Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	hate_v	know_v	persecute_v	2,062	5	9.5855	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06074	The baynes of Aquisgrane, the I. part & I. volume, intituled Variety Contayning three bookes, in the forme of dialogues, vnder the titles following, viz. Profit, pleasure, honour. Furnished with diuers things, no lesse delightfull, then beneficiall to be knowne, and obserued. ...by Roger Baynes gent. a long exile out of England, not for any temporall respect.	Baynes Roger, 1546-1623.	1617 (1617)	STC 1650; ESTC S115504	73,346	126

not loue the same SVBSOLANVS Let Fauonius answere to this if he will for that it most of all concerneth himselfe I hauing already performed so much as my promise was FAVONIVS I haue not quoth Fauonius directly said as yet that the World is not to be loued but that the excesse in louing it is to be hated AQVILONIVS By this which now you say you affirme neither the one nor the other since whatsoeuer is indifferent betwixt Loue and Hate cannot properly be said either to be loued or hated FAVONIVS Perhaps in this you deceaue your selfe and so much the rather because a great Deuine in his Booke of Sentences saith That the world is both to be loued and hated meaning belike that it is to be loued as the worke of the Creator and to be hated as the instrument of temptation vnto sinne AQVILONIVS Your citation of Diuinity knowing as I do of what Schoole you be moueth me not so much as the reason it selfe of your argument whereby still you would make it a sinfull thing I perceaue for a man to liue in the world like a worldly man and yet not yong men alone but old men also do by their actions argue the contrary while as none do proue more worldly then old men themselues who you know are the wiser sort of men FAVONIVS For all your making so little accompt of my Diuinity a daungerous point I can tell you it is to determine what is sinne and what is not by this or that mans proceeding only be he young or old AQVILONIVS I speake of multitudes both of the oldest wisest sort of men and not of any one particuler person alone FAVONIVS Let them be as old and as wise as they will it is nether their age nor their wit but some other higher mysterie that can keep them from straying out of the true beaten path of discipline AQVILONIVS Then belike old men and the wiser sort of men do not know what they do FAVONIVS As though it were not possible for an old Wise man sometymes to play the Foole AQVILONIVS If he play the Foole in any thing it is in this for not to attend to the World and to his Profit so much as he ought to do considering the diuers wantes to the which Age is dayly more and more subiect as Ease Seruice Aboundance of clothes Extraordinary sustenance and the like which cannot well be had without some store of money FAVONIVS Nay rather the contrary for that the more he attendeth in his age to worldlines and Profit the more he may be said to be ouerseene therin because hauing as then but a little while to liue the same world which bringeth all carryeth with it all away againe And therfore so long as old men be moderate in their desires and cheerfull of Nature their age albeit it be not accompanied with any great store of Wealth will not be very noysome vnto them but if they be immoderate with all melancholy their age wil be dolorous vnto them notwithstanding they be rich And not only age but youth also it selfe in that case would be no lesse because it is not the wealth but the mind which maketh the well contented either youth or age AQVILONIVS Me thinkes in this accompt you rest deceaued much since of the two the immodest Poore man who by reason of his bouldnes can shift for himselfe well inough would seeme better able to support his age then may the modest Poore man whose shamefastnes may be an occasion to make him indure much want Besides that being on the one side afflicted with necessity and on the other side with feare of his approaching death he cannot but passe a most miserable age And therfore I do repute the hauing of wealth to be a very necessary thing not only for all sorts of men but chiefly for old men FAVONIVS Yet it seemeth that in this point you forget your selfe greatly since old men be of nature so couetous that when they haue wealth they be loath to spend it so that it were allmost as good not to haue it as to liue besides it and to feele the affliction of pouerty no lesse then poore men themselues do or rather more then they by reason of the care and solicitude that rich men haue to keep their wealth from being robbed or purloyned from them which the poore old men be voide of So that Pouerty and Age would better seeme to agree togeather then age and welthines the rather because when the houre of death approacheth the poorer sort of men haue lesse anxiety to leaue their pouerty then haue the more wealthy to forsake their riches AQVILONIVS You please me with this point very well and say in effect as I would haue you for that an old man without money may be likened to a soule without a body And therfore no meruaile if he desire euery houre to be rather out of the world then in it And so much the more because such a poore and needy old man carrieth for the most part his eyes in his pocket his eares in his belly his teeth in his girdle and his legges in his hands which is but a miserable state to liue in All which myseries may in an old man that is welthy be supplied by hauing others to read and write for him without vsing his spectacles and also by hauing others to tell him what a clocke it is without ayming at his dinner tyme by his hungry stomake Likewise to haue others to cut carue his meate for him without carying about him any knife of his owne And lastly by hauing others to beare him abroad either in his chaire or his coach without vsing the help either of staffe or crutches and therfore of the two yong men might better want the wealth of the world then old men though yet on the other side a yong man without money may in a contrary similitude to that before of an old man be likened to a body without a soule wishing rather in that case to haue neuer come into the world then so to liue in it And therfore for ought I can perceaue it is necessary for youth aswell as for age to attend also vnto Worldlines and Profit some by one kind of trade some by another And he who hath no trade nor reuenew to liue by may vsurpe the title of a Phisitian or else of a Lawyet for that these men get money by bare words only if others do but conceaue an opinion of them though they haue no skill at all FAVONIVS Your counsell were good and sound if it would worke effect in deeds so well as it seemeth to do in words but though an vnskilfull Phisitian may sometymes get money by practising with men lesse skilfull then himselfe yet how an vnskilfull Lawyer may be able to do the like I cannot well perceaue because he may happen many tymes to contend with other such Lawers as be skilfull indeed AQVILONIVS This me

profession he should betake himselfe vnto since the greatest operations hitherto done by any of the most famous men of the world haue for the most part been seen to take their beginning from a good opinion of themselues FAVONIVS So that to be a notable well-weaner of himselfe and his owne doings you take to be a principall stimulator vnto Excellency AQVILONIVS I see as yet no contrary reason why to alter my opinion therein FAVONIVS You put me in remembrance hereby of a certayne Grecian Prince called Clitus who for hauing ouerthrowne by sea some three or foure little Barkes gloryed so much therof as he vsurped the name of the God of the Waters caused himselfe to be called Neptune AQVILONIVS If Amasis the Egyptian had not had in him a great mind and a greater opinion of himselfe his owne doings then his fortune would seeme by birth to haue allotted him he had neuer risen to be King of Egypt FAVONIVS That same art of rising as I perceiue by your words is a very principall and materiall point which greatly occupieth and troubleth your mind AQVILONIVS I know but few who either are not for the present or haue not bene contented heeretofore to trouble themselues sometimes with such cogitations as these FAVONIVS An old Philosopher being asked by such an aspiring wordling as you haue spoken of what Iupiter was doing in heauen answered He doth nothing els but make ladders for some to ascend and some to descend by AQVILONIVS And what of this I pray you FAVONIVS His blindnes notwithstanding was such as it rather increased his folly thē otherwise by giuing him occasion to perplexe himselfe about the ascending ladder only but nothing at all about the descending AQVILONIVS I expect to heare the end of your intention FAVONIVS My meaning herein is this that such worldly cogitations be for the most part greater in the imagination then they happen to prooue in effect AQVILONIVS Then belike you will resemble a worldly man vnto King Ag●●●● his shoomaker who was wont to make great shooes for little feete ¶ Heere Subsolanus interrupting a little their talke began to say thus SVBSOLANVS In these mysticall reckonings of yours me thinks you pay one another like as a souldier of Aegipt did who only with the sound of his money paid a brawling Cook for the smel of his rost-meate since what with variety and what with obscurity you determine of nothing AQVILONIVS Indeed as you say we Northern borderers be very obscure fellowes for that we call a Hare a Hare and a Dogge a Dogge when we talke togeather in our owne domesticall language FAVONIVS So that you leaue I perceaue vnto me said Fauonius to answer vnto the imputed variety of our talke as also to the not determining of our things somewhat better And therfore to follow our proposition a little more strictly then before I say now That whereas worldlines transgresseth most of all in excesse if it be on your part amended temperately moderated the rekconing will be easily made vp betwixt vs. AQVILONIVS As though in such a man sayd Aquilonius as followeth the world attentiuely there might not be tolerated sometimes an once of excesse in his actions to get thereby a pound of credit FAVONIVS This kind of merchandize I do not well vnderstand AQVILONIVS As for example to commit some sort of excesse eyther in extending somewhat too far the opinion of his owne sufficiency or by vndertaking the execution of some greater enterprize then he is well able to performe FAVONIVS But what if his debility in eyther of these cases should be after discouered would not this be rather a discredit then a credit vnto him AQVILONIVS The disered it were like inough to be attributed to his attentiue forwardnes in the affaires of the world and the credit if any happē would fall vnto himselfe aduancing him thereby not a little FAVONIVS So that forwardnes in worldly affaires you take to be a sufficient warrant to excuse any morall error whatsoeuer AQVILONIVS I do so indeed Fauonius But what if a man by louing the world ouer well should vtterly loose himselfe yet his worldlines will not so easely loose herselfe in him FAVONIVS It seemeth hereby you haue not yet considered this other point that there is not scarcely any thing in the world to be found so dangerous to be dealt withall as worldlines it selfe which as sayth an old Doctour of your owne Schoole in his booke De Ciuitate Dei leadeth men vnto things that be vaine hurtfull full of biting thoughts perturbations afflictions feares foolish delights discords quarrells warres intrapments wrath enimity falsity flattery deceipt stealth rapine obstinacy pride ambition enuy slaughters of men of parents of friends of kinsemen cruelty malignity carnalty bouldnes vnshamefastnes violence pouerty fornicatiō adultery of all sorts and other filthines which are not fit to be spoken of sacriledge heresies periuries oppressions calumniations preuarications false testimonies iniust Iudgments inforcements theeuery and such like And therefore not without cause is it elsewhere said That the world with her worldlings is an assembly of wicked men a slaughter-house of good men a nourisher of vice an oppressor of vertue an enemy of peace a freind of contention and warre a sweet receptacle of wicked men a bitter intertayner of good men a defender of lies an inuentor of nouelties an vnquietnes of ignorant men a Martyrdome of euill men a table of glottons an ouen of concupissence a Carybdes and a Scylla of suffocating thoughts Whereupon it is said further by another that the world doth hate those that do loue it deceaue those that trust it persecute those that serue it afflict those that esteeme it dishonor those that honor it forget those who do most of all remember it Whose conuersation is full of affliction whose myrth full of melancholy whose pleasure full of remorse whose consolation full of scruple and whose prosperity is full of feare Liberall it is in promising and scarce in performing producing many euills and is the occasion of many miserable effects beginning without any prudence ending with bitter repentance And therfore it is to be beheld a far off like a monstrous and rauenous beast least he that commeth too neere it be deuoured by it For the more familiar any man is with the world the more perillous it is vsing those men worse who do fauour it then those who do abhorre it And to loue it not to perish in it is a thing impossible because making shew of one thing it deceaueth men with another like as Iezabel would haue deceaued Iehu 4. Reg. 9. shewing to him her fine platted head but sought to hyde from him her further abhominations So as many it deceaueth and many also it vtterly blindeth AQVILONIVS Then to begin with your selfe for one the world me thinkes would seeme to haue also blinded you in not letting you see whome you calumniate heerein For who made the world I pray you that you

we may likewise say of the vniuersall World That though the wild Beastes Cattell Birdes and Fishes do inhabite a great part therof yet both they themselues and all the rest is made for the benefit of Man only And that this to be true what more manifest argument can you haue then that out of the woods and deserts the strongest Lions the swiftest Tigers and the most monstrous Elephantes are taken and tamed by Men yea ledde vp and downe the world vnder the obedience and gouerment of Man Out of the pastures and meddowes he draweth to his yoke the most vntamed Bull and vnto his bridle the most fierce Horse and vnto his trap the most rauening Beare or Wolfe Out of the aire he bringeth into his snares the wildest sort of birdes and maketh them after so tame that though he turne them loose abroad they obay his voice and returne againe vnto his lure And out of the deepest seas he draweth into his nets innumerable sorts of fishes yea the Whale himselfe falleth many tymes to his Prey though he be sometimes so bigg as an hundred men may stand hewing with their axes the flesh of his back AQVILONIVS Supposing it to be as you say that man may do great things in the world yet this would still me thinkes be vnderstood not by his contemning the world but by his more and more addicting himselfe therunto otherwise either he for ●is part should seeme to haue byn made in vayne or the world it selfe touching temporall things to haue been made to small effect SVBSOLANVS It is no mar●ell at all though the world with her temporall small effects do herin deceaue you since the same long before with the only effect of the beauty of the prohibited apple ●n Paradise deceaued our first Mother Eue before by the Serpent the reasons were yet giuen her to eate therof Gen. cap. 3. AQVILONIVS My meaning is not to reach so high as vnto things done in Paradise for that the case since then is altered with vs not a little only hereupon I ●elye me and no more That the temporall wealth of the world to those who liue in the same is not to be contemned SVBSOLANVS To come downe therfore ●omewhat lower the world with her glittering temporall wealth like as now it deceaueth you so heretofore in other kinds it hath done the like vnto others as it deceaued the children of Israël with the Moabites Num. 25. Sampson with Dalida Iud. 16. Acab with 400. false Prophets 3. Reg. 22. and Naboth with the false promise made by Acab of a better vineyard then his owne 3. Reg. 21. the which while Naboth attended to belieue he was not only depriued of his vineyard but also of his life So that the deceauing snares of the world be Auarice Pleasure Sensuality Flatterie and Falsehood wherof the Auarice corrupteth the Pleasure infecteth the Sensuality wasteth the Flattery swelleth and the Falsehood betrayeth according as in the world it is easie inough so to do for that the world it selfe is like a Citty without a wall a House without a dore a Shippe without a helme a Pot without a couer and a Horse without a bridle AQVILONIVS None of all this though it cannot be well denied yet we also our selues being more or lesse of the same condition that the world is must be contented to take the temporall euill with the good SVBSOLANVS Some temporall good no doubt there is in the world though more be the euill and more frequently appearing then the good it selfe And therfore in the world there is not any ioy without dolour any peace without discord any quietnes without feare any health without infirmity any bread without labour nor any pastime without discontentment and which is worse ech where the wicked do persecute the good as Cain did Abel Gen. 4. Ismaël Isaac Gen. 21. Esau Iacob Gen. 27. Saul Dauid 1. Reg. 19. and Iezabel Elias 3. Reg. 19. who againe for their labour so soone as they or any such other be waxen rich the world doth make them poore and those that be poore it maketh them rich like as an Houre-glasse putteth the sand out of one cruet into another So as no worldly man can haue in the world any animosity at all for the instability of his owne estate readier then to come downe when he is at the highest and therfore all the animosity of the world remayneth with vertue whose state and dominion is high and full of generosity while being as it is in the world yet it pretendeth nothing of it For which respect better it were for a worldly man to the end he may the more rely vpon vertue to quit himselfe of his Wealth of his owne accord rather then to be corrupted therby or to see it consume away of it selfe to his owne greater dolour in the end AQVILONIVS This counsell of yours is not vnlike vnto his who aduised his friend because a tooth of his had bitten his tongue to pull out the tooth that did it in reuenge of the dolour receaued therby though yet of the two better a man may liue without teeth then he may liue without wealth which must nourish the teeth the tongue and all the rest SVBSOLANVS If men were not seene to become by occasion of their wealth worse and worse according ●s Pharao Saul and Ieroboam did you might haue some colour to defend it but this being so much better it were to be vnto vertue a poore slaue then to be a rich freeman to the world since the worldly man while he fol●oweth attentiuely his worldlines doth togeather with his worldly Pride loose God togeather with his worldly Enuie loose his neyghbour and togeather with his worldly Wealth loose himselfe making a false shew therby to haue in him that vertue which he hath not and ●herby couering withall those vices which he hath because he is ashamed of them And yet for all this he is not able if he would to rid himselfe of his worldlines ●ntill he become so bare againe as when into the world ●e entred first and men like as if all before had byn but a dreame he may well resemble himselfe vnto Ionas who when he fell a sleep he was couered with a greene Yuy ●nd when he waked the Yuy being dried vp he was left wide open in the parching sunne ●on cap. 4. Therfore ●ee in what vnstable state the meere worldly man doth ●ue and wallow in the world when he thinketh himselfe ●t the best though yet still it cannot be denied but that as hath byn said before all whatsoeuer is in the world either flying in the aire or swimming in the water or residing vpon the earth God indeed hath made them all for man and all to be vnder his rule and commaundement as Lord and Maister of all AQVILONIVS Then if God at leastwise who made this terrestriall world haue appointed man as you say to be Maister and Lord of all what reason is it that he should

wheate to buy them mault not because they hate bread but because of the two they loue their drinke better FAVONIVS Perhaps in pouerty there be yet some greater contentments then you be aware of els what should haue caused the great Conquerour of the world to say that if he were not Alexander he would wish to be Diogenes who was of all other the poorest Philosopher of his time or that was euer after him AQVILONIVS You haue lighted vpon a notable couple of fishers after glory and very well matched them togeather the one by the way of too much riches and the other by the way of too little sustenance yea lesse then would serue his need or the decency of his profession FAVONIVS And yet not only Alexander himselfe but many others also did hold him to be the happiest man of that age AQVILONIVS Excesse of passion is the cause of many extrauagancies and therfore Diogenes yielded lesse to the care of his need then vnto the care of his said excessiue vayne glorious passion FAVONIVS And I am of another opinion to wit that Passion is more flexible then Need the which is reputed not to be subiect vnto any Law at all wheras the other we see is restrayned many wayes as by penaltyes by subordination and sometimes also by gratuity all which in their kinds do not a little bridle mens extrauagant passions AQVILONIVS I do not seeke to enter so deepely into the search of such Quiddityes but this I know by experience now adayes that not the learnedst Philosophers but the richest Worldlings be accompted not only for the happiest creatures but also for the wisest men ¶ Heere Subsolanus as one that could forbeare no longer to heare Aquilonius so far out of the way preuenting Fauonius his answere began thus to say vnto him SVBSOLANVS Where I pray you was that couetous Wisdome you speake of at the very first beginning of things when there was not yet in the world any kind of money or riches to be found at all but that ech where one commodity was changed for another Belike the man of those dayes if wisedome as you say had chiefly consisted in riches were all fooles and yet some Wise men haue said That happy and most happy were they who liued in that so simple and honest an age while no vanityes were as yet discouered amongst men nor any disordinate appetites obscured the light of the vnderstanding with the temptations of the fraile and deceiuable senses and while there were as yet no weapons nor warres nor locks nor doores no robbing nor stealing nor any violent temptations vnto any kind of wickednes For though women and men did conuerse togeather no lesse then they do now yet the women were modest and shamefast and the men myld and both of them continent being accustomed to mortify and suppresse the disobedience of the flesh partly with abstinence and partly with assiduous labour so as they felt no great motiues vnto sinne I meane that innocent and pacificall age when no Mettall was as yet digged out of the earth nor no oxe nor horse emploied to till the ground but that euery one liued of that which the earth it selfe of it owne accord brought forth without the help of any industry or art for so God of his bounty had ordayned that all those things wherof man had need as flesh fruites and the like should be prouided for him produced for his vse aboue the gound hyding and burying all those other things which were superfluous as gold siluer and the rest within the bowells of the earth it selfe to the end he should neither loue them nor desire them nor be tempted to vse them in respect of the great harme he might receiue by them Besides that no timbred Oake nor Firre nor Pyne had then byn framed into ships to furrow the windy seas either for curiosity to passe from one Country to another or els to fetch home the variety of forrayne vnknowne delicacyes the which art of nauigating whosoeuer first found out were it either the Sorians or the Phenicians or els Iason of Argos and his Confederates certaine it is that no other occasion moued them therunto but meere auarice only wherof hath ensued both rapines violences deaths ruines and great dispersions of people For if Nauigation had neuer been found out the King of Colchos had neuer byn depriued of his golden Fleece togeather with the death of his Sonne the rapine of his daughter nor the Citty of Troy had neuer by the Greeks byn destroyed togeather with Priamus the King therof and all his posterity nor Greece it selfe had neuer byn so desolated as it was by the great nauy of Xerxes King of Asia Moreouer in that age no paper nor pen was yet in vse wherewith to write any Statutes or Decrees vntill the time that Minos gaue Lawes to the Candians Lucurgus to the Lacedemonians Solon to the Athenians Trismegistus to the Thebans Phido to the Corinthians Caronda to the Carthaginians Romulus and Numa Pompilius to the Romans for before those times men liued vnder those happy and pleasant constitutions which Nature her selfe had planted in their breasts full of sincerity full of meekenes and full of all other pacificall consolation as well mentall as corporal Therfore now to answere to your former allegation that rich men are the wisest men should these other men who were so happy for all things els be therfore said to be fooles because they chiefly wanted the vse of money and therby the desire to possesse the same too greedily as you would haue that wise man of yours to do AQVILONIVS Whatsoeuer in those dayes they of whom you speake either might or might not haue byn said to be I wil not much stand vpon but this I will still affirme that if now in this age of ours such poore playne dealing men were liuing neither would their sincerity nor their meeknes nor their pacificall spirits be able to get them so much reputation of wit as their rude pouerty would condemne them for fooles whiles suffering thereby a number of worldly greiuances they could neither be gratefull to themselues nor yet acceptable vnto others For if such a poore man should now but open his mouth to speake euery body straight would be ready to laugh at him and to aske Who is this according to that in Eccles 13. SVBSOLANVS Those worldly grieuances which pouerty you say bringeth with it do rather proceed of cupidity then of any necessary need for that the body may be sustayned with a little and therfore I see no reason why men with so much study and care should seeke to feed and nourish the same or to adorne and couer it so sumptuously as they do spending therein their riches superfluously and with very little praise at all if not rather with rebuke and shame since they may otherwise so easily find not only wherewith to feed but also wherewith to vest without seeking as they do for the