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love_n	death_n	life_n	world_n	5,607	5	4.5010	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72222	The familiar epistles of Sir Anthony of Gueuara, preacher, chronicler, and counceller to the Emperour Charles the fifth. Translated out of the Spanish toung, by Edward Hellowes, Groome of the Leashe, and now newly imprinted, corrected, [and] enlarged with other epistles of the same author. VVherein are contained very notable letters ...; Epistolas familiares. English	Guevara, Antonio de, Bp., d. 1545?; Hellowes, Edward.	1575 (1575)	STC 12433; ESTC S122612	330,168	423

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

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

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

great trauelles that vnprofitable friends bring with them is that they come not to seeke vs to the end to doe what we wil but to perswade vs to doe what they will. It is great perill to haue enemies and also it is greate trauell to suffer some kind of friendes for to giue the whole hart to one is not much but how much lesse when amongst many it is reparted neyther my condition may beare it either within the greatnes of your estate may it be cōtained that we should loue after such sort neither in such maner to behaue ourselues for that there is no loue in this worlde so perfect as that which holdeth no scruple of intereste Your Lordship saith in your letter that you write not vnto me for that I am rich or mighty but because I am learned and vertuous And you instantly desire me that I write vnto you with mine owne hand some thing that maybe worthy to be vnderstood and plesaunt to be read To that which you say that you hold me to be wise to this I aunswere as Socrates did whiche is too wit that hée knew not any thing more certaine but in perceyuing that he did know nothing Very great was the Philosophie that Socrates did inclose in the aunswere for as the deuine Plato doth say the lesser part that we vnderstand not is much more than al that we know In all this world there is not the like infamie as a man to bée imputed ignorant either the like kind of praise as to bée called wise bycause in the wise death is very euil imployed and in the foole life is much worse bestowed The tirant Epimethes séeing the Philosoher Demosthenes wéep immeasurable teares for the death of a Philosopher demaunded for what cause hée wept so muche since it was a straunge thing for Philosophers to wéepe To this Demosthenes answered O Epimethes I do not wéepe bycause the Philosopher died but for that thou liuest and if thou knowest not I will giue thée to vnderstand which is that in the scholes of Athens we do more wéepe bycause the euill doe liue than for the death of the good Also your honour doth saye that you doe iudge me to be a man solitarie and vertuous might it please the diuine clemencie that in al this and much more you speake the truth bycause in case for one to be or not to bée vertuous I dare venter to speake that how muche sure it is to be and not too séeme to be so daungerous it is to seeme to be and not to be in déede Man is naturally variable in his appetites profoūd in hart mutable in his thoughts incōstant in his purposes indeterminable in his conclusions wherof we maye well gather that man is easie to knowe and very difficile to vnderstand Your excellencie giues me more honour in calling me wise and vertuous than I giue to intitle you Duke of Sesa Marques of Bitonto Prince of Guilache and aboue all great captaine For to my vertue and wisedome warres can giue no impeachment but your potencie and greatnes is subiect vnto fortune Your honour writeth vnto me that I certifie you of my opinion in that the king our master doth commaund now of new that you passe once more into Italy by occasion of the battell that the Frenchmen of late haue ouercome at Rauenna whiche in the worldes to come shall be so famous as it was now bloudie Vnto this answering your honour I saye that you haue great reason to doubt and vpon the same too vse counsell for if you do not accomplishe what you be commaunded the Kyng takes displeasure and if you doe what they entreat you you contend with fortune Two times your honour hath passed into Italy and twice woon the kyngdome of Naples in which two iorneyes you ouercame the battell of Garrellano and the battell of Chirinola and slewe the best people of the house of Fraunce And that which is most of all you brought to passe that the Spanish nation of all the world were feared and obtained vnto your selfe renoume of immortall memory This being true as it is it were no wisedome either suretie once more to returne thither to tempt fortune which with none doth shew hir self so malicious and double as with such as spend long time in the warres Hanniball a Prince of the Carthaginians not contented too haue ouercome the Romanes in those great and famous battailes of Trene Trasmene and Canna but as hée would alway force and wrestle with fortune he came to be ouercome of those which he many times had ouercome Those that haue to deale with fortune must entreate hir but not force hir they must heare hir but not beleue hir they must hope in hir but haue no confidence in hir they must serue hir but not anger hir they muste bée conuersant with hir but not tempt hir For that fortune is of so euill a condition that when shee fauneth she biteth when she is angred she woundeth In this iourney that they commaund your honour neither do I perswade you that you go either diswade you to tary Onely I say and affirme with this third passage into Italy you returne to put your life in perill and your fame in ballance In the two first conquests you obtaine honour with them that be present fame for the worldes to come riches for your children an estate for your successours reputation amongst straungers credit amongst your owne gladnes for your friends and grief vnto your enemies Finally you haue gotten for excellencie this renoume of great Captaine not only for these our times but also for the world to come Consider well what you leaue and what you take in hand for that it may rather be imputed for rashnes than for wisedome that in keping your house where al doth enuie you should depart where al men should be reuenged You ouercame the Turkes in Paflonia the Mores in Granada the Frenchmen in Chirinola the Picardes in Italy the Lombardes in Garellano I holde it to be doubted that as fortune hath not more nations to giue you to ouercome she will now leade you where you shall be ouercome The Dukes the Princes the Captaines and vnder Captaines against whom you haue fought eyther they be deade or else gone In suche sort that nowe against an other kinde of people you must deale and fyght I sayd it for that it may chaunce that fortune which then did fauour you now maye fauour them To accepte warres to gather people to order them and to giue battaile it belongeth vnto men but to giue victorie appertaineth only to god Titus Liuius saith that many times with greate ignomie the Romaines were ouercome at Furcas Caudinas in the ende by the counsell of the Consull Aemilius they changed that Cōsul which had the charge of that army where they were before that time ouercome were frō thence forward conquerours of their enimies Of

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