Note the right conditions of a right gētleman Is a gentleman a fault is tolerable if it be not vile The good knight hath in possessiō more armour than bookes Iudas Machabeus had rather lose his his lyfe than his fame To cōmaund many wil cost muche Note the wordes of a valiant captain To demaunde how many not where the enimies be is a signe of fear Words wordthy to be engraued on his tombe Of more value is the noble mynded expert captain than a greate armie Who was the valiāt Viriato captain of Spayne Viriato was inuincible in the warres Fewe vices are sufficiente to darken many victories Note what is due betwixte friendes Ingratitude seldom or neuer pardoned The grace that is giuen in preaching is seldome giuen in writing The hearte is more moued hearing the word of God than by reading The old lawe gaue punishment to the euill but no glorie to the good Vntill Christ none proclaymed rest For what cause Christe saide my yoke is sweete and my burden is light The propertie of a faithfull louer Perfect loue endureth all trauell Christ did not commaund vs to doe that whiche he did not first experimēt himself The worlde doth more chastise than pardon but in the house of God more pardoned than chastised In all the lawes of the world vices be permitted Christes lawes excepted The Lawe of christ is sharp vnto the wicked but easie and light to the vertuouse Daughters are to be married before they grow old The Ipineās did write the date of their letters with the superscriptiō With what paper they were wont to write Note the inck of old time Famouse eloquence of the Auctor in a base matter Notable exāples of cōtinēcie in Princes Catiline a tyrant of Rome It ought not to be written that cannot be written The inuētion of the A.B.C. The rentes of great Lords ought to be agreeable to their titles Gamsters at dice play them selues to nothing Postes in old time made great speede Euill newes neuer cōmeth to late The auctor reporteth of his linage of Gueuara To descend of a noble bloud prouoketh to be vertuous The auncient and noble Linages in Rome were much esteemed In Rome they bare no office that descended of traitours The properties of a man born of a good linage A note of the Giants of the old time The differēce betwixt the great and litle men Of a little Frier of the Abbay of Guysando Little thinges giue more offence than profite A sise is obserued in nothing but in sermōs More grauitie is required in writing thā in talking Note the breuitie of ancient writing Twoo Romane Captaines would two manner of warres The warres against Numantia was vmust The nature of warres that is to be holden iust Warres betwixt christiās dependeth of the secretes God. Eight condicions meete to be performed by a captaine generall of the warres The good knight ought to imitate his good predecessors He is not to be intituled a knight that is rich but vertuous In the talke of warres not that I haue heard but that I haue scene is most commendable for a gentleman The armes of a knight are giuen him to fight and not to behold Age and abilitie be mothers of good counsell The generous and noble mind dothe more feare to flie than to abide In soden perils it needeth not to vse lōg and delayed counsels A fort ought to be the sepulchre of the defendant If many be married they are not fewe that be repentant No married man may liue without trauell That man is miserable that is maried vnto a foolish woman Worship is not blemished by answering of a letter A Prince did write vnto a bitmaker A noble Romane did write vnto a plough man. No man is so euill in whom there is not somwhat to be praysed Negligence presumptiō be two things that loseth friends Euill nurture is hurtfull in all estates Where is money there is dispatch God doth many times bring things to passe rather by the weake thā by the strong Amongst .xij. sonnes the yongest was most excellent To lacke friends is perillous And some friends be tedious We ought rather to bewaile the life of the wicked than the death of the iust A man is to be knowne but not to be vnderstood The battell of Rauenna for euermore shall be renoumed Lesse in the warres than many other thing we haue to beleue fortune With great eloquence the aucthor declareth the nature of
fortune The words of a very friend without dissimulation Men do order warres but God onely giueth victorie To one person and one matter fortune very seldome sheweth fidelitie What he ought to do that hathe continued long in the warres There is no greater trauel than to be ignorant of quietnesse Men oughte to trauell vntill they haue wherwith to defende necessitie He is in some hatred with fortune that is not suffred to repose in his owne house It is more to know how to enioy a victory than to ouercome a battell Our greatest trauels be of our owne seeking Both wisedome and eloqueÌ„ce in writing of a letter bee discouered In the courte men doe not but vndoe In the courte ther are thinges to be wondered as also to be shunned Newes of those dayes from Italy In Italy they win not so muche money as they learne vice Eight conditions of the courte and all verie perillous In the courte more despited than dispatched Death giueth feare but not amendment The ploughman reuewing the straightnes of his forough giueth note to the wise to examin their writings A letter ought to be pleasant to reade discret to be noted God dothe more for vs in giuiÌ„g vs grace than to take away temptations God doth know what he giueth vs but we know not what to craue To haue the occasion of sinne taken awaye is no small benefite of God. To be without temptatioÌ„ is no good signe The deuil procureth great welfare vnto his dearlings Notable examples against such as do persecute Very great bee the priuileges of the vertuous He incurreth great perils that coÌ„tendeth with the vertuous The certaine before the doubtfull is to be preferted A Kintall is a hundreth waight It is better to be than to seeme to bee vertuouse The conditioÌ„s of a friends letter A text of scripture expounded Vertue the vertues by exercise be conserued God hath more regarde vnto vs than we our selues Not the suffring but the pacieÌ„ce wherwith we suffer God regardeth The teÌ„ptation of the Deuill is limited It is lesse trauel to serue God than the world Good company is more pleasant then great fare The old Romanes were superstitious Places where the good wine of Spaine doth grow Terrible notes for the rich nigard The deed do here leaue their moneye and carie awaye theyr sinnes Horrible to liue poorely to die in great wealth Strange customes in a coÌ„mon welth are perillous Notable coÌ„dicioÌ„s of a good President The wordes of the eloqueÌ„t containe great efficacie A straunge example of an Orator A text of the Psalmist expounded It is lesse euill to enuie vs thaÌ„ to pitie vs The causes of hatred of Iulius Cesar and Pompeius Enuie bendeth his artillerie against prosperitie Behold the fraternitie of enuie Courtiers loose time Iniuries don by the almightie are to bee dissembled The trefull of al men and at all times abhorred In him that gouerneth ire is perilious A notable example to reâ—traine ire An example of the heathen to be noted and learned For the doubt of vice libertie refused Libertie craueth wisdome Twelue coÌ„dicioÌ„s of Rome variyng from Christes law A condicion at be in braced A rewarde after death A darke Epitaph expounded He is depriued of libertie that discouereth a secret It staineth a Gentleman to tell a lye Fiue Knightes throwne downe Sometimes some things vnfortunat To profite by sicknes declareth great wisedome Priuileges profites obtained by sicknes Anger 's and excesse be no small enemies to health To manifest the secrets of Princes is perillous An olde Epitaph Who dyd write the historie of the Sibils The historie of the man and the Lion. Great liberalitie vsed in feastes Did acquaintance renued betwene a maÌ„ and a Lyon. The Emperour Titus talketh with a slaue A slaue and also noble was Andronicus Auarice is cause of great infamie Foure sextertios amounte to .iiij. d. Where noblenesse dwelleth no treason haunteth An extreme distresse A passing toye Beastes doe feele benefits The Lyon feedeth his Chirurgian Absence extremely lamented The slaue craueth mercie The people of Rome make humble supplication for the slaue Note the authors of the historie Of what things they murmur in the Court. Who be great murmurers The order of the noble or gentlemans house The sinne of Ingratitude before God is detestable Zorzales blackbirds He is not to be holden for noble that hath much but that geueth much The poore do reuenge with teares To forget an iniurie proceedeth of singular wisedome Things that many desire but few obtain Conditions of a good iustice The conditions of Iudges vsed to be choseÌ„ in Rome The office of Iustice is to be giuen for merit and not for affection Euill iudges do execute the purse and not the person Iudges ought to dispatche with speed and answere with pacience Humanitie to all men of the mighty is to be vsed Of all men to be noted The womans armour is hir tongue True gentilitie pitieth the distressed Brothers children A speciall aduenture The pretence of priuate profite is voyde of all good counsell A notable measure A quent of Meruedis whiche be .6 a penie amouÌ„t 2500. Ducates The harte of man is moste excelleÌ„t in his kynde CommeÌ„dable qualities A notable secret in the yere climatik A perillous time for old men Notable conditions of a noble man. A lesson for Lords The expositioÌ„ of the text To be ashamed of sinne is hope of ameÌ„dment No greter sinner than he that presumeth to be good Oracles of old time Antigonus to be noted Gods grace doth only saue vs. A benefit due to suche as serue princes Badges of Christ Withoute grace a soule is lyke a body without life To drinke of the one or of the other great choyce is to be vsed Rules for old men Conuersation for old men The exercise of good old men The notes of good old men Necessary prouision for olde men A diet for old men Temperance in old men prouoketh sleepe and auoydeth belke A conclusion with rules conuenient for old men A most certaine remedie for loue A sodaine and strange spectacle Note the eloquence of the Author The perfect condition of a friende Buried being alyue A good praise to a Gentleman The wyse man weepeth not but for the losse of a frend The honest care not to liue long but well Who is worthie of prayse The friende vnto the freÌ„d neither hideth secret nor denieth money Not in your labour but in patience Not the paine but the cause maketh the martir A poudred crane sent froÌ„ Asia to Rome Plato offended with Dionisius for eating twice on the day Seuen nations inhabited Spaine The importunat and the foole are brothers children A notable example of a pitifull Prince An answer of Cato to Ascanius The good Iudge wresteth his condition agreeable to good lawes An example for men to be intreated of other men A sugred speach A commendable eloquence Notes of Iulius Cesar of Alexander the great The order of the knights of the
which wanne Belgra HuÌ„garia Buda and Rhodes Semiramis Queene of Babylon set this Epitaph vp in the name of hir husbaÌ„d Ninus The Epitaph of Cata MaÌ„lia that was buried liuing The Epitaph of Athaolphus king of the Gothes The deflouring of a maideÌ„ was cause of the ruine of Spaine or rather the heresie of Arius wherewith they were infected was cause of that punishment The deflouring of a maideÌ„ was cause of the ruine of Spayne or rather the heresie of Arius wherewith they were infected was cause of that punishment The Moores being Lordes of all Spaine except Biscay the Mountaines which is Astiria Cantabria diuided it into kingdomes as Cordubia Carthage suche like A necessarie consideration betwixt will and necessitie A harde comfort An accompte to be made not what wee liue but howe we liue A counsell of Horace the Poet. Errors of mans life A superfluous care A sound couÌ„sell A smal boast of Anchises S 〈…〉 of 〈…〉 thi 〈…〉 Th 〈…〉 me 〈…〉 thei 〈…〉 An 〈…〉 eni 〈…〉 ceas 〈…〉 amoÌ„ 〈…〉 A straunge Sepulture A violence without all reason An art most barbarous An vse of the Chibirins most inhumayne The foure notable Sepultures in Rome A commendable manner of drunkennesse An amplification vpon a small cause An exposition of the .25 chapiter of Exodus A necessary maner to expounde the Scriptures A description of the Tabernacle A question An imperfection of all estates A note for the Pope and papistes An example not to be forgotten No smal part of iustificatioÌ„ to confesse our sinnes And yet vnperfect without correctioÌ„ Contempt of amendement yeldeth vtter confusion A chaunge of fashion The vnderstaÌ„ding of the snuffers of most pure and fine golde The snuffers of leade or yron to bee noted Notable qualities of a magistrate A notable example of king Dauid To be incommended to the memory of Princes A note for Iudges An excellent expoâ—â—tion An example to be imbraced For that God pardoneth sinners it is conuenient that sinners do pardon eche other To rowe agaynste the streame and fishe agaynste the winde The notes of Vertue The garmeÌ„ts wherewith a foole is clad An extreme excesse coÌ„mitted of Christ Thirste ceasseth not to coÌ„mit excesse Loue of effect more than of affection Wante of power but not of will is accepted Loue hath his maintenance by good workes Weake causes to obtayne the loue of God. Agaynst the heare of mundaine loue A diuine loue not vsed among men A most soueraine vnremouable loue Christ extended an ardent loue vnto vs before we had being A great cause of hope A loue neuer hard of An euerlasting loue The manner and frute of life in the Court of Spayne The commodities of the Court of Spayne A good rule for a Byshop A matter without remission The Gaditains be those of Caliz A possession and a secret commission to be noted A description of the situation of Carthage A most vnfortunate report of a neighbor A duble fute of a vertuous Lady An answer of a noble vertuous minde A chiefe point of Ladies of chast renowne A spectacle for yong Captaynes Scipio of singular continencie A rendred raunsome giuen to the mariage of an enemie A recompence for curtesie receyued Newes To be obstinate and opiniatiue expresseth enimitie to the troth The wise is knowen by the manner modestie of his talke The Inis dispute with their fists Psalme 63. King Dauid did Prophesie the errours and false interpretation of the Inis The GeÌ„tiles be excused of false interpretation of the scripture The Turks Moores and Sarasins were not acused by the prophesy of King Dauid to be false interpreters The Christians be defended of false interpretation of the Scriptures A manifest proofe that the Prophet only chargeth the Iewes of false interpretation Ieremy 31. A comfort vnto Christians The weale of the Christian is faith Many be saued without reading but not one person without beleeuing Loue is the law of Christians Chapter .49 A report as true as miserable An heauy destenie Nothing left but lies Nothing left but dregs Nothing but lies Nothing but dregges Nothing but lyes The beginning and ending of the Hebrew tong described The Iewes lost both the forme of their life and the maner of their speeche A maruelous desolation How where when and by whom the scriptures were falsifyed Aliama a troup or company A prohibitioÌ„ amongst the Iewes to reade the scriptures The Iewes doctors aleaged A most wicked exchange The apostles accused by the Iewes and defended by Christ A cause of error in the scripture CoÌ„gregatioÌ„s or Common wealthes The three cursed sectes Asees Saduces and Pharises The auctor knoweth the secretes of the Iewes The Iewes began to conuert Christians The Iewes coÌ„demne and dury the traÌ„slation of Abemiziel doubting the conuersion of the Iewes to Christ The firste traslatioÌ„ after the incarnation of Christ The seconde translation The thirde translation The fourth translation allowed in the Christian Churche A fifth traÌ„slatioÌ„ by Origen after Christ One of the great manifest causes of the false beleefe of the Iewes A Cruell suggestion of the Diuell Vanities affirmed by the Iewishe doctors This prophecie of Dauid verified vpon the Iewes This prophecie of Esay verified vpon the Christians Psal. 2. Psal. 30. Psal. 119. Psal. 20. ¶ The Table of the familiar Epistles of Sir Antony of Gueuara AN Oration made vnto the Emperours Maiestie in a Sermon at the triumphes vvhen the french king vvas taken fol. 1 An Oration made vnto the Emperours Maiestie in a Sermon on the daye of kinges vvherein is declared hovv the name of kinges vvas inuented fol. 4. A discourse or conference vvith the Emperour vpon certaine and most auncient stampes in metalles 12 A relation vnto Queene Germana declaring the life and lavves of the philosopher Licurgus 20 A letter vnto Sir Alonso Manrique Archbishop of Ciuile and Sir antony Manrique Duke of Nauara for the iudgemeÌ„t of a matter in coÌ„tentioÌ„ 21 A letter vnto the Constable Sir Ynnigo of velasco vvherin the Author doth persvvade in the taking of Founterabie to make profe first of his vvisdome before he experiment his fortune 38 A letter vnto sir Antony of cuninga Prior of saint Iohn in vvhich is saide that although there be in a Gentleman to be reprehended there ought not to be cause of reproch 41 A letter to the Earle of Miranda vvherin is expounded that text of Christ vvhich saith My yoke is svveete 45 A letter vnto sir Peter Giron vvherin the Author doth toutch the manner of auncient vvriting 53 A letter vnto sir Ynnigo of Velasco Constable of Castile vvherein th' author doth teach the breifnes of vvriting in old time 59 A letter vnto the Marques of Pescara vvherein the Author doth note vvhat a captaine ought to be in the vvarres 66 A letter vnto sir Allonso Albornos vvherein in is touched that it is a poynt of euill manner not to aunsvvere to a letter vvritten vnto him 72 A letter vnto sir