sound of harmonie is made which reioyceth the spirits vnloadeth griefe from the hart and consisteth in time and number THE most commendable end of musick is the praise of GOD. Disagreeing musick and vaine pastimes are the hinderances of delight The brutish part of the soule depending of the feeding beast vvithout reason is that which is pleased and ordered by soundes and musicke Musick is fitter for funeralls then feasts rather meete for passions of anger then dalliance and delight Eurip. Musicke vsed moderatly like sleepe is the bodies best recreation Loue teacheth musicke though a man bee vnskilfull Plutar. Musick is the gyft of God The better musicke the more delighted in To sing well and to lyue ill is abhominable before God Nothing rauisheth the minde sooner then musick and no musicke is more sweete then mans voyce There is no lawe to be compared with loue nor any Art to the Art of musick The ignorance of musick hindereth the vnderstanding of the scriptures August One day takes from vs the credite of another and one musick extinguisheth the pleasure of another Musick and pleasure are euer counted best when they cost deerest Musick ouercommeth the hart the hart ruleth all other members Beautie is no beautie without vertue nor musicke no musicke without Art Musick is a comfort to the mind oppressed with melancholie Diuersitie and change is Natures chiefest musicke That musicke looseth most his sounde and grace which is bestowed vpon a deafe man It is impossible with great strokes to make sweet musick Patience exceedeth knowledge musick begetteth patience The loude sound of Drummes and Trumpets is counted a Captaines vvarfaring musicke Musicke which comforts the minde hath power to renue melancholie Eurip. Shame and danger are prides musitians Hope is grieâ—es best musick and ouercomes the desires of the soule Musicke ouer our soules is both Queene Mistresse All things in this world is but the musick of inconstancie All thinges loue theyr likes and the most curious eare the delicatest musick Too much speaking hurts too much galling smarts and too much musicke gluts and distempereth Musick is the world of sciences for it imbraceth all discipline without which it cannot be perfit Architas inuented a certaine musical instrument to stay the running with of chyldren Youth ought to exercise themselues in musicke and to employ theyr time in those harmonies which stirre vp to commendable operations morrall vertues tempering desires greedines and sorrowes forasmuch as musicke consisteth in certaine proportions and concords of the voyce Musick is the Load-stone of fellowship the cheerfull reuiuer of dulled spirits the sole delight of dauncing Siluestres homines sacer interpresque Deorum Caedibus et faedo victu deterruit Orpheâ—s Dictus ob id lenire tigres rabidosque leones Vt quidam magnetes ferruÌ„ attrahunt at Theamedes qui in Aethiopia nascitur ferrum abigit respuitque Ita est musices genus quod sidet affectus est quod incitet Of Dauncing Defi. Dauncing is an actiue motion of the bodie which proceedeth from the lightnesse of the hart iudicially obseruing the true time and measure of musicke TIme Dauncing are twinnes begot together Time the first borne beeing the measure of all mouing dauncing the mouing of all in measure Dauncing is loues proper exercise Dauncing is the child of musick loue Dauncing lyke Loue his Sire whom paynters make a boy euer flourisheth in lustie youth Loue brought foorth the three Graces vvith hande in hande dauncing an endlesse round and with regarding eyes that still beware that there be no disgrace found among them Ganimede Hebe and the nine Muses ryde on the Zodiack for pleasing loue vvith dauncing Bacchus taught the people of East-India to honour heauen and heauens great rouling eye with daunces Duncing is the faire character of the worlds consent the heauens great figure and the earths ornament The virgins of Basill on the festiuall dayes vse to daunce publiquely without the company and leading of men and to sing chast songs And by this meanes effeminacie idlenes and lasciuiousnesse beeing auoyded they become the mothers of vvell knit and manly chyldren Ramus King Dauid to shew his cheerefull hart for the returne of the Arke daunced before it Pirrhus play which he inuented in Creete for the souldiours to exercise themselues in Armes wherein he taught diuers iestures and sundry shyfts in mouings whence first proceeded much the vse of warres was a kinde of dauncing in Armes as Dionisius Halicarnassaeus in his 7. booke testifieth The Ethiopians vsed songs of diuers tunes and dauncing before they went to warres The dauncing of Herodias daughter cost Iohn Baptist his head Progne the wife of Tereus in a daunce dyd finde fit time and place to murther her sonne Itis VVhen the Mermaides daunce and sing they meane certaine death to the Marriner VVhen the Dolphins daunce some dangerous storme approcheth The soberer and wiser sort among the heathen haue vtterly disliked dauncing and among the olde Romaines it was counted a shame to daunce Dauncing is the chiefest instrument of ryot and excesse Salust No man beeing well in his wits wil daunce neyther will an honest man daunce openlie if he might get thereby very great inheritance Cicero Semphronia a Romaine Lady although fortunate in husband chyldren famous for her knowledge in learning yet was blemished with note of lasciuiousnes for more then necessary expertnes in footing a daunce Plato and Aristippus beeing inuited to a banquet of Dionisius being both by him commaunded to array themselues in purple and to daunce Plato refused with thys aunswere I am borne a man and know not how to demeane my selfe in such vvomanish effeminacie Aristippus arrayed himselfe in purple prepared himselfe to daunce with thys aunswere At the solemnities of our Father Liber a chast minde knoweth not hovve to be corrupted Clisthenes King of Sicyon hauing a daughter marrigeable commaunded that it should bee proclaimed at the games of Olympus that he that would bee counted Clisthenes son in lawe shoulde within threescore dayes repaire to Sicyon VVhen many wooers had mette together Hippoclides the Athenian sonne of Tisander seemed the fittest but when as hee had trode the Laconique and Attique measures and had personated them with hys legs and armes Clisthenes stomaking it sayd O thou sonne of Tisander thou hast daunced away thy marriage Albertus the Emperour father of Ladislaus was wont to say that hunting was the exercise of a man but dauncing of a woman Fredericke the thirde Emperour of Rome would often vse to say that hee had rather be sicke of a burning Feauer then giue himselfe to dauncing Alphonsus that most puisant King of Aragon and Sicily was wont to taxe the French men of great lightnes who the more auncicient in yeres they waxed the more they delighted themselues vvith vaine and franticke dauncing The same Alphonsus when he had beheld a woman daunce very lasciuiously and impudently Behold quoth hee by and by Sybilla will deliuer an Oracle
his wife rauished hys cattell driuen away briefely himselfe made most miserable to behold his vnhappines Our steppe-dame Fortune is the Nurse of alteration Horace Change doth euert the good and erect the badde preferre the â—aythlesse and confound desert Change sildome brings better chaunce but very often worse The day by course changeth to night the night likewise changeth to day the sommer to vvinter youth to age and prosperitie to aduersitie Nothing is lighter then the change of time nor any thing more certaine Nature by change produceth her increase Hee makes a happy change that buryes a wanton and marries with a wise woman Hee needs not feare to loose by his change that hopes for no help nor hath any more to loose He that by the chaunce of Fortune mounteth higher then he should must arme hymselfe with patience to discend lower then hee would Change in all matters except they bee mischieuous is most dangerous Xenophon Change of honour is enuies marke He is no where that is euery where The plant neuer prospereth which is often remoued Seneca Change and inconstancie spring from the lightnes of the minde Greg. VVhat was done is done againe all thinges doe change yet vnder the cope of heauen there is no newe thing Euery thing holds the name of the place whence it coÌ„meth yet all things feele change howsoeuer it commeth As there is nothing more certaine then the change of lyfe so there is nothing more vncertaine then the time when it will change Good things quicklie passe away worse succeede Seneca The surest thing that is may be changed betwixt euening and morning VVhat by destinie is decreed man cannot change or preuent The change of opinions breeds the change of states and continuall alterations sette forward subuersions Change of aâ—re doth not change the mind Hee is vnwise that changeth a certaintie in his owne possession for an vncertaintie in other mens hands Hee betters himselfe by change that leaues a miserable life for a happy death Cum fortuna manet vultum seruatis amici Cum cecidit turpi vertitis or a fuga Clarissimae olim vrbes nunc nihil sunt quae nunc maximé superbiunt eandeÌ„ aliquando fortunam experientur Demost. Of Pouertie Defi. Pouertie is a tribulation or want of such necessary things as belong to our liues and estates through which wee are brought to mishap and misery AS Kings haue honour to countenaunce theyr actions so poore men haue honestie to direct theyr lyues Pouerty is as gladde to creepe to credite as dignitie the humble thoughts that smoak from a poore mans cottage are oft as sweet a sacrifice to the Gods as the persumes in the pallace of a Prince VVant of wealth is not a deprauation of vertue but a release of care and trouble There is no greater pouertie vnto a man then to want wisedome whereby he shoulde know how to gouerne himselfe There is no faulte in pouertie but theyr mindes that so thinke it are faulty Socrat. More miserable is the pouerty of the mind then the pouertie of the body Pouertie is a branch of temperance penurie a coÌ„pendious obseruation of the lawes Stobaeus Pouerty is the signe of integritie If thou wilt liue after nature thou shalt neuer be poore if after thine own opinion thou shalt neuer be rich The father that dieth and leaueth his sonne poore and wise leaueth him too much but he that dyeth and leaueth his sonne rich foolish leaueth him nothing Pouerty is the mother of health Pouerty is the Mistresse of phylosophy The miserable lacke of the poore man and the superfluous substance of the rich man moueth much discord among the people A noble minde refuseth no danger if once he perceiue himselfe assaulted with pouerty Pouerty causeth good mens chyldren to be vertuouâ— so that they attaine to that by vertue which others come vnto by riches Themificeles sayde that hee had rather giue his daughter in marriage to a man vvithout money then to money without a man Riches are painfull to fooles and pouertie pleasant to the wise Hee neuer accounteth of prosperitie that hath not before been pinched with pouertie He is not poore that hath little but hee that desireth much Bias. To lyue poorely honestly is better then to liuâ— richlie and wickedly Pouertie is the Father of innumerable in 〈…〉 ities Aduersitie is the trâ—all of the minde misâ—ap the ballance of the thought Pouerty is the mother of ruine Necessity is a sore pennance and extreamitie is as hard to beare as death Neeâ— teacheth things vnlawfull Seneca Such as haue diseases and refuse remedie are worthy to endure the payne they that are ouer the shooes in want are vvorthy the staffe the wallet if they will not any wayes reach at wealth Pouertie want extreamitie misfortune are all easie to be borne if they be tempered with content To write to our better is of necessitie to vvrite to our equall is of will to write to our inferior is of pure vertue The rich doth reuenge himselfe with arms the poore with teares Gâ—euara It is some comfort in miserie to knovv the worst of our mishaps In aduersity rich men should giue remedie and wise men minister comfort by good counsaile Bias the Philosopher beeing reproued by a certaine iniurious person that he was poore and ill fauoured aunswered that hee vvas greatly deceaued both in his beauty and his riches for quoth he how can I be poore and am wise or hard fauoured vvhen I am learned esteeming it the greatest beauty to bee endued with learning and the greatest wealth to be inriched with wisedome It is a thing very common vnto a man afflicted to seeke the companie of another in the like trouble There is no man in so wretched a condition but hee hopeth to growe better neyther is there any man so set aloft but hee may doubt a suddaine fall Isocrat Hee ought not to be dismaied that from a high estate is descended to a low degree neyther ought he to glory or grow proude that from a base estate is aduaunced to promotion As riches is the mother of pleasure and delight so pouerty is the nurse of sorrow and calamity Penâ—ry is a sore pinch there is no greater want then necessity VVant is the enemy to desire In all estates a meane must be obserued to liue warily increaseth treasure but to liue wastfully causeth pouerty Protogenes Pouerty is no hinderance to wisedome Poore men are like little shrubbes that by their basenes escape many blasts vvhen high and tall Cedars are shaken VVhere poore men intreate cannot obtaine there rich men commaund and vvill be obeyed Seâ—er Mishap is the true touch-stone of friendship and aduersity the triall of friends As the 〈◊〉 estate of pouerty is intollerable for want so the presumption of an inâ—oleâ—t person is not to be suffered for pride Happy is that mishap whereby we passe into greater perfection Pouerty that contenteth is great riches Care not
man much giuen to liberty or to put a bridle to vvanton affections Solon VVhere customs are corrupted libertie should be broken Hee that hath libertie to doe more then is necessary will oftentimes doe more then is tending to honestie VVhere liberty is giuen to offend sinne is so sweete to the flesh that there is no difference betweene men and beasts but that men doe exceed beasts in beastlines Hermes The recouery of libertie is so precious that to redeeme it no danger is to be feared He is to be thought free that is not a bondslaue to iniquitie Ille mihi non videtur liber cui mulier imperat cui lex imponit praescribit iubet vetat quod videtur qui nihil imperanti negare potest nihil recusare audet Sipossit damnum est si vocat veniendum si elicit abeundum siminatur extimescendum Non potest paruo constare libertas hanc si magno aestimas omnia paruo astimanda sunt Of Seruing. Defi. Seruing or seruitude is a certaine slauish bond of constraint by which eyther for commoditie or loue men binde themselues to the will of others making themselues subiect to controlement TO serue or obey well is a great vertue proceedeth of nature which being good is holpen by education It is as necessary for him that serueth as for him that commaundeth to be honestly minded Seruants must be subiect to theyr Maisters whether they be curteous or froward Plato Nature and the lawes vvhich preserue nature binde men that will be seruants to strict obedience It is the duty of a good seruant to doe with willingnes vvhatsoeuer his Maister lawfully commaundeth him The seruaunts of wisedome are the church of the righteous and theyr of-spring is obedience Seruaunts ought with patience to beare the corrections of their maister Chilo A crafty Seruant ruleth his maister Terence The bondage of a wise man is liberty Aug. The Seruaunt that dutifully honoureth his Maister shall in time to come finde loue and obedience in his owne houshold The onely fruite of seruice is loue and the plesure thereof humility and obedience The first duty in a Seruant is vvillingnesse to learne vvhat soeuer is necessarie the second faithfulnes in performing truly whatsoeuer belongeth to his duty the third carefulnesse in seeking all honest meanes to profit his maister the fourth silence in tongue in not replying against his maisters speeches There ought to bee in a seruaunt double silence the one in not replying or contradicting the other in not reuealing abroade what his maister doth at home Seruaunts ought not to obey with eye-seruice onely but also with singlenes of hart It is a most commondable vertue in a seruant to know how to obey well A seruant once made malapert and saucie will alwaies after kicke at his duty and scorne the controlement of his maister Anaxag Looke what kinde of seruice a seruant doth vnto his maister the lyke shall surely be requited when he keepeth seruants himselfe Honest gentle maisters haue commonly proud and stubborne seruants wheras a maister sturdy fierce is able with a little wink to commaund more duty then the other shal with many words The duty offeruing is to hold in high estimation all Magistrates Rulers and Gouernours in the Common-weale Princes must be serued both with lyfe and goods and that is the personall seruice of euery naturall subiect All men must be subiect to Principalities Vnder obedience in seruice is contayned moderation which priuate men ought to obserue in publique affaires Men are bound to obey Magistrates although they commaund things contrarie to publique profit except it bee in such things as are contrary to the lawes of God Seruing iustly is a seale of obedience and a testimony of an vpright conscience Chris. Tyrants are in the Scriptures termed the seruants of God It is treason against God and man for the seruaunt to offer violence to his maister but most damnable for a subiect to touch the Lords annoynted Nihil est faedius seruitute ad decus et libertatem nati sumus Cic. Simiserum est seruire multo miserimum est seruire ijs quos non possis effugere Of Obedience Defi. Obedience is the ende where-vnto vertue tendeth namely when in all our actions wee obserue honesty comlines it is that which bindeth the soule when fully and willinglie without force or constraint wee giue to euery one that which belongeth vnto him honour to whom honor reuerence to whom reuerence tribute to whom tribute and succour to whom succour belongeth OBedience sheweth our nurture rebellion our corrupt nature The Cōmon-weale is alwaies happy where the subiects are obedient and the magistrates mercifull VVicked men obey for feare but the good obey for loue Aristotle Seruants in word and deede owe dutiful obedience vnto their bodily maisters VVhere reason ruleth appetite obeyeth Nothing thriueth by strife and contention but all things florish through loue and obedience Disobedience proceedeth frō negligence for hee that gouerneth well shall be obeyed well but hee that giueth to his seruaunts too much liberty shall be sure to haue too much losse Theapom They commonly prooue the best Maysters that haue beene the most obedient seruants Obedience formeth peace establisheth cōmon-weales and preuents disorders The obedience of the lawe is the maintenance of the law Treason hath no place vvhere obedience holds principality VVhosoeuer obeyeth his superior instructeth his inferior Cicero It is a certaine infallible obseruation that the sonne who hath irreuerently and disobediently honoured his Father is in his old age plagued by his owne posterity The humble and obedient gaine honor but the stubborne and obstinate reproofe The more obedient a man is the more fauour he purchaseth Arist. The goods we enioy are giuen vs to the end we should obey our Prince Xenophon The blessednes of a common-wealth is the obedience of Cittizens Stobaeus Onely obedience enioyeth the merrit of fayth Bernard Obedience is the badge of deuotion the seale of contemplation the safe gard of the penitent and the schoole of the ignorant To obey the Law is to fulfill the Law The will obedient to reason neuer straieth but vvhere men breake all bonds of dutie there follow all sorts of plagues and punishments Iustinian The Spartans by theyr obedience and frugality vvere more honoured then eyther Thebes renowned for her Gods or Athens for her wise-men Obedience is a vertue due to GOD and man to God as our Creator to man as our Superiour Bernard Tis a signe of disobedience to grudge against vnworthy Rulers VVhere reason ruleth appetite obeyeth That country is wel kept where the Prince knoweth rightly howe to gouerne and the people how to obey A wicked disobedient person seeketh his owne confusion The King himselfe is supreame head of all other authority and obeyeth no man but the Law onely If thou vanquish thy Parents vvith sufferance thou shalt surely be blest for such obedience Hee obeyeth infinites that is a bond-slaue to his owne lusts Crates
the study and searching of knowledge and vvisedome By hearing not seeing vvee come to the knowledge of truth Bernard Hearing is the preparation of the sight Ber. That which the eye seeth the hart is often greeued at The sence of the eyes aunswereth to the element of fire Nihil est difficilius quam á consuetudine oculorum mentis aciem abducere Totius hominis debilitas est occulos perdidisse Hearing THe eare tryeth the vvords as the mouth tasteth meate To vvhom soeuer at the first the sence of hearing is denied to them the vse of the tong shall neuer be graunted As a stone cast into the water maketh many rounds so a sound which is begotten in the ayre hath his circles vvhich are multiplied vntill they come to the eare Arist. The eares of a man the eares of an Ape are not to be moued Plinie writeth a wonderfull example of the sence of hearing that the battaile which was fought at Sybaris the same day was heard at Olympia the places being aboue fiue hundred miles distant Nothing is more pleasant to the eare then variety The sence of hearing is aunswerable to the element of the ayre Qui audiunt audita dicunt qui vident plane sciunt Auris prima mortis ianua prima aperiatur eâ— vitae Bernardus Smelling THe sence of smelling is meerely conioyned with the sence of tasting The sence of smelling is not only for pleasure but profit Sweet smells are good to comfort the spirits of the head vvhich are subtile and pure and stinking sauours are very hurtfull for the same Albeit euery thing that smelleth vvell hath not alwayes a good taste yet what-soeuer a man findeth good to his taste the same hath also a good smell and that which is found to haue an ill relish the same hath also a badde smell This sence of smelling agreeth with the aire and fire because smells are stirred vp by heate as smoake by fire which afterward by meanes of the ayre are carried to the sence of smelling Non bené olet qui semper olet Odorem morum fama dijudicat colore conscientiae Bernardus Tasting THe sence of taste is that sence vvhereby the mouth iudgeth of all kinds of taste The iudgement of taste is very necessarie for mans life and especially for the nourishment of all liuing creatures because all things which the earth bringeth forth are not good for them Taste as is sayde before of smelling is not onely for pleasure but also for profit This sence of tasting aunswereth to the element of ayre Intellectus saporum est caeteris in prima lingua homini inpalato Gustus mecratum inuitat Euripides Touching THe sence of touching aunswereth the element of the earth to the end it might agree better vvith those things that are to be felt thereby The vigour and sence thereof ought to be close together and throughout and such as taketh more fast and surer hold then any of the rest The sence of touching although it be the last yet is it the ground of all the rest Arist. One may liue vvithout sight hearing and smelling but not without feeling Sensuum ita clara iudicia et certa sunt vt si optio naturae nostrae detur et ab ea Deus aliquis requirat contentané scit suis integris in corruptisque sensibus an postulet mâ—lius aliquid non vidiam quod quaerat amplius Cic. Nos Aper auditu Linx visu Simia gustu Vultur odoratu nos vincit Aranea tactu Of Children Deâ—i Our chyldren are the naturall and true issues of our selues of the selfe same mould temprature begot by the worke of nature and made by the power of the Almighty CHildren are a blessing of God bestowed vpon man for his comfort Chyldren according to theyr bringing vp prooue eyther great ioy or great greefe to their parents He is happy that is happy in his children VVhen we behold our children wee see a new light Theocritus A good sonne is a good Cittizen Stobaeus That child is not bound in duty to his parents of whom he neuer learnt any vertuous instruction VVhatsoeuer good instructions chyldren learne in theyr youth the same they retayne in their age No error giues so strong assault as that which comes armed with the authority of parents S. P. S. The wicked example of a Father is a great prouocation of the sonne to sinne Nothing is better to be commended in a Father then the teaching of his children by good ensample as much as by godly admonition Children by theyr lasciuious and vngodly education grow in time to be persons most monstrous and filthy in conuersation of liuing The fault is to be imputed vnto the Parents if chyldren for vvant of good bringing vp fall to any vnhonest kind of life As those men vvhich bring vp horses vvill first teach them to follow the bridle so they that instruct chyldren ought first to cause them to giue â—are to that which is spoken Men ought to teach theyr children liberall Sciences not because those Sciences may giue any vertue but because theyr mindes by them are made apt to receaue any vertue Seneca Those children vvhich are suffered eyther to eate much or sleepe much be commonly dull witted and vnapt to learne As waxe is ready and plyant to receaue any kinde of figure or print so is a young childe apt to receaue any kinde of learning The youngest plants vvell kept become great trees and children vvell brought vp most worthy men The childe that hath his minde more constant then his yeeres yeelds many hopes of a staied and toward age Hee that corrects his sonne and brings him vp in awe giue his sonne an example how to bring vp his own children afterward in humble obedience Children are soone pleased and soone displeased He that letteth his sonne runne at his owne liberty shall finde him more stubborne then any head-strong Colt when he commeth to be broken The best way to make thy children to loue thee vvhen thou art olde is to teach them obedience in their youth VVoe be to those parents vvhose children miscarry through want of good education Nothing eyther sinketh deeper or cleaueth faster in the minde of man then those rules which he learned when he was a child The sonne cannot but prosper in all his affaires vvhich honoureth his parents with the reuerence due vnto them VVhen thy father vvaxeth old remember the good deeds he hath doone for thee when thou wast young Thou hast liued long enough if thou hast liued to releeue the necessity of thy father in his old age The lawe of nature teacheth vs that vvee should in all kindnes loue our parents The child is bound vnto his fathers will Those chyldren that denie dutiâ—ull obedience vnto theyr parents are not vvorthy to liue Solon made a law that those parents should not be releeued in their old age of their children vvhich cared not for theyr vertuous bringing vp He is a wretched father that bringeth a