what is he that dareth to saye that there is any thing which he cānot do or performeth that which is not reasonable Then presently lette vs examine the life of the good Iesus Christ and we will sée if we can finde wherin he hath bin extreme or wherein he hath vsed excesse since wée all confesse that his life hath not bin but as a clocke to gouerne vs and as a butte whereat to shoote Neyther are we able to saye that he committed any excesse in eating or drinking for presently after he was baptized hée wēt to fast in the desert fortie dayes fortie nights on a tāke And lesse did Iesus Christ vse excesse in his apparrell since it is not found written that he had more than two coates and yet went bare foote Not in sléeping eyther in recreating that hée vsed excesse since that many times he passed the night without rest slepe or lodging and tyred with trauell was driuen to repose vpon the welles side of Samaria Not in woordes eyther in his Sermons since his enimies did saye that neuer any man spake so little so well and with suche modestie Not in the lawe which he hath giuen vs eyther in the preceptes which he hath ordeyned for he hath not commaunded in his Gospell any thing whiche is prophane and in recompence he hath promised the obseruers therof life euerlasting Neyther hath hée vsed excesse in hourding of treasures or other comfortes of mans lyfe for that hée lyued Apostolike and all those of his colledge whiche partly lyued of Almes and did eate eares of corne in the fieldes for necessitie And to say the troth and to speake clerely of this matter the excesse and the greate extremitie whiche the blissed Iesus committed was not as it is sayd in drinking eating sleping or in any other thing but only in loue for all his other works and actions were finished except the loue which he did beare that was infinite and had no ende And therfore if any would ballaunce the griefes sorrowes afflictions and teares of Iesus Christ with the loue that he did beare vs without comparison hée shall finde his loue farre to excéede and surmount his tormentes for that vpon the trée of the Crosse his passion had an ende but his loue and affection did neuer ceasse And certaynly Iesus Christ in all things vsed greate moderation excepte in his loue whiche he did beare vnto the vniuersall worlde béeyng so excessiue that it excéeded the humanitie approching very néere vnto the diuinitie And therfore if he had not bene God and man as he was it had bene impossible to haue loued with so great affection and to haue bestowed so greate and maruelous things for that whiche he loued Moste certaynly Iesus vsed excesse and greate extremitie to suffer so many thornes to pearce his sacred heade so many other passions and tormentes to afflict his moste diuine bodye whiche passions and tormentes did farre excede the afflictions which the Martyrs indured Therfore we say that greate was the excesse and extreme was the loue that Iesus Christ did beare vs which he did manifest in the workes of a most true and perfect louer Moyses and Helie did not common with Iesus Christ of gouernement of the family neither of their synagoge but of the ignominious staunderous death which Iesus Christ should endure at Ierusalem and how he should die for all men and that he shoulde be tormented with excéeding afflictions whiche hée should indure with an heart accompanied with extreme loue Si diligitis me mandata mea seruate which is to say My deare disciples it is not sufficient to say that you loue me if otherwise you be negligent to obserue my commaundements for that you see I am not satisfied to loue you well in woordes but that I shew and performe the same in dedes Yf we would profoundly regard these wordes of Iesus Christ we shoulde finde the loue of God not onely to consist in affection but in effect I would say that good workes be more exorable vnto God than holy desires For him that is féeble and sicke it suffiseth that he loue but he that is hole and sounde ought to loue and woorke for Iesus Christ our God doeth accept the wante of power but is displeased with want of will. Diligite inimicos vestros benefacite ijs qui oderunt vos As if he should say Loue your enimies and do good vnto them that persecute you Iesus Christ gyuing to vnderstād that loue ought to be put in effect Likewise the scripture sayth Ignis in altari meo semper ardebit sacerdos nutriet illum mittens ligna VVithin the Temple that is dedicate sayeth the Lorde and vpon the Aultar which is consecrate vnto me I will that it be alway furnished with fire one of the Priestes hauing charge with wood to maintaine the same that it go not out In such wise that God is not satisfied that for his own tyme there shoulde be fire of loue but also therewithall hée commaundeth that it be entertayned with the woodde of good workes For as fire goeth out if it be not maintayned with wood so likewise loue groweth cold which is not mixed with good workes and as the fire without wood turneth to ashes so doth loue without workes take an ende and finishe The Philosopher will say that habitus is ingendred of actus and the Diuine will say that the good loue is conserued by the meane of the good worke Speaking of the extreme loue that God did beare vs Ieremie sayeth In charitate perpetua dilexi te which is I loue not as others neither is my loue like the loue of others for I loue mine with charitie and do intreate them with pitie The loue of man is such that if they determine to loue any thing it is moste likely they loue the same for the perfection therof As if he shoulde loue an Orient stone it is for the propertie or beautie thereof if he loue meate it is for the tast If he loue golde it is for that it is precious If he loue Musicke it is for that it gladdeth him If he loue his wife it is for hir bountie or beautie In such wise that man aduaunceth not to loue any thing in which he hath not some opinion that it shall like or please him But far otherwise is the loue whiche God beareth vs For we knowe not in ourselues any cause why God should be in loue with vs which is most euident for that our eies delight to behold nothing but vaine things our eares to heare lyes flatteries our hands ready to rapine our harts bent vpon couetise In suche wise that in our wretched and miserable person God findeth not any occasion why he should loue vs but many wherefore to hate vs Notwithstanding the blessed Iesus determined to remedie the sinnes that hée sawe in vs and the ingratitude that he founde in vs it pleased him to succour
for I haue red more in Hostiensis that instructeth to giue counsell thā in Ouid that teacheth to be enamored Of a troth master Mosen Rubin I say that it is neither you or I that loue dothe like and with whome she doth delight For you are now olde and I am religious in such sort that in you age doth abound and in me wanteth libertie Beléeue me sir be out of doubt it is not loue but sorow not mirth but displeasure not tast but torment not recreation but confusion when in the enamored there is not youth libertie and liberalitie The man that is now entred into age and wil be yong againe and enamored they neuer terme him an old louer but a filthy old foole and as God saue me they haue great reason that so do call them for old rotten strawes are more fit to make dung than to bée kept The God Cupid and the Goddesse Venus will not haue in houshold but yong men that can serue liberall that knowe to spend and frée that can enioy and delight pacient that can suffer discréete that haue skill to talke secret that knowe too kéepe silence faithfull to gratify and valiant that can perseuer he that is not endued and priuileged with these conditions it should bee more sound counsell for him to delue in the field than to be enamored in pallace For there are not in this world men more miserable than the enamored that be foolish The doltish louer besides that his dame scorneth him his neighbours iest at him his seruantes beguile him Pandar bepéeleth him he is blinded with gilefull spéeche euill imployeth his iuels goeth without foresight he is light of beliefe and in the end findes himselfe beflouted All the offices crafts and sciences in this world may be learned except it be the skil and occupation to know to loue the whiche neither Salamon had skill to write Asclepius to paint Ouid to teache Helen to report either yet Cleopatra to learne but that from the schoole of the hart it must procéede and pure discretion must giue instruction There is not any thing wherein is more necessitie to be discréet than in being a louer for if a man haue hunger cold thirst and werinesse the only body feeleth it but the follies that is committed in loue the hart chiefly bewayleth thē To the end that loue be fixed sure perpetuall and true there must be equalities betwixt the enamored for if the louer bée yong and she old or he old and she yong or he wise and she a foole or he a foole and she wise or he loue hir and she abhorreth him or she loue him and he abhorreth hir beléeue me sir and be out of doubt that of fained louers they shall ende assured and vnfained enemies Master Mosen Rubin I thought good to say thus muche vnto you to the ende that if the louer that you haue now chosen be in possession of thrée score and thrée yeres as you are there is no greate perill that you loue and know hir For most of the time you shall spend shall bée in recounting vnto hir the louers that you haue holden and she in reckoning vp vnto you all such as hath serued hir Speaking more in particuler I woulde knowe to what purpose a man as you that hath passed thréescore yeares that is full spent and laden with the goute will nowe take a Curtisan yong and faire which will rather occupy hir selfe in robbing than delighting of you To what ende will you haue a loue of whome you may not be serued but to bind vp grieues and to driue away flies Wherefore will you haue a daintie Dame since betwixt you and hir there may rise no either cōuersation or communication but to relate and count reckonings and tales and how little you haue eaten all the daye and howe manie tymes you haue tolde the clocke that night For what cause wold you haue a loue since you want strēgth to folowe hir goodes to serue hir patience to suffer hir and youth to enioye hir Why will you haue an amorous dame vnto whome you can not represente howe muche you haue suffered and endured for hir sake but reporte howe the goute is rysen from the hande to the shoulders To what conclusion will you loue an infamous woman whiche will not enter in at your dores that daye whiche you cease to giue hir or shall grow negligent to serue hir To what consideration doe you delite to haue a wanton loue vnto whome you shall not dare to deny any thing that she craueth either chide for anye displeasure she giueth To what seruice will you haue a lawlesse loue who may not be serued conformably to youre good but agréeable to hir foolishnesse For what skill will you haue alemman which must be gratified for the fauour she beareth you and dare not complayne of the ielosies she shal demaund of you For what conceyt will you haue a seconde Lais which when she shall flatter you it shall not only be to content you but something to craue of you For what intente will you haue a loue before whome you must néedes laugh althoughe the goute make you raue For what meaning will you haue a dissolute dame with whom you shall spend all your goodes before you shall haue acquaintance with hir conditions And why desire you a lustie Lasse with whom you are ioyned for money and also susteyn hir with delights and yet in the end must depart from hir with displeasures If you M. Mosen Rubin with these conditions will néedes be enamoured be it so in a good houre for I am sure it will rayne into your house To your age and infirmitie it were more cōuenient to haue a friend to recreate than a Lamia with whom to putrifie Samocratius Nigidius and Ouide did wryte many bookes and made greate treatyses of the remedies of loue and the rewarde of them is they sought remedies for others and vsed none for themselues all thrée dyed persecuted and banished not for those offences they committed in Rome but for the loues they attempted in Capua Let Ouide say what hée dreameth Nigidius what him pleaseth Samocratius what hée thinketh good but in fine the greatest and best remedy against loue is to flée the conuersation and to auoyde the occasion for in causes of loue wée sée many escape that doe flée it and verye fewe that abide it Sir take you héede that the Dinel deceyue you not in your reckenyng a freshe to be enamoured since it is not conuenient for the health of your person either aunswerable to the authoritie of youre house For I assure you of my faith that sooner you shall be deliuered of the displeasures of your Courtizan than of the paynes of the goute My pen hath stretched out farther than I thought and also farther than you would but since you were the first that laid hand to weapon the fault is not myne if I haue hapned to giue you
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
Court as well for the reasons abouesayd as also for that your people shal be indoctrined and maintayned in better behauiour and your haule and buttry more throughly furnished Farther you commaund me to write vnto you particularly whē the Carthaginians entred into Spayne at what time Scipio the African did take Carthage the chiefe Citie of youre Bishoprick and that you haue layd a wager with the Lord sir Peter of Mendoza gouernour of the same Citie vpō the same matter being of cōtrary opinions haue chosen me for iudge or arbitrator of your contentiō Certaynly these be things very farre from my profession for being religious as you know it shoulde serue much better to the purpose to sit and vnderstand of the time that my religion was inuented and in what countrey S. Francis was borne than to vnderstande when the Carthaginians entred Spayne at what time the Romaynes did sack subuert Carthage But since you haue chosen and established me for your iudge will that I shal say my opiniō that which I know I shal not fayle to yéeld rēder my endeuor without any remissiō of the Mule which you promised me But comming nowe to the purpose you haue to vnderstād during the warres betwixt the Gaditains the Turdetaynes the Gaditains sent their embassadors to the Carthaginians to draw thē to their party to haue succour from them whervnto the Carthaginians consented and at the instant sent Marhaball a man very valiant to go into Spayne to the succour of the Gaditains This Marhaball vnder the colour of giuing aide vnto the Gaditains brought himself in possession of a certayne part of Andolozia and reduced the same vnder the gouernmēt of the Carthaginians folowing his secret commission and the order which was giuen him in his eare This was broughte to passe in the yeare of the general Floud M. D.CCCX This was the first discent of the Carthaginians in Spayne In the days when the Romaynes expelled their kings But afterwards the Carthaginians diuers times by diuers Captayns did inuade had possessiō of many countries cities of Spayne which they held vnto the time that the Romayns comming vnto the succour of the Saguntines where the Carthaginians wer discomfited distressed driuen away both the armies being conducted by Hanniball Scipio the first being the leader and Captayn of the armies of Carthage the other for the Romains This Scipio was thē intituled Scipio the great renoumed with the surname African for that after he subdued the great Carthage did take the same by diuers assaults This City as is knowen to your Lordship it holdeth on the East part a certaine hill with a ridge compassed with the Sea and on the other side wher this hill or ridge ioyneth vnto the Citie there is a lake on that side of Bize The Carthaginians supposing theyr Citie to bée sufficiently strong vpon that side gaue no order thereof either for watche or ward As Scipio battred the Citie by Sea land he had aduertisemēt by certaine fishermen of Tarresko which at othertimes had repaired and gone to Carthage that the water of the lake did vse to fall at an houre By whiche aduertisement Scipio caused the water to be sounded and hauing found the greatest depth but to the girdle in most places but to the knées he caused certayne chosen souldiers to enter the water whych passing without impediment did climbe the walles entred the Citie obtayning thereby possession with small losse hauing executed great slaughter of the people thereof and Hanno the Captayne of the Citie being taken prisoner And as the Romaines did prosecute and performed the destruction of the Citie forcing to passe by the edge of the sword al that euer they met a Damsel of Spayne of a noble house the wife of Madonius brother to Indibilis Lord of the Illergets did yéelde hir selfe prostrate and groueling at the féete of Scipio most humbly beséeching that it might please him to vouchsafe to recommende the honor of the women vnto the souldiers And as Scipio answered that he woulde gladly performe the same this Lady replyed saying after this manner O Scipio I am charged with one particular and right sorrowfull griefe whiche pearceth my heart in this present fortune to solicite thy excellēcie to vse thy mild fauour with great diligence for I haue héere my two nices shewing two most excellent right singular yong Ladies daughters of Indibilis which hold and estéeme me as their onely mother who teare mine entrayles and breake and pearce my hart to sée them in seruitude amids the armies Whereof Scipio being moued by great compassion and no lesse reuerence made answer vnto this Lady Madame you haue to vnderstand that notwithstanding the common courtesy of the Romayne people and my naturall condition doe prouoke me to defend the honor of Ladies yet therewithall youre great vertue and dignitie constraynes me to vse more spéedy diligence therein considering that in the mids of youre aduersities you forget not the chiefe poynt of honor whiche al Ladies of chast renowne ought to mayntaine kéepe defend The which being sayd he commended these thrée Damsels to the gard and defence of a gentleman of name and much estéemed for his vertue straightly commaunding the same to entreate and serue these Ladies with no lesse courtesie than if they were the wiues or daughters of gentlemen of Rome And nowe since you haue bin aduertised of one vertuous acte of Scipio I will yet recite another right famous déede of great vertue to shew vnto the world that Scipio doth worthily deserue eternall prayse to serue as an example and perfect spectacle of continencie to all yong Captaynes The cause was thys at the very instant that Scipio hadde dispatched these thrée Ladies aforesayd the Souldiers brought vnto him a certayne yong Damsell the fairest that euer they had séene but Scipio vnderstanding that she was betrothed to Lucius Prince of the Celtibires and that she was discended of parents very noble would in no wise touch hir but rather had a duble care to defend hir honor And hauing commanded the father and the husband of the sayd Lady to be called vnto hys presence and also vnderstanding the sayd Prince to loue with an ardent desire and an inflamed affectiō said thus vnto him O Lucius hauing thy loue in my power and being yong as thou art I might well enioy the delight of hir beauty but hauing aduertisement that thou bearest hir great and most perfect affection I haue thought good not only to defende but also to preserue hir for thée and render the same into thy handes as chast a virgin as she was deliuered vnto me And I wil no other recompence at thy hands but that thou cōtinue a faithfull friend vnto the Romaines for thou shalt not find a Nation in this world of so perfect friendship as are the Romayne people neither of
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
is spokē is If thou shut thy wife within doores she neuer ceasseth to complayne if thou giue hir leaue to walke at libertie she gyueth occasion for thy neighbours to talke and thy selfe to suspect and if thou do much chide she goeth always with a crooked countenance if thou say nothing none may endure hir if thy dispence be in hir disposition the stocke goeth to wrack if the laying out be in thine owne hands beware thy purse or secret sale of thy goodes if thou kéepe thée much at home she thinks thée suspicious and if thou come late home she will say that thou dost wander and if thou giue hir good garmentes she must go foorthe to be séene if she be not well apparelled thou art bidden to an euill supper if thou shewe thy selfe louing she estéemeth thée little if thou be negligent therein she suspecteth thée to be in loue els where if thou denie what she craueth she neuer ceaseth to be importunate finally if thou vnto hir discouer any secret she cannot but publish it behold here the reason and also the occasion wherefore if in the common wealth there be ten well maried there be a hundred that do liue abhorred and in repentaunce which presently would depart from their wiues house and chamber if they could finish with the Church as they can performe with their conscience If matrimony amongst Christians were as it is amongst the Gentiles to be diuorced at euery mans liking I sweare there would be more hast to the lent of diuorcement than to all the rest of the yeare to be maried That no man do marry but with his equall THe rules and counsels that I will giue here vnto those that are to be married and also vnto such as be already maried if they be not profitable to liue contented at the least they shall serue them to auoyde many displeasures The first holesome counsell is to vnderstande that the woman choose such a man and the man such a woman that there bée equalitie both in bloud and in estate whiche is to witte the Knight with the Knight the merchaunt with the merchaunt the Squier with the Squier and the ploughman with the ploughman For if herein there be disconformitie the more base shal liue most discontented and the other of more worthy degree very much repentant The marchaunt that marieth his daughter vnto a Knight and the riche ploughman that taketh a man of worship vnto his sonne in law I do say and affirme that they bring into their house a proclaymer of their infamie a certaine moth for their garments a tormenter of their fame and also a shortner of their liues In an euill houre hath he maried his sonne or daughter that hath brought into his house such a sonne in lawe or daughter in lawe that is ashamed to name him father whose daughter or sonne he or she hath maried in such mariadges it can not truely be said that they haue brought to house a son but a Deuill a daughter but a Snake not to serue but to offend not children but basilisks not to honour him but defame him Finally I say that he that marieth not his daughter with his equall shall finde it lesse euill to burie than to marie hir for if she die they shall bewayle hir but one day but to be euill maried is to bewayle hir many yeares The rich marchant the poore squier the wise plough man and the good townflike craftes man néedes no daughter in lawe that can frill and paint hir selfe but such as he skilfull very well to spinne for that day that such men shall presume to haue in vre the carpet and pillow that day they spoyle their house and their goods sinketh to the bottome I retourne agayne to say and affirme that such men beware that bringes into their houses a sonne in Lawe that presumeth of woorship and knoweth not but to walke vp downe the streates that accompteth to be a trim Courtier and that is skilfull at cardes and dice or boasteth himselfe for running of horses for in such cases the poore father in lawe must fast to the ende the foolish sonne in lawe may haue to spend in follies But the conclusion of this counsell shall be that al men marry their children with their equall and according to their estate otherwise I doe certyfie before the yeare be out it shall raigne vpon their heades that séeke a foolishe or an inconuenient mariage Also it is a counsell very expedient that euery man choose a wife according to his complexion and condition for if the father marry the sonne or if the sonne do marry of necessitie not at his liking the sorrowfull yong man may not say of a troth that they haue maried him but for euermore haue marrd him To the ende that marriages be perpetual louing and pleasant betwixt the man and the woman there must be a knitting of hartes before stryking of hands it is very conuenient that the Father gyue counsell vnto the sonne that he marry to his contentation but in no wise to vse violence to force him against his lyking for all violent marriages engender hatred betwixt the married contention betwixt the fathers scandall amongst the neyghboures lawe betwixt the parents and quarrelles betwixt the kinred neyther is it my opinion that anye should marry sodainly and secretly as a vayne light yong man for euery mariage done onely in respect of loue without further aduisement most tymes doe ende in sorrowes It is a thing very common that a yong man of small age and lesse experience but of to much libertie knowing not what he doeth loue and muche lesse what he taketh in hand groweth enamoured of a young gyrle and marrieth with hir which at the very instant when he hathe finished to tast hir he beginneth presently to abhorre hir The thing that is most to be procured betwixt the married is that they loue entierly and feruently for otherwise they shall all day goe sorrowing with crooked countenances and the neighbours shall haue no want whereof to speake Also I will aduise them to haue their loues fixed true and sure settling in the hart by little and little for otherwise by the selfe same way that loue came running they shall sée hir returne flying I haue séene many in this world loue in greate haste whiche I haue knowen afterwardes abhorre at great leasure One of the moste painfullest things contained in mans life is that if there be a hūdred permanent and constant in loue there is also a hundred thousand that neuer cease to abhorre It is also to be aduertised that the counsell which I giue vnto the father to make no mariage without consent of his sonne the same I giue vnto the sonne that he marie not against the will of his Father for otherwise it may come to passe to receiue more offence by the malediction of his father than his mariage portion may yéelde him profit