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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	fire_n	young_a	youth_n	13	3	7.2800	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06341	The prouerbes of the noble and woorthy souldier Sir Iames Lopez de Mendoza Marques of Santillana with the paraphrase of D. Peter Diaz of Toledo: wherin is contained whatsoeuer is necessarie to the leading of an honest and vertuous life. Translated out of Spanishe by Barnabe Googe.; Proverbios. English	Santillana, Iñigo López de Mendoza, marqués de, 1398-1458.; Googe, Barnabe, 1540-1594.; Pedro, de Toledo, Bishop of Málaga, d. 1499.	1579 (1579)	STC 16809; ESTC S108829	87,267	250

the race And moste approued perfect path of goodnesse and of grace O milde and honourable Age that doest abate the fire Of vicious youth and doest restraine eche lewde and fond desire The Paraphrase THE blessed Apostle telleth vs that as long as wee liue in this worlde we are Pilgrimes and straungers to the Lorde meaning that our true and naturall countrie is that of which Dauid speaketh saying I trust to see the glory of the almightie in the land of the liuing The land of the liuing is the glory of Paradise where who soeuer remaineth doe liue without any dread or daunger of death And as the Apostle sayeth all the while that we are absent from that place wee are aptly here called straungers and pilgrims meaning that as the pilgrim wandreth here and there forth of his Countrey So we are alwayes absent and out of our countrey as long as wee liue in this transitorie life And because that by the meanes of age we draw neare to our owne countrey when we drawe neare to death by which death as Plato saieth in his Phedro the soule atteineth vnto libertie and breaking out from the Gaole of the bodie being deliuered frō sorrow and miserie commeth to her owne quietnesse ioy and solace And therefore we ought not to be displeased at our olde age since that it is the race of goodnesse that is to say the plaine path way by which wee passe from sorrow and trouble to quietnesse and to rest And this is onely to be vnderstood of the modest and well gouerned age for that is shee that abateth the lustes and outrages of youth For there is an age as Aristotle sayeth in the first of his Ethikes that being destitute of all vertue and good behauiour is altogether doting and childish For there is no difference as Aristotle sayth betwixt him that is yong of yeeres and him that is young in behauiour so that the age which shall not be displeasant must be modest and furnished with good behauiour and vertuous exercises and that is the age that doeth abate the fire of vicious youth and doeth restraine eche lewde and fonde desire This age as Tullie in his booke de Senectute writeth doeth alay both lust pride presumption and doeth so enfeeble the force of the flesh as it bringeth a man to bee lowly milde and modest Of this kinde of age also speaketh the Psalme where it sayth When the time of meeknes mildnes shal come then shal we be reformed which time of mildnes is from the age of threescore to threescore and ten which season suffreth not a man to be prowd or disdainful but lowly milde and disposed to vertue And therfore the Prouerbe saith It doeth abate the fire of vicious youth c. 94. This to the vertuous man alone doth giue authoritie And makes him perfite in the pointes of grace and honestie For who is he that in his youth can keepe the perfite way Or measure in his life obserueth or runneth not astray The Paraphrase IT is commanded in the lawe of God that whensoeuer we see an old ancient man we should rise and reuerence him And we finde in the Ciuil law that in the Citie of Rome in the olde time they vsed to worship and reuerence their aged persons and the people of those dayes did yeelde the same honour to suche as were olde as they did to their Iudges and Magistrates and this onely they did in respecte of the honour that their olde yeeres doeth giue them for no young man though his wit be neuer so pregnant or quicke is able to attaine to that vnderstanding that the olde man by his experience hath gotten For as Aristotle in the first and sixteenth of his Ethikes witnesseth the number of yeeres is it that giueth knowledge experience And therefore he sayeth that the yong man can neuer giue anie perfect iudgement of anie thing because he neuer hath had anie great experience And although that in naturall Philosophie and in the liberal artes learnings there needeth nought else but a sharp and quicke conceite and vnderstanding yet in morall Philosophie which is the knowledge by which we learne to liue vprightly and honestly it is not onely enough to haue a good wit capacitie to but also to haue the experience and knowledge of time and such thinges as are done by men of ripe yeares we alwayes presume that they bee done vppon great aduise and deliberation which is nothing so with yong men And therefore vppon great consideration our Sauiour being perfect God and man although in the verie instant that he was conceiued he was perfect in all knowledge vnderstanding did not grow with space of time to more ripe knowledge skill would neither preach nor publishe his doctrine in his yong yeares but at such time as he was come to his perfect age neither doeth the Church receiue for trueth and certaintie anie other things then those which we read to bee done at his full age Wherevpon all such Bookes as are written of suche thinges as hee did in his childehoode and youngest yeares the Church doeth take for Apocripha and counteth them not in the Canon of holy Scriptures And it is good reason that the thinges that are done in vnripe yeares should be of no authoritie since our Sauiour Christ himselfe woulde neither preach nor publish his doctrine till such time as hee was of ripe and perfect age 95. This made the Catoes so renoumed for wisdome great and graue this made the valiant Scipioes so great a name to haue This onely gouernes in the field and giues the victorie And this in peace doth coūtries keepe from all hostilitie The Paraphrase THere is no man as hath bene saide before that attaineth to anie perfection in his doinges and deuises but onelie by long experience of manie yeeres And therefore saieth Aristotle in the sixth of his Ethikes that young men ought alwayes to haue about them olde and auncient men whose counsaile they may vse and whom they ought in al things to beleeue and therfore age is of great account and estimation for it maketh as the Prouerbe here sayeth men to be wise meete to iudge and discrete in gouernment And therefore Trogus Pōpeius in his eleuenth Booke writeth that Alexander whensoeuer hee happened vpon anie desperate aduenture or sawe himselfe in great daunger in the field woulde neuer haue about him anie yong blooddes or hewsters but olde men that were of experience such as had serued his Father and his Grandfather in their warres to the end hee might haue in his companie not onelie Souldiours but directers he sayeth beside that when his old Souldiours had required of him leaue to goe home to rest and refresh their olde and weeried bodies and that they woulde sende in their places their sonnes that were yong and lustie and better able to doe him seruice He answered them that he made a great deale more account of the wise and skilfull

bee a meanes to discredite him when hee shoulde not be able to performe that which he promised He aunsweared them that it was not conuenient that any person shoulde departe from the face of a Prince with a discomforted and heauie hearte It is also reported of him that beyng set at Supper and calling to remembrance that he had not bestowed any thing vpon any man that day looking with a discontented countenaunce hee saide vnto those that were with him Alas my friends I haue vtterly lost this day meaning that the time is neuer well spente of Princes wherin they are not geuing to some bodie 64. But Midas with his masse of golde was had in great disdayne And he and al his treasures thought to be but fond and vayne The fowle vnprincely answeare of Antigonus the king With stayne vnto his state his name to infamie did bring The Paraphrase MIdas as Ouid in his Metamorphosis declareth was king of Phrigia who receiued with great interteinement the Gods Iupiter and Mercury as they happened to come by him who willing to make him some recompence for his good will towardes them bade him to aske of them whatsoeuer hee most desired Midas being a most miserable wretch and couetous as the Diuell desired of them that whatsoeuer he touched and whatsoeuer touched him might presently turne into golde which was by and by graunted him whereby he became in a short time to bee wonderfull riche but when the foole was in the middest of his Paradise the very drinke and meate that should sustayne him turning into gold he died as it is reported of famishment The moral of this tale I here meane not to meddle with because it hath been touched by many greate and learned Philosophers and Poets It suffiseth to knowe that it noteth and reprooueth the shamefull and most wicked vice of couetousnesse and filthie auarice Antigonus the king is greatly blamed of Seneca in his booke of Benefites of whom he writeth that when a poore man desired of him a great quantitie of golde he made answer that it was a great deale too much and not meete for him to require and when the poore soule desired him to giue him but a pennie he answered againe how that was too small a thing for a king to giue And thus not regarding how foully this dishonorable niggardlines pinchpining doth blemish the name of a Prince the couetous Antigonus made these answers to the poore miserable felow which deserue for euer to be recorded as a foyle counter shewe to the noble Emperours Alexander and Titus 65. I lyke not him that 's prodigal nor such I list to prayse And yet the man that well deserues I hurt not any wayes The troth is that I much mislike to liue in neede and want But ten times more a miser that is couetous and scant The Paraphrase THE Prodigall man as Aristotle in the fourth booke of his Ethikes sayth is he that spendeth more then is needefull where it is needelesse Who perceyuing the vertues of the liberall man that spendeth that which is meete and where it behoueth and that the couetuous miser is condemned for not spending that which hee ought taketh himselfe straightwayes for a liberall and a vertuous Gentleman and sayeth that hee vseth monie as it ought to bee vsed And this is a vice greatly to bee auoyded for the meane betwixte these two extremes of Prodigalitie and Couetuousnesse is the vertue Liberalitie Howebeit true it is as Aristotle sayeth the lesser vice of the twayne and more to bee borne withall is Prodigalitie For the prodigall man profiteth those to whom hee geueth although hee hurteth himselfe But the Churle and the miser neither profiteth himselfe nor anie man els Besides hee that is prodigall will sooner come to be vertuous and liberal thē the couetous for two reasons The one is that by reason of his greate expenses falling in to neede and want he will quickely see what hurt he receiueth by too much spending and will from that time forwarde learne to bee wiser and to keepe his money the better The seconde is that with the time of his spending hee waxeth aged and people in their olde yeeres be more sparing and thriftie then in their youth because the hope of gaming is nowe taken from them whiche in youth doeth alwayes encourage them But the couetous person cānot be brought to the vertue by neither of these reasons For the older he waxeth the more miser he waxeth and therefore if wee mislike a man that by reason of his prodigalitie commeth to be poore we ought a great deale more to detest a Misar that by couetousnes groweth to be rich For as Salust saith in his booke of Catiline Couetuousnesse hath vtterly banished both faith and honestie and cleane destroyed all artes and knowledges Whereby it hath brought in pride crueltie contempt of God and a generall Merchandise of suche thinges as shoulde freely bee geuen Couetousnesse is alwayes infinite and neuer satisfied with abundaunce nor diminished with want And therefore Though the prodigall bee to bee mislyked in necessitie and want yet ten times worse a miser that is couetous and scant 66. The great Darius easllyer was destroyde for all his might And of his valiant aduersary subdued and put to flight Then might Fabricius moued be with couetous desire Whose hart with filthy auaryce coulde not be set on fire The Paraphrase FRabricius beside a number of other his noble vertuous and worthie actes excelled in the vertue of liberalitie of whō it is reported by Valerius in his nienth booke that when he was presented by the state of Beneuento with a great masse of monie hee returned the embassadoures with their treasure home agayne as one that contented himselfe with the benefite of his Temperance and helde himselfe satisfied with that small wealth which hee had supposing it to bee a sufficient riches For hee did alwayes saie that riches consisted not in much hauing but in little coueting 67 To helpe a man in miserie our dutie vs doeth binde And not to doe it when we may is odious and vnkinde A noble minde will neuer stayne it selfe with such a blotte Nor suffer such a great offence nor such a filthie spotte The Paraphrase THE Prophet Dauid saieth in his Psalter Blessed is that man that hath compassion vppon the poore and the needie For in the time of his necessitie the Lorde shall deliuer him And Solomon in his Prouerbes sayth That who so hath pitie vppon the poore and relieueth them lendeth vppon vsurie to GOD who shall restore him with great gayne that which hee hath disbursed And therefore the Prouerb saieth To helpe a man in miserie our dutie vs doth bind Where Duetie is taken for a woorke of Mercie as Seneca accounteth it in his Booke of Dueties and farther it saith Not to succour when we may is odious and vnkind For as Solomon in his Prouerbs saith Whosoeuer stoppeth his eare at the crie of the poore shall crie