A TRUE and EXACT ACCOUNT OF THE Wars with Spain, In the REIGN of Q. ELIZABETH, (Of Famous Memory.)

BEING The Particulars of what happened between the English and Spanish Fleets, from the Years 1585 to 1602.

SHEWING The Expeditions, Attempts, Fights, Designs, Escapes, Successes, Errors, &c. on both sides. With the Names of Her Majesty's Ships and Commanders in every Fleet. Being a Patern and Warning to Future Ages.

Never Printed before.

Written by Sir William Monson, who was a Captain in most, and Admiral of several of those Fleets in the said Wars, and Dedicated to his Son.

LONDON, Printed for W. Crooke, and sold by W. Davis in Amen Corner. M.DC.LXXXII.

Sir WILLIAM MONSON TO HIS Son JOHN.

Dear Son,

THE Custom of Dedicating Books hath been ancient, and they have been usually dedicated either to Great Persons, for protection or remuneration; or to Familiars, out of friendship and affection; or to Children, in respect of nature and for admonition. And to this end it is, that to you I commend the reading of the Discourse following; that so beholding the 18 years War by Sea, which for want of years you could not then remember; and comparing them with the 18 years of Peace, in which you have lived, you may consider three things. First, that after so many pains and perils God hath lent Life to your Father to fur­ther your Education. Secondly, what proportion his recompence and re­wards have had to his Services. Lastly, what just cause you have to abandon the thoughts of such dangerous and uncertain courses; and that you may follow the ensuing Precepts, which I commend to your often perusal.

And in the first place, I will put you in mind of the small Means and For­tune I shall leave, that you may rate your Expences accordingly; and yet as little as it is, 'tis great to me, in respect I attained to it by my own endea­vours and dangers, and therefore no body can challenge Interest in it but my self, though your Carriage may promise the best possibility.

Beware you presume not so much upon it, as thereby to grow disobedient to your Parents; for what you can pretend to, is but the privilege of two years of age above your younger Brother; and in such cases Fathers are like Judges, that can and will distinguish of offences and deserts according to truth, and will reward and punish as they shall see cause.

And because you shall know it is no rare or new thing for a man to dis­pose of his own, I will lay before you a Precedent of your own House, that so often as you think of it, you may remember it with fear, and prevent it with care.

The Great Grandfather of your Grandfather was a Knight by Title, and John by name, which name we desire to retain to our eldest Sons; God blessed him with many earthly Benefits, as Wealth, Children, and Reputati­on; his eldest Son was called John after his Father, and his second William like to yourself and Brother; but upon what displeasure I know not, (al­though we must judge the Son gave the occasion) his Father left him the least part of his Fortune, though sufficient to equal the best Gentleman of his Shire, and particularly the ancient House called after his name. His other Son William he invested with what your Uncle now enjoys. Both the Sons whilest they lived carried the port and estimation of their Fathers Children, though afterwards it fell out that the Son of John, and Nephew to William, became disobedient, negligent, and prodigal, and spent all his Patrimony; so that in conclusion he and his Son extinguished their House, and there now remains no memory of them. As for the second Line and Race, of whom [Page 2] your Uncle and I descended, we live as you see, though our Estates be not great, and of the two mine much the least; which notwithstanding is the greater to me in respect I atchieved it with the peril and danger of my Life; and you will make my contentment in the enjoyment of it the greater, if it be accompanied with that comfort I hope to receive from you.

The next thing I will handle shall be Arms. Know that Wars by Land or Sea are always accompanied with infinite dangers and disasters, and sel­dom rewarded according to Merit: For one Souldier that lives to enjoy that Preferment which becomes his right by Antiquity of Service, ten thou­sand fall by the Sword and other casualties: And if you compare that of a Souldier with any other Calling or Profession, you will find much differ­ence both in the reward and danger

Although Arms have been esteemed in all Ages, and the more as there was greater occasion to use them; yet you shall find they have been always sub­ject to jealousies and envy; Jealousies from the State, if the General or other Officer grow great and popular; subject to envy from Inferiors, who through their perverse and ill dispositions malign other mens Merits.

The Advancement of Souldiers is commonly made by Councellors at home, whose eyes cannot witness the Services performed abroad; but a man is advanced as he is befriended, which makes the Souldiers Preferment as uncertain as his Life is casual.

Compare the estate and advancement of Souldiers of our time but with the mean and mercenary Lawyer, and you shall find so great a difference, that I had rather you should become Apprentice to the one, than make Pro­fession of the other.

A Captain that will seek to get the love of his Souldiers. as his greatest praise and felicity, of all other vices must detest and abandon Covetousness; he must live by spending as the Miser doth by sparing; insomuch as few of them can obtain by War wherewith to maintain themselves in peace, and where Wealth wants Preferment fails.

Souldiers that live in peaceable Islands, as in England, their Profession is undervalued, because we see not those dangers which make the Souldiers necessary, as others do where Wars are practised. And the good success in our Wars hath been such as makes us attribute our Victories, not so much to Valour as to Chance.

I confess the base and ill behaviour of some Souldiers, hath made them­selves and their Callings the less esteemed; for the name of a Captain, which was ever wont to be honourable, is now became a word of reproach and disdain.

Souldiers may have Reputation, but little Credit; Reputation enough to defend their Honours, but little Trust in Commerce of the World; and not without cause, for their security is the worse, by how much the danger of death is the greater.

Learning is as much to be preferred before War, as the trade of a Mer­chant before that of the Factor. By Learning you are made sensible of the difference betwixt Men and other Creatures, and will be able to judge be­tween the good and the bad, and how to walk accordingly. By Learning you attain to the knowledge of Heavenly Mysteries, and you may frame your Life accordingly, as God shall give you grace. By Learning you are made capable of Preferment, if it concur with Virtue and Discretion; and the rather because you are a Gentleman by birth, and of good Alliance, which I observe next to Money in this Golden Age is the second step to Ad­vancement.

[Page 3] For one that is preferred by Arms, there are twenty by Learning; and indeed the Souldier is but a Servant to the Learned, for after his many fought Battels, and as many dangers of his Life, he must yield account of his Acti­ons, and be judged, corrected, and advanced as it shall please the other.

You may wonder to hear me extoll Learning so highly above my own Profession, considering the poor Fortune I shall leave was atchieved by Arms; it is enough therefore to persuade you what I say is not conjectural but approved: for if I did not find this difference, the natural affection of a Father to a Son would make me discover it to you, that you may follow that which is most probable and profitable.

Good Son, love Souldiers for your Countries sake, who are the Defend­ers of it; for my sake, who have made Profession of it; but shun the pra­ctice of it as you will do Brawls, Quarrels, and Suits, which bring with them perplexities, and dangers.

There are many things to be shunned, as being perillous both to Body and Soul; as Quarrels and occasions of them, which happen through the enormities and abuses of our Age. Esteem Valour as a special virtue, but shun Quarrelling as a most detestable vice. Of two evils it were better to keep company with a Coward than a Quarreller; the one is commonly socia­ble and friendly, the other dangerous in his Acquaintance, and offensive to Standers by. He is never free from peril, that is conversant with a Quarrel­ler, either for offence given to himself, or to others wherein he may be en­gaged.

A true valiant man shall have enough to do to defend his own Reputati­on without engaging for others: nor are all valiant that will fight, there­ [...] Discretion makes a difference betwixt Valour and Desperateness. No­ [...] can happen more unfortunate to a Gentleman, than to have a Quarrel, [...] yet nothing so ordinary as to give offence; it draweth with it many mischiefs both to Body and Soul: being slain he is danger of damnation, and no less if he kill the other without great repentance. He shall perpetually live in danger of revenge from the Friends of the Party killed, and fall into the mercy of the Prince and Law where he liveth, but if for fear and base­ness he avoid and shun a Quarrel, he is more odious living than he would be unhappy in dying.

Drinking is the foundation of other vices, it is the cause of Quarrels, and then follows Murders. It occasions Swearing, Whoredom, and many other vices depend upon it.

When you behold a Drunkard, imagine you see a Beast in the shape of a Man. It is a humour that for the time pleaseth the Party drunk, and so bereaves him of sence, that he thinketh all he doth delighteth the Beholders; but the day following he buys his shame with repentance, and perhaps gives that offence in his drunkenness, that makes him hazard both Life and Repu­tation in a Quarrel. You have no man that will brag or boast so much of the word Reputation as a Drunkard, when indeed there is nothing more to a mans imputation than to be drunk.

A Drunkard is in the condition of an excommunicated person, whose Te­stimony betwixt Party and Party is of no validity. Avoid (good Son) the company of a Drunkard, and occasions of drinking, then shall you live free without fear, and enjoy your own without hazard.

Whoredom is an incident to Drunkenness, though on the contrary all Whoremasters are not Drunkards. It is a sin not washed away without the vengeance of God to the third and fourth generation.

[Page 4] Besides the offence to God, it giveth a disreputation to the party and his Of-spring, it occasioneth a breach betwixt Man and Wife, encourageth the Wife oftentimes to follow the ill example of her Husband, and then en­sueth Dislike, Divorce, Disinheriting of Children, Suits in Law, and Consu­ming of Estates.

The next and worst sin I would have you shun is Swearing. I do not ad­vise you like a Puritan, that ties a man more to the observing of Sundays, and from taking the Name of God in vain, than to all the rest of the Com­mandments: but I wish you to avoid it for the greatness of the sin it self, for the Plague of God hangeth over the House of the Blasphemer. Swear­ing is odious to the Hearers, it giveth little credit to the words of him that useth it, it affordeth no pleasure as other sins do, nor yieldeth any profit to the party; Custom begetteth it, and Custom must make one leave it.

For your Exercises let them be of two kinds, the one of Mind, the other of Body; that of the Mind must consist of Prayer, Meditation, and your Book; let your Prayers be twice a day, howsoever you dispose of your self the rest of the time; Prayers work a great effect in a contrite and penitent Heart.

By this I do not seek to persuade you from such Exercises and Delights of body as are lawful and allowable in a Gentleman; for such increase health and agility of body, make a man sociable in company, and draw good Ac­quaintants; many times they bring a man into favour with a Prince, and prove an occasion of preferment in his Marriage; they are often times a safe­guard to a mans Life, as in vaulting suddenly upon a Horse to escape an Enemy.

I will especially commend unto you such pleasures as bring delight and content without charge; for others are fitter for greater men than one of your Fortune to follow.

Hawking and Hunting, if they be moderately used, are like Tobacco, in some cases wholesom for the Body, but in the common use both laboursom and loathsom; they alike bring one discommodity, (as comonly Vices do) that they are not so easily left as entertained.

Tobacco is hot and hurtful to young Bodies and Stomachs, and aug­ments the heat of the Liver, which naturally you are subject to. It is offen­sive to company, especially the Breath of him that takes it; it drieth the Brain, and many become Fools with the continual use thereof.

Let your Apparel be handsom and decent, not curious nor costly. A wise man is more esteemed in his plain Cloth than gay Clothing. It is more commendable to be able to buy a rich Suit than to wear one. A wise man esteems more of a mans Vertues and Valour than of his Vesture; but seeing this Age is fantastical and changeable, you must fashion your self to it, but in so mean and moderate a manner, as to be rather praised for Frugality, than derided for Prodigality.

He that delights in curious Cloaths is an Imitator of a Player, who mea­sures his Apparel by the part he acts. And as Players appear upon the Stage to be seen of the Spectators, so do the Gallants proclaim their Braveries in open Assemblies.

Whilest I live and you not marry, I shall temper this Expence; but when I die remember what I say, seek Advancement rather by your carriage; the curiousness, the reputation you gain by that will be lasting, when this will appear but like a Flower sading.

Frame your Course of Life to the Country and not to the Court; and yet make not your self such a stranger to great persons, as in Assemblies they [Page 5] should ask others who you are. I confess the greatest and suddenest rising is by the Court; yet the Court is like a hopeful and forward Spring, that is taken with a sharp and cold Frost, which nips and blasts a whole Orchard except 2 or 3 Trees; for after that proportion commonly Courtiers are preferr'd. And he that will thrive at Court must make his dependency upon some great person, in whose Ship he must imbarque all his hopes; aud how unfortu­nate such great persons are oftentimes themselves, and how unthankful to their Followers, we want not Precedents.

He that settles his Service upon one of them shall fall into the disfavour of another; for a Court is like an Army ever in War, striving by stratagems to circumvent and kick up one anothers heels, You are not ignorant of the aptness of this Comparison by what you know of me, whose case will serve you for a Prospective-glass, wherein to behold your danger afar off, the better to prevent it. Yet reverence Lords because they are Noble, and one more than another, as he is more notable in virtue.

Be choice of your Company; for as a man makes election of them he is censured: Man lives by Reputation, and that failing he becomes a Monster. Let your Company consist of your own rank, rather better than worse; for hold it for a Maxim, The better Gentleman the more gentle in his beha­viour.

Beware they be not accused of Crimes, for so it may touch you in Credit; and if you lose your Reputation in the bud of your Youth, you shall scarce recover it in the whole course of your Life. Let them be civil in carriage, for commonly such men are sensible above all; let them be learned, for Learning is a Fountain from whence springs another Life; let them be tem­perate in Diet and Expence, so shall you learn to live in health, and increase in wealth.

Beware they be not cholerick in disposition, or arrogant in Opinion; for so you shall become a Slave to their Humours, and base by suffering. A cholerick man of all others is the worst Companion, for he cannot temper his rage, but on any slight occasion of a Friend becomes an Enemy. Value true Friendship next to Marriage, which nothing but Death can dissolve; for the sickleness of Friendship is oftentimes the ruine of ones Fortune.

Beware of Gaming, for it causes great vexation of Mind. If you lose, it begets in you that humour, that out of hope of regaining your losses, you will endanger the loss of all. Do not presume too much of your skill in Play, or making wagers as if you were excellent above others, or have For­tune at command; for she is like a Whore variable and inconstant, and when she disfavours you, it is with more loss at once than she recompenceth at twice.

Love your Brother and Sisters for their own sakes, as you are bound by Nature, but especially for mine whose they are. Remember you are all in­different to me, but that God chose you from the rest to be a strength and stay to them; think you cannot honour your Father more being dead, than in shewing affection to them he dearly loved; and nothing will more ap­prove you to be mine, than love and kindness amongst your selves. You owe somewhat more to me than that I am your Father, in that I seek your Advancement above theirs, of which Obligation I will acquit you conditi­onally you perform what you ought to them. For because Man cannot himself live ever, he desires to live in his Posterity; and if I had an hun­dred Sons, my greatest hope must depend upon you as you are my eldest, and seeing my care is of you above the rest, do not make my Memory so unhappy, as to give the World an occasion to say, I left an unnatural Son. [Page 6] The onely request I make is, be kind and loving to them, who I know by their disposition will give you no cause of offence. A discourtesie from you will be as sharp to them as a Razor from another.

Be courteous and friendly to all, for men are esteemed according to ther carriage. There is an old Proverb, The courtesie of the mouth is of great va­lue, and costs little. A proud man is envied of his Equals, hated by his Infe­rious, and scorned by his Superiours; so that betwixt Envy, Hate, and Scorn he is friendless.

Many times a man is condemned to death out of presumption, especially when it concurrs with an opinion of his former ill carriage: how much therefore doth it concern a man in the times of his Prosperity to lay up a stock of Love and Reputation?

There cannot be a greater Honour than to gain a mans Enemy by a cour­tesie; it far exceeds the kindness that is done to another, and doubly obli­geth him that receiveth it. Love is a thing desired by a King from his Sub­jects, by a General from his Souldiers, and by a Master from his Servants; he that hath it is rich by it, it maintains peace in time of peace, and is a safe Bulwork in time of war.

Do not buy this Love with the ruine of your Estate, as many do with prodigal Expences, and then are requited with pity and derision. Let your Expence be agreeable to the wearing of your Cloaths, better or worse according to Company; or the journying your Horse, the less way you go to day, you may travel the further to morrow; but if you go every day a long and wearisom Journey, your Horse will fail, and you be enforc'd to go on foot. And so will it be in your Expences, if you do not moderate them according to Days and Companies, your Horse and you may travel faintly together.

If you are prodigal in any thing, let it be in Hospitality, as most agree­able to the will of God, you shall feed the hungry, relieve the poor, and get the love of the rich. What you spend among your Neighbours is not lost, but procures their loves and helps when you have need, and thereby you shall find Friendship in the Country as available as Favour at Court.

If you are called to any place of Magistracy, do justice with pity, revenge not your self of your Enemy under colour of Authority, for that shews baseness, and will procure you hatred. In Money matters favour your Country, if it be not against the present profit of the King, for many times his Name is used for the gain of other men.

Study the Laws, not to make a mercenary practice of them, but onely for your own use, the good of your Neighbours, and the Government of your Country. Hold the Laws in reverence next to the King; for that Kingdom is well governed where the King is ruled by the Laws, not the Laws by the King.

Be not presumptuous in your Command, yet seek to be obeyed as you desire to obey; for as you are above others, others are above you. Give your mind to accommodate Controversies among your Neighbours, and you shall gain their Love, which will more avail you than the hate of the Law­yers can hurt you.

Punish Idleness and other vices, as well for that they are such, as for ex­amples sake. Gain love by doing Justice, and hate doing wrong, though it were to your immediate profit.

If you marry after my death, chuse a Wife as near as you can suitable to your Calling, Years, and Condition; for such Marriages are made in Heaven, though celebrated on Earth.

[Page 7] If your Estate were great, your choice might be the freer; but where the preferment of your Sisters must depend upon your Wives Portion, let not your Fancy overrule your Necessity. It is an old Saying, He that marrieth for love hath evil days and good nights: Consider if you marry for Affecti­on, how long you will be raising Portions for your Sisters, and the misery you shall live in all the days of your life; for the greatest Fortune that a man can expect is in his Marriage. A wise man is known by his actions, but where Passion and Affection sway, that man is deprived of sence and under­standing.

It is not the Poverty or Meanness of her that's married that makes her the better Wife, for commonly such Women grow elevated, and are no more mindful of what they have been, than a Mariner is of his escape from a dan­ger at Sea when it is past. You must set your Wife a good example by your own carriage, for a wise and discreet Husband usually makes an obedient and dutiful Wife. Beware of Jealousie, for it causeth great vexation of mind, and scorn and laughter from your Enemies.

Many times it is occasioned by the behaviour of the Husband towards other Women: in that case do like the Physician, take away the cause of the infirmity, if not you are worthy to feel the smart of it. Jealousie is ground­ed upon conceit and imagination, proceeds from a weak; idle, and distem­pered Brain; and the unworthy carriage of him that is jealous, many times maketh a Woman do what otherwise she would not.

If God be pleased to give you Children, love them with that discretion that they discern it not, lest they too much presume upon it. Encourage them in things that are good, and correct them if they offend. The love of God to Man cannot be better expressed, than by that of a Father to his Children. Comforts of Crosses they prove to their Parents, and herein Edu­cation is a great help to Nature.

Let your Children make you to disrelish and abandon all other delights and pleasures of the world, in respect of the comfort and joy you receive by them. Make account then that Somer is past, and the melancholy Winter approacheth; for a careful and provident Father cannot take delight in the world and provide for his Children.

For a conclusion I will recommend two principal Virtues to you, the one is Secrecy, the other Patience. Secrecy is necessarily required in all, especi­ally publick persons, for many times they are trusted with things, the reveal­ing whereof may cost them their lives, and hinder the designs of their Ma­sters. It is a folly to trust any man with a secret, that can give no assist­ance in the business he is trusted with. Councellors of State and Generals, of Armies, of all other ought to be most secret, for their designs being once discovered, their Enterprizes fail. Silence was so much esteemed among the Persians, that she was adored for a Goddess. The Romans kept their Ex­peditions so secret, as that alone was a principal cause of their Victories. But of all others trust not Women with a Secret, for the weakness of their Sex makes them unsecret. Be patient after the example of Job, and you shall become a true Servant of God. Patience deserveth to be painted with a Sword in her hand, for she conquers and subdues all difficulties. If you will take advantage of your Enemy, make him cholerick, and by patience you shall overcome him.

Marcus Aurelius being both Emperour and Philosopher confessed, he at­tained not the Empire by Philosophy but by Patience. What man in the world was ever so patient as our Saviour himself, by following whose ex­ample his Ministers have converted more by their words, then all the perse­cuting [Page 8] Emperours could deferr by rigour or cruelty of Laws. The impatient man contests with God himself, who giveth and taketh away at his good will and pleasure.

Let me (good Son) be your Patern of Patience, for you can witness with me, that the Disgraces I have unjustly suffered, (my Estate being through my misfortunes ruined, my Health by imprisonments decayed, and my Servi­ces undervalued and unrecompensed) have not bred the least distaste or dis­content in me, or altered my resolution from my infancy; that is, I was ne­ver so base as to insinuate into any mans favour, who was favoured by the times. I was never so ambitious as to seek or crave Imployment, or to un­dertake any that was not put upon me. My great and onely comfort is, that I served my Princes both faithfully and fortunately; but seeing my Services have been no better accepted, I can as well content my self in being a Spe­ctator, as if I were an Actor in the world.

Before I treat of the Sea I will shew what Laws Richard the First esta­blished in his Expedition by Sea, which in some points are observed to this day.

  • 1. That whosoever should kill a man, should be tied to him killed, and thrown into the Sea with him.
  • 2. If any be killed on Land, the party to be buried alive with him killed.
  • 3. Whosoever shall strike another, and not draw bloud, shall be duck'd three times at the Yards Arm.
  • 4. Whosoever revileth or curseth another, so often as he revileth shall pay an ounce of Silver.
  • 5. Whosoever draweth his Knife, or draweth Bloud, shall lose his Hand.
  • 6. Whosoever doth steal, shall have his Head shorn, and boiled Pitch poured upon it, and Feathers strewed upon the same, whereby he may be known; and at the first Landing place he shall be towed on shore.

A Yearly Account of the English and Spanish Fleets, which were set forth from the Year 1585, when the Wars with Spain first began, untill the Year 1602, when King James made his happy Entrance into this Kingdom; shewing the Designs, Escapes, and Errors on both Eng­lish and Spanish sides, with the Names of the Queens Ships and Commanders in every Expedition.

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