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
they shal remember they were subiectes to our Caesar for so much as I finde in old Histories that this linage of Marshalls of Nauarre is auncient generous and valyant And for my parte I doe firmely beléeue that the Marshall had rather serue Caesar his lord than folow the French king his master The good Scipio the Affricane did vse to say that al things in the warrs ought to be assayed before the sworde be drawne And surely he did speake most truely Bicause there is not in all this world so greate a victorie as that which is obtayned withoute bloud Cicero to writing to Atticus dothe saye and affirme that the deuise that vanquisheth the enimyes with counsell is of no lesse worthynesse than he that ouercommeth by the sworde Sylla Tyberius Caligula Nero neuer could but cōmaund kill and on the other side the good Augustus Titus and Traianus coulde not but pray and pardon in suche maner that they ouercame praying as the other fighting The good Surgion oughte to cure with swéete oyntments and the good Captaine with discrete persuasions For as for yron God rather made it to eare fieldes than to kill men Plutarch dothe saye that Scipio being at the siege of Numantia when they were importunate that he should besiege the Citie and destroy the Numantins answered I had rather conserue the life of one Roman than kill all those in Numantia If these words of Scipio were wel considered of the Captains of warre peraduenture they woulde leaue to bée soo rashe in hazardyng theyr armyes in so greate and many perils Wherof doth folow oftentimes that thinking to be reuenged of their enimies they execute vengeance of their owne proper bloud All this haue I sayde noble Constable to the ende that sith Caesar hath iustified the warre of Founterabie your noblenesse of your parte should also iustifie the same And the iustification whiche you haue to make is First persuade thē before you come to besiege them bicause it doth many times happen that the prayers of a friend may doe more than the sworde of the enimie Of the good Emperoure Theodosius the historie writers recount that vntill ten dayes were past after he had besieged any Citie he did not permit his souldiours to make warre neyther to misuse the neighbors therof Saying and proclayming euery daye that those tenne dayes space hée gaue them to the ende they shoulde profite themselues by his clemency before they should make proof of his power When the greate Alexander did sée the deade bodie of Darius and Iulius Caesar the heade of Pompeius and Marcus Marcellus Syracusa burne and the good Scipio Numantia destroyed They coulde not detaine their eyes from wéeping althoughe they were mortall enimies For if the tender hearted and noble mynded reioyce of the victorie they are grieued with others spoyle Beleeue me noble Constable that pitie and clemencie doe neuer blunt the launce in tyme of warre And on the other side the Captaine that is blouddie and reuenging eyther the enimies doe kill him or else his owne doe sell hym Iulius Caesar not vndeserued shall hold the supremacie amongst the Princes of the world and not bycause hée was more fayre stronger valyanter or more fortunate than the rest but for that without comparison muche more were the enimies hée pardoned than those he ouercame or killed We doe reade of that famous Captaine Narsetes that he did subdue the Frenche ouercame the Bactrians and did conquere and gouerne the Germains and with all thys dyd neuer gyue battayle to the enimies but hée wepte in the Temples the night before The kingdome wherein the Emperour Augustus moste delighted and ioyed was that of the Mauritanes whyche is nowe called the kyngdome of Marrewcos And the reason that he gaue for this was bycause all other kingdomes he got by the sword and this kingdome he obtained by entreatance If vnto my wordes it please you to giue credite trauayle that Founterabye maye bée yéelded rather by composition than by force For that in graue and doubtefull cases firste men oughte to profite themselues with their pollicie before they make proofe of Fortune All the rest that your Lordship dothe commaunde mee I will perfourme with greate good will Whiche is to witte that I praye vnto our God for your Lordships victorie And that hée giue vnto mée of hys glorie From the towne of Victoria the .xiij. of Ianuary .1522 A letter for Sir Antonie of Cuniga Priour of Saint Iohn in the which is said that although there be in a Gentleman to bee reprehended there ought not to be cause of reproch FAmous and moste valiaunt Captayne yesterday béeyng Sainct Luces day Lopes Osorius gaue mée a letter from your woorship made at the siege of Toledo And of a truthe I didde muche reioyce therein and no lesse estéeme the same to bée written of suche a hande and sente from suche a place For in the tyme of rebellion as nowe the Knyght ought not to write from his house resting but from the Campe fightyng The Priest oughte to boaste hymselfe of his studie the husbandman of his plough and the Knyght of his launce In suche wyse that in a good common wealth the priest prayeth the husbandman ploweth the Knight fighteth He is not to be accounted a knight that is extract of noble blud in power great in iewels rich in seruāts mighty for al these things in marchauntes is many times found and also of a Iewe many tymes obtained But that whiche maketh the Knight to be a perfect gentleman is to be measured in his words liberal in giuing sober in diet honest in lyuing tender in pardoning and valiant in fightyng Notwithstanding any one be noble in bloud and mightie in possessions yet if hee bée in his talke a babbler in eating a glutton in condition ambicious in conuersation malicious in getting couetous in trauells impatient and in fightyng a coward of such we shal rather say to haue more abilitie for a carle than for a Knight vilenesse sluggishnesse nigardship maliciousnesse lying and cowardnesse did neuer take repast with knighthoode For in the good knight although there may be founde wherewith to be reprehended there ought not to be conteyned wherfore to be reproued In our age there hath bin no tyme wherin the good knight mighte better shewe his ablenesse or to what ende hee is than at this instant bicause the King is out of his kingdom the Quéene is sicke the royall Counsell is fledde the people rebell the gouerners are in Camp and all the kingdome out of quiet nowe or neuer they ought to trauaile and die to appease the kingdome and euery man to serue his king The good Knight doth now turne his gloues into gantlets Mules into horsses his buskins into greues his hattes into Helmets his doublets into Harnesse his sylke into mayle his golde into yron his hunting into fighting In such wise that the valiant knight ought not to boaste himselfe
great eyes a soft skinne colour baye and aboue all of courage maruellous fierce This horse being yet but a colt they came from Asia from Palestina from Thebes from Pentapolis and from all Greece by the meane of his fame some to sée him others to buy him and other some to praise him and set him a sale to the people for there was no person that desired not to sée him and much more to haue him And in this world as there is not a thing so perfit in whiche there is not some imperfection the destiny of this horse was so accursed for all they that bred him bought him and did ride him died miserable and infamed And for that it shall not séeme that wée speake at large and doe recounte an historie very suspicious briefly we will touche who were they that bought this horse and did possesse him and also the great misfortunes that came vnto them by the same In the yeare CCCCxiij from the foundation of Rome Quintus Cincinatus the Dictator being dead the Romanes did sende a Romane Consull into Grecia that was named Cneius Saianus a man in bloud holden famous and for gouernement in the common wealth very wise When the Consull Cneius Saianus went into Greece that horse was a Colt of thirtie monethes the which he cheapened bought and brake and was the first that did ryde him And for that this Cneius Saianus being in Rome did follow the partialitie of Octauius Augustus a yeare after hée went into Greece and not six moneths after hée had bought that horse Marcus Antonius commaunded his head to be cut off and also his body to be vnburied This maye it appeare that Cneius Saianus was the first that bought and brake this horse and also did experiment by death his vn happy destenie They named him then and from thence forwarde Saianus horse Cneius Saianus being beheadded there succéeded him in the office of Consulship a certayne Romaine named Dolabella whiche immediatly being Consull did buy that horse for an hundreth thousand Sestercios and surely if hée had knowen the euill that hée bought vnto his house I think hée would haue giuen an other hundreth thousand not to haue bought him Within a yeare after the Consull Dolabella had bought that horse there arose in the Citie of Epirus were hée was resident a popular sedition in whiche the sorowfull Dolabella was slaine and also drawen throughe the streates The Consull Dolabella being dead another Consull was desirous to buy that horse whose name was Caius Cassius a manne whome Plutarch writeth to haue borne great office in Rome and to haue done great déedes in Africa Not two yeares after the Cōsul Cassius had bought that vnhappy horse they gaue him suche herbes at his dinner that within an howre hée his wife and children lost their liues not hauing time to speake one word The Consull Caius Cassius being dead the famous Romane Marcus Antonius desired to buy that horse and hée was so pleased with the forme and shape thereof when they brought him that hée gaue as great reward to the bringer as hée paid vnto him that solde the same not twoo monethes after that Marcus Antonius had bought this horse a batell was fought at Sea betwixt him and his enemy Octauius Augustus In whiche bataill his onely beloued Cleopatra would be present to hir greate infamie and greater losse of him selfe What vnfortunate ende Marcus Antonius had and what an hastye death his Cleopatra did suffer is notorious to all men that haue reade Plutarch Marcus Antonius being dead yet still that vnfortunate horse remained aliue whiche came to the handes of a Knight of Asia who was named Nigidius and for that the horse as now was somewhat olde at that present he bought him good cheape although afterwards he cost him very deare for within one yeare after he bought him at the passage of the Riuer Marathon the horse stumbled and fell in suche wise that both master and horse were drowned and were neuer more seene These are the fiue Knightes that are throwen downe at the foote of Sayans horse to wit Saian Dolabella Cassius Marcus Antonius and Nigidius The whiche history although it bée delectable to reade on the other part it is lamentable to heare Afterwardes whē in Asia they fell in reckoning and to remēber the euill fortune that the horse had alway with him there arose amongest them a common prouerbe to saye vnto the man that was vnhappy or vnfortunate That he had ridden vpon Sayans horse The like chaunce happened when Scipio did robbe the Temples of Tolosa in France in that of all those which caried away any golde and riches to their houses none did escape but within one yeare died and all his familie and house destroyed To this daye it is a custome in France to saye vnto the man that is vnfortunate That he hath Tolouze golde in his house Laertius saith that in Athenes there was an howse where all were borne fooles and there was another house where they were all borne doltish and as by discourse of time the Senators fell into the reckoning therof they commāded that those houses shoud not bée inhabited but pulled downe Herodianus sayeth that in the Marcian field in Rome there was a Gentlemans house in whiche all the owners died sodainly And as the neighbourhod made relatiō thereof vnto the Emperour Aurelianus he did not onely commaund it to bée threwen downe but also that all the tymber shoulde be burned Solon Solonius forbiddeth in his Lawes to the Aegyptians that nothing of the dead should be sold but that all should bee parted amongst his heyres saying If the dead had any vnfortunate or vnluckie thing it should remayne in his family and kinred and should not passe vnto the common wealth Incontinent vpon the death of the infamouse Romane Princes Caligula and Nero the Senate prouided that all the riches and houshold stuffe should be burned and buried in welles fearing that in their tyrānicall goods ther might be hid some euill fortune by the couetousnesse whereof Rome might be lost and the common wealth impoysoned Sir I thought good to write all these examples and straūge chaunces not that you shoulde béeleue in Augureis but to the ende you should think that there be in this world some things so infortunate as they séeme to draw or bring with them the selfe same or other mishaps No more but that our Lord bée your protector c. A letter vnto the Duke of Alba Sir Frederique of Toledo in the whiche is entreated of infirmities and the profites of the same REnoumed and most magnificēt Lorde at the time that Palome your seruaunt came to visit me on your behalf and gaue me your letters I was in a furious feuer in suche wise that I could neither read your letter or speake a word vnto the bearer thereof After that the feuer begā to cease that I had reade your letter I vnderstood the desire you had of my
lickt his handes fauned with his tayle helde downe hys head and couched downe vpon the ground shewing signes of old acquaintāce and that he was in his det and beholding vnto him The slaue séeing the fawnings and the curtesies that the Lion vsed with him cast himselfe downe vpon the groūd and créeping to the Lion and the Lion comming to the slaue they began one to imbrace the other and to faune as mē that had bin of old acquaintāce that had not séene in many yéeres To sée a thing so monstrous and strange at the sodain which the eyes of man had neuer séene neither in old Bookes had euer bin read the good Emperour Titus was amased and all the Romane people grewe astonied and did not presently imagine that the man and the Lion had bin of olde acquaintance and there knew ech other but that the slaue shoulde be a nigromantike and had inchaunted the Lion. And after the Lion and the slaue had played together renued their olde acquaintance and the people of Rome beholding a greate space the Emperour Titus commaunded the slaue to be cald before him the which comming to accomplish his commaundemēt the cruell Lion came after him so quiet and so gentle as if it had bin a house lamb brought vp by hand The Emperour Titus said vnto him these words tell me man what art thou of whence art thou what is thy name to whome didst thou belong what hast thou done what offence hast thou committed wherefore wast thou brought hither and cast vntoo the beastes may it happen that thou hast bred this most cruell Lion or hast thou known him by chaunce in times past wa st thou present when he was taken or hast thou deliuered him from any mortall perill perchaunce thou art a Nigromantike and hast enchaunted him I commaund thée that thou say vnto vs the truth what hath passed and deliuer vs of thys dout for I sweare vnto thée by the immortall gods this matter is so mōstrous so strange that it séemeth rather that we dreame it than behold it With a good courage with a hygh cleare voyce the slaue made aunswer to the Emperour Titus as followeth the Lion being layd at his foote and all the people in admiration Andronico recompteth by discourse all his life IT may please thée to vnderstande most victorious Caesar that I am of the countrey of Slauonia of a certayne place that is called Mantuca the which when they dyd rise and rebell against the seruice of Rome we were there al taken condemned to seruitude bondage My name is Andronico and my father was named Andronicus and also my grandfather This linage of Andronicos wer in our Countrey so noble and generous as Quintus Fabius and Marcus Marcellus be nowe in Rome But what shall I wretche do vnto fortune which do sée the sonnes of seruants there to be knightes and my selfe that was there a Gentleman in Rome become a slaue It is twentie six yeares since I was taken in my Countrey and so long agoe since I was brought vnto this Citie and also other twētie six since I was sold in the field of Mars and bought of a sawyer which when he perceyued that my armes were better giuen to handle a launce than to pull at a sawe he sold me to the Consull Dacus father to the Censor Rufus that is now aliue This Consull Dacus was sent by thy father Vespasian to a certain prouince in Affrica whiche is called Numidia as Proconsull to minister Iustice and as Captayne of the horsemen to vnderstande in causes of warre for that in verie trouth in the warres he had great experience and in gouernment muche wisedom Also great Caesar it may please thée to vnderstād that my maister the Consull Dacus ioyntely with the experience and wisedom that he had was on the other side proude in commaundemente and couetous in gathering together And these two things be brought to passe that he was yll serued in his house and abhorred in the common wealth and his principall entente was to gather money to make hym selfe riche so that although he had many offices and muche businesse he had no more in his house but my selfe and an other to do all the same in so muche I gathered and caste abroade did grynde fift and bake the breade And besides all this I dressed the meate I washed the clothes I swepte the house I dressed the cattel and also made beddes What wilt thou that I shal say more O most victorious Caesar but that his couetousnesse was so great and his pitie so little that he gaue me neither coate shoes or shirt and moreouer beside al this euery nighte he made mée to weaue two baskettes of Palmes which he made me to sell for eight Sextertios towardes his dispences And that night that I had not performed the same he gaue me nether to eate either left me vnwhipt But in the end séeing my master so continually to chide me so oft to whippe me to kéepe me so naked so to ouer worke me and so cruelly to deale with me I will confesse the troth vnto thée oh inuincible Caesar whiche is that séeing my selfe in so desperat a state and in a life so miserable I desired hym oftentimes that it mighte please him to sell me or else to giue order to kill me Eleuen yéeres continually I passed this wretched life with him without receyuing at his handes any rewarde or at his mouth any milde word And farther séeing in the Proconsul my master that euery day his anger increased and vnto me there was no trauell diminished and ioyntly with this féeling age cōming vpon me and my head to be hore mine eyes blinde my strength weake my health wanting and my hart desperat I determined with my selfs to runne away vnto the cruell deserts of Aegipt to the intent that some rauenous beast mighte eate me or that by pure hunger I might die And for that my master did not eate but what I drest him or drinke but what I broughte him wyth great suertie I might haue killed him and reuenged my selfe but that hauing more respect to the noblenesse of bloud from whence I was descended than to the seruitude that I suffered I thought it better to put my life in perill than to do treason to my noblenesse In the end my master the proconsull going to visite a certaine Countrey named Tamatha which is in the confines of Aegipt and Affrica when on a night he had supped and I saw him a bed I departed without knowing any high way but that I tooke care that the nighte might be very darke and did beholde the daye before whiche mountayne was most sharpe where I myght be most hidden and least sought for I caried with me but a payre of sandalles to weare a canuas shirt to put on a bottell of water to drinke and a little bunch of grapes to eate with whiche prouision I might haue bin
sustained for sixe dayes whiche being past eyther I must die or be eaten with beastes or returne to my maister or else put my selfe in safetie Hauing past thrée days and thrée nights forsaking all high wayes thicked my self in the great desert And being vtterly tired with great extreme beate and no lesse in feare of them that shoulde séeke mée I conueyed my selfe into a great Caue somwhat darke the entrance narrow but more large within Not sixe houres after I had conueyed my selfe into that denne I saw at the entring therof a Lyon moste terrible to beholde whose feete and mouth was all bloudie and my iudgemente was that he had eaten some beaste or torne some man in pieces whiche was lyke inough for that notwithstanding the countrey is inhabitable and the heate intollerable yet there resorte into those desertes some that go to hunt the Lyon and other vnfortunate as I that flée from their Maysters whiche choose for lesse euyll to be eaten wyth Lions than all their liues to be slaues Perceyuing that monstrous Lion sitting at the entrance of the caue and séeing in my self that I had no place to escape or flée vnto nor strength to resiste the teares presently fell from myne eyes Remembring my selfe with feare I became senslesse fell dismayd to the ground holding for certain that now the hour was come in which by the rage of that beast my miserable lyfe should take an end Oh what difference there is to blason death with the tongue and to sée it with the sight of the eyes I say this puissant Caesar for that in séeing him at the doore that should eate mée and that the sepulcher of my fleshe shoulde be those bestiall entrayles I would haue chosen an other lyfe much worse at that presente to haue escaped with lyfe But after the Lyon had a little viewed and also rested at the entrance of the caue he came forward halting on one of his féete gréeuously groning and comming vnto me that was fallen to the grounde laide his lame foote vpon my hands after the maner of a wise man that discouereth his hurte to an other and craueth remedye for the same My tongue can not sufficiently say vnto thée Oh magnificent Caesar the strength I recouered and the ioy I cōceiued to sée that most cruel beast stand so myld come sicke goe so lame and to aske to be cured And you may wel beleue it for at that houre I was in such estate that if it were in the power of that Lion to take awaye my lyfe I had not at that instant any sense to féele my death The griefe of this poore lion was that from the head to the point he had thrust a thorne into his foote and his foote was full of of matter maruellously swollen and the worst of all was that the wounde was so blacke and so festred that hardly the thorne might be then séene When I had with the poynte of a knyfe opened the wounde presently issued the matter and foorthwith I pulled out the thorne incontinente I washed it with vrine and then annoynted it with salue and spéedyly I bound it vp with a piece of my shirt in such maner that if I did not as I ought to do at the least I did that I thought best to be doone Noble Caesar thou wouldest haue delighted to haue séene how at the tyme I brake vp the swelling pulled out the thorn thrust out the matter and bound vp the wound he stretched his féet clitched his fist turned his head gnashed with his téeth and secretly gaue certaine sighes in such sort that if he felt the grief as a beast yet he dissembled it as a man After I had drest him and bound it vp al that euening night the Lyon remained stil and lay close by me and like one that had reason he would lament one while and rest an other in such wyse we passed all the night he in bewayling and I in pitying Now when day appeared and light came into the caue I began againe to squise out the matter and to anoint it with a little salue which I had both little and verie drie bicause there had two dayes passed wherein I had not eaten and as muche more that I had not drunk Two houres after that I had drest him and that the sunne was risen the poore Lion departed by little little out of his caue vnto the desert to séeke something where vpon we might féed and wherwith we might be sustayned And when I thought not thereof beholde he brings me ouerthwart in his mouth a péece of a beast of what nature or kinde of beast it was I sweare O mightie Caesar I am not able to say vnto thée for at that tyme I was not able to vnderstād Hunger oppressing me hauing too much flesh wāting fire hauing no mean to boile nor rest I gat me out of the caue laying my flesh in the sun vpon a fayre stone where with the most feruent sunne in those desertes which doth not warme but burne althoughe not sufficient to rost I dyd eate it so dryed and parched not withstanding with no small appetite Foure whole daies and nightes I was with the Lion in his caue in whiche I tooke charge to cure him and hée to maintain and féede me Now six dayes being past that I had ended my bottell of water he went out of the caue very early before the sunne was vp and did take of those herbs most ful of dew which I tasted with my mouth more to refreshe than to kill the thirst which I had After I sawe my host the Lions foote somewhat amended and also that I likewise grew weary lothsome and full of that beastiall life at the instant that he went out of the caue to hunt presently I came foorth to hyde me constrayned thereto by necessitie and not of will. The nighte béeing come when the Lion returned to his caue and founde me absent of a trouth I swear vnto thée O magnificēt Caesar that I heard him from thence where I was hidden giue so many and so sorowfull brayes that they filled my eyes full of teares The poore Lion didde shewe that he was gréeued with solitarinesse whiche he felte by the wante of my companie and the lacke he had of me to performe his cure of my part being wearyed to trauell in those cruell desertes and to eate such rawe fleshe I determined to do that which I should not so much as once haue thought which was to séek a place inhabited where I might find people to speake and be conuersant withall to the end that I might kill hunger with bread the intollerable thirste with water But as my maister had taken all the passages and aboue all that yet my heauie and sorowfull destinies were not ended I was scarsly come vnto the first place but that I fell into their hands that had sought and followed me Being taken bound
amongest the Gentiles were vsed holy Oratories as nowe is vsed amongst the Christians to which demaund I wil say what I haue read and that which presently I do remeÌ„ber The oracle of the Scicilians was Libeus the Oracle of the Rodes was Ceres the oracle of the Ephesians was the greate Diana the Oracle of the Palestines was Belus the Oracle of the Argiues was Delphos the oracle of the Numidians was Iuno the Oracle of the Romains was Berecinthia the oracle of the Thebans was Venus the oracle of the Spanyards was Proserpina whose temple stood in Cantabria which is now called Nauara That which the Christians do now call Hermitage the Gentils did name Oracle This Oracle stode always distant from the Cities and holden in very great veneration There was always in the Temple one priest alone it was well repaired well lockte and well indued and those that went thither on stations they might only kisse the walles also from the dores behold but within they might not enter except ordinarie priests and strange Embassadors Nere vnâ—â— the Oracle they plaÌ„ted trées within alwais oyle did burn the couering was all of lead to defende the raine at the doore there stoode an Idoll the which they did kisse they had there a certaine hollowe trunke where they did offer and an house buylded where they lodged Plutarch doth much praise the Emperor Alexander the great for that in all the kingdomes he conquered and in all the prouinces that he subdued he commaunded solemne Temples to bée made to praye in and Oracles farre distant to visite The king Antigonus that was page to the Emperour Alexander and father of king Demetrius althoughe they reprehend him to be absolute in gouernement and dissolute in maners the Historiographers do much praise him bicause euery wéeke he went once into the Temple and euery moneth did sleepe one night to the Oracle The Senate of Athens did muche more honour vnto the dinure Plato after his death than they did when he was liuing and the cause therof was for that the good Plato when he was wearie of reading and studying did withdraw himself to liue and also to dye neere vnto a certaine deuoute Oracle wherin he was afterwards buried and as God adorned Archidamas the Greeke that was sonne to Agesilaus after hée had gouerned the coÌ„mon wealth of Athens .22 yeares had ouercome by sea by land ten battailes he coÌ„maunded to he made in the most sharpe mountaines of Argos a most solemne oracle wherein Archidamas did ende his lyfe and also for himselfe did choose a sepulchre Amongst all the oratories that of olde they had in Asia the most famous was the Oracle of Delphos for to that place from all partes of the worlde they did concurre and thither did carye moste presentes and there made moste vowes and also from thence of their Goddes receyued most answeres When Camillus ouercame the Samnits the Romans made a vow to make an image of gold to send to the Oracle for which purpose the matrons of Rome gaue their cholers their rings their bracelets and their eare rings from their persons for which liberalitie they were greatly honored and largely priuiledged I haue sayd all this Father Abbotte to the end yâ—… shall vnderstand that it is no new thing in this world to haue amongst the people temples and hermitages The difference betwixt ours and theirs is that those Oracles men haue appoynted but our sanctuaries God doth choose whereof there followeth great vtilitie and no small securitie for that in the place that of God is chosen wée may praye withoute any scruple I doe remember I haue bene at oure Ladies of Lorito of Gadalupe del a penia de Francie del a Hoz de Segouia y de Balunera the which house and sanctuaries be all of much praier admiration but for my conteÌ„t my condition our Ladie of the craggy Rocke I finde it to be a buildyng of admiration a temple of prayer and a house of deuotion Father Abbot I assure you of a troth I did neuer sée my selfe amongst those sharpe crags amongst those high mountains amongst those cruell rocks amongst those thick woods that I did not purpose to be an other that I did not sorow for time past and that I did not abhorre libertie did loue to be alone I did neuer passe by craggie moone that forthwith I was not contrite that I was not repentant at great leysure that I did not celebrate with teares that I did not watche one nyghte that I gaue not to the poore aboue all that I did not fill my selfe with sighing and purpose to amend Or that it pleased the God of heauen that I were suche here and in my whole lyfe as I haue purposed to bee when I was there The more I goe laden with dayes the more dull I féele my selfe in vertues which is worst of al that in good desires I am a saint and in dooing good works I am a sinner preaching as I doe preach that heauen is full of good works hell is full of good thoughts I knowe not whether they be my frendes that doe counsel me parents that doth importune me enimies that do direct me businesse that doth hinder me Caesar that withoute ceasing commaundes me or the diuell that temptes me The more I doe purpose to parte from the worlde more and more I fynde my selfe sinkyng to the bottome thereof The trouth is that the lyfe of the Courte is verie pleasaunte for such as haue an appetite therto for there we suffer hunger colde thirste wearynesse pouertie sorrowe angers disfauours and persecutions all whyche be tollerable and verie easy to be suffered for there is none that dothe hynder oure libertie neyther taketh reckening of our ydlenesse Beléeue mée father Abbotte and be oute of doubte for the soule and also for the bodye your lyfe is muche better there at Craggye Mounte than this that wée leade héere at Courte for the Courte serueth better to heare newes thereof than to experimente the things that passeth therin In the Courte he that may doe little is soone forgotten and hée that hath somewhat is pursued In the court the poore hath not to care and the riche can not help himself In the Court they be few that liue contented and many that be abhorred In the Court all procure to be in fauour and authoritie and in the end one only doth commaunde In the Court none hath desire there to die notwithstanding we see not any that will departe from thence In the Court we see many doe what they 〈…〉 t but very fewe what is méete In the Courte all doe blaspheme the court notwithstanding all follow the court Finally I say and affirme that which I haue said and preached whiche is that the Court is not but for men that be priuate and in fauour that can gather the frute therof and for yong men that haue no feeling thereof It with these conditions
drinking thereof it doth greate profit I would saye that the trauells which we suffer to be good they giue not so much paine when we endure them as they afterwards giue pleasure hauing passed them Prouide who will of the wines of Illana of the buttes of Candia and of the pipes of Rebedew but for my consolation and saluation I aske not of God but that al the days that remaine of my life he giue me leaue to drink if he please but one drop of his cup. There is another Cup which is called the cup of the wrath of God wherof to speake the entrailes do open the hart doth faile the flesh doth tremble and the eyes do wéepe with thys God doth threaten vs this is that whiche the Prophet speaketh of Of this the sorowfull Ierusalem did drinke of this the vnfortunate Sinagogue did make hir selfe dronke And the drunkennesse of this was the cause that Israell was banished from Iudea and translated into Babilon He drinketh of the cup of wrath that falleth from the state of grace wherein he stood wherof it foloweth that the soule is much more dead without grace than a body without a soule Then it is sayde that God is an angred when he is carelesse of vs and that day that we be forgetfull to feare him and he not delighted to loue vs and stumbling at euery steppe in the end of the iorney we shall be condemned Oh what difference there is in the wrath that men doe shewe and in that wrath and yre which is sayd to procéede from God for when men be angry they reuenge but God when he is angrie hee ceaseth to chastise In suche wise that God doth more chasten an euill man when he deferreth doth dissemble with hym than when he doth presently torment him There is not a greater temptation than not to be tempted there is no greater trouble than not to be troubled there is not greater chastisement than not to be chastised neyther is there a greater whip than not to be scourged of god The sick man of whose helth the phisition dispaireth is in small hope of his life I would say that his sinne which God doth not chastise I haue great suspition of his saluation It is much to be noted that the Prophete dothe not onely threaten Ierusalem for that she did drinke the cuppe of wrath but also bycause she did drink the grounds and dregs therof vntill nothing was left in suche wise that if there had bin more she woulde haue dronke more To drinke of the cuppe vnto the dregges is that hauing offended God greeuously committing all manner of sinnes wickedly forsaken some articles of the faith peruersely and hauing sinned with al the members damnably As if the commaundements being ten had bin ten thousand we had rather die than leaue any one of them disobeyed To drinke the Cup vnto the dregges is when we be not contented with breaking of one commaundement or two or thrée but that of force they must be broken al ten to drinke the cup vnto the dregs is if we leaue to commit any sinnes it is not for want of will but for want of power or for wante of occasion to drinke the cup vnto the dregges is that we doe not onely content our selues with sinning but that we doe presume and boaste ourselues of oure sinning to drinke the cuppe vnto the dregges is committing as we doe all manner of sinnes we can not suffer that they call vs sinners to drinke the cup vnto the dregges is to haue so greate vnshamefastnes in sinning that we dare not entire and vrge others to sinne to drinke the cup vnto the dregges is to haue our desires like a saint and our deserts like a deuill Behold here my Lorde Admirall what I conceaue of that text of the Prophet beholde here what I do thinke of youre doubt and I beséech God our Lord that he being pleased we may deserue to drinke of the cup that Christ did drinke of and not of the cup that Ieremie doth write of I write not vnto your lordship newes of the court as I was wont to write bicause it seemeth to commit treason vnto the holy Scripture if we should place any profane things at the foote of so holy a matter No more but that our Lord giue vs his grace From Madrid the xxv of March. Another letter vnto the same Commendathor Sir Lewes Braue wherein is written the conditions that the honorable old men ought to haue and that loue sildome or neuer departeth the hart where it is entred VEry noble and refourmed knight by the words of youre letter I vnderstoode how quickly the medicine of my writing came to youre hart and I do much reioyce to haue shotte at you with an arrow so inuenomed that was sufficient to make you stagger but not to strike you downe Although in the other letter whiche I did write vnto you it repented me to call you noble now I holde it for very well imployed in this letter to entitle you very noble bycause you haue amended the abuse of your life and answered according to your noblenesse Sir you write vnto me that the words of my letter did penetrate your hart and touch you to the quicke and to say you the troth I was right glad thereof for I did not write it that you should onely reade it but to the end you should cordially féele it Iointly with this I promise you as a Gentlemā and sweare vnto you as a Christian that it was not my meaning when I did write vnto you to offend you but to the intent to amend you Also you say that at the instant you read my letter you burned the tokens of your enamored dyd teare the letters of loue dispatch the page of messages remoued all talke of youre loue and gaue a quittance to the Pandor I cannot but praise what you haue done and much more will praise it when I shall sée you continue and perseuer in the same For vices be so euill to be vnrooted where they once take place that when we thinke they be all gone in the house they remayne hidden Sir I giue you great thankes for that you haue done and also do craue pardon for that I haue said although it be true to sée you amended I do little estéeme that you be offended For an vnkindnesse is sooner lost than vice remoued Also you craue of me in your letter that since I haue written you the conditions of an old man enamored that I write also vnto you the conditions that a wise olde man ought too haue bycause by the one may be knowne the shelfe that is to be shunned and by the other the channell obtayned that is nauigable wherein I delight to accomplish your request and to write your desire although it be true that I knowe not if my iudgement shall haue so delicate a vayne and my pen so good a grace in giuing counsell as in reprehending For
there be many that in giuing counsell be very cold but in speaking malicious taunts very skilfull Sir I will doe my indeuour to do and say the best I can with an admonition that I gyue before all things vnto him that shall heare or reade the same that he prepare not to take so greate a tast in reading these counsels as profit by vsing them The olde men of your age they oughte to be so aduised in that they speake and such examplers of that they do that not only they are not to be séene to do euill works either so much as to speake vnhonest words For the olde man that is absolute and dissolute is sufficieÌ„t to corrupt or cast away a whole Towne or common wealth The old men of your age ought to giue not onely good examples but also good counsell for the inclination of the yong man is to erre and to varie and the condition of the old man ought to be to correct by discretion and giue good counsell to amende The old men of youre age ought to be gentle modest and patieÌ„t for if in times past they were bréeders of discorde now they ought to be makers of peace The olde men of youre age ought to be masters of such as know little and defenders of such as can do little and if they may not giue them remedie they leaue not to gyue them comfort For the hart that is tormented despited and in great distresse sometimes receyueth more comfort with the wordes which they speake than with that whiche they giue them The old men of youre age now haue no time to be occupied but in visiting of hospitalles and reléeuing the poore for there may not be a thing more iust than that so many paces as haue bin spent to brothel houses should now be spent to visit TeÌ„ples The old men of your age ought not to be busied but in making their discharges when they be in the house and to bewaile their sinnes when they go to Church for hée standeth in great suertie of saluation that in his life doth that he ought to do and in his death what he can do The olde men of youre age ought to vse great measure in the words they speake and pleasant breuitie in that they recount and also they ought to beware to tell newes and much lesse to vse to relate fables for in such a case if they call yong men light and foolish they wil say that old men dote and babble The old men of your age ought to be remoued from contentions and from troubles in law and if it be possible to redéeme them by the waight of money to the end to be frée from infinite trauells for yong men onely do feele the trauell but the old men do féele vexation and bewaile the displeasure The olde men of youre age ought to haue their communicatioÌ„ with persons wel complexioned not euil conditioned with whome they may repose and pleasantly be conuersant for there is not in this mortall life a thing that doth so recreate the hart as is swéete conuersation The old men of youre age ought to séeke men and chuse honest friends and muche to consider that the friendes whiche they shall chuse and the men with whome they shall be conuersant be not tedious in their spéech and importunate in crauing â—or friendship and importunitie neuer féede at one dish either name themselues to be of one band The old men of your age ought not as nowe to vse vayne and light pastimes but to haue regarde to the bestowing of their goodes and to consider for their houses for the olde man that lookes not to his substance shall want to eate and hée that watcheth not his house shall not lacke wherefore to wéepe The old men of your age be bound to go cleanly and well clad but they haue not licence to be curious either with nicenesse to weare their garmentes for in yong men to bée neat is a good curiositie but in old men it is great vanitie The olde men of your age ought much to flée brawling with your aduersaries either trauerse in words with your neighbours for if they replie any ouerthwart words or speake any bitter iniury the hurt is that you haue a hart to feele it and not strength to reuenge it The old men of your age oughte to be charitable pitifull and almes giuers for yong menne without experience walke so bedolted of the things of thys world that it seemeth vnto them sufficieÌ„t to be termed Christians but the old men that time hath aduised and age deliuered from disceit let them hold it for certaine that God of theÌ„ will neuer haue pitie if they haue not charitie The old men of your age ought to haue some good Bookes to profite and other histories to passe away the time for as nowe their age doth not suffer to walke muche lesse to trauell and as they are forced all day to be idle and pensiue so is it of more deseruing that they fill themselues with reading in bookes than too be tired in thinking of times past The old men of youre age ought to auoyde entering into conuocations sessions and Sises for in such places they intreat not but causes of the coÌ„mon wealth and interest for goodes and that by the iudgement of froward yong men and men passioned where they neuer beléeue the wise either heare the olde of experience The olde men of your age when you shall be in counsell or called to counsell ought not to be rash ianglers or contentious for it apertayneth to yong men to folow their opinion the old men but only reason The olde men of your age ought to be sober pacient and chast and to presume more to be named vertuous than old for in these times and also in time past they haue more respect to the life he leadeth than to the hoare heares he weareth The olde men of your age ought to hold for their chiefe exercise to go euery day to Church and to heare seruice on the holyday and if this shall séeme painefull or tedious I giue him licence to go no ofter to Church being old than he went to visite his innamored when he was yong The olde men of your age ought to haue all things well prouided for their soules to vnderstaÌ„d also for the health of their persons for as Galene sayth old age is so monstrous in condition that it is neither a sicknesse finished or a perfect health The old men of your age before all thinges ought to procure their houses good and healthy scituate in a gladsome sound ayre for I am of opinion that there is no goodes better imployed than that whiche old men bestowe vpon a good house The old men of your age ought to procure not only to dwell in a good house but also to sléepe in a good chamber in a bedde very clenly and the chamber very close for as the old man
or anger REnoumed Lord and pitifull Constaple I may saye by your honour that whiche God saide by the Sinagog which is to wit Curauimus Babilonian nō est curata relinquamus illam which is to say we haue cured Babilon and it woulde not bée cured let vs abandon it Sir I say thus muche for that it hath happened not a little gracious vnto me that whereas I craued in my letter that my Lady the Duchesse should not see any one part therof notwithstanding you haue not only shewed it and conferred theron with hir but also had great game thereat Wherevpon in the way of reuenge I shewed youre letter vnto the Earle of Nassaro who with Flemings Portingalles Almaines and Spaniards dyd also take some pastime therewith yet was it my very good lucke that all the euill that I saide of women in your letter my Lady the Duchesse conuerted into iest in such wise that with greate reason I may praise hir for hir wisedome and complaine me of your temeritie My Lord Constable I shall most hartely desire you not to haue such care to make proues of triacle with my letters but to reade them and to teare or else burne them for it may happen that some day you might reade them before some not very wise either yet of good condition that might deuine to my hurt that which they vnderstand not to their owne profit Leauing this a part your Lordship sayeth that for my sake you haue remitted the displeasure you did beare against the Gentleman the which I accept for so great courtesie and grace as if vnto my selfe the iniurie had bin pardoned for I am so tēder ouer him that is my dere friend that al which I sée to be done in the behalfe of his person to the amendment of his estate I set it downe in mine own account Besides the accomplishment of my desire your Lordship hath performed that which you were bound to doe for Princes and great Lordes haue no licence to doe iniuries eyther so muche as to reuenge them For as you know that whiche is in the meaner called wrath in the mightie is named pride and that which amōgst the smaller sort is chastisement in the mightie is termed vēgeance As oft as you shall make coniugation with youre noblenesse and conscience and shall call to remembrance that you be a Christian and a Knight it shall not mislike you of the offences you haue dissimuled and it shall grieue you of the iniuries you haue reuenged The pardoning of iniuries gyueth great contentation to the hart and the desire of reuengement is no small torment thereof By that whiche is said I woulde saye that sometimes for some man to reuenge some little iniurie he escapeth from thence much more iniuried There be some iniuries that onely are not to be reuenged neither as muche as to bée confessed for things of honour are so delicate that the same day that any confesseth to haue receyued an iniurie from that day he bindeth himselfe to take reuengement The Consull Mamilius demaunded at a certaine time of Iulius Caesar wherein it was that he had in this worlde most vaine glory and in the remembring thereof did take most pleasure to this the good Caesar made aunswer by the Goddes immortall I sweare vnto thée Oh Consul Mamilius that of nothing in all this life I doe thinke that I deserue so muche glory or any other thing doth giue me so greate ioy and contentation as pardoning of those that do offend me and gratifying such as do serue me Oh wordes worthy prayse and pleasant to heare notable to reade and necessary to followe for if Iulius Caesar did beléeue as a Pagane he did worke as a Christian but we all beléeue as Christians and worke lyke Paganes I speake it not without a cause that we liue as Paganes although we beléeue as Christians since in this case the malice of man is growen so great that many woulde pardon their enemies and dare not for feare of their friends for if they once perceiue them to speake of pardoning any man presently they will say they doe it more of cowardise than of conscience Be it as be may and let euery man speake as he thinketh good in this case of pardon your lordship hath done with that Gentleman like a faithfull Christian and with me like a very friend and beside fidelitie to God and frendship to a friend There is no more to be craued of any man in this world The memoriall that your Lordship sendeth me of that things that toucheth your goods and conscience I my Lord wil consider therof at leysure and wil answere vpon aduisement because in your charges or discharges in such wise I will giue you counsel as in my brest no scruple shall remaine In him that asketh counsell there ought to be diligence and no slackenes for that many times businesse lieth so in corners and so farre from hand that it shall be more sure counsell to trust to our weapon than to staye for that bookes shall say the contrary wherof is to be vsed of him the shall giue counsel vnto another which is to wit that he haue much wisedome and little diligence for counsell that is giuen if it be not vpon aduisement most times bringeth some repentance The diuine Plato writing of Orgias the Greeke sayd My frend Orgias thou writest vnto me that I should counsell thée how thou shouldest behaue thy selfe in Licaonia and on the other parte thou makest great haste to haue an aunswere which thing although thou doest rashly craue I dare not performe for that I doe much more studie to counsel my frends than to read in scholes to Philosophers the counsell that is giuen or taken ought to be giuen by a man that is wise for the good iudgement he hath a learned man for the much that he hath read an auncient man for that he hath séene a patient man for that of him selfe he hath suffered a man without passion bycause malice shall not blind him a man without interest for that couetousnesse shall not let him Finally I saye that the shamefast man and of a noble minde oughte to giue vnto his friendes money with liberalitie and counsell with greate grauitie If it bée true as it is moste certayne that he oughte to haue all these conditions that shoulde giue counsell vnto an other we dare wel say that to giue counsell is an office so cōmon that many vse it and very few can performe it There commeth a carefull man to aske counsell of his friende in giuyng whiche counsell the one way or the other there goeth lyfe honour goodes and also conscience and then his friend whose counsell he hath craued without remouing or further thinking therof voyde of all scruple or doubt sayeth what is to be doone in that case as though he had founde it written in the holy Scripture All this I say vnto youre Lordship bycause sometime you be
refraining my thoughts as I vse in the keeping of my bookes Your Lordeship sayeth that the booke you hapned vpon in my librarie was olde of an olde letter of olde tyme and of olde thinges and dyd entreat of the prices how all things was sold in Castile in the time that King Iohn the first did first raigne I wyll not only wryte vnto you that which the good king did ordeyn in Toro but also the rude and grosse spéeche wherewith that ordinaunce was written whereof maye be gathered howe there hath bene changed in Spayn not onely the maner of selling but the maner of speaking That which hath passed in this case is that the king Sir Iohn the first kept Court in the Citie of Toro in the yeare M. CCCC and .vi. in which he did ordein very particularly not only how victuals shoulde be solde but also for what prices the labourer should worke The title of that ordinance sayth these wordes which followeth in so olde a kinde of spéeche that the Spanyards themselues craue an interpreter and is much to be maruelled at but moste of all for the prices of thinges is almoste incredible Whiche I leaue vnwritten partly to be considered by these words that follow wherwith the Author concludeth his Letter as followeth Thys Letter beeing read I beleeue your Lordshippe will maruell of the good cheape that was in those dayes and of the dearth that is nowe of victuals And I beleeue that you will laugh at the rusticall spéeche that was then and of the polyshed spéeche that nowe is vsed although it be true that the vantage that we haue nowe in the spéeche they had then of vs in their liuing A Letter vnto sir Alonso of Fonseca bishop of Burgos president of the Indians wherin is declared wherfore the kings of Spayne be intituled Catholike RIght magnificent and Indian Proconsull about twenty dayes past they gaue me a letter from your honour and aboue fifteene dayes since I did write an answere of the same the which no man to this day hath come to aske neither do I know by whome to send it Your lordship doth write that I should aduertise your honor what it is that they say here of your Lordship to speake with libertie and to say you the truth they say al in this Court that you are a very good christian and a very vntractable Bishop also they say that you are long prolix negligent and indetermined in the affaires that you haue in hand and with the futers that follow you which is worste of all that many of them doe returne to their houses spente and not dispatched they saye that your Lordship is fierce proude impacient and suspicious and that many doe leaue their businesse vndetermined to see themselues by your Lordship so ouershadowed Others say that you are a man that deales in troth you speak truth and that you are a friende of truth and that a man giuen to lying was neuer séene to be your friend also they say that you are right in that you commaund iust in your iudgements and moderate in your executions and that whiche is more than all that in matters of iustice and in the determination therof you haue neither passion or affection they say that you are of muche compassion pitifull and an almes giuer and that whiche can not be spoken but to your greate praise to many poore and in necessitie from whom you take goods by Iustice on the other parte you giue it them oute of your chamber Your Lordeship hathe not to maruell of that which I say neither doe I mislike of that which you doe bycause out of the one and the other there may be gathered that no man in this worlde is so perfect but there is in him to bée amended eyther any man so euill that hath not in him to be praysed The historie writers do note Homere of vain spéech Alexander for furious Iulius Caesar for ambicious Pompeius for proude Demetrius for vicious Haniball for periured Vespasian for couetous Traiane for a wine bibber and Marcus Aurelius for amorous Amongst men so illustre glorious and heroicall as all these were it is not much that your Lordship do pay for a pounde of waxe to be of their fraternitie And this pounde is not bicause you are an euill Christian but for that you were of weake pacience There is no vertue more necessarie in him that gouerneth a common wealthe than is patience for the Iudge that is measured in that he speaketh and dissembleth the iniuries that they doe vnto him he maye descende but not fall The Prelates and Presidentes that haue charge to gouerne people and determyne causes muche more than other menne ought to lyue circumspectly and be of more suffering for if we of you be iudged beléeue me that of vs also you are beholden vewed and considered There is nothing in this worlde more sure than he whiche is feared of many ought also to feare many for if I will be a Iudge of your goodes for the same you will be a vewer of my life and thereof it commeth to passe that manye times the Iudge is more damnified in his fame than the surer in his goodes My Lorde all this is to be vnderstoode of Iudges that bée proude of euill complexion and melancholike Suche as bée milde gentle and suffring they do not examine the liues they leade but also they dissemble the weakenes they commit He that hathe charge of the common wealth it is necessary that he haue a milde condicion in such wise that when he shall sée weakenes that he make strong and where he séeth courage that he praise it and where he séeth want of foresight that hée prouide and where he séeth dissolution that he chastise and where he séeth necessitie to succour and where he séeth sedition to appease it and where he séeth conformitie to conserue it and where he séeth suspicion to cleare it and where he séeth heauinesse to remedie it and where he séeth gladnes to temper it for after extreme pleasure and gladnesse many times do follow no small distresses If in your vertuous attempts ye take in hand there shall happen some successe not conformable to youre good desires and if it shall also chaunce that you be grieued therewith impute not all the fault vpon your selfe for the man that doth all that he can do we cannot say to him that he doth not that he ought to do since in bloud I hold you for kinsman in conuersation for friend in authoritie for my good Lord and in deseruing for father I shall not leaue to pray you as a father and beséeche you as my good Lord that you be mild in conuersation and measured in your words bycause of Iudges Lordes as you are at sometimes they do more féele a word than of another the push of a laūce But since in all this kingdome it is notorious that youre Lordship is honest of your
stilled water Although Doctor Soto tolde me this tale in iest I did firmly beléeue it bicause you Master Doctor did once saye vnto mée in Madrid that in all the days of your life you neuer receiued compound purgation either proued the fast of stilled water Ther is no arte in this world that makes me lose the stirops or to say better my wits but the maner that Physitions do vse to cure For wée sée them desirous to cure and enimies to be cured And bicause Master Doctor you write vnto me also you sweare and coniure me by the desire I wishe to the welfare of my father that I write vnto you what is my iudgement of Physike and what I haue read of the inuenters birth and first rising thereof I will performe your request although it be more than others would wish for it is a matter that the wise Physitions will delight in but wherefore the foolish will giue both you and me to the diuell Of the moste auncient inuenters of Physike and medicine IF Plinie doe not deceyue vs there is no arte of the seuen liberall Artes wherein there is practised lesse trouth and whiche hath passed more mutabilitie than the Arte of Medicine Bicause there hath not bin kingdom people either notable natiō in this world wher she hath not bin receiued and after entertaynment againe throwne out of the same For if as she is a medicine she were a man immesurable wer the trauels that she wold report that she had suffred and many and very many are the kingdoms that she hath traueled and prouinces that she hath wandred not bycause they neglected to be cured but for that they helde Phisitions suspitious to be doubted The first that amongst the Greekes found the art of curing was the Philosopher Apollo and hys Sonne Aesculapius which for being so famous in Phisicke they concurred vnto him as vnto an Oracle throughout all Grecia but the chaunce was thus This Aesculapius was but a yong man and by greate mischaunce was slayne with lightning And as he left no disciple that knew his secretes neither that could make his medcines the master and the Art of medcine ioyntly did perish Four hundred and forty yeres was the Art of Phisicke lost in suche wise that in all the worlde there was not a man founde that did cure publikely or was called Phisition for so many yeares passed from the time that Esculupius died vntill the birth of Arthaxerxes the second in whose time Ipochras was borne Strabo Diodoro also Plini maketh mention of a woman of Grecia that in those most aunciente times did florish in the art of Phisicke of whome they recite so many mōstrous things and so incredible that to my iudgemēt they be al or the more part of thē fayned for if they shuld be true it séemed rather that she raysed the dead than cured the sicke In these days there did rise in the prouince of Achaia an other womā that began to cure with psalmes and words without applying any medcine simple or compound whyche being knowne in Athens was condemned by decrée of the Senate to be stoned to death saying that the Gods neyther nature had giuen remedies for sicknesse in words but in herbes and stones In the dayes that they had no phisitions in Asia the Gréekes held for custome when any man had made experiēce of a medcine and did heale with the same he was bound to write it in a table and to hang it vp in the temple of Diana that was at Ephesus for that in the like case any other might vse the same remedy Trogos Laertios and also Lactantius saith that the cause whereby the Gréekes did sustayne themselues so long time without Phisitions was that in May they dyd gather swéete herbes whiche they kept in their houses they were let bloud once in the yeare did bath once euery monthe and also they did eate but once a day Conformable to this Plutarch doth say that Plato being demaunded by the philosophers of Athens if he had seene any notable thing in Tinacria which is now called Sicilia made aunswer vidi monstrum in natura bominem bis saturum in die whiche is to say I did see a monster in mās nature which did fill or féede himselfe twice in one day he sayde thus by Dionysius the tyrant which was the first that inuented to eate at noone and afterwards to suppe at night for in the olde worlds they did vse to suppe but not to dine I haue curiously considered and in great varietie of bookes I haue sought and that whiche I found in this case is that all the nations of this world did eate at night and onely the Hebrewes did féede at none but following our intent it is to vnderstand that the temple most estéemed in all Asia was the Temple of Diana the one cause was for that it was stately of buildings another for that it was serued with many Priests but the most principall cause was for that the tables of Medicines were hanged there to cure the diseased Strabo sayeth that eleuen yeares after the battells of the Peloponenses the great Philosopher Ipochras was borne in a little Iland named Coe in whiche also were borne those glorious personages Licurgus and Brias the one Captayne of the Athenians and the other Prince of the Lacedemonians Of this Ipochras it is written that he was of small stature somewhat poare blind with a great head of much silēce paynefull in study and aboue all of a high and delicate iudgement From xviij yeares vnto thirtie fiue Ipochras continued in the scholes of Athenes studying Philosophie and reading and notwithstanding that in his time many Philosophers did flourish he was more famouse renoumed and estéemed than all the rest After that Ipochras departed from the studies of Athenes he wandred throughout diuers kingdomes and prouinces inquiring and searching of all men and women what they did knowe of the properties and vertues of herbes and planets and what experience they had seene of them At which things he did write and incommend vnto his memorie Also Ipochras did search with most great diligence for other bookes of Phisick written by any other auncient Philosophers and it is sayd that he found some written bookes in whyche theyr authours had written no medcine that they had made but such as they had séene made Of the Kingdomes and Prouinces where Phisitions were banished TWelue yeares Ipochras did trauell in this peregrination after which time he retired vnto the temple of Diana that was in Ephesus and translated al the tables of medcines and experiments that were there preserued many yeares he put in order all that was before confused and added many things that he had founde out and other things that he had experimented This Philosopher Ipochras is Prince of all Phisitions in the world for he was the first that tooke penne to write and to put Phisicke in order Also it is
to be credited Phisick is to be praised when the Phisition is so wise that he doth heate a great repletion or heat of bloud by washing the megrim with a fume a griefe of the stomake with a sacket a heate of the liuer with an oyntment bleared eyes with colde water a constupation of the belly with a Glister and a plaine Feuer with good diet Phisicke is to be praised when I shal sée the Phisition that cureth profite more with simple medcines that nature hath created than with compoundes which Ipochras hath inuentedâ— in such wise that hauing power to cure me with cleare water he force me not to drinke stilled Endiue Medicine is to be praised when the phisition is expert that knoweth the times to be considered in a sicke man that is to wet when they haue their beginning increasing and also their declinations ordering the rule and remedie according to the disease and the estate therof trauelling to know the complexion of his pacient inquiring his estate past and iudging aforehand what may happen in time to come giuing order for the case present alwaies hauing regard to the strength and puissance of the pacient Phisick is commendable when the phisition séeth a sicke man in great perill and stricken with a doubtfull sicknes doth delite that they shal call an other vnto him and more if the pacient desire vpoÌ„ such condicioÌ„ that euery one of theÌ„ do giue themselues to studie to consult for the recouering of health not that they prepare to argue and contend The phisition that with these conditions doth vse to cure we may safely call and put our trust in him and also with our purses pay him bycause the effect of phisicke consisteth to haue ability to vnderstand the griefe and experience to minister Of nine pernicious euilles that Phisitions doe commit I Lament me vnto you Maister Doctor of many filthy Phisitions idiotes rashe and vnexpert that which hauing heard a little of Auicene or for that they haue bene resideÌ„t at Gadulupe or seruauntes to the Quéenes Doctor they transporteth mselues to the vniuersitie of Merida or else with a rescript from Rome they take degrée of Bachelers Licentiates and Doctors of whoÌ„ the olde prouerbe may iustly take place which saith Phisitions of Valence long robes and small science I complayne me vnto you Maister Doctor of many common phisitions and inexpert the whiche if they take in hand any straunge or perillous diseases after they haue purged the sorowfull patient let him bloud oynted giuen him Sirope they know not to apply any other remedie either practise any other experience but to commaunde him after supper to receiue a culesse prepared and in the mornings tisan clarifyed I complaine me vnto you maister Doctor of many yong and childish phisitions and without iudgement which to an ague that is simple ordinarie common not furious neither daungerous they make their receiptes as large and déepe froÌ„ the Apoticarie as if it were an inflamed pestilence in suche wise that it shall be lesse hurt vnto the sorowfull patient to endure the euill he possesseth than to abide the remedy that such prouide I complaine me vnto you maister Doctor of many of your companions that presume of learning and of trouth they be no fooles which doe neuer cure vs with simple medicines either doe minister vnto vs that which is plain gentle and not furious but to giue vs to vnderstand that they knowe that which others knowe not they make their receipts of things so straunge and out of vse that at the preseÌ„t they be very difficill to bee founde and afterwardes more difficult to be receyued I complayne me vnto you maister Doctor of many of your seruantes and doltish batchelers in consideration that aâ—… infirmities hauing their chreticke or determinatiue dayes going froÌ„ day to day making their course that they haue no care to consider therof and much lesse to recken on what daye the disease began either the houre wherein the accesse did firste offend to behold whether the disease goeth increasing or diminishing bycause to applie or minister a medcine in one howre or in an other there dependeth no more but the life of the man. I complaine me vnto you maister Doctor that generally all you that be Phisitions doe wish eche other euill being different in condition and contrary in opinions wherein it appeareth most cleare that some follow Ipochras some Auicen some Galen some Rasis some the Counseller some Ficine and other some none at al but their owne iudgemeÌ„t that which is most to be lamented is that all the mischief lieth not but vpon the sorrowfull patient bycause at the time you should cure him you giue your selues to disputing I complayne me vnto you maister Doctor of many phisitions that be childish in age new in office rude in iudgemeÌ„t and not well stayed in their wittes which in any experience that they haue séene read or heard be it neuer so difficult to be done or perillous to take presently they commaunde it to be perfourmed although it be not requisit but hurtful to the disease wherof ryseth many tymes that one foolish experience doth cost the sick mans life I complayne me vnto you and also of you mayster Doctor that generally all you Phisitions doe make your receites for such things as you commaunde vs to take in darke latin in blind cypherings and in termes vnused with great and large receyptes which I know not wherefore nor to to what ende you vse it for if it be euill that you commaund you ought not to doe it and if it be good let vs vnderstande it for that wée and not you must take them and also paye the Apoticarie for them The Authors iudgement of Phisick BEhold here master Doctor delicately touched not onely the commodities that good Phisitions do performe but also the great hurts that the euill Phisitions do commit And to saye the troth for my part I do beléeue it that notwithstanding my complayntes be many your faults be much more since to the cost of our liues you winne greate fame and obtayne greate wealth With the rule and Lordship of the Phisition no maÌ„ may compare for at the instant they enter our dore we do not only put theÌ„ in trust with our persons but also we part with them our substance in such wise that if the barber draw foorth three ounces from the vaine of the head they draw foorth ten from the vayne of the chest After the charitable exercise of almes giuing ther is nothing better imployed thaÌ„ that which is giuen to the Phisition that hapneth to performe hys cure on the other part there is nothing in this world so euill spent as that whiche the Phisition getteth that erreth in his cure which doth deserue not only to be vnpayde but also for the same to be well chastised It was a law much vsed and also a long time obserued amongst the Gothes that the sick man
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
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
of Asia the Heresie of Ebionites whereof Sainct Iohn in the Apocalips maketh reporte notwithstanding that Theodosius and Simachus had bene faithfull in their translations and of troth and veritable in their words our Church would at no tyme receyue their scriptures hauing no confidence in the credence of their persons Fourtéene yeares after the death of Simachus whiche was the fifth yeare of the Empire of Heliogabalus it came too passe that a certayne Patriarcke of Ierusalem béeyng named Ioannes Budeus founde in a caue at Iericho faythfully written and catholikely translated out of Greke into Latine all the olde and new Testament This is the translation the whiche at this present the Latine Church doth vse this is that which we call Quinta editio and of others is named the Translation Hiericontini which is to saye that which was founde in Hiericho the auctor whereof was neuer knowen In the eyght yeare of Alexāder Seuerus the sonne of Mamea which was about ten yeares after the translation Hiericontine was found a Doctor of ours named Origene did correct the trāslation of the .70 Interpreters which is to vnderstand in adding where they had bin briefe declaring the darke mysteries placing a little starre as a marke wher he had made declaration of any matter and where he did remoue or take away he added the marke of a little arrowe All these sixe translations aboue mentioned whiche is to say of the .70 Interpreters of Aquile of Simachus of Theodosius of Iericho that of Origene our auncients did vse for custome of them all to make one booke writing in euery leafe by six diuisions and this booke was named Hexapla ab ex quod est ex Latinè quasi sex traductiones in se continens Foure hundreth yeares after this a certaine Doctor of ours named S. Ierome most certainly a man very holy and in his tyme and of his temple most learned and greatest vnderstanding in the sacred Scriptures and humaine letters and no lesse expert in the Gréeke Hebrewe and Caldée tongue This man did in like maner correct the translation of the .70 Interpreters made also another by it selfe out of Greke into Latine as well of the olde as of the new Testament The greatest part wherof is now in vse in our Catholike Church and is the same that we most estéeme In like maner I will that you vnderstande that in the 314. yere after the natiuitie of our sauiour Iesus Christ there was raysed among you a certayne Iewe of Idumaea named Maier a man very subtyle and in the arte of Nygromancie no lesse skilfull which obtayned suche credite and reputation among you that he made you fully beléeue that God had gyuen twoo lawes vnto Moyses in the mount of Sinay the one in writing and the other in worde and sayde that God had done the same knowing that in time the wrytten lawe shoulde bée loste and that lawe shoulde raygne whiche was gyuen by woorde This cursed Iew Maier further sayde that God had reuealed this lawe vnto Moyses only and alone and Moyses did reueale the same to Iosue and Iosue to his successors and so from hand to hande it was reuealed vnto him and that vnto him onely God had commaunded to put the same in writing and to manifest the same to his Iewish people Insomuch that the lawe of Moyses beganne to bée abolished and the people and their lawe to be loste This lawe whiche your Iewe Maier had inuented in the Hebrwe speache was named Misna which is to saye the Secrete lawe This sayde lawe was glosed afterwards by many of your doctors namely by Rabby Manoa Rabby Andasy Rabby Butaora and Rabby Samuel the whiche in like manner with him did write many wretched and cursed things and no small lyes in preiudice of the lawe that Iesus Christe had preached vnto you and the lawe which Moyses had giuen you This lawe is the same whiche your Rabbyes haue otherwise named the booke of the Talmud wherein your doctors do say that when God vpon the Mount of Sinay did gyue the law vnto Moyses that then were present the soules of Dauid of Esay of Ieremie of Ezechiel and of Daniel and of all the other Prophetes And likewise they saye that there was present all the soules of theyr Rabbyes of the Synagogue whiche shoulde declare bothe the lawes of Moyses and also sayde that shortly after God would anew create their bodies to infuse these soules But it is right well knowen vnto you that according to the Prophesies and the lawes of Moyses the true Messias whiche was Iesus Christe was then come and that all your Iewish Common wealth is nowe finished for whiche cause ye haue preferred this lawe named Misna and his glose named Talmud by the meane of which law and glosse ye bold abused all the common people and yeelde destruction to your Iewishe estate Concluding I say that very well to good right and direct purpose I haue alleadged agaynste you that texte of Dauid whiche sayeth Scrutati sunt iniquitates And the other of Esay whiche sayeth Parum est mihi vt suscites feces In so muche as you haue falsified the Scriptures inuēted other new lawes Wherefore in respect thereof I haue done you neyther wrong nor iniurie considering also that at this present yee do more defende the lawe of Maier than the lawe of Moyses And for that I haue dilated this discourse more than I thought to haue done the reste shall remayne to bée verified in some other disputation An excellent disputation which the Auctor held against the Iewes of Naples wherein is declared the hyghe mysteries of of the Trinitie HOnorable Rabbyes and stiffenecked Iewes in the laste disputation holden betwixte vs on saterday last ye would haue pluckt out myne eyes and also haue beaten mée bycause I alledged thē these words of Iesus Christ which say Ego principium qui loquor vobis Answering ye sayde that neyther Iesus Christ vnderstoode what he sayde eyther I muche lesse what I defended scornfully mocking ye affrmed that I was but simple the whiche in déede may be very true But to note my Lord Iesus Christ of falsehoode most certaynly of your parte it procéedeth of your to too greate wretchednesse and moste excéeding and extreme wickednesse béeyng vtterly repugnant vnto his bountie to deceyue and to his diuinitie to lye Were it in you or had ye the grace to beléeue as I and all others do and ought to beléeue that his humanitie word is vnited ye would in like maner beléeue confesse that it were impossible that the blissed Iesus might erre in that which he commaunded eyther exercise his life as sinner eyther his speache as lyer But forasmuche as ye remayne obstinate in your lawes of Moyses ye deserue not to vnderstande so high mysteries The law of Moyses I do not deny but your Cabal I can in no wise credit but vtterly defie firmly beleue the
band in Spayne in time past A right notable rule A necessary rule for these our dayes A rule for modestie of apparell A rule for erection of curtesie and good maner Rules for the obseruyng of peace Rules for the obseruing of peace Rules for the exercise of armes They should assaile each other The nobleminde of the maker of this rule is to be noted Things to be noted A gracious confession of Cicero A notable example to be imbraced Hastie counsell breedeth repentance Worthy to be admitted a counsellour Short newes from the court The conditions of Italy A plaine aduertisement Notable conditions in a Iudge May descend but not fall Excellent graces in a iudge A friēdly perswasion Skilful eloquence Why the kings of Castile be called Catholiques The ouer-names of renoumed kings The yere the day the month and hour that Spaine was lost Spaine lost in eight months and hardly recouered in eight hundred yeares To the end cold in winter neither heate in somer shold hinder residents The first inuētiō of the title Catholike Contrary salutations in respect of his birth and maners A sufficiente cause to forget olde acquaintance Assured notes of old acquaintance The issue of vnhonest loue The conditions of men apt for loue A louer in possession of threescore and three yeares A chief cause of courtizans loue The authors of remedies for loue and the frute they reaped therof The beginners of quarels do sometyme catche a wipe Contrarye congratulations in respect of his functiō and maners The lykelyhode of a notable combat A lewde office for an old bishop Prelates for the bodie Doubtfull to be answered A Bishoppe vtterly voyde of a scrupulous conscience A bishop fighting for a bishoprike An Abbot fighting for a bishoprike The prelate lost his Catelina A tinage is an earthen can vsed in Spain of no litle syse to holde their wine Repugnancie in respect of estate and maners The conditiō of tyrants The office of a Bishop A Bishop practiseth his houshold not to pray but to skirmish Armour vsed to wrong purpose A wrong meane to obtayne fame A sclaunderous fraternitie Difficult to content Vaine promises A quent of Maruedis which be 6. for a penny amount 2500 Dukats Repugnancie of speech in respect of noble bloud and want of iudgement A friuolous deuise Notable qualities euill imployed In rebellon vse to pardon the poore and to behead the Captaines Perswasions of a perfect friend An eloquence rarely vsed Rebelles of Spayne Euill guydes not to be followed An eloquent persuasion The wordes of a very frende Repugnancie in speeche in respect of birth and maners A famous speache of an heathen prince A magnificēt answere of a pagan king An exceeding humanitie of a generall to a poore souldior An excellente counsell to make enimies tender and to conserue frendes The couetous man defendeth his goodes from himselfe The liberall and noble minded is Lorde of his neighbour The vile conditions of the couetous Slaues to their owne goodes Wāting that which he possesseth Two kayes to his cofer but two C. in his hart The whole life of the niggard is spent in penance The fruites of couetousnesse Notable conditions of the captain Narsetes I cruell commandement A sharpe answere His penne is constrained to make combat Loyaltie and treason fight not with wordes but with swordes Famouse women Vngodly sciences A religiu◠theft An eloquent perswasion The auhors of Rebellion Hard shiftes An vntoward change A miserable state A wrong deuise to maintaine a common wealth Mischiefe for a medicine Large offers Pithyly perswaded A sharp reprehension A friendly aduise Cruell prayers The authors of Phisicke A tale tolde in iest beleued in earnest Great trauailes that physik hath past Phisick hath wandred many countreys Phisicke vtterly decayed the space four hūdred yeres Rules to be noted The place whereas Ipochras was borne and other famous men The diligence of Ipochras Phisitions banished out of all Greece Another hundred yeares phisick banished out of Greece An exceeding reward The first phisition that cured for mony Phisick banisht another C. yeares In foure hūdreth yeares Rome reserued no Phisitions Nero brought from Greece vices and phisitiōs Phisitions banished by Titus the Emperour Cato an enemy of Phisitions Nota The causes of praise of phisicke The rule and Lordship of the Phisition A law amōgst the Gothes A sentence of Ipochras The Emperour Adrians opinion of Phisitions A notable reward in the place of punishment Valiant phisitions The authors opinion of Phisicke Anciēt lawes for the maried The conditions of the hapily maried A note for the maried A graue sentence of Plato The trauels of the maried man. Equalitie betwixt the maried very necessary Housholde enimies A caueat for Parents A knitting of harts before striking of handes Loue cometh rūning and retorneth flying In old tyme the fathers blessing preferred before hope of inheritance Want of shamefastnes in womē most hurtfull The safetie of womens reputation The cause of domesticall Combatts Suspition no small enimy to womens liues The honoure of the husbād dependeth on the wife A notorious example of a Greeke A furio◅ woman is compared to the hill Ethna An euill kind a measuring Malice finds many faultes Commodities following a pacient wife The dwelling rather of foles than friends A time for the husbande to seeke hys wittes Forget not to make choyce to harboure such guests Causes rather of pitie than of enuy To be noted Good counsel Aduertisements worth the folowing To be cōsidered An euill maner of cōferēce The wiues complaynt Froward out of measure A counsell to be imbraced The office of the husband and of the wife Rather trotting than spinning Causes of spitefull patience No small offence to God. The wife and sword must not be lent A foolish fashion to take vp dust Necessary exercises for the maried wife Idlenesse and chastitie are greatenimies The workes of an huswife A friendly warning to al mothers A Mareuedy is the sixt part of a peny The originall of the Turks The first Saracyns This Mahomet was borne in Arabia issued of the line of Ismaell and of a base place he being an Orphant was sold to a great Marchant his master dyed he married his wydow he was instructed in false doctrine by a Moonke named Sergius a fugitiue from Constantinople he afterwards chalenged and the people attributed certaine deuine veneration vnto him whych the vnlearned Barbarians were prompt to beleeue so as whē by force of the falling sicknesse he fel he feyned to the people that he could not endure the brightnesse of the Angell Gabriell whome he affirmed to celebrate with him the secrets of the highest with many suche abhominable errours and such like abuses he abused the people Othoman Orchanees Amurathes Solyman and Baiazeth Mahomet sonne to Amurathes Mahomet first of the race of Othomās that tooke on him the name of Greate Turke and Emperor To this Baiazeth succeded Selim which poysoned his father bicause he liued ouerlong and to Selim succeded Soliman
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
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
I assure you and do iudge many tymes with my selfe that for this cause God or the king shew you any fauor bicause you neuer talk with any man with words of fauor worship or curtesie He did so much féele this word that from thence forward he left to say thou and said vnto all men My maisters or by your fauors All men that shal come to talke and haue businesse with your Lordship you ought to vse with mildnesse honour and also fawne on them as euerie man shall deserue and according to their degrées cōmanding the olde men to couer the yong men to rise and some to sit downe For if they delight to serue as vassalles they will not that you intreate them as slaues many vassals wée doe sée euery day rise against their Lords not so much for the tributes they raise on them as for the euil dealings they vse towards them always your Lordship hath to remember that you and they haue one God to honor one King to serue one lawe to kéepe one land to inhabite and one death to fear and if you hold this before your eies you shall speak vnto them as vnto brothers and deale with them as with Christians Aboue all things take greate héede to say at the sodaine to any of your subiects any word that shall staine his kinred or iniurie his person for there is no villain of Saigo so insensible that doth not more féele an iniurious word that is spoken than the chastisement which is giuen and there is a greater euil therin than this that amongst the cōmon and countrey-people all the kinred doth aunswere for the iniurie and the shame to one redoundeth to the despite of the whole whereof it hapneth many times that to be reuenged of a worde the whole people do rise against their lord So in this case take my counsell that if any your subiects shal doe a thing whiche he ought not to do that you determine to chastise him not to vpbrayd or defame him for the chastisement he shal think to procéede of iustice but your vpraiding of malice For any distemperance that may gréeue you or maye happen to anger you Auoyde in any wise to call any man knaue Iew filth or villaine for besides that these woords be rather of tiplers than of Knightes or Gentlemen The Gentleman is bound to be as chast of his spéech as a virgin of hir virginitie for a gentleman to be of a distempred spéeche foule mouthed euill manered loude and foule spoken this maye not procéede of any other occasion but that he is melancholike a coward and feareful For it is notorious vnto all men that vnto the woman it appertaineth to be reuenged with the toung but the knight or Gentleman with his launce The king Demetrius had a certain loue named Lamia whiche when she demaunded Demetrius why he didde not speake and was not merrie he made answere Holde thy peace Lamia and let me alone for I doe as wel my office as thou dost thine for the office of the woman is to spin and prattle and the office of the man is to holde his peace and fight To buffet the boyes of the chamber to pull them by the heare to ioll them against the portall and to spurne with the féete Your Lordship ought not to do it neither consent that it bée done in your presence For in palaces of auctoritie and grauitie to the Lord it appertaineth to manifest his mind and to the stuarde to chastise If your lordship shall commaunde to chastise or to whip any page or seruaunt prouide that it be doone in a place priuie and secrete for it ought to be very strange vnto the Lord or Gentleman that is noble valiant to sée any man wéepe either to heare any complaine The writers of histories do muche prayse the Emperour Octauius Augustus which did neuer consent that any execution shoulde be doone whilest he was within the walles of Rome but for the taking away of any mans lyfe he always went to hunting By the contrarie the Historiographers do much reprehend the Emperour Aurelius who before his owne eyes commaunded his seruants to be whipt and chastised which certaynly he should not haue doone for the clemencie of the Prince oughte to bée such that not only they should not sée the execution neyther yet so much as the person that is executed Your Lordship also hath to beware to aduenture to recoūt newes to compound lies to relate fables and to tell tales For the foolishe man and the tatling tedious Gentleman be brothers children The officers and seruantes of your house you haue to kéepe them corrected warned and also in feare that they rayse no quarels robbe no orchardes spoyle no gardens neither dishonour maried women In such sort that the seruants presume not to doe that whiche theyr Maisters dare not commaunde the yong men and pages that shal attende on you cause them to learne the commandements to praye and fast and to kéepe the Sabbaoth dayes For God wyl neuer deale mercifully with you if you make not greatter accompt that they serue God than your selfe Suche as shall play at cardes or dice for drie money not only chastise them but also dispatch them away for the vice of play may not be susteyned but by stealing or disceyt The pages and yong mē that you shall take into your chamber you haue to make choyse of suche as be wyse honest clenly and secret for babling and foulemouthed boyes they will imbesill your apparell staine your fame Commaunde the Controller of your house that the pages be taught to go clenly to brushe and laye vp their apparel serue at the table put of their cap vse reuerence and to speake with good maner bicause it may not bée named a palace where there wants in the Lorde shamefastnesse and in the seruants good bringing vp To the seruaunt that shall be vertuous and agréeable to your condition trust him with your person let him cōmaund in your house incommend him with your honoure and giue him of your goods vpon suche condition that he presume not to be absolute lord of the common weal for that day that they holde such one in reuerence they shall estéeme you but little If you will enioy seruice and be frée from displeasures you shall giue no man suche rule in your estate that your seruant shall thwart you or your vassal disobey you Also your Lordship is to be aduertized in that as now ye enter of new you attempt not to doe manye newe thinges for euery noueltie doth not more please him that doth institute the same than the accomplishement therof displeaseth hym to whome it is commaunded Lactantius Firmianus doth saye that the common wealth of the Sicienians endured longer than that of the Grekes Aegyptians Lacedemonians and the Romaines bicause in seuen hundreth and fortie yeares they neuer made newe lawes neyther brake their olde Suche as shall counsell you
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