Selected quad for the lemma: king_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
king_n	year_n	young_a	youth_n	457	3	7.8430	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13761	Cassius of Parma his Orpheus with Nathan Chitræus his commentarie, abridged into short notes: most profitable for the framing of the manners of schollers. Translated and abridged by Roger Rawlyns of Lyncolnes Inne, student in the common lawes.; Orpheus. English	Telesio, Antonio, 1482-1533?; Cassius, Caius, Parmensis, attributed name.; Homer. Iliad. Book 23, 304-325. English. aut; Rawlyns, Roger.; Chytraeus, Nathan, 1543-1598.	1587 (1587)	STC 24060; ESTC S118508	16,736	28

his wisedome offereth him his gotten prize with these words O Menclaus suffer now this wrong Your yeares are more your wisedome greater too Than mine for why I am but very yong And youth you know doo many waies misdoo And though mine wit more readie be than thine Thy prudent counsaile ouerreacheth mine Which modest confession of Antilochus notwithstanding yet wisedome is not alwaies in the gray haire but in such as doo ouercome their Affections according to that saying Sedatis extinctis cupiditatum ardoribus calore iuuenili refrigerato cum quadam tamen naturali probitate senescere debent qui sapientiam inhiant But now for the councell or knowledge of Arte which I haue said Nestor gaue vnto his sonne it is to be remembred that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated Ars Consilium or Prudentia and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Coniugate thereof Artista Consiliarius or Prudens Now if Arte and Counsaile an Artist and a Counsailor be conuerted it should seeme that a Councellor should haue skill in Arte especiallie for that that our Lawes are knowne by the name of Iurisprudentia and Arte and Prudence are signified by one and the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 I hope I shall not stretch the figure if by the more swiftnes of Horses I vnderstand a greater promptnes and alacritie of wit in some than in other some For by likening the Affections to Horses I entend all other naturall gifts common to vs with Beasts as Ingeny in which the Foxe excelleth the Asse and in which some men exceed others naturallie and yet they againe by Arte good habite of them whom they doo naturally excell for wit are themselues excelled which meaning I applie to this place The excellencie of Arte aboue naturall wit may appeare by the euent of that controuersie betweene Atax and Vlisses in penning whereof Ouid though in other matters he goeth beyond many other Latine Poets yet therein he excelleth himselfe In which controuersie though he attribute vnto Aiax a good naturall wit as appeareth in that he vrged whatsoeuer might stand to the setting out of his owne worthines in remembring the leawd and cowardlie pranckes of Vlisses in extenuating those deedes of Vlisses whereby he had gotten credite with the Graecians yet Vlisses by more skilfull and artificiall insinuation with the Iudges in vrging his own Acts with more modestie and Aiax his faults more sharplie in extenuating his good deedes more cunninglie and either passing ouer with silence putting ouer to others or els auoyding fault with fault one of his owne by obiecting another to Aiax he got the Armour which causeth the Poët to conclude Mota manus procerum est c. The Nobles which were Iudges did agree And then what cunning could a man might see The strong mans harnes was the wise mans see Which excellencie of cunning aboue wit and strength may also appeare by that part of Vlisses his speach wherein he compareth himselfe with Aiax to this meaning I doo foresee but thou without a minde Bearst strength thou knowest to fight but I the fit Seasons for battaile with Atrides finde Thou but in bodie we excell in wit How much the Pilot doth the Mariner How much the Captaine doth excell his man So much am I for policie thy better And of my bodie by mine heart I can Performe by farre more than I may by hand In inward parts doth all the glorie sland Which excellencie of wisedome aboue strength may also appeare by the metiment wherewithall Master Martin Luther is said to haue iested at those Swatrouters so called of their blacke Curtolles wherewith they serued and at such other Launce Knights who cutting their horse tailes the beautie of horses ware feathers in their helmets a feather and a penne being in Latin signified by one word Penna entending that now Souldiours did cease to take their glorie from strength which they defaced and ascribed the same to learning which they aduaunced 5 This Simile is herein excellent because as I haue elsewhere shewed Mezimmah which signifieth Structura signifieth also Prudentia or Dolus malitiosus no difference being betweene Prudence and Subtiltie in the manner of doing but in the purpose of the doer So as Prudence being in the Hebrew tongue so called of a building the Simile seemeth good I knowe not whether the ruling of the Magistrate may be said of the Carpenter his Rule wherewith he ordereth in iust measure and proportion The Pilot Tully hath the same Simile whereof Princes are said Clauum tenere Reipub. To sterne the Common-wealth That of the Couchman is continued through the whole discourse and is commended as before 6 The mind may bee said to bee besides her gouernment or to stray either by impotencie of nature by euill habite or by want of good habite when the defect is by nature we call the man either a naturall or an ideot An Ideot may be said he that exercising the phantasie with idle contemplations neuer discendeth to particulars But when this exercise is in iudgement vnto some certaine end then is it no fault but necessarie to studie for who was more famous amongst the Philosophers for any thing than was Plato called Diuinus for his Idëa which signifieth originalis rerum species or as Tully calleth it ferè species it seemeth therefore if vniuersalls be the beginnings of Studie that they which labour almost wholly in particulars goe not the neerest way If this vse of the minde be in Diuinitie it is most commendable for the Apostles are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they do lift from earthly things and therfore are called separatae formae and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commeth the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see which is as commonlie spoken of the mind as of the Sense whence cunning men were sometimes called Seers and these make one part of Arte. But if this qualitie of the mind in considering Vniuersales do there rest not discending to particulars the knowledge of which are the other part or orderlie perfecting of Arte Arte being of things also and not all onely of those separated formes then is it said of such Schollers that the greatest Clarkes are not the wisest men That straying of the minde which commeth by euill habite is either when a man is De non sane memory or non compos mentis The first when reason is vtterlie defaced comming either by ouer labouring the minde or by predominance of the affections which make a man forget what he sometimes was or by cuill habite of the bodie either in health by defect or superfluitie of meates defect of sleepe or by sicknesse The other may come by the same meanes but differeth in the manner as being able which the other cannot to speake the trueth in manner of discourse but not in the matter of discourse as of him that would fetch ouer the old Moones and would bring ouer Ilands because younger brothers wanted in England The

is thought they doo which are Louers of Enterprizes of Paines with heate and continuance 6 He must bee a louer of learning for otherwise bee his labour earnest and continuall yet it is done against the wooll for he performeth it with great coldnes 7 He must aske and resolue questions he must loue commendations and bee desirous to finde out the trueth that he bee readie to aske heare and put in practize the councells and resolutions of his betters 8 An exchaunge of his good endeuours with others his equalls for their like endeuours and a comparing of the same together with an emulation and desire to doo better and with an amending of his owne doings Things to be auoyded 1 A phantasie or false opinion of his owne well doing 2 Slacknes which is an intermission or negligent handling of his Studie which is like vnto retchlesnes which neither knoweth nor attempteth any good thing Sloath knowing but not vrging nor bringing the thing knowne to a good end but deferring euerie thing to another day by pretence of idle excuses Idlenes which so performeth that as good neuer a whit as neuer the better 3 This nightly working though it be here noted in Orphëus yet is it not simplie to be commended but the day must be to the Scholler to trauel in the night for him to rest in for by continuall labour are the eyes hurt the wit dulled the face in colour and the bodie by swellings and other diseases thence growing deformed and corrupted 4 A resolute determination not to amend the things which he liketh himselfe without cause which seemeth to be somewhat like the first poynt Orphëus here doth the contrarie what late he liked now he doth detest For a Scholler ought vpon good reason shewed to relinquish his owne vntrue vncertaine or worser course to followe the more certaine and better course of another man 5 Lust or vnlawfull loue which comming of Sloath is nourished by excesse and how can he entend to his studie or any other good medirations who as it is in Plautus is like a wretch vexed troubled and tossed in the slaughter house of loue who where himselfe is his mind is not where he is not his mind is 6 Too much sleeping which is called the brother of death and as Menander saith A patterne Vnto men and an image of death 7 Ouerliberall diet or gluttonie which is a beastlie vice in them who like hogges seeme to grunt out these words We care not for Rumors so that we may haue wherewith to fill the Rume FINIS NESTOR his Antilochus Poynting out the trueth and necessitie of Arte in studie by R. R. of Lyncolnes Inne Student in the Common Lawes Ridentem dicere verum Quis vetat Iuuenal At London 1587. NESTOR HIS Antilochus WHen I was come to reade this Prosopopey wherin Homer the chiefe of Poëts who is said to bee accompanied with the Muses was to make a speach of counsaile fit to beseeme the prudent King Nestor called The Sheapheard of men to giue to his owne sonne to the winning of a worthie prize and with the prize renowne amongst other Runners noble Kings and Princes of Greece which was by Achilles ordained to the celebrating of the funerals of his deare friend Patroclus hauing hungerlie tasted other of his pleasant deuises I conceaued hope herewith to bee fed euen Ad satietatem to fulnes Neque spes fallebat amantem These be the verses When prudent Nestor standing neere his sonne Wise like himselfe his counsaile thus begun Antilochus because while but a lad Both Ioue and Neptune louing thee full well All horsemanship which either of them had Haue taught thee now I need not much to tell Yet though thou know the raynes to loose and pull Be circumspect withall thine horse be dull Their horse indeed are farre more swift yet thou With warie wit maiest counterpeize their pace Then all good councell take vnto thee now My friend to get the credite of the Race The Carpenter by Arte doth bring to passe That feate which flies the strong yet brainles Asse Againe by Arte the Pilot he doth guide On troubled Seas his swift and tossed barke By Arte the Couch-man knoweth how to ride To leaue his fellowe farre behind the marke The man who trusteth to his horse and Couch Full fraught with follie wandereth too much Amidst the Race and lets his horses stray When who knowes helpes although his horse be bad An eye vnto the marke he still doth lay And driueth close with pace discreet and sad He raynning well doth euermore obserue The goale from which he careth not to swerue 1 And first whereas the Poët supposeth the Hearer to be wise like the Speaker he therein councelleth that no precious stone be throwne before a Cocke no learned speach to be vttered to swinish men Qui balbi praeter balba nihil intelligunt palatum habent sapientius quàm ingenium who can better rellish reasons of the sunne than reasons that proceed from men 2 For the Allegorizing hereof from the particular vse of Arte in riding to the generall vse thereof in Studying least I should therein seeme to deale as auckwardlie as the Grammar Scholler did in his Simile Euen as a Ship is tossed on the Sea so ought a father to loue his child it is to bee remembred that by some learned the Affections which follow the Sense and are common to vs with beasts are likened to Horses The Hart and Braine wherein the Soule hath her chiefe residence to the Seate of a Chariot the whole bodie to a Chariot and Reason the power of the Soule to the Rider which as with raynes keepeth back or putteth forward the Affections least they being too dull should hinder from good or too forwarde should leade both bodie and soule to hurt whence seemes to be taken the raigning of Princes for they being of a farther reach and entendment than the common sort do seeme no otherwise than the Rider doth the Horse than Reason doth the Affections to excell in ruling the common people who are numbred among the three euills Ignis mare Populus tria mala In conclusion the Allegory holding as before I may translate this verse Fertur equis Auriga nec audit currus habenas Thus Affections doo beare the man away Which Reasons Rule will neare adeale obay 3 Nestor graunting naturall wit and consideration to his sonne and yet giuing him counsaile or knowledge of Arte doth confirme that difference betweene Consideration and Prudence which is taken by Sir Thomas Eliot viz. Consideration to be a bare considerance of the Causes but Prudence to be with a consideration a continuance also of the Causes helping and an auoydance of the Causes hindering the atchieuing of the ends of our purposes that one being more proper to youth this other to age For which reason Antilochus hauing by sleight not by prudence gotten the prize from the wise and aged King Menelaus yet deiecting himselfe and acknowledging Menelaus