PROBLEMS OF BEAUTY and all human affections.  
Written in Italian by Tho: Buoni, citizen of Lucca.  
With a discourse of Beauty, by the same Author.  
Translated into English, by S. L. Gent.  
AT LONDON Printed by G. Elder, for Edward Blount, and William Aspley. 1606.   

To the right worthy, and my honourable friend, Master Samson Lennard, Esquire.  
AMongst those many duties that are required in a man any way obliged for a benefit received, Seneca setteth this down for one, Caue ne clam gratiam referas, Take heed lest thou smother thy thankfulness in such a manner as if thou were ashamed, either of him from whom thou receivest, or of thyself that thou shouldest receive; for, Ingratus est qüi remotis arbitris gratias agit. This is the reason (right worshipful) that hath made me bold at this time to dedicate these my simple labours unto yourself, not because I think them any way worthy your worthiness, or sufficient in the smallest proportion that may be, to requite those infinite bounties. I have received from you: but to make known unto the world that I am not ashamed to acknowledge how much I am bound to be thankful, and how little I am able to express my thankfulness as I should, that have no better means to requite, then by craving more, that is, by humbly entreating that you will be pleased, as a full recompense of your former goodness in supplying my wants, in this little work, to protect my infirmities: you shall thereby not only add much unto your former kindnesses, but give quickening and spirit to my future studies, and make me bold, by your favourable acceptance of this, to undertake matter of far greater consequence, and better befitting your worthy patronage. Which I do the more willingly promise, because I want not will to perform it. For pity it were but I should ever live in wants, if I should ever live to want will, ever to love and honour him that hath ever supplied my wants. And though this be reason enough to bind me to more than I can either do or promise, yet Nature, and Name, and blood, and near alliance, challenge a greater duty at my hands: and if none of these were, yet forasmuch as I know not any upon whom it hath pleased God with a more bountiful hand to pour down his earthly blessings in this life, then upon yourself, it cannot but be wisdom in me, to make choice of him to bless this work, whom God hath so blessed in this world. Pardon me (Good Sir) if out of a true acknowledgement of God's goodness towards you, and by you towards me and mine, and not from any the least touch of vain glory, or flattery, or doubt of the like acknowledgement in yourself, I be bold to tell you (for to my own comfort I speak it) that God hath from time to time, even from your cradle unto this day, cheered you up with a bountiful change, and variety of his blessings. First, with a Father whose provident care for your education when you could not provide for yourself, made you a man before you came to man's estate, and laid a foundation so firm, not only for your own future benefit, but for the ensuing felicity both of yours, and his posterity in this world, as that I cannot but joy in the remembrance of his wisdom, and careful foresight, and congratulate the happy success thereof in yourself. I mean in providing for you in your riper years, and his declining time, a better comfort to supply his want, even that honourable Lady your dear and loving wife, who hath not only multiplied your happiness in this life by her many virtues, and even unspeakable affection towards you, but by her large and lawful patrimony, the revenues and honour of an ancient Barony, to yours and her heirs for ever, lineally descending from so many noble Lords her parents and honourable Progenitors. From both whose loins hath sprung a third blessing not much inferior to the rest, not only numerosa proles, many children, but many good: and among the rest, your worthy son Sir Henry Lennard, (whose name and nature I must always love and honour) as heir both to your honours and honourable virtues. Thus hath God ever blest you, a child, a husband, and a father, and thus God ever bless you, and add unto these his blessings a long life, that you may long live to be a blessing to other men, and to patronage this, and my future labours in this kind. Touching which work so unworthy your acceptance, let me entreat you not to stick in the title, or to think it a subject unworthy your gravity, being gravely handled. It is one thing to write of passion, and another to be subject to passion. The best and gravest writers have writ thereof, and it unbefittes not any man to read what they have written. The Author I will not commend: let the work commend the Author. The translation I must not commend, only I wish the volume had been far greater, so less Philosophical. Howsoever, if it find favour in your eye, I have my desire, and I shall think it the greatest happiness that ever befell me in this life, to have done any thing that may content him by whom I live. And so I end, wishing you all happiness in this life, and after this life, that which never hath end.  
From my lodging in Westminster 30. Aprilis 1606. Your Worships in all duty to be commanded, sam's: Lennard.   

A discourse of the Author, upon Beauty.  
AMongst those clear lights, which in the midst of the darkness of ignorance, can direct the mind of man to the knowledge of the magnificence of our great God, the clearest, and most resplendent seemeth to be that of Beauty, which shineth not in one only part of the universal, but in the whole: appeareth not only in things animate, but inanimate: showeth her greatness, not only in the accidents but in the substance: layeth open her riches, not only in the Elements, but in the compounds: not only in the superficial part of the earth, but even within the bowels thereof (as within a safe treasury) hideth her manifold beauties, extendeth her golden rays, not only to things visible, but invisible: manifesteth her sparkling lustres, not only to things earthly, but heavenly. So that ascending even from the lowest things that are, unto the highest, we do still discover the greater wonders of this so great a God, communicated unto us by the Arch-figure of all beauties. Hence it is that the Platonists would, that passing by the creatures as it were by so many steps, or degrees of nature, we should ascend to the knowledge of that supreme Monarch, who with his infinite power, and unspeakable wisdom, causeth that ornament of Beauty to shine in every part, which to no other end, benign nature hath framed an engine so heigh and so wonderful, then to direct us to the knowledge of those attributes, which in truth are dew unto him. And therefore saith the father of all Roman eloquence. Quid potest esse tam ●pertum, tamque perspicuü, cùm coelum suspeximus, etc. What can be more plain, and manifest when we behold the heavens, and contemplate the celestial bodies, then that there is some kind of Godhead whereby they are governed? The creatures of God are the footsteps of the great God, which show unto us his greatness: they are the looking glass, which a far off representeth unto us the rich colours of his immeasurable Beauty. they are a book of artificial notes, written in letters of gold, which instruct the simple minds of men: they are the finger of that divine wisdom, which discovers unto ●s the greatest treasures of the greatest ●ood: they are so many learned tongues ●mute I must confess) but yet more eloquent than all human eloquence, which in a still tongue instruct our ignorance, and persuade us to the service, and worship of the true God. And lastly, they are so many goads, which by a sweet kind of invitation prick us forward to the knowledge of the original fountain of all good. And to say the truth, what clearer footstep, what brighter Looking glass, what easier book, what readier finger, what wiser tongue, and what more easy spur can any mortal eye discover then Beauty? It shines in the east, is admirable at noon, is pleasant even at night, but most resplendent in the day. It is white in the snow, red in the rose, gracious in the violet, delightful in the flowers, rich among the plants, wonderful among the beasts of the field & glorious amongst men? Who beholds & rests not astonished at the clear light of the Moon, the bright beams of the sun the whiteness of silver, the splendour of gold, the purity of the marble, the sparklings of the diamond, & the high prize of all other precious stones, & artificial jewels? What eye can rest satisfied in beholding the variety of the forms, and colours of the rainbow, the great riches of the spring, which in all things, in all places, even the most solitary in holes, & caves, upon high hills, the craggy rocks, hollow mountains, desert corners, and in all other places most remote, & abandoned, displayeth the majesty of her mother Venus? who is not astonished to behold the rich garments of the beasts of the field, & the birds of the air, rich in their proud mantles, their glorious maines, their beautiful backs, their soft feathers, their comely spots, their glittering wi●gs? who wondereth not at the hair of the Lion, the spotted garment of the Panther, the excellent feature of the horse, the back, of the Leopard, the no less delightful, than alluring skin of some little dogs, which furnished with a thousand strange delights, attend us every hour in our houses? who can sufficiently display the Beauty of the Cock, the rich tail of the Peacock, the innumerable colours of the Pigeon, the glorious feathers of the pheasant? who can describe the silver scales of the fish, their slippery backs, their ruddy, and hyacinthian purple ●olours, their divers purfling, in man●er of little drops of gold, their forms, ●heir fins, their barbs, their arms, ●nd their innumerable fashions? Who can by speech sufficiently set down the whiteness of the Lily, the redness of the rose, the purple of the violet, & the multitude of those excellent beauties, which we behold with singular delight and admiration in every flower? Who can describe the colours of the Apple, his red, & white, & yellow, and medley of all colours, the form spherical, oval, pyramidal thereof, with a thousand other wonders, which upon their plants we see in them? who is so wise as by his speech to add beauty to the beauty of the plants, to their barks, their tall trankes, their strong bases, their spreading boughs, to the delicateness of their leaves, the prize of their gums: the diversity of their flowers, the magnificence of their fruit, the beauty of their tops, and the diversity of their kinds? who doth not admire the comeliness of the myrrh tree, the nobleness of the Cedar, the height of the Pine, the strength of the Oak, the beauty of th● Cypress, the fecundity of the Olive, the rarity of Agnus castus? who can suffieciently celebrate the amenity of the meadows, the fertility of the ●●eldes, the height of the hills, the greatness of the mountains, the beauty of the islands, and the stately bounds of sundry provinces, favoured with a thousand sundry properties, by the celestial influence? who can sufficiently commend the clearness of the water, the swift current of the channels, the sweet murmur of the fountains, the treasures of the rivers, the strange wonders which the Mediterran, Hiberian, and Ocean sea, yea every go●fe, every depth doth hide in it? What style so grave, as to set down the riches of the rain, the Beauty of the clouds, the strange grace of the falling snow, the twinkling of the stars, the flaming of the comets, the motion of vapours inflamed, and the sweet breathings of the celestial air.  
Alas these, and a thousand the like can never be expressed, nay the beauties of God's creatures cannot be considered of without wonder, without astonishment. If then such be the visible things of nature, what shall we think the invisible are? for we cannot but know, that those things that are most excellent, nature hath hidden, & kept most close. ●old so much esteemed in the world, it ●ath hid in the bowels of the earth pre●●ous stones, & pearls of greatest prize, 〈◊〉 the bed of the sea: the seed, in which 〈◊〉 preserved the life of every plant under thousand barks: the sweetness of every ●●uit, with the marrow thereof, and every ●hing of greatest prize, it hath hidden ●●om our eyes. If then we are but as it ●ere stammering children in expres●ng the beauties of corporal things, as of the cold marble, the dead stone, and other things insensible, how should we ●e able to express the Beauty of an angel, an Archangel, a Seraphin, a Cherubin? Alas too dull is the mind of man, ●oo uncapable of so excellent a knowledge, too dead is every style, to silent all eloquence, too slow are all pens, and too rude are all tongues. Al we can do, is but to pass by these mortal beauties, as it were by so many shadows, which do weakly guide us to know in part the incomprehensible beauties of invisible creatures, and from thence to proceed with strange astonishment, to the contemplation of the first Fair, which is the invisible God, who, to no other end, hath framed these outward beauties, then to direct us to the inward, the visible, to stir us up to the invisible, the corruptible, to inflame our desires to the incorruptible, the terrestrial, to raise us up to the celestial. But man having forgotten both himself, and his duty, as if he were merely earthly, fasteneth his thoughts upon earthly things, unthankful unto God the Author of so great a good, and to himself the cause of his utter ruin. But to pass from nature unto art. It was only Beauty that did first minister the occasion unto art, to find out the knowledge of Carving, painting, building, to find out the models, prospectives, and rich furniture of so many proud, and wonderful edifices: and from hence have our Poets taken occasion to celebrate not only natural Beauty, but artificial: not only the Beauty of the body, but of the mind too: in so much that many times with the sweetness of their verse they leave the reader full of wonder, & astonishment. As amongst others, saith Politian of artificial Beauty.  
The princely house divides the terrene air,  
more bright with gems of gold than I can tell  
Which makes the darkest night than day more fair,  
the workmanship the maker doth excel.  
●n Adamantine pillars hangeth there.  
〈◊〉 floor of Emeralds, that doth fit full well,  
●heir hearts to comfort that do pant with care  
to mount up Sterop, Bront, or Mongibell.  
And Ariosto following the description of another proud building, saith.  
●he high pillars and the Capitels of gold,  
●heron those thrice fair gemed floors did stand  
Those strange marbles which such art did unfold  
graven in sundry forms by learned hand.  
And Hugoni colouring the Beauty of the spring, uttereth these verses.  
The earth that her due ornament had lost,  
and nothing brings but horror to the eye  
With thousand colours of far greater cost.  
doth, once again revived, adorned lie,  
The nightingale renews her warbling plaint  
& they renew the fire in frozen heart.  
And wanton love grows strong which then did faint,  
the air, and water laugh in every part.  
And Veniero to the like purpose.  
The woods & meadows every where grow green  
the waters are in every fountain clear.  
The southern wind that never blows too keen  
so moves the leaves as motion none appear.  
But all these passing from this Beauty, to the Beauty of man (whereof it seemeth that all our Tuscan poets have delighted to write) could never think themselves satisfied with the commendations thereof and therefore saith petrarch. 
I thought perhaps to number all the stars,  
And to enclose all fountains in a glass:  
When first I thought within these paper bars,  
to praise that Beauty which all pens doth pass  
Or to commend that flower which is the rarest,  
because it giveth Beauty to the fairest.   
And Ariosto, following the same subject, saith.  
He that commends Phillis or Nerea,  
or Amarillis or Galatea,  
Tytirus and Melibe, by your leave,  
Let him be mute, my love the praises have.  
And Sanazzaro  
My Phillida whiter than the Lily,  
more lovely than the fields in midst april.  
And of the Beauty of the mind saith Mattelli.  
Princely spirit whose fame all limits scorns,  
whose name no pen sufficiently adorns.  
And lastly Caro.  
And then they called him wise, & strong, & just,  
Mitres, and garlands they put on his head,  
And termed him great Father, King August.  
Here I pass over with silence the description of those pleasant places, delightful situations, hills, cities, temples: neither will I speak of those affections of the mind, of joy laughter, glory, hope, love, modesty, comeliness shamefastness, civility, affability, wisdom, valour, patience eloquence, and whatsoever else that concurreth to the forming of the inward Beauty of the mind, which by daily speculation, and frequent action is obtained: for whosoever attentively readeth those wise and sage Poets, not so careful to describe lascivious Beauty, as that which is joined with true shamefastness, modesty, temperance, and virtue, shall find in them, not only those excelleat poetical figures, which give a kind of lustre, and Beauty to their sententious speech, but that greater Beauty of the mind, beautified by their learned pens. Let it not therefore seem strange, if I in this little work have been bold, by way of Problems to handle this subject of Beauty, & thereby to pass to the matter of Affections which by beauty are especially & most strongly stirred up: for if it be true (as among all philosophers it is held most true) that love is the rule, and measure of all other affections, and that love is moved by that which is fair, as by her proper object, I could not with any conveniency have written of Beauty, if I had not passed to that affection, which especially (as the proper object and matter belonging thereunto) co●templateth that which is fair, neither could I well have followed this subject of love, if I had not likewise written ●● all other affections, among which lo●● is the predominant, and from whic● the rest receive their original, being, confess, it was beyond my skill exquisitely to handle a matter of this worth and therefore following only a problematical style, under probable reason & brief conceits, I have briefly 〈◊〉 up this whole discourse, persuading m● self thereby, both to have done tha● which was answerable to my own strength, and this present subject. An● therefore to conclude, let ingenious m●● convert their studies to the contemplation of the Beauty of God's creatures, 〈◊〉 thereby learn to direct their loves, t● the love of that chief, and suprem● fair, which can only make them happy and give them perpetual felicity. And as the beauty of the mind is of higher prize, then that of th● body, so let them remember that the invisible beauty is more worthy o● Love, than the visible, because that endureth for e●er, and this even with wings passeth away.   

Problems of Beauty written by Thomas Buonie, Citizen of Lucca.  

Why is Beauty so universal? Problem. 1.  
PErhaps because it is a kind of good, which being by nature communicable, doth therefore shine in every part ●f the universal world. Or Perhaps ●ecause all things being the effects of ●ne and the same Nature, which is a benign mother unto all, it was not convenient, that any thing should be ●n his degree deformed: but that all things according to their due forms ●hould have some perfection of Beauty; ●nd as the Peacock is fair, the Eagle ●aire, the Swan, the Lion, fair, so ●hould the Serpent be fair, the Crocodile, the Asp, in their kinds: from which Beauty is framed that universal Beauty of this inferior created world which is a kind of foot step of the divine Beauty. Or Perhaps for the conservation of the kinds, the which by generation are preserved: unto which action of generation, it was not requisite, that the Agents should be violently drawn: but being gently alured by the Beauty of their kinds they should willingly frame themselves to the act of generation. O● Perhaps that sovereign creator of all things being the Supreme Essence which hath in it all kind of perfections i● an infinite degree: and consequently all Beauties, and being the first Fair, in a degree that is infinite too, he● would likewise in his great bounty universally impart a kind of perfection to all Nature.   

Wherhfore is Beauty imparted to every particular Creature? Problem. 2.  
PErhaps because man should not only consider it by the divers kinds: but ●y the particulars of the universal, and ●●om thence should pass with the ●inges of his cogitations, to the contemplation of the highest Fair, from ●hence, as from a fountain all smaller ●●uers derive their Beauties. Or Perhaps ●ecause benign Nature intendeth also ●he conservation of every particular ●●eature: which by nothing can be bet●●r performed then by union, which v●●on, ariseth from Love, and Love by ●othing but Beauty can be engendered. ●r Perhaps because the universal cannot be fair, except the particulars be ●●kewise so: and therefore to the end ●is universal Theatre of the world ●ight appear more beautiful: the ●reator of things did not only adorn, ●●e universal parts, with beautiful co●●urs, which are the general kinds, but ●●e particulars also, to the end, that ther●● the universal Beauty might shine ●ore clear. Or Perhaps because every ●nd should be admired for the Beauty ●f their particulars, and so being settled within the bounds of the Beauty of ●●eir individuals, should rest conten●●d, and satisfied.   

Wherhfore doth Beauty shine especially in women. Problem. 3.  
PErhaps because such is the order of nature, that what it wanteth in one, it supplieth in the other, and therefore having endued man with a wit, and judgement far more excellent, and more fit for the contemplation, and speculation of things, and framed him in respect of his mind, in a manner divine, she would supply this want, and give a full recompense unto women with bodily Beauty, whereby she should be in some degree superior unto man. Or Perhaps because women knowing their bodily Beauty, should by their studious endeavours, seek to attain that of the mind, and should endeavour to be that in their minds, in their spiritual part, which in their bodies, nature hath framed them. Or Perhaps because she should not by man be contemned; but rather for he● Beauty be reverenced, admired, and only loved. Or Perhaps to the end she taking knowledge of these her perfections, should the rather be guided by ●he zeal of honour, and the bridle of shamefastness, not to violate so vn●●eakable a treasure, being assured that ●o great a grace was never given her ●●om heaven, to defile with Luxury, but ●●ther to be a Bridle to that heat of concupiscence, which in her weak nature would gather strength. Or Perhaps ●ecause having received so great a ●lessing, she should learn of her mo●her nature, to hide it, which covereth ●uery fair, and precious thing, under a ●housand shells, and barks: yea in hard ●ocks and bottomless depths, and not ●o lay it open as a thing common.   

Why doth Beauty so soon decay? Problem. 4.  
PErhaps because Nature admitteth no permanent estate in these inferior things; but giveth only the being, and the increase: to the full whereof, they are no sooner arrived, but presently they tend unto their declination, ●or no state perfect, is permanent, but ●ike brickle glass is broken with every ●alle Or Perhaps because discreet Nature hath assigned to every age some especial good, to infancy the comfort of the dug: to Childhood childish recreations: to youth a desire of civil conversation: to riper years the fruition of that Beauty, which stirreth up a desire of generation, to perfect man a delight in honourable actions, whereby he aspireth to immortailitie: to old men the gift of counsel, to decrepit a delightful remembrance of things past. Whereby according to those offices, especially necessary unto Nature, either particular, or universal, was given the excellency of some good, to every particular age, which being expired) men gave over their delight in that gift, as no longer necessary, and betook themselves to that which was more fit. Or Perhaps because we may know that earthly Beauty is like a flying shadow, and therefore we are not to fasten our eyes upon it, but to turn them to that sovereign Light, that is free from all change, from all passion. Or Perhaps because love is proper to young men (Beauty being only found in that age) the which lasting but a short time, suddenly doth the flower of that fading good vanish, which adorneth their youthful members.   

Why is Beauty especial apprehended by the sight? Problem. 5.  
PErhaps because Beauty is a certain divine splendour which is showed ●nto us in things natural, and ●hat doth most participate of the divine Nature, which is least earthly, and ●uch is the eye (among other senses) ●n apprehending things, and therefore the fittest mean to discern so great a good. Or Perhaps because the eye is, as ●t were the clear looking glass of the soul, in which are descried all the affections of the mind, as Anger, Disdain, Passion, Love, and so forth, among which the principal is Love: the eye therefore longs after Beauty, (and whilst it contemplateth the colours, the forms, the features, the carriage, the complexion, the comeliness, the grace, the laughter, & whatsoever excellent quality belongs unto Beauty) is deemed fittest to be the principal judge thereof. Or Perhaps because the first object of the eye, is the light, without which all Beauty (as being buried in the dark) is made vain, and therefore no marvel, if the eye being in itself so clear, and transparent, seek the light of Beauty in every dark body with such delight. Or Perhaps because many things concur to the framing of a perfect Beauty, and therefore the sight being that (among the other senses) which apprehendeth most things, by this organ, a lover doth best discern the perfection of all those principal parts, which are required to the framing of a complete Beauty. And therefore we see that lovers by the bare report of virtue, in any honourable breast love imperfectly, but if report be once confirmed by an interview, and the eye be made judge as well as the ear, it gathereth strength, and groweth wonderfully, which proceedeth from no other cause, then from the great force that the eye hath in the true judgement of sensible things, besides the power thereof extending itself, more than all the other senses to the multitude of objects, and more speedily apprehending them.   

Wherhfore doth Beauty always delight? Problem. 6.  
PErhaps because whatsoever hath any thing in it, that is divine (such ●s Beauty is) doth always bring with it some joy: In so much that we see, ●hat many things according to the portion of that treasure of divine greatness, which they participate, do yield ●s pleasure, and delight, more, or less. As a meadow decked with a thousand ●arieties of flowers, breathing as it were unto us refreshing odours; a fountain abounding with Crystalline waters, and adorned with many tender sprouts, and bowing shoots; a magnanimous horse strong of body, pleasant in countenance, majestical in ●ase, dapled in colour, bold in nature, ● glorious Peacock, beautiful in his golden feathers; a glittering Diamond, an Orient Pearl, a shining Carbuncle, and every other rich and precious Gem, bringeth always delight and pleasure with it. Or Perhaps because divers colours well placed and artificially enlightened, are apt always to bring delight unto the eye, as also a tunable voice unto the ear. For among those things that give greatest grace, and Beauty to a woman, the principal are, the gracious colours of her well featured members, and her honey words, which being sweetly uttered, make excellent harmony, and yield unspeakable delight. Or Perhaps because that, which perfecteth not only the outward powers, but the inward also, brings always delight, and therefore the corporal Beauty reducing in to act the senses, and the incorporal, inviting us to contemplation, and investing us (as it were) into all virtues, both the one, and the other, must necessarily yield delight, and pleasure, for this is the property of the natural powers, that in the presence of those objects that serve them, and belong unto them, being invited unto action (which they naturally delight in) they take great joy, and contentation, and the reason is, because by their objects they are fed, terminated, and perfected, and therefore the understanding at the presence of an intelligible, Species, the will in the presence of any kind of good, the memory of any Image presented ●nto it, and the sense at the presence of ● sensible object, receiveth joy, and content. So that the corporal Beauty, ●eing gazed on by the outward senses, and the incorporal Beauty, that is, ●he Beauty of the mind, being apprehended by the inward senses, and that ●y the help of the ear, cannot but ●ringe unto either sense, great pleasure, and delight. Or Perhaps because ●he comfort which the other sensible objects do give, ends in some special ●ense, as the pleasure which a colour ●iues, is only the pleasure of the eye, ●nd the delight which a good savour ●rings, is only of the Nose, but the ●elight of Beauty is a content common ●o all the senses, which falleth out, because Beauty dependeth upon many ●nd divers goods, they which delight ●ow this sense, now that: So that there ●s no time, in which Beauty bestrowe●h ●ot upon man, some kind of delight, ●nd contentation.   

Why is Beauty worthy of Love? Problem. 7.  
PErhaps because bodily Beauty is a clear sign (if Malignity be not hidden under it) of a fair (that is) of a virtuous mind. The which by those rich dowries, which it gathereth unto itself, deserveth to be known, celebrated, & accounted worthy of honour, which honour that it may duly receive, love is the best guide, which best knoweth, the merit of the thing beloved, and therefore this man it honoureth, that it admireth, this in private discourse it praiseth, and that both in prose, and verse it extolleth, which are all effects of love. Or Perhaps because Beauty either true, or seeming, is also a good, either true, or seeming, & whatsoever is such, cannot but be worthy of reward, and a more acceptable reward cannot be given, to make manifest the merit thereof, than the heart wherewith Love is given. Or Perhaps because that which bringeth solace, and recreation to the mind, delight to the inward powers, pleasure to the senses, deserveth recompense, and such effects doth Beauty produce in us. So that the pleasure that we take, being great, it is fit that the recompense be answerable thereunto, and sure a greater than Love cannot be given, Beauty is worthy of the greatest. Or Perhaps because the Excellency of Good, deserveth the excellency of the affections, and the greater Good, the greater affection. Hence it is that greater courage is shown in the defence of a great parsonage injured, then of an other of base degree, and condition. As a learned man is more carefully guarded, and defended then an Idiott, a Queen then a common woman, a Nobleman, than a Commoner, a Citizen then a Slave. And therefore Beauty being a Good, which containeth in it the excellency of many other Goods, as well natural, as acquired, it followeth necessarily, that the excellency thereof must be very great, as being that which is framed of a multitude of all other excellent things, whereby, it likewise followeth, that it challengeth the greatest affection which is love, & the supreme Beauty, the supreme love.   

Why are not all men delighted with one and the same Beauty? Problem. 8.  
PErhaps because that is fair which to every man so seemeth, little considering the reason of true Beauty, but only that which is ministered by the sense, wherein delighting themselves, they stick fast. Or Perhaps the diversity of men's complexions, breeds a diversity in their desi●es: whereby they judge diversly of things present, & follow those which do best agree with their constitutions, whereby we see that in the Election of any thing whatsoever, the Appetite doth accommodate itself to the temperature of the body, and it holds not only in things natural, but mortal also: for we see that as the country swain desireth gross meats, such as agree best with the grossness of his nature, labours, & education, as Onions, Leeks, Garlic, Beef, Bacon, and such like: and these meats to him are sweet, and savoury. So we see that men fitting themselves in their customs, and carriages to their bodily temperatures, do ever desire to converse with their like, and therefore no marvel if the same happen in the election of Beauty. Or Perhaps because Nature would have it so, to the end that every one should be esteemed, and beloved, and they that are not absolutely fair in every part, should not be despised, but being received into grace, and favour with their lovers, might live honestly, and in good esteem with them. That so the profit of the union of the whole universe, the benefit of Peace, mutual society, and safe custody of all earthly blessings, might supply all other defects, and losses.   

Why is Beauty enjoyed, least esteemed? Problem. 9  
PErhaps because the Agent possessing his end, in it resteth contented and satisfied▪ and the Lover enjoying that Beauty which he loveth, queales in his affection, by the fruition of that he desired, which we may easily observe in every thing else. The fire being mounted to his natural sphere their resteth: Every heavy body descending to the Centre, ceaseth motion. A Captain when he hath gotten the victory, layeth aside his arms. A shippmaster being entered the haven gathereth up his sails. He that thirsteth having with water allayed his thirst, desires water no more, and the traveler being come to his wished home, hath ended his travels: whereby we may likewise understand, why a Lover possessing his treasure of Beauty, expresseth not so much delight in the having, as desire in the getting. Or Perhaps because there is no earthly thing whatsoever, that hath not some imperfection annexed unto it, the which a Lover in the certain possession of that he loveth finding, presently, fainteth in his desires: which to be true, our Sense and experience teacheth, in as much as we are many times either for want of due care, and foresight in ourselves, or the dissimulation, and coloured art of others, deceived; For (not to speak of those manifold imperfections, that many even from their cradle brings with them) How many vices are often times hidden under long garments? What pride, intemperance, Luxury, Immodesty, Gluttony, Sloth, Envy, Lying, Decipt, ●●olating of honour? How often is ●●e loyal heart found to be disloyal; ●●e chaste mind unchaste, the modest ●ountenance lascivious, the sound affectiō●orrupted, the honourable hand thievish, 〈◊〉 the honourable man infamous? how of●●n under the cristaline Ice, lies hidden a stinking dunghill: under a white tooth a ●oysome worm under a fair glove, a ●oule hand; under a rich garment, a crooked ●odie, and in a strait body, a croo●ed mind? How often are we with ●ained colours, outward resemblances, with words, garments, art upon arte deceived, and abused? So that it is no marvel if the affections of men, be sometimes altered and changed. Or Perhaps because Beauty when it i● possessed, it still declineth, and decays in her perfections, not continuing in that flourishing state it was first in. Or Perhaps because every thing, as it is more frequent, and common, so more contemptible, and less esteemed. Or Perhaps because the possessor understanding not his own good, because he knoweth it not, esteems it not.   

Why is the Beauty of a light woman less esteemed? Problem. 10.  
PErhaps because she hath wronged that natural gift of hers, and darkened the light thereof by her deformed actions, for it is great reason, that she that for a little, and that dishonest pleasure, took delight to satisfy her unbridled desires, even to the dishonour of her own name, should by the self-same instrument, wherewith she foolishy offended, be not only despised, but with shame and infamy abhorred. Or Perhaps because that is no perfect fair, which is only bodily, and that dishonoured too, nay neither can it be called a bodily Beauty in them, who having torn the sanctified veils of shamefastness, have offered the use of their bodies to common prostitution: much less is the Beauty of the mind found in them, having already by the choice of a dishonest life, made known the foul deformity thereof. Or Perhaps because untrue & deceitful things never pleased, and therefore the Beauty of the body ●●ing an outward sign of the inward ●●auty of the mind, but in such a wo●an made a cloak for sin, she belieth ●er bodily Beauty. Or Perhaps because ●●ings common in this kind, yield not ●●fects of Love: but rather of disdain, ●nd hatred: which simple nature doth ●●ctate unto us, who as a zealous nurse flawefull birches, hath always in ha●ed the adulterous, who bringing nothing with them but confusion (because ●heir certain fathers are never known) ●hey are no sooner borne, but as soon abandoned, and their eyes are shut, be●ore they see the light of the sun, and ●o it comes to pass, that both by the ●●ght of nature, and that dear respect ●hat every man should have unto his own honour, that those women do never please, who though they be fair, yet by their lascivious behaviour have made their bodies common to every man.   

Why doth every man desire to be fair? Problem. 11.  
PErhaps because whatsoever hath a show of good, is desired of every man, and such is Beauty: For every thing that is Good pleaseth our appetite, As when we hear any sweet harmony, either of Instrument or voice, any eloquent tongue to speak, when we see any strange, or ingenious workmanship, or excellent quality, or any thing that is exquisite, their ariseth presently in us a desire of the same excellencies and perfections: and so forasmuch as Beauty is an excellent perfection, we desire that too. Or Perhaps because the outward Beauty of the body, is a token of the inward Beauty of the mind, and therefore is not only desired, but admired, forasmuch therefore as all men do affect admiration, and a vainglorious applause, among the people, they desire Beauty to be wondered at. Or Perhaps because the fairer a man is, the nearer he cometh to the divine Nature: For the Essence, or being to every creature was not equally communicated, but according to the excellency of their Nature, whereby one is more perfect than another, and so likewise in their qualities. Or Perhaps because things highly prized in the world, are highly desired, and most honoured. Or Perhaps because (as it is 〈◊〉 the proverb) he that is borne fair, 〈◊〉 borne fortunate. For we see that ma●● fair women by the excellency of ●●eir Beauty attain to high estate, and ●omen of basest condition by the ma●age of great Lords have ennobled their ●●milies. Or Perhaps because things ●re, do more participate of that which 〈◊〉 excellent in Nature: As we see a●ong the Planets, one only sun, among the metals, one only gold, ●nd therefore things fair being rare, ●re most desired, and we desire to be ●hat which is most desired.   

Why is he that is fair inclined to Love? Problem. 12.  
PErhaps because the Cause of Love is Beauty, and he that hath the cause in Potentia, doth easily produce the effect; And therefore saith divine Plato, that Love reigneth most in the hearts of those young men, that are honourably borne, and tenderly brought up, who as apt subjects receive into them that passion which Perhaps refineth their inward part, and adorns them with th● Beauty of the mind, whereby they are made totally fair: And therefore from hence it is, that Beautiful women, even for the Love of virtue, which adorneth Beauty, endeavour to furnish themselves with virtuous qualities, as skill in music, history, curious needle-works, embrodering, and the like womanly exercises. Or Perhaps because he that is fair, is for the most part beloved, and Love (according to Seneca) must be requited with love, as the love of friendship is to be answered with the like loving affection, civil Love with the zeal of our Country, matrimonial Love with faith, honest Love with virtue, divine Love with religion. Or Perhaps because they that are fair, are thought to be borne under Venus, which being the Planet of Love, inclineth those to Love whom the celestial planets with their influences have made beautiful. Or Perhaps because it is the property of those that are fair to be moderate in their affections, as having a true temperature in their complexions, and therefore Love being the moderator of all affections, it should seem to build her ne●st in those that are Beautiful. Or Perhaps because it seldom cleth out, that Beauty is separated ●●om the force of Love, and therefore ●●rasmuch as custom in all things hath ●●e force of a law, they that are beau●●full following custom, cannot but ●oue.   

Why are there borne in some Provinces, ●●tties, castles, and Villages, Beautiful women, in others Beautiful men, in some Country's men of tale stature, fat, and white, in others lean of body and of a sallow complexion? Problem. 13.  
PErhaps because to the generation of every kind, the good quality, and temperature of the generating parts, ●oeth much import, which doth plainly appear in them which are defective ●n any of their members, who commonly get children like themselves. As we s●●●athers that are purblind, crokebacked, ●quay footed, get children like themselves in those imperfections, insomuch that the children do not one●y in the feature of their bodies prove like the principal Agent, which is the father, but like the principal patient too, which is the mother, yea and sometimes like to their causes more remote, as the Grandfather, and grea● Grandfather both by Father's side and the Mothers. Or whether it be by reason of the strong imagination, o● the operation of the seed, or the concurrence of the blood, or any other cause that worketh in the act of generation, we must conclude howsoever that the first women of those provinces Cities castles, villages, having been of a right excellent complexion, and due proportion of members, with other circumstances that confer any thing to the perfection of a bodily Beauty, were the first original causes, of the Beauty of the women in those places, unto which we may likewise add, the influence of the heavens upon those territories, the fitness, and temperature of the Climates, with the concurrence of meats, and drinks, be●● befitting those celestial operations, which doth plainly appear in Gaeta, Benevento, the hills of Pisto●a, and in other places: The like may be said of those men who in the beginning by ●eason of their tale stature, big bone, pleasant aspect, accompanied with a ●●nde of Lordlike majesty, by virtue ●f their active seed, and the climate disposed to the like temperature, have ●ade their progeny admirable, and beautiful. But as touching fattnesse, and ●eanenesse, accompanied with a certain ●inde of whiteness, or blackness, perhaps the one is caused by the coldness ●f the Climate, which being far distant ●rom the force of the sun, makes the ●ugestion more strong, whereby much of the nutriment is converted to the benefit of nature, and consequently the ●arty made more fat, and more fair, ●s doth plainly appear in our women of high, and low Germany, whereas ●he contrary cause, works the contrary effect, that is, makes women lean, ●nd of a sallow complexion, which we may easily see in the women of Spain, ●nd forasmuch as the Italian, is neither so near the North as the Germane, nor ●he South as the Spaniard, he participateth of both their natures, and flies both their extremes. Or Perhaps the frequent aspect, and interview of the Beauty of each Sex, offering itself oftentimes to the windows of the senses, imprinteth a daily imagination of Beauty in the minds both of the man, and the woman, by which means Beauty aboundeth in those places. And contrariwise, great plenty of deformed countenances, and bodies il featured, make these blemishes, and unpleasing defects by imagination to pass into nature▪   

Why doth the Beauty of women consist sometimes in one colour, sometimes in the variety of colours? Problem. 14.  
PErhaps because corporal Beauty is not only placed in the due proportion, or site, or quantity, or quality of the members, but much more in the appetite, which by reason of the diversity of the complexion where it resideth, willeth and desireth diversly. And therefore to the eye of the Moor, the black, or tawny countenance of his Moorish damosel pleaseth best, to the eye of another, a colour as white as the Lily, or the driven snow, to another the colour neither simply white, nor black, but that well meddled Beauty betwixt ●●em both, like the red rose in pure ●ilke, or the purple violet amongst the ●hite lilies, for an absolute Beauty ●arieth away the bell. Or Perhaps because every like desireth and loveth his ●●ke, whereby even for the public good, ●here remaineth nothing despised, because there is nothing but hath his like. ●nd therefore we see that a man naturally given to sport, and delights, de●●ghteth most in the company of ingenious, and pleasant wits, a soldier in ●he company of him that is warlike; and ●alorous, a Saturnist in one like unto himself, which falleth out no otherwise in the appetite and desire ●f Beauty, and therefore the Moor, loves the Moor, and so of the rest. Or Perhaps because Beauty consisteth ●ot so much in the colour as in the ●lumination, or illustration of those colours, which giveth grace, and ●ustre to every countenance, and without which all Beauties are languishing: So that this illumination which giveth such splendour, and majesty to some countenances, being joined to one only colour, formeth, a true, ●nd an excellent Beauty, which we may plainly see in the faces of those Moors which though they are black, do many times bewray a strange kind of Beauty in them, and therefore no marvel though many praise the Beauty of one only colour, as some one only sun, one only Moon, one only heaven, one only light, notwithstanding being common unto all Or Perhaps because (as I have already said) Nature by love being made saciable, stirreth up and awaketh in the heart of man, whatsoever hidden, or least appearing Beauty.   

Why doth the sweetness of Speech, & comely carriage of the body give greater grace unto Beauty then any other part? Problem. 15.  
PErhaps because Beauty without that grace, which is discovered, either in the tongue or in the motion of the body, seemeth the Beauty of an Image, drawn in dead colours, or rather a figure which either in marble, or bras, layeth open the worthy acts of Hercules, or Achilles, without any motion of ●he members, so that it seemeth to be a ●ead Beauty in a live body, yet languishing in his powers. Or Perhaps because as without the happy influence ●f the vital spirits (which give life to ●he powers, and organs, in their strong operations) the body remaineth cold, unlively, and unfit for action and exercise, so Beauty without grace, causeth e●ery part and quality belonging there●nto to languish, whereby it worketh ●n the field of Love without life. Or Perhaps because Beauty being in itself altogether earthly is little esteemed: but ●he grace thereof being a certain celestial beam, issuing from the bright sphere of the Beauty of the mind, is dispersed through all the members of ●he body, and accompanieth them in all ●heir motions, and therefore is deemed ●he first quality, necessary to the framing of a complete Beauty. Or Perhaps because it is not the simple speech that persuadeth us: nor the only motion ●hat makes the work perfect, but the grace in speaking and the grace in the carriage, is that that kindleth the heart, and inflameth the mind of man; And so likewise, if to bodily Beauty, there be added that grace, which manifesteth it self in all the motions both of the body and of the mind, it presently worketh in every man an opinion, of perfect Beauty, and persuadeth to love and honour it. And therefore from hence it is, that even tears accompanied with I know not what celestial grace, falling from the cristaline eyes of a Beautiful face, do draw the heart of man with such force to compassion, that he thinketh every tear, a drop of blood fallen from his own heart. And even the like force hath a gracious laughter, a kissing of the hand, a pleasant delivery, a modest courting, a sweet song, or any other carriage of the body, or manifestation of the mind. Or Perhaps because the Beauty of the body by itself moveth the bodily sense, but the mind which is more noble than the body is not easily moved with such an object, if Beauty itself be not Beautified with some thing more excellent, which is grace, which shineth thorough the Sphere of the body.   

Why is the Beauty of women especially seen in the face? Problem. 16.  
PErhaps because the face is the true resemblance both of the Beauty of ●he body, and of the mind, for in the ●ace as in a living figure are seen, those ●uelie colours with their apparent lightnings, the proportion, Quantities, Qualieties of the members, and whatsoever is besides necessary to the Beauty ●f the body. And as for the Beauty of ●he mind it is manifest in the face, as 〈◊〉 were in a clear looking glass: For ●n it are seen the vales of shamefastness, the true ornaments of an honest mind, the treasures of chastity, the splendours of Clemency, the riches of Silence, the crown of Honour, the majesty of all Virtue, the Lodge of Love, ●he nest of Grace, the centre of joy, ●nd the inestimable prize of honoured Fidelity. So that very deservedly doth ●he face challenge the first seat of true Beauty in all women. Or Perhaps because the face (among all the other bodily parts) is the more Noble, where the mind by those senses that are in it, exerciseth his effects and operations, and therefore a quality so supreme and excellent as Beauty is, could not be placed in any place more convenient for contemplation, more Noble for situation and all other respects then in the face: And therefore we see that although the virtuous life of a woman, the excellent feature of her body, or whatsoever can be more excellent, be highly esteemed and honoured, yet the first thing that is contemplated, and approved, is the face, as that part which of all other is most noble. Or Perhaps because Beauty is best liked laid open, not veiled, apparent not masked, clear not darkened, and the face (among all the parts of the body) is such, as at all times presenteth itself unto the eye, as it were to enlighten the heart of man, when any passion or Melancholic thoughts do trouble him: And therefore it cometh to pass many times, that the Beautiful looks of a fair wife, raiseth up and comforteth the heart of her afflicted husband, when he returneth unto his house from his labours, as it were to the haven of rest, ●fter the trouble, and turmoil of his household business: which Beauty if it ●ad been hidden had never yielded ●o comfortable an effect.   

Why do women which are not borne fair attempt with artificial Beauty to seem fair? Problem. 17.  
PErhaps because they knowing that those women are of highest account in the world, which excel the ●est in bodily Beauty, and being naturally addicted to affect honour, and to ●●e highly accounted of, they are enforced to add those colours to their natural Beauty, whereby they may become famous in the like grace, and favour of the heavens. Or Perhaps because women being for the most part subject unto that pleasing redness, which ariseth of shamefastness, being no other ●●ing than a tender care, or rather fear ●f the loss of their own honours, and ●nowing that this Beautiful bashfulness, giveth splendour and ornament ●o all women, it seemeth to their understandings a great note of infamy to be deprived thereof; and therefore to avoid so great a blot, they fear not with a thousand arts and inventions to give the like Beauty to their faces. Or Perhaps because their desires are so inflamed with the multitude of Beautiful things, which present themselves unto their view, especially of those, which are best befitting their soft, and delicate natures, that being desirous to participate of the greatest excellencies of them, from some they take their colours, from others their odours, from others their arts, from others their golden ornaments, from others their attires. Or Perhaps because there is not any woman (except she be very rare) which desireth not to please some eye, and therefore being well assured that they cannot please any without some special Beauty, they desire at the least to be adorned withsome appearing Beauty, wherein they sometimes proceed so far, that they do not only exceed their ability, but work in themselves a contrary effect, and in steed of making themselves lovely, they many times become odious even to those, whom they desire most to satisfy and content. Or Perhaps because they being quit from those buesinesse, both private, and public, which do many times afflict the hearts of their miserable husbands, and so pass their days in Idleness, without care, without trouble, either of body or mind, they apply all their studies, & endeavours to the adorning of their bodily Beauty, with a thousand colours and devices, as if they were only made, ●o make themselves appear Beautiful ●nto their husbands, and to procure ●n opinion in the common people of singular Beauty: Of all which the rea●on is, because they judge it a treasure of singular prize to be fair, or at leastwise to seem such in the eyes of every man.   

Why doth the Art, and multitude of Beauties, which women use being discovered, breed a kind of loathing and disdain in the hearts of men? Problem. 18.  
PErhaps because as the first Fair by created Beauty, inclineth our hearts to Love; So he being the first Truth, by the inestimable prize of Truth, winneth us to follow the truth with invisible Love, whereby the deceit of such Beauties or abiliments, which many times tie, and entangle the minds of unadvised young men, being discovered, their ariseth a strange kind of scorn and disdain even against those whom before they admired. Or Perhaps because that besides the hatred of that foul, which is hidden under those fair, though false Beauties, the very art, and skilful workmanship that is used about the bodily Beauty pleaseth not, whereas contrariwise in the Beauty of the mind, art, & exercise of wit is much approved. And therefore a man loving a Beautiful countenance by the gift of nature adorned with that quality, and 〈◊〉 Beautiful mind by art, made wonderful, finding this order confounded, by little and little, he reputes and turneth his love into disdain. Or Perhaps because every object being altered from his natural Essence, as being out of his natural seat, doth presently decay and corrupt; as it doth plainly appear in every natural thing: Now than that gift of nature, which in women they call Beauty; being by art removed from his first state, is suddenly extinguished; which we may easily see in many women, who having with multitude of colours, and to studious endeavours hidden from the world their natural Beauty, presently they decay in that small portion of fair, which it hath pleased the heavens to impart unto them: whereby it cometh to pass, that they are not only little esteemed, but loathed and detested, as being such as have sinned against the liberality, and bounty of Nature itself. Or Perhaps because men from those outward deceits, gather the inward untruth and deceit of the mind: For she that feareth not to falsify these exterior parts, may with more ease and less fear adulterate the inward Beauties of the mind, and so much the rather, because the sense, or corporal organ cannot act any thing that is false, except the mind be first made false, having first consented thereunto, whereby it cometh to pass, that men taking knowledge at the last, of this so great a blur, both of the body and the mind, they cannot, if they be not over vicious love such women, but rather as falsifiers of themselves, and mockers of others, fly, dispraise, and detest them, and as much as in them lieth, forget them, and banish them the confines of their memory.   

Why doth the Beauty of the body with greater celerity wound the hearts of men, then that of the mind? Problem. 19  
PErhaps because the bodily senses are more apt and more speedy by nature, without the help of any art to apprehend their objects, and especially the sense of seeing, which is so powerful in love, by presenting the beautiful features, and lineaments to the common sense, that from it to the other inferior powers, love with admirable celerity, nussels itself in the breast of mortal men, the which thing falleth not out in the Beauty of the mind, which besides that it requireth a longer time to manifest itself (because it lieth hidden under the bodily veils) doth not imprint her image with those lively colours in the outward sense, as the bodily Beauty doth▪ Or Perhaps because the Beauty of the mind is invisible, and therefore doth slowly move the powers, & that only by the means of that which is corporally visible, whereas the visible Beauty is by itself made manifest. Or Perhaps because mortal man being overladen with the bodily spoils, doth more quietly incline himself to corporal things then to spiritual. Or Perhaps because that which doth most often wound the senses, and cometh nearest unto nature, worketh likewise a more speedy effect in Love, as in the other senses.   

Why do wise men more esteem the Beauty of the mind, then of the Body? Problem. 20.  
PErhaps because the colours which do form the invisible Beauty, are of higher prize than those of the bodily: For the Beauty of the mind ariseth from the rich colours of all the moral virtues, as from Temperancy, Shamefastness, Chastity, Modesty, Clemency, Sufferance, Fortitude, Wisdom and the like, and is also made more glorious, by other colours more noble, as the Liberal Sciences, the sweetness of utterance, the knowledge of high mysteries, the use of studies, the happy remembrance of times past, and the studious search of divine things, whereas the Corporal Beauty is restrained to a few colours of small prize, which do speedily vanish and decay. Or Perhaps because the Beauty of the mind is of a more high and Sublime order, because in some resemblance it cometh near unto the angelical spirits, who as by nature they excel all inferior things, so do they likewise in ●heir qualities upon which their Beau●y depends. Or Perhaps because corporal Beauty is the simple gift of nature, which as it is more common, so less esteemed. But the Beauty of the mind, not by simple nature, but by art, and study, and industry, and watchings is hardly after a long time discovered, and therefore of better esteem, because more rare, and with more difficulty attained.   

Why do young men prefer the Beauty of the body before that of the mind? Problem. 21.  
PErhaps because being provoked thereunto by nature, as being more apt to generation then old men, they follow their like (for Beauty is proper unto youth) and no other thing can satisfy them, than the present, visible, and sensible object, but old men who contemplate the invisible Beauty of the mind (which by reason of their great experience is commonly found in them) themselves growing as it were to nature invisible, by contemplating this spiritual Beauty, enamour themselves therewith. Or Perhaps because young men are strongly moved by bodily delight, as being great well-willers to the pleasures of the sense, but old men having often times quenched their thirst at the like fountains, with the great hurt and impeachment both of their persons and honours, do no more esteem those floating vanities, and therefore resting themselves content with the bare remembrance of those times, they do willingly embrace that Beauty, which dependeth upon the many and dear experiences of things past. Or Perhaps, because young men in every thing show themselves too credulous; whereby they turn their thoughts to every appearing Beauty that presenteth itself unto the eye, neither caring for, or dreaming of any greater, but old men being more slow in their judgement, and always hardly persuaded to give credit to outward things, having found the inward Beauty, do better account of it, as knowing it by ●xperince to be more rare, and hardly attained.   

Why is the Beauty of the mind more often seen in old men then in young? Problem. 22.  
PErhaps because the Beauty of the mind being framed of many difficult, and ingenious habits, it falleth out, ●hat young men being distracted with ●heir youthful cares, and affections (attending more to the pleasure of the sense, than the delight of the mind) do little or not at all endeavour by labour and industry to attain to those virtues and knowledges, which are necessarily required to so precious a talon, to the obtaining whereof, men of riper years, employing all their thoughts, studies, and endeavours (the sea of their affections being calmed by the constitution of their bodies) attain unto this precious Gem, which shineth, and showeth itself in the gravity of their speech. Or perhaps because old men wanting the flower of all bodily Beauty, which reigneth only in younger years, they desire at the least to be in some account, and reputation in the world by their internal Beauty, which always accompanieth their nature both in their private, and public government. Or Perhaps because multitude of years bringeth with them sage and grave Counsel, to have heard much enricheth knowledge, to have read much, increaseth judgement, and the frequent conversation with men of divers qualities, and countries giveth a perfect knowledge of human affairs, the which not happening to young men, they want those grave parts that concur to the framing of the Beauty of the mind.   

Why is the Beauty of the mind accompanied with that of the body in the breasts of young men, so much esteemed? Problems. 23.  
PErhaps because that, which by more than ordinary art, and virtue, seldom comes to pass, deserves both ●lory and admiration, as it falleth out ●n the Beauty of the mind, for young ●en being no friends unto labour, but ●ather to sloth, and idleness, it seemeth to be a thing out of order to see a young man adorned with so noble a quality, and consequently wins him ●oner and estimation Or Perhaps because a young man besides the fruition of the Beauty of the body (a thing perhaps of itself sufficiently esteemed of many) possessing that of the mind too, is in an order more honourable, yea accounted in a manner divine, and esteemed accordingly. Or Perhaps because that which is Fair shineth more splendantly being accompanied with that grace, and pleasant comeliness, which as a thing that bringeth unspeakable delight with it, smileth (as it were) in the countenances of young men. Or perhaps because an entire good i● best esteemed; and therefore perfect Beauty consisting of a mind made rich by virtue, and other honourable abiliments, and a body accompanied with a due proportion of the parts, a true illumination of the colours, and a pleasing grace in the carriage of them both, which is only seen in young men, no marvel if they which enjoy this Beauty be accounted fortunate, both by the gift of grace and nature.   

Why doth the Beauty of the mind always help, and that of the body often times hurt? Problem. 24.  
PErhaps because the Beauty of the mind is always joined to the wit or understanding; and that of the body oftentimes violently enforced by the affections; and as wit and judgement moderateth us in our wills, so contrarily the affections do blind us, 〈◊〉 that we are many times deceived by ●●em. Or perhaps because the Gods of ●●e mind, which frame the beauty ●●ereof, being communicated to others be not darken the mind, but rather perfect themselves: but the goods of ●●e body, which give colour to the beauty thereof, being imparted unto others, besides the corrupting of a chaste ●ody, they make the mind infamous, ●nd dishonour their whole families. Or perhaps because there is a far greater ●umber of those, which having their appetites unbridled, follow their own ●ense, in oppugning the chaste breasts ●f the feminine Sex; then of those who ●s lovers of honesty endeavour to preserve it: And from hence come those ●ommon murders, poisonings, open treacheries, violated faiths, and all ●inde of infamous enterprises: To which reason we may likewise add ●he inconstancy of a woman, her facility to be persuaded, and the small resistance she maketh against her vn●ridled appetite, which together ●eade her to her utter ruin. Or perhaps because the Beauty of the mind doth always bring forth good fruit, and makes men temperate, just, valiant, wise, but that of the body guideth us to luxury, wantonness, and all kind of infamous intemperancy.   

Why doth the Beauty of the mind make us like unto things heavenly, and that of the body many times like unto earthly? Problem. 25.  
PErhaps because that Chief good, which is the first Fair, is invisible like a fair mind, and the Beauty of the body earthly, as depending upon earthly colours, earthly qualities, and quantities, as all other things under the Moon are Or Perhaps because the Architip of every Fair, good immortal) being the first wisdom in understanding, the fi●st power in forming, goodness in communicating; and the first rule in directing, causeth likewise, that they, which are beautiful in wisdom, power, goodness; and discipline should approach so much the nearer unto him, by how much more they are adorned with so excellent qualities; But bodily Beauty many times blotting her glory by affections altogether earthly, is made like to the most abject, and basest things of nature, even to brute beasts. Or Perhaps because the weight of our bodily lump presseth us down to the centre of our earthly thoughts, and ●ransformeth us into a nature altogether earthly, but the mind being crea●ed by heaven, aspireth to heaven (for a spirit desireth spiritual things) and as being above all earthly, with wings ascendeth to things heavenly.   

Why would the Platonists, that the Beauty of corporal things should be as a Lader to ascend unto the first Fair? Problem. 26.  
PErhaps because such is the order of nature, which proceedeth from the lowest things unto the highest, from imperfect, to perfect things. Or Perhaps because such is the order of our knowledge, which taketh beginning from things sensible, and proceedeth to intellectual, from particular things to universal; from accidents to substances; from the effects to their causes, from compounds to their simples, from things visible to invisible, from corruptible to eternal. Or perhaps because it is not convenient that the understanding should tie itself unto the sense in any created Beauty, either more general, or individual, when it mounteth itself to that knowledge of the first fair, which as yet is confused: but rather necessary with the eye of contemplation, to pass through that universal chain of all the creatures. As by the Beauty of the precious stones, metals, plants, beasts: of the heaven the Stars, the Planets, the morning, the day, the night: of herbs, flowers, fruits, and the like excellencies: we pass in a confused manner to the speculation of the chief sovereign Beauty. Or Perhaps because it so falleth out sometimes in the knowledge of the Beauty of the mind, that (at the least) it is confusedly known by the fair figure of the body.   

Why did the Platonists under two special senses of seeing and hearing comprehend all Beauty? Problem. 27.  
PErhaps because every fair is either visible, or invisible: if it be visible ●t is corporal, and falleth under the ●ense of seeing: if it be invisible, either ●t is known by some other corporal species, or by proportion, or by similitude, and so it is acquired by the sense ●f seeing too, or it is invisible in itself, ●ut visible by the help of another ●ense, and so it is attained by the power ●f Hearing. By the first kind, that is ●he visible Fair, we come to the knowledge of the Beauty of all corporal ●●ings. By the second we arrive to the knowledge of the Beauty of intellectual things, even God himself, and ●●e third layeth open unto us by the ●●ngue, the Beauty of the mind: and 〈◊〉 by these two aforesaid senses every Beauty cometh to the knowledge of man. Or Perhaps because the sense of feeling being very earthly, and the sense of taste transforming the accidents of the object into his organ, they excluded the one from the knowledge of Beauty, as being too bold, the other as being less continent. Or Perhaps because they would not that the operations of the understanding should be blotted, or altered by the sense, and therefore they appointed to such speculation those senses, which were farthest off from being defiled by the pleasures of Venus. Or Perhaps because it is sufficient that a Lover know both the inward Beauty of that which he loveth, which he doth by the help of the ear, and the outward corporal Beauty, which he knoweth by the eye.   

Why would that famous Philosopher, that his disciples should oftentimes take a view of their own Beauties in a glass? Problem. 28.  
PErhaps because the Beauty of their members being known, they should be the more inflamed, with those colours of Nature, to stir up the colours of virtue, and endeavour to add unto their outward Beauty, the Beauty of the mind. Or Perhaps because they being inflamed with their own Beauty, should endeavour by the purity of their manners, and conversation to preserve it in her chief flower: that so it may be made a spur to virtuous & honourable attempts, and not a snare to entangle the liberty of virtue. Or Perhaps to the end that if they should not find that exquisite Beauty in themselves which they saw in others, they should endeavour to awaken themselves to all honourable exercises, and by their inward virtues supply their outward defects. Or Perhaps that they might thereby learn to follow the discipline of truth, which as a glass whatsoever presenteth itself before it, without respect of degree, or quality of any person, showeth openly either the Beauty, or deformity thereof, so they knowing in whatsoever person the Beauty of virtue, they should commend it, or the deformity of Sin, they should reprehend it. For there is nothing more hurtful and dangerous to an noble mind, them a lie in the open field of truth.   

Why do Princes and women of honourable birth prove for the most part fairer both in body and mind, than women of base condition. Problem. 29.  
PErhaps because their delicate, and exquisite diet, both in their meats, & drinks, make their blood more pure, their vital spirits more lively, their complexion more Beautiful, and their nature more noble, so that passing their time without interruption of any troublesome, or disorderly molestations, they become by their high thoughts, and honourable imaginations, both Beautiful and gentle in aspect, about other women of inferior condition, who by reason of their base estate, taking a contrary course in whatsoever belongeth unto their life, they participate contrary effects. And forasmuch as the inward powers of the mind do depend upon the excellency of their actions, & bodily organs, and much more the wit upon the complexion of the body, and these bodily parts being in women of high lineage, most exquisitely perfect, it must necessarily follow, that even by nature they prove admirable, in the gifts of the mind, whereby it cometh to pass, that we do not admire so much the singular Beauty of their bodies, as their gracious carriage, their sweet speech, their divine judgement, their chaste thoughts, Beautified with a strange kind of majesty in all their actions. Or perhaps because their education being even from their infancy under a discipline more noble, & excellent (to omit the generous blood of their parents from whom they descend, & the pure milk which they draw from the dugs of women of a most temperate constitution) they cannot in common judgement but prove admirable in the world.   

Why do fair women prevail much in obtaining grace and favour with Princes? Problem. 30.  
PErhaps because it seldom comes to pass, that women that excel in Beauty, do not likewise excel in the sweet delivery of their speech, which doth so much the more inflame the heart of man, by how much the more they have commonly joined thereunto a pleasing carriage, and heavenly grace, in the other parts of the body, which deservedly winneth unto them so much favour, especially with men of highest state and condition (who by their nobility are made more facile and gentle) that whatsoever the cause be, they think they have sinned against the rule of justice, if they condescend not to their desires. Or Perhaps because by a beautiful face bedewed with tears trickling down her cheeks, and accompanied with amorous flames of honest and chaste love, the greatest Princes without any other supplication uttered by the tongue (even out of the generosity of their own hearts made to pity, do feel themselves to be wounded with the dart of true clemency, and commiseration, and therefore do endeavour in what possibly they may, though perhaps not in all, to satisfy their desires, and to give comfort to that appalled countenance, which hath lost the colour, though not the Beauty. Or perhaps because women adorned with such a quality, do either love or hate beyond measure, & so much the more, by how much they are higher in estate and condition. And therefore if their supplication be for love and favour, they assail with those darts that are most effectual to move unto pity and clemency, and to make a breach into the will, and affection of the hearer; As the misery of their present estates, their greatness ●n former times, their little desert of ●hese their miserable fortunes, the danger that is yet behind, both of their honours, and their fortunes, the great confidence that they have ever had in his Crown and Sceptre, as having no other friend under heaven, to whom ●hey may lay open their griefs & lastly ●heir promises of all manner of bands of thankfulness, and recompense that may be made. I omit their tears, their interrupted sighs, and all other their passionate actions, and carriage of the body, whereby they so hide, and cover their art, that they bind, and ensnare, and as it were violently enforce the hearer. But if for hatred they have made themselves suppliants, they change their tune, and betake themselves to new arts, new protestations, new desires of justice accompanied with a fiery tongue, which clearly layeth open the injury that they have received, the troubles they unjustly suffer, & to conclude, what with their modest blush, & their just zeal of honour, their honest requests, & their scalding tears, the greatest personages are soon persuaded to do their pleasure, & to grant their desires. Or Perhaps because women being by nature fall of pity & compassion, and soon moved to a feeling commiseration of the miseries of other men, they are worthy of the like pity & compassion, when in the like case of misery they are suppliants to other men. Or Perhaps because the invisible Beauty of the mind, adorning the outward semblance, with I know not what divine grace, doth invisybly wound the hearts of great Princes, & with a sweet kind of violence, stirreth up their wills to grant unto them whatsoever they shall demand.   

Why is only the Beauty of women amongst all other Beauties, named, praised, and esteemed. Problem. 31.  
PErhaps because Beauty is the only ornament of women, their only dowerye, their divine gift, their rich pledge, and their highest glory, & therefore no other creature may justly challenge it but by special privilege. Or perhaps because notwithstanding Beauty may be given to a young child, a towardly youth, a handsome man, an honourable knight, a venerable old man, a magnanimous Prince, nevertheless man being borne unto labour, their commendations must not take root from ●he simple gift of nature, but the child 〈◊〉 commended for his towardliness, the ●outh for his dexterity. & readiness in performance, the man for his wisdom 〈◊〉 matters of importance, the knight ●or his valour in dangerous services, the ●ld man for his sufficiency in giving counsel, and the Prince for his justice. Or Perhaps because women are not to glory in any other gift then in the liberality, and bounty of nature, who hath adorned them with so precious a quality, that they might preserve it as a crown to their other feminine virtues, as temperance, modesty, shamefastness, chastity, zeal of honour, Clemency, Religion, Taciturnity and the like. For it becometh not a woman (but for special cause) to wear armour, to exercise the feats of war, to apply herself to those actions, which do better befit a Senator or a Soldier, than the tender, and delicate nature of a woman. Or Perhaps because men may certainly know, that the heavens have imparted a special ray of the first Fair unto women, that whilst they with their tongues commend it as divine, and with their deeds deform it, they might endeavour to better themselves by the imitation thereof.   

Why is the Beauty of women served and adorned with the excellency of whatsoever things are Beautiful in the world? Problem. 32.  
PEerhaps because the Beauty of a woman is the touchstone whereby all other Beauties are tried: the worthiest and most noble quality of the body, the first Sphere of all corporal Beauty, wherein are descried the greatest perfections of all other Beauties. And therefore hence it is, that all other things (though most fair in their kinds) by the just law of Nature ought to do service, and homage to that principal bodily Beauty, which in their aspects, & countenances is adorned with those colours, enlightened with those splendours, endued with those graces which procure unto them honour & admiration. And therefore as being the Ladies of all other Beauties, they adorn themselves, with the Beauty of the flowers, the Rose, the Violet, and the Hia●●r●th, and a thousand colours, devices, and sweet smelling odours, with the inestimable riches of precious stones, of Rubies, Margarites, Amethysts, Turkeys, Pearls, Diamonds, Emeralds, and a thousand the like jewels of highest price: They crown themselves with gold, and silver, deck themselves with pendants, bracelets, Embroderinges, chains, girdells, rings, and a thousand tires of sundry fashions: They make a glorious show with their feathers, and fans, and pearls, and silks, and crests, with their hanging sleeves, their furs of Sable, their garments of satin, silk, damask, velvet, tinsel, cloth of gold, and a thousand the like. So that as if they were the rulers, and commanders of all Beauties, they will have the colours of the heavens, the light of the Planets, the purity of the Elements, the strength of the metals, the prize of precious stones, the adours of flowers, the variety of fruits, the ornaments of beasts, the wit of a thousand arts, the novelties of as many inventions, and the broad Ocean of all manner of delights. Or Perhaps because a woman being by nature gentle, and of complexion delicate, as following her like, desireth the things that are most noble, most dainty & delicate: And from hence it likewise proceedeth that being by nature fearful, she loveth her solitary house, flieth all unhappy desasters, as having little strength to resist them, so that in every thing she desireth ease, and comfort, and pleasure, and recreations, as dancing, music, feasts, Beautiful spectacles, pleasant places, houses richly hanged, goodly Palaces adorned with all kind of costly furniture, that may content the eye.   

Why is the Beauty of women of such force that it many times overcometh the greatest personages of the world? Problem. 33.  
PErhaps because the sense being too much fastened in that supreme human Beauty, doth not only (as if it, gazed upon an object above his strength) remain dazzled with the rays thereof, but reason itself is darkened, the heart is fettered, and the will by love made a prisoner. Or Perhaps because too much boldness in beholding the highest things, (being instigated thereunto by our corrupt appetite) and the unadvised counsel of our blind sense (which in the best sort of men doth many times, though not openly, yet secretly run riot) doth carry even the wisest, and the strongest men that are to their utter ruin, let Solomon make good this truth unto us, who amongst all the men of the world for wisdom wore the Diadem, yet by this snate of Beauty was drawn to commit adultery. Let Samson aver the same, who being the strongest man that ever was, was yet overcome by the Beauty of Dalida: Let David prove it true, who though he were a man framed after Gods own heart, yet by one only view of Bershaba he was inflamed with dishonest love, and feared not to commit both adultery, and murder: yea all histories both divine, and humane, ancient, and modern, speak of thousands that have been famous in the world both for valour, and wisdom, who by gazing either too much, or too unadvisedly upon these Beautiful objects, have fallen into many dangerous and enormous sins.   

Why doth the Beauty of a women being violated, bring infamy and dishonour not only to herself, but to her whole family? Problem. 34.  
PErhaps because the body being violated, the mind is likewise corrupted: and the first action in such a case by Election being infamous in the mind, and from thence passing to the act of the body, and so to the notice of the world, both the election, and the action being unlawful cannot but be likewise infamous, and dishonourable. So that the woman being totally dishonoured both in body, and mind, she disperseth this her infamy even to those that have begotten her, as if they that first gave her her being, gave therewith her corruptions, and the first occasion of this her infamy. Or Perhaps because Beauty being not only for itself highly esteemed, but also much more for those virtues that do accompany it, being rob, and spoiled of these excellent ornaments, it remaineth naked, both in prize, and honour. And forasmuch as by Election she fell into this folly, notwithstanding she knew that she thereby should offend her whole stock, and Progeny, it followeth that she likewise makes them partakers of her infamy. Or Perhaps because that faith, which passeth betwixt a man, and his wife, being violated, doth not only offend the mind of those that break it, but the body also, and not only both these, but the posterity that shall arise out of so corrupt a seed, and unlawful copulation, and not only that neither, but forasmuch as the husband, and the wife, are held to be one body, and he one flesh, and blood, with his progenitors, they are not altogether clear from this infamy.   

Why is it the custom to hang Beautiful pictures in the chambers of those women that are with child? Problem. 35.  
PErhaps because those strange occurrents that in former times have fal●en out, are an instruction to men in ●hese days to prevent the like events: For great women by contemplating, ●nd gazing on serpents, and Moors in ●heir chambers in the act of generation, have brought forth monstrous births, ●n some figure, and proportion like vn●o them: By which strange events men ●eing terrified, to the end they may prevent the like dangerous issues, they hang their Chambers with Beautiful images, and pictures. Or Perhaps ●ecause the desire of parents to have Beautiful children is so great (for Beauty being powerful to incline the hearts of men) promiseth (as it were) a future felicity, that knowing the great force of imagination and conceit in the act of generation they are careful to furnish their Chambers with fair, and Beautiful pictures: to the end that their children may come into the light in some sort answerable to their desires. Or Perhaps because men not being content with the nobility of their own blood, and Beauty, they desire likewise the outward helps of those princely Beauties of the most famous women in all Countries, to the end their children may likewise prove admirable in that quality, and they win unto themselves greater honour. Or Perhaps because as they use with a thousand restoritives to comfort the fearful hearts of their afflicted wives being near their labour, so they are no way backward by these present figures adorned with divers colours, and strange Beauties to make them comfortable.   

Why do they make Venus the mother of Beauty? Problem. 36.  
PEerhaps because they make her the mother of Love, and Beauty is that ●hich (by means of that content, and ●easingnesse which is in it) engendereth ●oue in the hearts of men. Or Perhaps ●ecause Beauty is the proper ornament ●f women, and Venus is said to have ●eene the fairest woman that ever ●as. Or Perhaps because among the celestial Planets their is none more delightful, more blithe and buxom: ●r by reason of her silver lights more ●anton, than the planet of Venus, which qualities do all concur to the for●ing of the Beauty of a woman. Or perhaps because this planet by her hap●y influences worketh much to the ●●aming of every woman gracious, fair, and lovely, therefore she hath deserved the name and title of the mother ●f all Beauty.   

Why is only the Beauty of heaven amongst other Corporal things of itself permanent? Problem. 37.  
PErhaps because a body unchangeable, incorruptible, and no way subject to the voracity of consuming time, such a quality best befitteth, as is answerable to such a subject. And notwithstanding the Celestial mantel do not always shine, and therefore sometimes the golden rays of the Sun, & silver beams of the Moon, the glorious light of the Stars, the noble compartments of the celestial signs, the illustrious splendour of all that region, and to conclude a fair night, a beautiful morning, a glorious day may not be seen. Yet nevertheless the darkness of the Element, the fury of the winds, the pitchy obscurity of the whirlwinds, the thickness of the clouds, and all other darksome oppositions being taken away, the heavens do always shine in their greatest Beauty, appear glorious in ●●eir supreme Monarchy, and display themselves adorned in every part, ●ith a thousand Beauties Or Perhaps because the eyes of those that contemplate the heavens, seeing so supreme a beauty, in so supreme, and celestial a ●ody, with the eyes of the mind they ●ould think, and consider that unchangeable Beauty, is only found in ●●e celestial parts, and that no Beau●● in this inferior world lasteth long: ●●d so with heavenly desires, and endeavours they should aspire to the celestial Beauty. Or Perhaps because men ●●owing so noble a Beauty, and so constant, to be in a body so sovereign, ●●ey should from thence learn in their ●inds created immortal, to place the ●●auty of virtue, of wisdom, and of ●●ery noble art, and science, that, that ●hich is enclosed within a mortal sub●●ct, may by glory, and honour be made ●●mortall. Or Perhaps because the ●●st invisible Fair, being willing to ●●awe unto the knowledge of his ●●auty all mortal men, partly by the universal Fabric of the world, and ●●rtly by some special visible creature, he hath placed (as it were in a throne) this his Beauty, and there made it permanent, that all eyes might see and behold it, and so beholding it, he might draw the hearts of all from time to time unto him, that there might be no reason of excuse, left even to the slowest eye, and all such as are most backward in the search of highest mysteries. Or perhaps because such is the order of every thing, that the more they are parted, and separated from the original fountain of all Beauty, the more they decline in their own, which doth plainly appear, if we descend from the Heavens, to the Elements, and from them to their com●ounds, and from the perfect compounds, to the less perfect, and so forth.   

Why is the first fair to mortal eyes invisible? Problem. 23.  
PErhaps because the Sphere of his infinite light is so high, that it is passed the power of any created Organ to pierce so high, as to behold even the darkness of the outward entry or lobby thereof; much less to discern the immensity, and exceeding greatness of that sovereign object, in the presence whereof, the glittering rays of the Sun are darkened; the Stars lose their light; the sparkling Diamond is defaced, the flashing Ruby shineth not, the white Lily is black, the Spring not beautiful, Laughter not pleasant, Music not delightful, juceus not odoriferous, Nectar not sweet, gold not rich, and the highest Monarchies base and contemptible; And therefore the Angels in heaven lay down their crowns at the feet of so infinite a Beauty, and all creatures are altogether impotent, yea unwotthy to consider the incomprehensible greatness thereof. Or perhaps because things most rare and excellent, do always bot● by Nature, and Art lie hidden, and therefore we see, that the deepest, and most important matters in the Scripture, lie covered and veiled under a thousand figures, similitudes, mysteries, parables, and the like, which doth likewise appear in nature, who hideth things of greatest prize in greatest darkness, and maketh those things seem invisible that were framed visible, as we see in the seed of every plant, which lieth hidden in a thousand rinds, skins, and shells, in the inward powers, which are made invisible by the outward organs, in the substantial forms, which lurk under their matter, in precious stones, which she hath buried in the sandy bed of the sea, in gold, and silver, which she hath hid in the bowels of the earth, in the Angelical spirits, who by the curtain of heaven placed betwixt their sight, and ours, are separated from our sense, and in all other Beautiful, and excellent qualities whatsoever: & therefore no marvel if the first Fair likewise be hidded from our eyes. Or Perhaps because it is not fit that so high, so supreme, yea so infinite a Beauty should be gazed one by mortal eye, but only in the other life by the help and assistance of the light of glory: In the mean time let it suffice that it is not altogether invisible, but by the light of that Beauty, that shineth in all creatures we may discern at the least a shadow thereof.   

Why do many men little regard the first fair? Problem. 39  
PErhaps because man being overladen, and pressed down by the ●ense, by reason of that ancient sin ●f his first father Adam, knoweth not ●owe to raise up himself to so great a ●ood, without the special help of him ●hat framed him immortal, for being weak in himself he cannot by his own strength ascend to so great a majesty. Or Perhaps because he being ●●aced in the middle of the Theatre of 〈◊〉 many Beauties, created both in things ●enerall, and more special, and indi●●duall, and as it were dazzled, and ●●inded with the light of them, doth ●ot know how to discern the better ●●om the worse. Not considering that 〈◊〉 was created to understand, and understanding the excellency of the crea●●res of God, by them to pass to the ●●owledge of the Creator, and so from ●●e inferior Beauties to the supreme. Or ●●rhaps because having fastened the eye of his sense upon some earthly Beauty, pleaseth himself so much with the present delight thereof, that forgetting the greater Beauty, and not knowing any greater delight, he placeth therein his last end and chiefest felicity, offending thereby both the law of reason, and of God. Or perhaps because man being made blind by sense, and love of a momentary delight, he desireth not by contemplation to enjoy the Beauty of God For neither can the sense, or any other powers, exercise their operations in any degree of excellency, if not in one only object, and at one only time, and therefore the eye being fastened in an earthly Beauty, with an earthly love, how can he by contemplation behold the celestial Beauty, with angelical love? How should a man that hath abased his lips, by inordinate lust to the standing, and stinking pool of a rotten Beauty, dip them in the pure fountain of the only fair, by a regular and orderly desire? How should he gazing, by a sensual, and brutish love, upon a corporal, and corruptible Beauty, fasten the subtility of his understanding, upon the first fair, who is merely spiritual, and heavenly? what proportion hath the Sun with darkness; the day with night, truth with a ●ye, a Prince with a slave, fire with Ice, snow with dirt, gold with Iron, honour with infamy, divine with earthly, treasure with poverty, virtue with vice, order with confusion, infinite with finite, immortal with mortal? so long therefore as he fasteneth his eye upon an inferior Beauty, he cannot possibly ascend by contemplation to the first fair. Or perhaps because the sense being debased to a thousand concupiscences, the Appetite drowned with the lascivious billows of intemperancy, the taste glutted with the honey of Cupid's appearing ●ainties, the will placed upon frail objects, and willing nothing but to satis●ie the desires of the flesh, the body more than furiously and inconsiderately accustomed to Venus beds, the ●oynes always walking to the common forge of every brothelhouse, the ●yes open to nothing but the spectacles ●f Sardanapalus, the thoughts ascending no higher than the contriving of adulteries, and wanton sports, Religion ●anished, the veils of chastity broken, ●he bridle of the law nothing regarded, All good counsel, and civil discipline set at nought, and man being made more than an enemy to himself, he cannot even by the law of custom (which is converted into an other nature, yea a necessity) lift up the eye of his understanding to heaven, and to the contemplation of the first Fair.    

Problems of the Affections. Where at full are set down: Their Causes, properties, offices, uses, and ends,  

Of love.  

Why hath nature ordained that their should be affections in the world? Problem. 40.  
PErhaps because the world being a kind of well ordered Commonweal, where beholdicg the Beautiful disposition of all visible bodies, both ●…ght, and heavy, & neither light, nor ●…eauy, and contemplating the power●al workmanship of the celestial Spears, which for the perpetual generation of 〈◊〉 things, are perpetually carried about ●hat great shop of those first Elements, ●y them framing, and fashioning all compound natures, and beholding in ●his Elemental, and lower world, ●he Citizens thereof, which are all living creatures, and among them the chief and principal which is man; who is Lord and governor of the rest: it was fit, & necessary that there should be assigned unto his perfection some order for his military strength, which could not otherwise be done, then by placing in the mind of man these affections, which for the benefit of the whole world, by Love might defend, by Hate might offend, by Desire of victory might attempt, in the presence of greater forces by counterfeit flights might retire, by Delight might rejoice in the benefit of peace, by the death of the conquered be stirred up to Grief, by Hope might willingly offer their necks to the yoke of labour, by Despair might fight courageously, and not in vain, by Fear might learn to provide for future wants, either of victual, or munition, by Boldness might not fear to undergo any danger, for public honour and benefit, by Anger might be inflamed to shed their blood, and to lose their lives for a general peace. And so all the works of nature might remain safely defended from their enemies, and quietly enjoy that benefit which nature hath bestowed on them. Or Perhaps because it being impossible to preserve nature without generation, and generation not to be had without love, and Love not working without desire, and Desire not moved without hope, and Hope not obtaining his wished end without audacity, and Audacity not doing the uttermost without Anger, nay without the violent motion of all the irascible pa●t, and the irascible part not being thoroughly stirred, and quickened, without some feeling grief, and Griefs being not perfected without fear of greater, and Fear being n●t cleared without the certain delight of a present good, ●t followeth that all the Affections are necessary for the preservation of the whole.   

Why is some special affection predominant over every age? Problem. 41.  
PErhaps because Nature seeketh in every thing, both the universal benefit and private good: and therefore 〈◊〉 hath ordained that fear should be the predominant in all mothers over their tender infants, to the end that the universal generation of human kind might be preserved, & their own children thereby, to their own benefit carefully guarded & attended, which by reason of their own weakness they cannot do. And for this cause it hath likewise given to Childhood delight in childish sports, and pastimes, & Shame to be a bridle (as it were) to that age, to withhold them from dishonest, & untowardly actions. To youth, Love & desire of generation, to men of riper years, hope, and courage to the performance of acts worthy glory, & immortality, to old men, pity, & compassion in judging, and censuring human accidents, & fear to make them circumspect, and wary in that small remnant of their life which is behind, to decrepit old age, pain, & grief, & sorrows, as forerunners, and messengers of appoching death: And that to the end they may thereby be driven to despair of all human helps, and in god alone put their whole trust, and confidence. Or Perhaps to the end that man in the change, and alteration of his life, might likewise change his will, & desires, passing always to that which may be most worthy, and best befitting his years, for hence it is that men desiring things contrary to their age, & with an earnest desire following them, purchase to themselves Shame, & dishonour. As for example, it is not fit and convenient that a man of perfect years should take delight in the toys, and sports of little children, or that an old man should follow the fancies of Love, which are proper unto young men, or that women should exercise arms, & chivalry, which is proper unto man, or that a Prince should fear the clattering of his enemies Squadrons, which is the property of women, and therefore wise nature by these affect●ons seeketh a certain kind of decent comeliness in all human actions Or Perhaps to the end that human nature by this means might be made more lovely, & sociable, for a modest young man doth much p●ease, and content with his modesty, and bashfulness, and so doth a breast adorned with chaste and interchangeable love: we do much commend ●he valour of men of riper years in the performance of difficult, & dangerous enterprises: We reverence the piety, ●nd pity of old men, & embrace their counsels, when by their own fears they withhold us from the execution of our rash, and inconsiderate furies. And hereby appeareth the great profit, and commodity to this community, and decent proportion of every affection to every age. In that fear uniteth the parents to their children, the delight of friendship breeds civility in conversation: the kindled desire of Love, knitteth the hearts, and the bodies, and the minds in one, and the same will: manly courage by defending the weal public, makes civil union more perfect, and counsel which dependeth upon the wise and fearful tongues of old men, draweth young men to a true unity in all their desires. Whereby it plainly appeareth that the Affections of the mind make the life of man both pleasant, and sociable.   

Why would Nature that in every thing in the world there should be Love? Problem. 42.  
PErhaps because the first Creator, and universal formor of all Nature, having wrought out of that confused Chaos, or rather nothing, so noble, and so rich a fabric of the inferior, and superior worlds, not moved thereunto by any necessity, but stirred up by his own will, would of his infinite Love, communicate the Essence, or being to all creatures; By which his love, it likewise pleased him to give unto his creatures this precious affection of Love, to the end that imitating their Creator, they likewise might work to the common benefit of nature. Or Perhaps because the Sovereign Monarch, and chief good being an infinite Love, would likewise that all the Creatures, which by his infinite Power he hath framed, should carry the same badge, with in their bowels as an open sign, and clear seal, of their true architect and Creator. Or Perhaps because that he having form the whole Universe, united in himself, and for himself, would likewise have it continued by an amorous chain of Love, to the end that such union by length of time, and many succeeding ages, should not grow tedious, but rather th●t all things in general, with their special, and particular kinds, being recomforted by the sweetness of Love, should much more desire to continue therein Or Perhaps because he having framed all things in the world in an excellent order, for the continual conservation of that order, gave such an affection to all his creatures, as might spur them forward, with sweet desire to follow, and affect their natural places, to procure, unto themselves whatsoever might be profitable for their healths, and preservation, to fly the contrary, to engender their like, and to preserve themselves, and their kinds, with the whole universe.   

Why is Love so potent? Problem. 43.  
PErhaps because it hath beginning from an infinite Power, and every effect hath some resemblance, or at least carrieth with it some kind of footesteppe of the Excellency of his cause, and thereby maketh known the power of that, which hath framed it so powerful and excellent. Or Perhaps because it hath the Empire & rule of all other affections, and as a sovereign Lord hath the whole multitude of them (as well of the concupiscible part, as the ●irascible) at her command, and service. O● Perhaps because it relieth and resteth itself upon powerful natures, as Angels, who for Love whirl about the superior Spheres in continual motion. As the heavens, which for Love working by influence as a father, and first begettor, distill a seminal kind of virtue into all earthly things: as the Elements, which for Love are united, and mingled together to form a compound body: as living creatures, who for Love dive into the bottomless depths of the water, domineer over the earth, and at their pleasure fly hither, and thither in the Air: As men who for Love of their Country sweat in their armour, for the Love of God, suffer martyrdom, for the Love of society, honour fidelity, for Love of marriage, effect honesty, for Platonical Love, contemplate, for reasonable Love, esteem of virtue, for zealous Love, fear no dangers, no times, fly not the horror of tempest's, are not confounded with a thou●and deaths & to conclude account all labours light, all loss gain, all difficulty facility, all misery pleasure, all crosses comforts, all sour sweet, all sorrow joy, and death life. Or Perhaps because Love is of so great force and authority, that it subiugateth unto her will, the greatest power of the mind, that is the will, which ruleth and governeth all the other, both interior and exterior powers, and yet the will is many times constrained for the better pleasing, and content of Love, to follow those things which it doth altogether abhor, and detest, so that having so wonderful an Empire, and command over all the powers, both inward, and outward of the body, and of the mind, no marvel if Love both will, and can do what it will. Or Perhaps because Love aspiring to a good that is great, and wonderfully delightful, (whereto nature giveth a friendly assistance, and encouragement) even from the object that is loved, gathereth strength, with more ease to attain unto it, whereby the powers irascible do run at her command with those greater forces that are wont to expugn, and overcome things most hard, and difficult: the motive powers with all the members of the body grow strong, and nimble in her service, and the heart itself being incited, and stirred forward by her pricking go●ds, doth their settle itself where Desire though with much difficulty carrieth it. Or Perhaps because every first thing, and more excellent, is in his order more potent. As it appeareth in God, the first of all other things, who is only said to be omnipotent, in the Seraphins, who in knowledge are more noble, and more powerful than all other angels, as in heaven, which among all other bodies is the mightiest, and worketh with greatest power, upon these inferior parts, as in the fire, which is the strongest among the Elyments; as in gold which is the purest of all other metals, and so in the rest: add therefore Love being the first amongst all the effections, no marvel if it work more strongly, and effectually.   

Why are there so many kinds of Love under the command and Empire of Love? Problem. 44.  
PErhaps because the universal union of the world depending upon the union of the parts, with the whole and the special common globe of the world, upon the united assembly of the universals, and this by the means, and occasion of the power of Love, it was fit, and convenient likewise to give unto every special nature his love. And therefore the Angels have that angelical Love, which being far from the rage of Sensual passion, continueth always pure and clear. Things inanimate, as the heavens, the Elements, and their Compounds, have for their Love that invisible appetite, provoked by an invisible force, and directed by a kind of knowledge to attain their determinate ends, their seats, their sites and their best means for their best preservation. Although they have likewise that Sociable Love whereby they desire to approach near unto their like, unto their beginnings, their begettors, their preservers. As the planets have in them that Love, which the causes have toward their effects, the Elements to their Compounds, the Begettors to their parts, and therefore besides the preservation of themselves, they give sap, and humour to their fruits, as milk from the dugs of their roots, they cover them, they defend them with leaves, and with boughs, and bear, and sustain them (as it were) with indefaticable arms. The Beasts of the field, besides a Sociable Love, have a sensual, so called because notwithstanding it be accommpanied with a kind of knowledge, yet for as much as it is guided by the simple Sense, it taketh name thereof. Men have a reasonable Love, by which with the discourse of reason, they unite themselves unto that which is fair, they have a Platonical Love, whereby they love by comtemplation, a Civil Love, by the force whereof they defend their Country, an honest Love, by the spur whereof they follow virtue, a friendly Love, by the gift whereof they are united, and knit together, a divine Love, whereby they are inflamed to the Love of God above all things, and to the Love of their neighbour for God's sake. Or Perhaps because to divers natures divers loves should be accommodated, corespondent to the degree, & merit of their perfection: For excellent effects best befit excellent natures, whereby they may best maintain their excellencies.   

Why are the outward signs of human Love the uncertain passions that they suffer, who Love? Problem. 45.  
PErhaps because it is only proper to Angelical, and divine Love, to be freed from the tempestuous, and turbulent Sea of passions, for the Angels in heaven being never absent from their chief good, and felicity, cannot fall into that discontent, and vexation of spirit, which they that are in love suffer, when for a time they are deprived of their best beloved object: much less are they tormented with that fear which men call jealousy; or with any the like passion, which commonly afflict the minds of those men who by loving, follow Love, as with grief, false suspicions, accidental brawls, compassionate tears, throbbing of the heart, distracted cogitations, frequent blush, deep sighs, inconstant desires, and a thousand the like launsing razors that cut, and wound the hearts of men: for those blessed spirits, enjoy all manner of delight, perpetuity of estate, and whatsoever good beside, in that first Fair, whose presence they eternally enjoy. Or Perhaps because human Love entering into human hearts, by the windows of the senses, the which often times are deceived, by the divers accidents of their objects, doth many times present a false appearing Beauty to the mind, the which in tract of time being descried, the mind groweth sad, and heavy, and melancholic, and by that humour openeth the vain to all those passions which make bitter the Sea of Cupid. Or Perhaps because human Love being mingled with reason, and sense, and the sense for the most part by the divers appetits thereof, and much mo●e by a kind of overboldness grounded upon small knowledge, darkninge the fair light of the superior part of the soul, bringeth such discontent & ruin to the mind of man, as greater cannot be wrought by the hand of his greatest enemy, whereby he yieldeth such strange effects of passion, as many times the fame thereof ascendeth up, even to the heavens. Or Perhaps because every thing in this inferior world, being subject unto a thousand mischances, and as many changes, and alterations, either of nature, or chance, or the will of the heavens: love itself is not freed from the same unconstancy of Estate. For the mind of man under this outward garment of the body, is no other thing, than a Sea governed by the rage, and fury of the affections, whereby it appeareth tumultuous, haughty, foaming, inconstant, tempestuous, and sometimes wi●h the pleasant gale of reason, calm, and fair, and quiet, whereby it is made altogether amiable, friendly, clear, and comfortable. So that as our senses do sometimes enjoy a mea●y tide, and season, sometimes a troublesome, and turbulent, so falleth it out in our Love, which forasmuch as it is human, is sometimes cleared by reason, sometimes darkened by affections, and for one drop of sweet, yieldeth a whole Sea of sour, and bitter discontent.   

Why is Love called a flame, a fire, and the like? Problem. 46.  
PErhaps because that as the fire hath always need of some nourishment, without the which it vanisheth into nothing. So Love without the nutriment of Hope, to possess the thing beloved, decayeth and grows less, and less: for if every thing that worketh or endeavoureth the acchieument of any thing, must be nourished with the confidence and assurance of his wished end, without which it will never endure the greatness of these labours, which a thousand sweeting accidents bring with them, much more hath the kingdom of Love (being molested by the daily assaults of human passion, not those that it would, but those that are most strong, & powerful in assaulting) need of this special comfort of hope, and assurance. Or Perhaps because Love awakeneth, and inflameth the heart of a lover, with an invisible Fire, within which he liveth like another Salamander of Egypt: for to say the truth, a lover findeth & feeleth within his breast as it were the forges of a certain fire, which by the many passions of ardent zeal, enkindled desires, scalding sighs, inflamed tears, fervent emulations, ruddy bashfulness, fretting fear, and jealous thoughts, do burn, and yet maintain the invisible flames of Love, and therefore hence it is, that for the most part Lovers are lean of body, pale of countenance, spent in their spirits, and much altered from their first estate and former Beauty. Or Perhaps because the Beautiful object, from which love taketh greatest force being present, a lover by reason of that great joy that he feeleth in the presence thereof, sendeth forth those lively flames, which being plainly descried in the superficial part of the face, do many times give such a vermilion tincture, that the whole countenance seemeth to be co●ered with a flashing kind of Ardour, ●nd that by reason of the great store of ●pirits gathered into that place. Or perhaps because, as the fire amongst ●he Elements is the most noble, so amongst the affections, Love is the most excellent, as being the rule, and mea●●re of all the rest: and therefore ●oue is said to have the Empire, and dominion over all the other affection's, and to rule, and to govern them ● it pleaseth her. For, for no other ●use is grief or sorrow great in ●●me, but because the Love is great for ●hich that sorrow is undergone: and ●r no other cause in others is the valour great, but because the Love is ●eat which spurreth them forward to ●ngerous attempts. Or, Perhaps bemuse the fire is the most active Element, and so Love pricking us forward ● all honourable enterprises be they ●uer so difficult, is not in activity in●●ior thereunto, and therefore, besides those above said metaphorical names and titles, by the greatness of her virtue, property, and strength she challengeth likewise other names both Metaphorical and proper: And therefore to speak only of her proper names which sufficiently manifest her power, Love is a word of honour, whereby honourable enterprises are achieved: It is a word of majesty, which governeth all the interior and exterior powers: Love is a word of comfort which mitigateth by a hidden and powerful kind of virtue, all labours whatsoever. It is a ri●● word, which by diligent endeavours ●uer affecteth treasures of highest pris●● as friendship, civil community, our Country, our children, and of all others the chiefest good, which is God. So that no man can deny but that love ●● of singular force and power.   

Why do Poets feign Love a Child? Problem. 47.  
PErhaps by reason of the divers appetits, that reign in children, ●hich likewise appear in them, which ●e inflamed with Love, who some●mes desire that thing, which at another time they abhor, sometime account that for good, and excellent ●hich at another seems ugly, and ●athsome unto them, insomuch that ●ey are as changeable in their opinio●s, as the Chameleon in his colours, or ●e moon in her figures; which aris●● not from any other cause, then, ●●m the multitude of those affections ●hich in loving they suffer, being ●metimes moved with fears, some●●es with gelosies, sometimes vio●tly enforced with sorrows, blinded ●h anger, vexed with melancholy, ●priued of counsel, rob of ●anes, pricked and pierced through ●th desire of honour, and so by ●nging their affections, they do change their wills. Or Perhaps, because Love as if it were always a child in the heart of him that loveth, is always growing and never waxeth old, because the desire of the possession of his wished good is always renewed in him, and notwithstanding it seem sometimes after the lawful fruition thereof to decay, or at leastwise to lose some part of his first vigour, which in respect of the extension, and outward manifestation may be granted true: that is in as much as those outward figures of Love, which Lovers use to show, do not so commonly appear, yet in respect of the internal force, and virtue thereof, it doth every day increase: which doth often appear by those dangerous attempts which men for their enjoyed Loves do many times undergo. Or Perhaps because Love makes wise men children, and many times depriveth them of true discourse and reason, whereby they fall into such errors as children do, who by their apish imitation, which is proper unto children, do no sooner see any thing done, but presently (as far forth as their wit will give them leave) they seek to imitate it And even so every Lover studieth, & endeavoureth in every thing to imitate that which is Loved, and doth his best endeavours (to the end he may win grace, and favour) to be like unto it.   

Why naked? Problem. 48.  
PErhaps because he that followeth the school of Love must not be loathed with the garment of simulation, but simplicity: for there is not a●y thing, that more offendeth the ●awe of Love, than a lie, which as it dis●leaseth all, so especially those which ●oue: neither is the force of Love any ●onger sweet, and pleasant, then that it ● found true, and faithful, and from ●is truth it is, that every part thereof, becomes so amiable, and every virtue, ●ade as it were handmaid unto Love, ● Confidence, which maketh us secure ●f things most precious: Faith by which ●e believe without doubting: Truth ●hich always helps, and delighteth: community of counsels, which maketh us wise in all out actions, and as every good thing whatsoever Or Perhaps because Love cannot long behidden, but must necessarily be manifested, and made known both to the object beloved, and strangers too, and if not by other means, yet by passions, and sighs, and tears, and paleness, unwonted blush, unquiet sleeps, change of manners, and many the like. And perhaps this was some cause too, why it was called fire, because as the fire mainfesteth itself by the smoke that ascendeth from it, So Love by those passions that arise from it, And therefore it is said in the proverb, that Love, and a laugh will not be hidden Or Perhaps because nakedness for the most part bringeth with it a ruddy kind of bashfulness, & so he that is in Love, his Love being descried, commonly blusheth, which is not the fault of love but rather of those that living intemperately, Love intemperately, whereby i● cometh to pass that the very name of Love being made by lascivious action's infamous, painteth the face with a verm●ion kind of tincture, wh●ch we c● bashfulness, although there be no such effect in Love as may deserve it.   

Why winged? Problem. 49.  
PEerhaps because, As wings though they be made of light feathers, yet raise, and mount up things of weight into the air, So Love, though settled in a base subject, doth yet awaken, & stir up their hearts that Love to the attempt of high, & honourable enterprises: For Love is an enemy to flow and slothful spirits, and a friend to ●uch as are quick, & industrious, who not like earthly, and marish, or moorish Angels, fly downwards to the centre of the earth, but like the lofty eagle, aspire with swift flight to immortality. ●t is therefore an error to think that Love taketh pleasure in beds of down, pleasant fields, dainty and delicious ●ardines, in idleness, and wantonness, ●ut desireth to seat herself rather in ● temperate and well settled heart, ●amed to endure all hardness & to pass all difficulties, then in those mischievous inconveniences, that lascivious wantonness, long sleeps, Bacchus' blemishes, the sensual pleasures of Venus, and the flatter of blind appetite brings with them, which being all, altogether earthly, belong unto unchaste Love, which never raiseth her flight to things high, and excellent. Or Perhaps because Love doth swiftly roost herself in the hearts of Lovers, sometimes by a bare look, darting herself in (as it were) at the windows; sometimes with pleasant laughter undermining: sometimes with simple words assaylinge, sometimes by a gracious, and comely carriage of the body: and many ways besides attempting the hearts of unhiddy young men, of whom she maketh a large pray. And therefore Love is said to have many branches, many nets, many snares, by which diverse instruments, she diversly hunteth, nay forages, and prays upon all natures, taking some by delight, some by commodity, some by honesty, some by grace, some by the goodness of nature, others by the gifts of the mind, some by hope, some by courage, and others by appearing goods. Or Perhaps, because we may thereby understand how swift the thoughts of those are, which are in Love, who how distant soever they are in place, from that they Love, yet by their thoughts they are always present attending, and discoursing, as it were, with their best beloved.   

Why with Bow and arrows? Problem. 50.  
PErhaps because that as an arrow being shot pierceth thorough the flesh into the bowels, so Love, first by Beauty assailing the bodily part, giveth afterwards a deadly wound unto the heart. For Beauty first presenteth itself unto the sense, either to the eye, or to the ear, and afterwards to the ●easonable appetite, and so first by Beautiful colours it delighteth the eye, ●nd by the sweetness, and eloquence of speech the ear, and from them, ●he delight passeth unto the mind, the which consenting thereunto yieldeth ●● self to the force of love. Or Perhaps, because as an arrow pricketh, and woundeth that body which it hitteth, so Love with her passions, pricketh, and gawleth the heart of him that loveth. And yet this is no reason why Love should therefore be accounted cruel, because by these her goads she maketh her lovers valiant, hardy, and vigilant, pitiful, patiented, bold, and constant against the inconstant violence of fortune, whereas without these passions, these virtues would die and languish. Or Perhaps, because as an arrow being but parted from the Bow, doth neither hurt, nor offend, until it hit the mark whereat it was shot, and then it woundeth and tears. So likewise Love in the beginning manifesteth not her passions; until it be settled in the heart, and then it worketh strange, and wonderful effects Or Perhaps because by carrying arms offensive we should know that she is always prepared to offend, whomsoever shall go about to wrong her. For as every creature is naturally armed with some thing to defend itself against outward violence; So it was fit that Love should not be altogether unarmed.   

Why Blind? Problem. 51.  
PErhaps because it makes Lovers blind, not knowing many times what losses, and dangers, and mischiefs they are thereby falling into. For such is the force of Love, (and it is strange) that for the thing beloved they neglect their own good, fear not to expose their bodies to the edge of the sword, deny unto themselves, whatsoever is profitable to themselves, sleep to their eyes, quietness to their minds, rest to their members, ease to ●heir bodies, yea and more than all this, they glory in those inglorious attempts, ●hose labours, and sweatings, and watching, and freesing, yea and wounds ●oo; which for their Loves they have undergone, and endured. Or Perhaps, because it seldom falleth out, that he ●hat is a servant unto Love, doth know ●he imperfections of his loved object, but ●ther covers them, & accounts them ●ertues. For this is the property of Lovers highly to esteem of whatsoever belongs to that they Love, insomuch that they cannot endure that any man should oppugn their judgements herein, and from hence proceed many times those their resolute challenges, and valorous defences. Or Perhaps, because Love for the most part respecteth not persons, discerneth not the worth, and merit of her Lovers, but as it is best pleasing to herself, (not respecting gentility, or nobility, or principalities, or Beauty,) taketh delight to solace herself amongst the basest sort of people, and doth many times place them in the highest seats: and therefore we may read, and in our own times have observed, that great, and mighty personages have loved women of base estate, and condition, and contrariwise, some of lowest degree, to have dared to make Love to the greatest and mightiest Princes of the world. Or Perhaps, to the end we should know, and understand, that earthly Love being blind is rather an imperfection, than a perfection, if by the light of virtue it be not enlighted. And therefore it may be that our ancestors did not vainly in painting Love blind, if they meant thereby wanton, and vicious Love: because that is properly said to be blind, which followeth blind Sense, which carrieth a man to blind desires, blind sins, and the palpable darkness of black infamy.   

Why ruddy, or high coloured? Problem. 52.  
PErhaps because a lively colour being accompanied with an outward comely grace, doth with greater force stir up, and awaken love. For, for no other cause would nature that in every thing there should be accidental signs, whereby the agents should be moved to work those effects which might be best pleasing unto her: And therefore, when we see a Beautiful face, of a vermilion, and sanguine complexion, adorned with a comely grace in the carriage thereof, we presently conclude that Beauty worthy of all love. Or Perhaps, because Love always affecteth ●ife, which the Sanguine red best expresseth, as contrarily Paleness death: for it is manifest, that Love was ordained for generation, wherein life consisteth, yea the life of those that give life unto otheres, I mean the begetters, the race, or offspring of man's body, being nothing else then a certain pattern of the life of their fathers, who for Love, even out of the bones, and blood, and flesh, and all other their outward, and inward powers, beget the bones, and the blood and the flesh, and the powers of their children. And therefore no marvel if Love be described to be a ruddy and cheerful tutor, and preserver of life. Or Perhaps because he that followeth Love, maketh always show of a Cheerful heart, if he be not assailed by some inward passion, and therefore we commonly see Loue●s (I mean such as prosper, and speed in their Loves) full of spirit, pleasant of countenance, quick in their eyes, eloquent of tongue, and in their whole carriage full of joy and comfort.   

Why sometimes languishing? Problem. 53.  
PErhaps by reason of the languishing faintness of those that Love, who always following with an over earnest desire that which they Love (in so much as every day of absence seemeth an age) do many times in their solitary chambers, cast down their ●weried members upon their loathed beds, filling the air, with a thousand interrupted sighs, which may the less seem strange, because there is no artificer that daily, and hourly busieth his head, and bendeth all his endeavours to ●he perfecting of some special work, which wholly dependeth upon the skill of his hand, that is not enforced, either ●y the continuance of labour, or his ●any watchings, or some other inconvenient accidents, not only to rest his ●oyled body, but to send out many a ●lent sigh, and invisible tear. Or Perhaps, that we may thereby understand, ●hat a Lover is always accompanied with a thousand other passions: Sometimes troubled with fears, and doubts of little Love, or affection in his Lover, towards him, sometimes quelled in his hopes, by those many difficulties that withstand his quiet possession of that he loveth, sometimes disturbed by the rivality of others, sometimes afflicted with the pangs of the heart, and fear of those manifold mischances, that may befall the person beloved: So that the many passions, that multiply in the heart of a Lover do bring with them an extenuation, and impairing of the complexion, a paleness in the face, a wearisomeness in the members, & sometimes a strange kind of alteration in the individual Essence, from whence do a rise those furies of Love, and potent frenzies, and insensible astonishments, which happen many times to those that Love, either because they make not reason the forerunner of their sense or because before they loved, they loved not temperancy, or because they direct not their Loves by the rule of wisdom, and discretion, which only teacheth the only means to the attaining of all other virtues.   

Why do Lovers delight in flowers? Problem. 54.  
PEerhaps, because in them they see the colours of the things beloved. For their is not any thing that wants his like, or that hath not something that carrieth some resemblance in nature unto itself, and therefore in those flowers they contemplate those lively colours which they see to shine both in the flesh, and habit of their best beloved. Or Perhaps because the colours, & names of flowers are apt to display those passions that they feel who are subject to this passion of ●oue: for every colour hath his proper signification. As white signifieth innocency, Black unchangeable gravity, Purple a heavenly mind, Red, boldness of Spirit, Carnation life, yellow Empire, or ●elowsie; Green hope, Ash colour multitude of virtues, Sea water green the riches of fortune, Blue magnanimity, Lion Tawny strength, and the like: which may also be very well said of flowers, As the lily signifieth chastity: the rose virginal integrity, the violet a languishing life, the Hyacinth virtue. Furse generosity, the white daffodil piety, Gesmme small comfort: and so of the rest. And therefore not unfitly to discover their passions do Lovers delight in flowers. Or Perhaps because in that diversity of flowers, and colours they seem to contemplate the large field of the virtues of their beloved. Or Perhaps, because Love like a wanton, taketh delight in delicate things, and to roll, and enwrap itself in sweet odours, taking from thence some comfort in her passions. And this is the reason why we many times see Love painted in a pleasant field, sitting upon a multitude of flowers merry, and jocund, crowned with garlands, lying upon a bed covered with a thousand roses and violets, fast by a fountains side, compassed with many rich verdures & Beautiful plants.   

Why do not Lovers in the presence of those they Love know how to frame their speech? Problem. 55.  
PErhaps, because the Senses of a Lover being too much settled by an over earnest intention in the contemplation of the Beauty of his best beloved, he doth as it were altogether forget himself, and being lulde a sleep in his beloved object, the over vehement intention of the mind taketh away the outward use of the tongue: which is not unlikely, because every man by experience findeth, that whilst he attentively heareth any sweet or pleasant sound, he hath little use of any other of his senses, all the powers being hindered from their due operation, by the concourse of the vital spirits to that only power, which so attentively worketh, & therefore no marvel if men stand mute in the presence of their Loves, when they should speak. Or Perhaps, a Lover fearing that he shall not speak so as may please, and content the ears of his mistress, chooseth rather to be mute, and silent, then to utter his conceit imperfectly, And if he dare proceed so far as to open his mouth, for as much as he still feareth that he cannot sp●ake as he should, he uttereth his mind stammeringly, and interceptedly. Or Perhaps, because from the Image of that virtue and worth which they know to be in the thing they Love, they frame in themselves a conceit thereof as of a thing divine, and from hence they gather great matter of fear and it commonly falleth out with them as with those that are to speak before great Princes, who being accompanied with the self same imagination, tremble, and grow pale when they speak, and utter their conceits many times both brokenly, and unadvisedly.   

Why do Lovers blush in the presence of their mistresses? Problem. 56.  
PErhaps because the heart dilating itself in things pleasant, sendeth forth great abundance of the spirits ●o the superficial part of the face, which by that outward redness are made apparent, and the Lover filled with ● kind of joy by the sense of his best beloved, such being the property of all men, that enjoying the presence of ●hat good which they so much desire, ●hey become merry, and jocund, and by reason of that great joy they feel, they appear fresh, & fragrant, as contrariwise, pale, and wan in the presence of that they hate. Or Perhaps, because Lovers do many times blush of modesty (a thing proper unto that age as being careful, and jealous of each others honour, for Love is proper unto young men, who are naturally governed by the bridle of shame, and bashfulness, especially in the presence of those whose good opinion of them they especially desire: and therefore they are very careful not to do any thing in their sight that is not fit, and convenient. Or Perhaps, because by those amorous glances they are more inflamed with the Love of each other, and so laying open their inward fire to one an other, they are never satisfied with the looks of one an other.   

Why do Lovers take pleasure in the tears of their beloved? Problem. 57  
PErhaps because Lovers are then merriest, when they are assured of the Love of their beloved: and better assurance thereof they cannot have, then when they see them for their Love to languish, sigh, and shed tears: For notwithstanding tears, in their own natures, cannot be without some bitterness, yet forasmuch as they arise from a pleasing cause, though the root be sour, the fruit is sweet. For there is no greater felicity in the whole Empire of Love, than the certain assurance of the true heart of his best beloved, which contenteth so much ●e more, by how much the greater ●e signs thereof are, that do yield ●ch strange effects. Or perhaps, because ●y such signs they descry, that it wil●e no difficult matter for them to be possessed of their Loves, & from thence ●ey conceive joy, and rest conten●d. Or Perhaps they take comfort, in ●at by tears they know that it ●eth in their power to make their beloved happy in the service of Love, ●d therefore knowing the means ●hereby they may shorten their mour●ng, and wipe away their tears, ●ey are not grieved with the sight of ●em, as otherwise they would be, ●t rather conceive an inward joy, ●d comfort in them.   

Why do Lovers, whither soever they go, carry with them their amorous passions? Problem. 58.  
PErhaps because to whatsoever part they turn their faces, and wheresoever they bestow themselves, they do always carry with them imprinted in their minds, the Image of the thing beloved, and consequently those passions that arise from it. For he that carrieth with him the cause, proveth likewise the effect, as he that carrieth fire in his bosom must needs feel the heat thereof: And therefore Lovers having always with them in their minds the Idea of that they Love, which they never cease to contemplate, they must necessarily by contemplation fall into those passions, which the present object bringeth with it: yea far more violently do they feel the force of them, because imagination by absence worketh more violently, by the power whereof, the gesture, and grace, and Beauty, and lineaments, and all the parts of the party beloved are made present. Or Perhaps, because they finding themselves as it were haunted with a continual desire of seeing, and contemplating that which they Love, ●nd so long as they find themselves absent from it, living an unquiet, nay ● dying life, they multiply their pas●ions with the days, nay hours of ●heir absence, and as time increaseth, ●o do passions. Or Perhaps because ●othing can content a Lover in his ●iolent absence, not sweet music, ●ot Beautiful gardens, not Lovely company, not eloquent tongues, not ●uill entertainment, but every sweet ● turned into sour and nothing can content but the wished object, which ●eing far distant from their infla●ed desires, doth engender that grief ● the heart, which can hardly be ex●essed by themselves that prove it, ●uch less by those that are not acquainted with the like miseries.   

Why do Lovers so much delight in in the neatness of their apparel, and bodies? Problem. 59  
PErhaps because there is nothing more natural unto young men, then to desire always to seem beautiful, and therefore if nature have not made them such, they endeavour by a●● to seem that they are not. And from this cause proceedeth their exquisiteness their art, their diligence, their care ● their apparel, their gate, their speech, and in every thing else, their endeavour to seem nimble of Body, strong in forces, subtle in wit, wise in speech, wary in dangers, honourable in conditions. Or Perhaps, because such Elegancy, and Neatness purchase grace, and favour from their beloved, and therefore they use these means as a pleasant bait to possess them of that which they so earnestly desire. Or Perhaps, because to make manifest the purity of their minds, they desire to trim and polished their bodies, and to wi●● ●n opinion in the world of great plenty of the goods of fortune, they adorn ●heir bodies with sumptuous attire, e●er endeavouring with themselves to set●le a belief in the minds of their be●oued, that they want not much of the ●ull fruition of all human felicity, which consisteth of the goods of the mind, of the body, and of fortune. And therefore it contenteth them much ●o hear that any hath related unto their loves the virtue of their minds, knowing thereby that he layeth open the principal part of the felicity, and ornament of man. As for the goods of the ●ody, and of fortune, they undertake ●hat task themselves: the goods of ●he body they make known by presenting to the eye of their mistress, the ●earnesse of their complexions, the ●ood proportion of their members, ●eir comely carriage, their readiness ● the performance of honourable ex●oyts: the goodness of fortune, by ●eir rich apparel, their Rings, their diamonds, their Rubies, their Chains, ●eir gold, their jewels, their horses, ●eir servants, their multitude of friends, ●eir liberality, and bounty, and their honourable progenitors. And all this they do to give their best beloved to understand, that if by the lawful band of marriage she willbe his, she shall participate of that felicity, which all men by all their best endeavours strive and study to attain. Or Perhaps to the end that thereby they may draw the eyes of their Loves to behold, and contemplate both the richness of their attire, the variety of their fashions, and their comely carriage both in their gate and other gestures of the body. For it pleaseth a Lover, to see that which he loveth, love to see him.   

Why do lovers so much esteem the gifts of their beloved? Problem. 60.  
PErhaps because they see, I know not what kind of grace to shine, and show itself in that gift which cometh from that they best Love, the which they esteem so much the more, by how much it seemeth to present, the excellent, and honourable qualities of the giver. Or Perhaps, because those gifts are as rich pledges of that grace, and favour, whereby they may easily obtain to the possession of that they Love: And therefore, as they that have any thing in their custody, either in value, or Beauty extraordinary, with an extraordinary heed, and care look unto it, so they prising these gifts above all their earthly riches, do likewise above all take care to keep them. Or Perhaps that they might thereby show and give testimony, that if they have that thing in so high esteem that cometh from their beloved, in how much more the person that sent it, who doth as far exceed the gift in value, as the substance the shadow, and a perfect, an appearing good.   

Why do Lovers so often use the similitudes of things most excellent, to display the Beauty of her they Love? Problem. 61.  
PErhaps because they have a singular conceit of their beloved, insomuch that being unable in the least degree that may be, to express it, they are enforced to make use of the simitude of things most high and excellent: Sometimes comparing her to the light, sometimes to stars, sometimes to the Sun, sometimes to the morning, sometimes to the snow, milk, the lily, the rose, sometimes to the myrtle, the marble, the alabaster. Sometimes to gold, rubies, diamonds, sometimes to the heavens, the spring, paradise and whatsoever is in any degree excellent. Or Perhaps because they think their beloved to be the receptacle or storehouse of all the beautiful things of the world, in whom all perfections are united, and gathered together, and therefore they think themselves sufficiently warranted to use the whiteness of the Swan, to express her hue, the unspotted purity of the snow, the crystal, the diamond, to show her purity: the light, the stars, the sun, to signify how clear her eyes are, how bright her countenance, and a thousand other things of highest excellency, to make known the Beauty of those parts, with the Love whereof their hearts are so inflamed. Or Perhaps, to the end that all the world may know in how high esteem they hold their Loves, when they extol them above things most excellent, and of human creatures do their best endeavours to make them divine.   

Why are Lovers many times troubled with jealousy, & grief of the heart? Problem. 62.  
PErhaps because both the one, and the other do most fear to lose that which they most desire to keep, and hath cost most labour the getting, and therefore their fear doth many times breed an inward distemperature at the heart, though they outwardly dissemble it. For this is the custom of Lovers, that though their hearts be violently assaulted with griefs, and false suspicions, in so much as they can never rest in quiet, yet nevertheless they make show outwardly of a happy life, and a careless neglect of their best beloved, though in despite of themselves, and their best endeavours, they cannot long dissemble it. Or Perhaps, they did little dream to have found that in their Love which by dear experience and many wrongs they find true: and therefore their hearts being overladen with abundance of grief, they vent the anguish thereof sometimes with disdainful speeches, sometimes with passionate glances, with absence, with threatenings, and feigning the Love of another. But this war endureth not long, but procureth rather peace, and greater content in the field of love.   

Why do lovers many times dream of horrible things? Problem. 63.  
PErhaps because it is the property of Lovers, by reason of those continual passions they are subject unto, to be melancholic, and they that are governed by that humour, are accustomed to dream of horrible and fearful things. Which doth the more commonly fall out, because they are usually subject unto fears: and forasmuch as this affection of all others doth most disturb, and afflict the spirits, from this disturbance, and perturbation, these monstrous, and horrible dreams do arise. Or Perhaps because Lovers withdraw their minds, and their senses from all things whatsoever, except from that they love above all, so that though they see others, they see imperfectly, and though they hear, they hear imperfectly, and therefore those shapes, and nightly visions make an imperfect presentation to the inward discerning powers, & breed such inquietness in the mind, that many times by reason of the greatness of the passion that they suffer in their sleep, they bewray a strange kind of horror and astonishment in their countenances.   

Why do Lovers delight in morning music? Problem. 64.  
PErhaps because they desire not only to honout their mistresses in the day time with Cappings, and congees, and courtesies, but also with musical instruments, and pleasant voices. Or Perhaps because music being fit to manifest affections, either of joy, or of sorrow, they make use thereof, to display their inward griefs or delights, and therefore they commonly make choice of such music as doth best fit the time, and their own affections. Or Perhaps, to the end that by means of that delight, which is in music, either vocal, or instrumental, and that willingness they express thereby to please, and content, they may stir up the affections of those they Love, to requite them again with reciprocal affection, which many times doth happily succeed. For a man's own virtue, and a diligent care to be over indulgent in honouring those that are mighty, are the best means to, purchase to themselves grace and favour. Or Perhaps, to the end they may imprint the self same affections, in the hearts of those they Love, that themselves feel, and suffer. Or Perhaps because there is not a thing that doth better express an angelical mind, than an angelical voice, which having something in it, though I know not what, that is divine, they desire, by the worth thereof, to express their own worthiness. For every action of a Lover should be such, as by the virtue, and valour thereof, may stir affection.   

Why do Lovers desire to be thought Valiant? Problem. 65.  
PErhaps, because Love ministereth strength & heart, And for as much as they feign Love armed, to express the power thereof, they that are loves followers, must be armed as love is, & yield the like effects. Or Perhaps, because Lovers, fearing to lose that they so much desire & so highly esteem of, do little account of their own lives, without the fruition of their desire, for there is nothing more odious, than baseness of mind, and little zeal of honour, and not to follow an injust, injury, with a just revenge, is pusillanimity, & brings with it nothing but shame, and dishonour. Or Perhaps, because they fear, that their fearful hearts being descried, they should never afterwards be able to make way (by reason of their many rivales) to the quiet possession of that they Love, for fortune always favoureth those that are valiant, and resolute.   

Why do Lovers defend their beloved even in a wrong and unjust cause? Problem. 66.  
PErhaps because that thing which they do once love with an earnest intent and affection, they think themselves, in duty, and in requital of that pleasure they have enjoyed by their Loves, bound to defend them from dishonour, & infamy. For if it become any man to be thankful, and mindful of any kindness, or courtesy received, doubtless it becometh none more than a Lover. Or Perhaps because from the first day that they first fastened their affection upon that object, they prize it above their own proper Essence, or being: and therefore how justly soever an injury or violence may be offered unto it, they think it no injustice in themselves to defend it. Or Perhaps because a rigorous censure of that we Love, is never commendable, and a man doth seldom offend by too much Clemency, and Love especially it lest becometh to be a severe judge, that hath always been by nature a compassionate father. Or perhaps, because by winking at the wrongs that are offered their Loves, they make themselves unworthy of their grace, and favour. Or perhaps, because by not defending their Loves, they confess the wrong to be no wrong, and the injury to be just, and so draw a kind of dishonour upon themselves, by loving that which deservedly is dishonoured.   

Why do Lovers take so much delight in the contemplation of the eye? Problem. 67.  
PErhaps, because the eyes are many times by reason of their Beauty the true cause of Love, and therefore they take delight to contemplate that noble part, which by the Beauty thereof, hath enchained them in the fetters of Love: for if every well featured part of the body be apt enough to stir up Love in the hearts of men, much more the eye, wherein we first of all contemplate the grace and dignity of the mind. Or perhaps, because among all the other parts of the body, the eye is most wonderful, and therefore doth first draw the eyes of others to behold it. For this is the property of those which contemplate, that whilst they behold the curious workmanship of a thing that hath any thing in it worthy admiration, to cast their eyes first upon that, that hath most majesty, and means of allurement, to draw the eye unto it. Or perhaps because the eye is as a Looking-glass, wherein all humane affections are discerned, so that looking upon them, as upon a clear Fountain, they behold the mind of their best beloved, and so have a guess at their present inclination, and affection, whether they be inclining to clemency, or severity, pity, or cruelty, mirth, or melancholy, Love, or hatred, and according to that disposition they find in them, they take counsel, and advise, in those things that appertain unto them. Or Perhaps, because there is no other sense, that taketh that delight in his like sense, that this doth, insomuch that the eyes of two Lovers being fastened upon each other, by their amorous glances, and silent nods, they enjoy not only the fruition of each others eyes but understand the very inward thoughts of each others heart.   

Why is the anger of a lover soon allayed? Problem. 68  
PErhaps because wrongs offered by Lovers, & friends are more unkindly taken, and stir up the passions, for the time with greater force, but presently the fury of them being overblown, they grow calm, and quiet. For what soever thing, either in nature, or art is engendered, or framed, with greater force, and less time than is fit, as monstrous births, they vanish and cannot long endure. Or perhaps, because the fire of Love cannot long endure the waters of passion. Or Perhaps, because the means of reconcilement is easy betwixt them, both parties being willing to ask pardon, willing to forgive: for every amorous breach hath a thousand silent defences, and as many kind acknowledgements of the fault. Or Perhaps, because there is a kind of magnanimity in pardoning wrongs, and therefore to the end they may be so accounted, they easily and speedily forgive. Or Perhaps, because the law of Love doth not admit cruelty, for it is never seen that two truly united hearts should ●ong continue at jar, for light occasions (for great will not be offered) but as such ho● should brawls do easily arise, so they are as easily pacified. Or perhaps, because to those that are most dear unto us, the least repentance beggeth pardon for the greatest offences, which doth manifestly appear in the Love of Fathers.   

Why cannot Lovers hide their passions? Problem. 69.  
PErhaps, because amorous cares overcharging and oppressing the heart, are hardly endured, and therefore they do endeavour, having found a friend fit for that purpose, by communicating their griefs unto him, to ease themselves of that burden. Or Perhaps, because amorous passions do prick and wound the hearts of Lovers, and therefore provoked by the sharpness of such a spur, they cannot but manifest their griefs unto those, who though they cannot ease, may yet pity them: for it is some comfort to him that is assailed with grief, to vent it at the mouth by the help of his tongue. Or Perhaps, because in relating them to others they feel their afflicted hearts to be comforted, for every passion communicated is lessened. Or Perhaps, because by laying open their passions, they make known their own faith, and the disloyalty and falsehood of their beloved. Or Perhaps, because the least wrongs that proceed from that, that hath least cause to offer them, are accounted greater, than the greatest, and confound the mind of a Lover, with such a kind of astonishment, as nothing but utterance, can either ease, or take away.   

Why cannot Lovers conceal the favours of their best beloved? Problem. 70.  
PErhaps because the benefits of those we Love make a deep impression in the memory, and so being often called to remembrance, they think they should wrong both their Loves and ●heir own memories not to utter them. Or Perhaps, because Lovers desire in every thing to show themselves thankful, especially towards those whom they Love, by displaying whose bountiful favours they seem both to requited what is past, and to crave more. Or Perhaps because Lovers do highly esteem of those things which they receive from those they love, and therefore thinking it not fit that things of worth should always lie hidden, they reveal them: For by the law of nature we are taught to commend good turns received, especially when they are such as carry a proportion to the worth, and excellency of the giver.   

Why do lovers put their favours they receive from their Mistresses in the most noble parts of the body? Problem. 71.  
PErhaps thereby to signify, that those things they receive from them, they prefer above all other, and therefore they commonly make choice either of the head, as the highest, or of the heart, as the dearest part of the body. Or Perhaps, because the heart signifieth life, and the head understanding, and both perfection, and therefore in those places, they place their favours that are most perfect, and most dear unto them, to give them to understand how dearly they Love, and how honourable a conceit they have of them. Or Perhaps, to the end the givers should understand, that they have the full possession both of the best parts that are in them, and their whole body.    

OF HATRED.  

Why is hatred ordained by Nature? Problem. 72.  
PErhaps, because provident nature being willing to remove all those contrarieties, that might either ●lter, or offend her works, she thought ●t not amiss to give unto all creatures, ●uen from their first nativity and being, such an affection as might be fittest or such a service And therefore we see ●hat the Lamb doth naturally hate the Wolf, the Wolf the Dog, the Crab, the Serpent, the Weasel the Toad, the Lion the Cock, man the Crocodile, yea a man borne under jupiter a Saturnist, a valiant man a coward, a temperate man a lascivious, a religious an irreligious, a faithful a disloyal, & an honourable man a base and dishonourable▪ neither is this natural hatred seen only in things animate, reasonable or sensible, men, or beasts, but also in those things that are far from sense or understanding, as in herbs, and plants, and metals, and compounds, which by a hidden hatred, and contrariety in nature cannot brook and endure one another. Or Perhaps, because that though Nature fly her extremes, as being very dangerous to her workmanship, nevertheless she admitteth contraries for the benefit of the whole. Which doth plainly appear in heat, and cold, fire, and water, in corruptible things, and incorruptible, mortal and immortal, earthly, and heavenly. Neither would the day shine so clear, if the night were not dark, nor laughter be so acceptable, if it were not sometimes mingled with tears. And therefore no marvel, if as we see a begetting Love in the Universe, for the benefit of nature, so from the self same Nature, we have a conserving hate, the better to attain the wished end.   

Why doth Love sometimes engender Hate, being by nature contrary unto it? Problem. 73.  
PErhaps because every cause that (either by reason of the matter, or quality, or place, or temperature, or concourse of contrary causes, or by inordinate suggestion, or any other obstacle to the true generation of things) ●s altered and changed, bringeth forth ●n steed of lawful births, monsters, ●nd prodigious compositions; and ●uen so Love whilst it contemplateth ●n the person beloved those virtues, whereby it is enkindled with an honourable desire, to serve, and honour him, ● breedeth and bringeth forth Love, a ●uite like to itself: but those vices being discovered that are opposite unto virtue, to chastity, temperancy, shame●stnesse, and the holy laws of Love, even from the object beloved, it is enforced to conceive h●te, & bring forth a horrible monster, far different from the nobility, and generosity of it own nature. Or perhaps, because time, the first changer and corrupter of every thing, not always permitting one and the same estate in humane things, as another destroying nature, interrupteth, devoureth, consumeth, and changeth every thing, and in altering the complexion, altereth the desires too; and therefore it many times falleth out, that, that which a man loveth being young, he hateth when he is old, and what he hated when he was young, he loveth when he is old, and what he loathed being at liberty, he loved being a prisoner: the reason whereof is, because that which he conceived by the simple knowledge of the sense to be good, reason increasing with time, he knew, and understood to be wicked, and evil. Or perhaps, the affections may be a cause, that we oftentimes change our judgement of things, and therefore a father judgeth otherwise of his son, when in his fury he considereth the quality of his offence, then when out of a quiet, and peaceable mind he frameth an opinion thereof: which likewise appeareth plainly in those that Love, who according to those affections that are predominant in them, do either Love, or hate.   

Why is the hatred of men against things general, and universal, their anger against things more particular? Problem. 74.  
PErhaps because as Love (which is contrary to Hate) spreadeth his wings to all helpful things whatsoever: So Hatred to all hurtful. Or Perhaps, because the cause of Hate which is vice, and common to many, more universal, than the cause of ●oue, which is virtue, and Beauty, and ●und in few. Or Perhaps, because ●e hatred of a nature in general, ●akes no exception of any particular ●f that nature, but under the vni●rsall all particulars are contained. ●or that Hatred which a sheep beareth ●gainst a wolf, excepteth no particular wolf, but extendeth itself to all wolves, as being all enemies to his nature, and so likewise a virtuous man, in that Hatred that he beareth against vice and vicious men, excepteth no man as he is vicious, but as so qualified hates them all, but anger being a sudden disdain arising from a sudden, and present Injury offered, and that by some particular person, extendeth itself no farther than that particular, which by that particular act hath offended. Or Perhaps, because Anger ariseth from an offence committed by some particular person, either against ourselves, or those things tha● appertain unto us, but Hatred ariseth from a wrong offered neither to ou● selves, nor what belongs unto us, bu● hath a cause more universal, an● though perhaps we hate any particular man for his vice, yet we seek ● revenge against him, which ange● doth.   

Why is Hatred conceived everlasting. But anger soon allayed? Problem. 75.  
PErhaps because Hatred ariseth from a settled, and appeased reason, and a certain assured knowledge of vice, but Anger from an offence, that ariseth from sudden affection, and blind knowledge. So that there being in the first right judgement, and in the second blind passion, it is no marvel if the one continue, and the other by a true acknowledgement of the offence be easily allayed. Or Perhaps, because that forasmuch as Hatred looketh only to ●he universal benefit, and good, the care whereof should never have end, it is ●kewise necessary, that Hatred which yields that care, should likewise be endless: but Anger tending only to ●e ruin of one particular by a parti●lar affection, the party being pacified, ●ere is no reason why Anger should ●ntinue.   

Why do men seldom hate either their country or their parents? Problem. 76.  
PErhaps, because the benefits they receive both from Country and Parents, are great and excellent. Our Country giveth us honour, civil education, and many honourable privileges, defendeth us in time of war, and in time of peace feedeth and cherisheth us with a thousand delights and delicacies, adorneth us with excellent Arts and Sciences, watcheth over us whilst we sleep, being beaten down by fortune, recomforteth us, and lastly sweeteneth the whole course of this our pilgrimage. Parents being provoked by their particular Love, which they bear towards their particular children, do not only give them life and being, by that seminal virtue they receive from them, but welcome them into the world, with such joy, and content, that so long as they live, it sweeteneth all that bitterness they have endured for them, which doth plainly appear by those many labours and afflictions, that many miserable mothers endure for their children, who besides the bearing of them so many months in their own wombs, with so much pain, so many bitter throngs, and that dangerous travel they endure at their birches, in the whole time of their infancy and childhood, they do never abandon them, but with their milk they feed them, with their songs they still them, with their arms they embrace them, with their eyes they gaze on them, and with tongue, and arms, and eyes, & all with ●ndefatigable toil, and affliction, they never cease day nor night, to defend, & comfort them Neither are the labours of the father in disciplining them, when ●hey come to riper years, in nourishing them, in defending them, in providing for them whatsoever is necessary, ●ither for the enriching of their minds, ●r the maintenance of their lives, any way inferior to those of the mother: ●o that the heap of those manifold benefits received from our Country and ●om our Parents being so high, and so ●finit great, it is no marvel if nature as ● lover of virtue, and an enemy to vice, ●oth not permit (if the wickedness of their own natures withstand it not) that either Citizens should Hate their Country, or Children their progenitors: And therefore we see that the Love of a man's own country is of such force, that men of base parentage, borne in places as base, and obscure, arising by their valour and virtues, to honour, and dignity in their country, and common weal, do nevertheless nothing disdain the memory of their Countries, and parentage, but desire to honour them with their often visitations, and presence, their arms, their imprese, and magnificent edifices. Nay the very beasts of the field that have been bred in rocks, desert places, and obscure dens, are content for them to leave the pleasant fields, the sweet meadows, the delightful groves, and fertile territories of the world. Or Perhaps, because those things that are given us of Nature, and are near unto us, as our fathers that begot us, our mothers that bore us, and our country that hath preserved us, we cannot Hate, not only because they are near, and dear unto us, but because they are ministered, and given unto us, even before we came into the world, by that first provident Cause that provideth all things necessary for them, and us.   

Why is the Hatred of great Princes, and noble men inexorable? Problem. 77.  
PErhaps because the height of their minds being wonderful, and yet they abasing themselves to vouchsafe ●he company, and familiarity of their vassals, and subjects: when there ariseth from this familiarity a kind of contempt, and careless respect of that honour that is due unto them, as their Love worketh this unnatural effect ●n those they Loved, so it turns their Love into an unnatural Hatred, which makes their offence irremissible. Or Perhaps because the minds of great Princes for the most part, being en●ued with a knowledge of things more ●hen human, and so better discerning the ill deserts, and with a more piercing eye looking into the wicked ●onditions of any man, the Hatred they conceive against such qualities, and manners, is so much the greater, by how much the better they are able to judge of such inconveniences as follow such conditions. And therefore no marvel since as years increase, so judgement, if their Hatred against that do still continue, which they still judge worthy of hate. Or Perhaps because in natures more noble, and honourable, and in minds more divine, the affections making deeper impressions, are of greater force, and therefore great Lords, and princes having bodies more disposed to affections, and to greater alterations in affection, it is no marvel if Hatred once seated at the heart, sit too fast to be easily removed. Or Perhaps because it becometh not great Lords to be inconstant, because inconstancy argueth a kind of levity in mind, and manners, and therefore they judging it a note of infamy, and dishonour to be over mutable in opinion touching those they hate, they harden themselves like a Diamond in their hard conceypts. Or Perhaps because great Princes, being for the most part of happy memories, of all others they do least forget those which in any respect cross their desires, or oppose themselves against their pleasures, and delights. And therefore a certain great Prince, being by nature very liberal, and bountiful, was wont to say to a familiar friend of his, that it was more possible for a man to forget a thousand injuries, than one good turn. Inferring thereby that as it is impossible to forget one offence, without a lawful defence, much more to forget a thousand: so most impossible to forget a benefit received.   

Why is the Hatred of women without end or measure? Problem. 78.  
PErhaps because as in their Loves they are accustomed to exceed, & Love without rule, or measure, in somuch that they pass many times beyond affection, even to the frenzy of Love, so in their Hatred, they are over violent, and no way able to bridle themselves, and therefore as in their mad unbridled loves, there can be nothing found that may moderate that passion, in so much that they run headlong to the utter ruin of their own chastity, and honours: So in their headstrong Hatred, there is no tongue, that can persuade, or pacify them, no force, that can overrule them. Or Perhaps because women loving with a strong, and earnest affection, and therefore not fearing to communicate unto those they Love, not only their most secret cogitations, but whatsoever they enjoy of best esteem and highest prize, and afterwards discovering either a false heart, or a mind unthankful, or whatsoever else that may be opposite to virtue, they presently change their Love into Hate, which continueth as long as their dissimulation without honest excuse. Or Perhaps because women being always careful, and studious to please the sense, and altogether careless to satisfy reason, they do for the most part apply themselves unto the extremes leaving the mean wherein the seat of virtue is placed, whereby they being miserably deceived by a false appearing truth, too late bewail their losses, and hard fortunes, and seek to ease themselves by the continual Hatred and revenge, that many times brings misery and misfortune upon themselves, and their whole families.    

OF DESIRE.  

Why hath nature given to every thing a Desire? Problem. 79.  
PErhaps because these inferior bodies, having need of a thousand helps for their preservation, as of place, nutriment, rest, delight, generation, and other things healthful, and helpful to their benefit which being not always present, and if present, yet not befitting their natures, and though not befitting, yet willing to have them present, and in their own possession, it was necessary that these things should be followed, and forasmuch as that could not be done without a Love, and a longing after them, wise and provident nature would first give Love, and thereby desire, whereby every thing being spurred forward to his own benefit and good, they might follow those places that do best befit their own natures, find out meats answerable to their complexions, and attain that perpetuity by special generation which is proper unto them. And for this cause nature hath given to some things lightness of body, to some weight, and heaviness, as fit means whereby to attain their natural places, unto others, members fit for the motion of themselves from one place to another, with apt sinews, and bones, which being subject unto the moving virtue, and this to the appetite, do express unto us the great care and wisdom of nature, in giving to every thing their fittest means to attain their fittest end. Or Perhaps, because Nature not allowing of idleness in any thing, as being very hurtful to all things both general, and particular, she gave unto them Desire, whereby they might exercise themselves in honest, and honourable actions. For we see, and by experience find in ourselves, that except we be kindled, and stirred up by a certain Desire, we know not how to shake of that idle rest, and quietness, which doth rather devour the goods of the mind, then add any thing to the perfection thereof. And therefore hence it is, that being carried away with that delight we take in hunting, we are not able to contain, or bridle ourselves, but whatsoever the weather be, cold, or hot, wet, or dry, we boldly betake ourselves to the open fields, we travel up the highest rocks, and mountains, run thorough the thickest forests, fly neither waters, nor Ice, nor snow, nor whatsoever inconvenients may follow those sports. So likewise we are carried with the like Desire to the delight of fishing, wherein we refuse neither by night, nor by day, with nets, and a thousand other devices, rather to adventure our bodies, nay our lives to the merciless sea, than not to enrich ourselves by whatsoever shall come unto our hands. Here I pass with silence those benefits that arise unto all living creatures being pricked forward by the spur of Desire to exercise that strength, and agility of their members, that nature hath given unto them, and therefore no marvel if vigilant Nature always working without weariness, have bestowed so excellent an affection upon all creatures to keep them from idleness.   

Why is Desire the first lawful birth, or first borne of Love? Problem. 80.  
PErhaps because human Love not settling itself in that pleasing content which it hath from the Beauty of the aspect, or countenance beloved, which to the nature of Love is intrinsical, yea formally love itself, but as being accompanied with sense, and reason passeth likewise to the Desire thereof, as it is delightful in itself, and possible to be attained, and with all earnest endeavour seeketh the fruition thereof. Or Perhaps, because it is natural, that Desire should be kindled in the hearts of those that Love, because delight by the means of Beauty touching the sense, moveth the sensible appetite, at which motion the figure or Image of some excellent thing being framed to the inward sense, the reasonable Desire maketh known his force by a willingness to possess the thing that is framed. And from hence it ariseth that lovers being provoked by this inflamed Desire, become bold, and venturous to any attempts, prompt, and ready, to undergo labour, and toil, fly no dangers, no cares to attain their desired end. For the office of the moving virtue is to serve that ready Desire, which extendeth itself to all the members. Or Perhaps, because Desire is as it were a property which ariseth from his subject Love, and therefore Desire is as the effect, and Love as the cause.   

Why is Desire infinite and endless? Problem. 81.  
PErhaps because the mind is of such excellency, that being made like unto our great God, it hath an appetite (at least) inclining to infiniteness, which always searching, always seeketh with earnest desire; which may plainly appear in man, who ascending by the creatures of God, as by a Ladder, to the contemplation of all sciences, doth never by all the excellent knowledges that are, rest fully satisfied, but in his riper years having already tasted the sweetness of both human, and divine wisdom, he doth every day more and more, desire to climb higher, and not contented to have passed the highest Spheres of the heavens, and all visible nature, with a thousand speculations, he attempteth the knowledge of visible nature, even the chiefest good which is God himself. And forasmuch as every nature is infinite, and all knowledge thereof like unto itself, yea the very nature of the first Essens, or being, as it is comprehended by a created understanding, is also infinite, it can never in this inferior world, by any length of time rest satisfied, until it unite itself to the chief Creator of all things, and that by grace in another life. And from hence likewise it cometh to pass, that men being mocked by their sense, and carried by the force of that appetite, and desire, which they call reasonable, desiring gold with an unquenchable thirst, they attempt the getting, and possession of it, and having obtained a full fruition thereof, their desires are nothing allayed, but as riches increase, so desires increase with them, for that which is capable of God himself, whatsoever is less than God can never satisfy. So likewise others bring spurred forward by a desire of delight in some subject or other, are strangely inflamed with a greedy kind of longing after it, which they do no sooner enjoy, but alured by the corrupt sense, they are as much inflamed with the desire of new pleasures, and assay new means be they never so unlawful to attain unto it, little dreaming in the mean time, that that delight, which can satisfy our desires, no man hath ever found in those lower parts, nor ever shall. For it is God alone, who in this life cannot be discerned by mortal eye, that in the other life can give us absolute and eternal happiness. Or Perhaps the variety of things in the variety of interchangeable time, being adorned with like variety of unspeakable Beauties, either of the parts, or of the whole, with the divers states of the Bodily complexions, which being moved from their natural, and wont seats carry men to divers and sundry appetites, may be a strong, and mighty cause of this unsatiable desire in man For every thing presented unto the sense, whether it be truly fair, and good, or appearingly (like another Adamant, which by a hidden virtue draweth the iron unto it) allureth the sense, moveth the affection, and being moved by a present intentiall delight, it knows not how to desire it, that it may enjoy it. And forasmuch as the variety of beautiful objects, fit to allure the sense, is infinite, no marvel if man in his desires be as infinite.   

Why do divers men desire diversly. Problem. 82.  
PErhaps, because men being inflamed by the invisible fire of wise & provident nature, which especially wilmeth and desireth (in human kind) a sociable life, by that commodity which ●he union of hearts bringeth with it, ●hey are likewise inflamed to a fervent ●esire of some particular good, to the ●nde, that, that being gotten by the sweat both of their own, & other men's ●rowes, they may prize it accordingly, & yet (if honesty forbidden it not, nor coue●se thereof) they might gently, & liberally communicate it unto those who ●or the supply of their necessities desire ●, So that both the one, and the other chewing themselves prompt, and ready ●t all occasions, there might arise a great ●ond of amity, & friendship, and a fa●ter knot of good fellowship And therefore hath nature ordained that some desiring the knowledge both of divine & human Sciences, by daily labours and nightly watchings, should endeavour to attain unto them, that having possessed themselves of so rich a treasure, they might impart some portion of their knowledge unto others: That others thirsting after gold, and transitory riches, by a thousand tricks and devices, they might heap up mountains of treasure, that when they were possessed of them, or rather glutted with them, they might employ them both to the public good of the common weal, and private benefit of as many as stand in need of them, that others puffed up with a desire of glory, should follow the field, and by their arms, and valiant service, mount themselves up to the thrones of Kings and Emperors, & so communicate their honours to their whole families, their trophies to their countries, and draw others by an honourable imitation to immortality. That others drawn by the amiable chain of virtue, might by the help of good discipline, adorn themselves with honourable conditions, that thereby they might be an ornament to their City, and Citizens, a light unto the Court, a glory unto themselves, & to all honourable minds an excellent pattern, and example: That women moved with the zeal of honour, should highly esteem of their feminine virtue, to increase their glory, and so might leave it as a rich treasure, to ●heir children, and their Country: That the common sort of people, spur●ed with a Desire of gain, and commodity, should endeavour to attain skill, ●nd knowledge in mechanical arts, ●hat thereby they might, both every themselves, and serve others, and last●y that countrymen following the delights of the country, might attend no other thing than their pick axe, & their spade, & that for the ease of other men. Or Perhaps because by this diversity of Desires, the desires of every man are more easily satisfied, then if all men should Desire one, & the same thing, which forasmuch as it could not be divided unto all: some, nay the greatest part, must needs continue thirsty in their Desires, without any one drop to quench, & ●lay the thirst thereof. And therefore all men desiring diversly, the appetite of all ●n some sort remains satisfied, & peace, and quietness, (which in this difference of Desires could not otherwise be) is procured, and maintained.   

Why are the desires of the father more noble, than those of the mother. Problem. 83.  
PErhaps, because the minds of men are more generous, and strong than those of women, who following the temperature of their own bodies which are altogether soft, and delicate, and fit for ease and idleness, do always prove fearful, flexible, inconstant, altogether unapt for Hercules labours, yea are always wallowing in the filth of wanton pleasures, and amorous allurements, whereby it cometh to pass that father's being directed by that knowledge, and understanding, that time and experience brings with it, & not by the blessings of nature, or delight of the sense, and beauty of their children, do rather wish unto their children those honours that are gotte● in the field, by the strength of their imbrued hands, and won with the danger, nay the loss of their own lives, then that they should live in the world idly, with infamy, and dishonour, whereas mothers on the otherside, ●eeing always idle, and wanton, ●nd tender, and fearful, do always admit those things as most it and commodious for their children, ●hat do quit them most from all occasions of fear: and therefore they cannot ●ndure to hear any speech of wars, ●f the dangers that follow them, both ●y sea, and land, and of those valiant achievements, that bring same and ho●our to valorous hearts. Or Perhaps, because the Love of fathers is more ●rong, and vehement than the Love ●f Mothers, & therefore they wish vn●o their children those appearing goods which are weak, and tender, like their ●oues. But the desires of fathers are wholly bend to that firm felicity which ● purchased by honourable and glorious actions.   

Why is the desire of those that Love towards the thing beloved so fiery and ardent? Problem. 84.  
PErhaps because Love from whence Desire riseth, is an invisible fire, which within the hidden forges of their breasts, burneth, and consumeth their miserable hearts, and blazing in the flames of Desire, yieldeth no other sign, or testimony thereof then an ardent Desire of the thing beloved. Or Perhaps, because this Desire, springeth from the force and strength of Love, which forasmuch as it doth best befit the first encounter of a matrimonial bed, it was wont to be expressed by those burning tapers of blushing Himeneus. Or Perhaps because such a will, or Desire, fostering, and nourishing itself, by special privilege in the hearts of young men, who abounding with much blood, and consequently with great store of vital spirits, are wont to be more ardent, and fiery in their Desires, especially in matters of Love, the delight whereof giveth best relish to the palates of young men. Or Perhaps, because cold is a sign of death, and heat of life, and lovers inflamed with the Desire of their best beloved, thinks by the fruition thereof, they enjoys happy life, whereof they give a manifest testimony, by that ardent Desire that maketh them nimble, and valorous, and ready, and ruddy, and full ●f wanton, and youthful ardour.   

Why do the Desires of children end in matters of small weight? Problem. 85.  
PErhaps because they are but the new births of Nature, which is best contented with a little, and hath always been offended with too much: ●nd therefore being directed by so ●ise a mistress, they know not how ● desire things above the reach of their own natures, but content themselves ●ith childish sports, as feigned wars, ●d such pastimes as do minister greatest delight unto their minds. Or Per●ps, because children exercising the ●owers of the mind but weakly (the ●ractise whereof dependeth upon much ●te, gotten with much pains, and la●our) but using the outward discerning ●wers, which are the senses, which are ●uer moved but by corporal things ●ed, & united to matter, subject to cor●ption, and only present, and beside ●at being led by no kind of experi●ce, but giving credit to deceiving ●dgement, and to that only de●ght which is present, nothing respecting that which is most noble, most honest, most honourable, being all full of solace, and delight, they desire nothing else, but sports and pastimes, as Beautiful spectacles, masks, and merriments, birds, dogs, hoby-horses, and a thousand the like ridiculous toys and inventions Or Perhaps, our great grandmother Nature, seeing the simplicity of their nature (for wisdom is gotten by the use, and experience of of human things) altogether carried with a sweet kind of forgetfulness of things of greater weight, and better befitting riper years, was willing to inflame their minds with a desire of light, and frivolous things, to the end they might pass their tender age without tint tediousness, that idleness brings with it. Or Perhaps because the powers do never work upon their subjects above their own force, but more or less strongly, according to their own power, and excellency, & therefore children being by nature weak & tender, soft and delicate, and little or nothing accustomed to matters above their own reach, what marvel is it if they esteem most of those things that are most agreeable to their natures? as the sap, and sweet of every sweetness, of milk, honey, fruit, drinks, and whatsoever may give best delight unto their palates: as old wives tales, childish sports, apish imitations of every art, every invention. As the melody of every sound, every instrument, and whatsoever else may bring delight without labour.   

Why doth the Desire of immortality make men bold, and resolute, in undergoing labours, and dangers? Problem. 86.  
PErhaps because the end or reward being great, and excellent, it requires great hearts, great labours, great means, and if need be, great dangers ●oo. For a victory gotten without fight, without danger, without stratagem, is never celebrated, and commended but for a gift of fortune. And ●herefore he that desireth to be excellent, let him frame his endeavours ●o the thing he desires, for Hercules without his great Labours, had been without his honours. Or Perhaps, to the end that wise men being mortal, yet desirous to make themselves immortal (a work that passeth our weak strength) might be given to understand, that that cannot be done by ordinary labours, but only by those that come nearer the nature of things divine then human, And therefore, for as much as it is a work of divine understanding, to understand all things without error, hence it is that they to the uttermost of their power do endeavour to attain to the knowledge, not only of as much as is hidden under the curtains of heaven, but whatsoever was created above the heavens, yea their speculations ascend even to God himself, neither made, nor created. And forasmuch as it is a work of divine understanding, to be profitable and helpful to the whole universe, they endeavour to be such upon earth, as may help by their wisdom, and justice, in governing kingdoms, and commonweals, forasmuch as it is a work of divine understanding, to beat down the proud, and tyrannous, they nothing fear to assail barbarous, and untamed people, who live without law, according to their own lusts, and being by just war overcome and vanquished, they rule, and make tame their wild affections, with the bridle of just, holy, and religious laws: foras much as it is a work of divine understanding, to be gentle, and merciful unto those that are penitent, and beg mercy at their hands: they endeavour likewise to make themselves pitiful, and compassionate, even to their enemies: and lastly, they refuse no pains, no labours, no studies, be they never so difficult, and dangerous, to make themselves in some sort worthy of immortality. Or Perhaps, because not the report, or brute of a few common base people, who commonly admire base and obscure actions, not the voice of one only Village, or Town, or Castle, which being rude, and ignorant of honourable actions, cannot but confusedly judge of whatsoever is done, or undertaken, not the commendations of persons knit, and united by blood and alliance, or bewitched by passion, who many times by too much praising, do but enlarge the field of their own shames: but the common fame, and report of great kingdoms, spread thorough many regions and countries, by the clear light of their undaunted spirits, and valiant acts, undertaken with much labour, and many dangers for the common good, and that glory that is attained by daily study, and nightly watchings for the enriching of man's understanding, and every other trumpet of more honourable fame, either of magnanimity, or wisdom, or justice, do raise and exalt noble and valorous hearts, to the high temple of immortality.    

OF FLIGHT.  

Why hath Nature given flight to things created? Problem. 87.  
PErhaps because things natural, as by desire they follow those things that do nourish and give life unto them, so by flight they avoid their contraries, which may any way either offend, or alter, or corrupt, or altogether take away their lives. For to say the truth, how should the whole universe be preserved, if Flight were not? whereby the benefit of life for the time present, is preserved free from all violent mishap, & reserved for that time, which by our mother Nature was first determined and set down? And therefore of such force is this affection, that we see and find it in every sensible creature whatsoever. In the heavens, wherein it falleth out sometimes, that from the low centre of the earth descrying some light or other eclipsed, we may likewise discern with what celerity, and hast they are carried about by the upper Spheres, as it were to free them from that trouble and disturbance, which that noisome darkness bringeth with it. In the Elements, where we see, that the devouring fire approaching near to the cold Element of water, the water being only by provident nature instructed, doth no sooner feel the violent force of the fire, which converteth into his own nature whatsoever comes near unto it, but it presently withdraweth itself from one part to another, with a swift flight to avoid that which by no avoidance must needs destroy it: And as the water the fire, so the fire feeling the approach of the water, which by the cold moisture thereof, quelleth and quencheth, the violent heat of the fire, for the preservation of itself, striveth to avoid it. The force of this affection, we may likewise see in compounds, as in gold, and silver, which being cast with Iron into one and the same furnace, do in such sort fly the base nature of the Iron, that by the force of fire, they are sooner consumed, then mingled together. In flowers, and Plants, which with a kind of invisible flight, by little and little, turn their bodies and branches, to the Sphere of the sun, flying all unpleasant shades, and darkness: In all living creatures, who being assailed by other nature's stronger than themselves, with flight, and running, and swimming, and creeping, and shutting their shells, and gathering their bodies and backs together, do fly the force of those their enemies that seek to take away their lives. And lastly in man, who feeling, or seeing, or foreseeing, any thing that is contrary to his own nature, or may any way offend him, either fire, or inundation by waters, or ruin of buildings, or poisonings, or hidden treacheries, or open violence, or whatsoever the like, doth presently by all means possible seek to avoid it. Or perhaps, to the end, that hereby the force and power of all natures, might the better be known, which be they never so little, do many times strike a fear, and terror into the strongest hearts: which doth plainly appear in the serpent, the scorpion, the Eft, who though their bodies be but small, do yet sufficiently make known their power, by that inward venom that lies hidden in their natures. So likewise the Sparrow hawk, the falcon, the Eagle, with their talents, and armed beaks, and a subtle kind of boldness withal, dare to seize upon every prey, though greater than themselves▪ to give us to understand, that it is not the huge bulk of the body, or the strength of the arm, or long life, or whatsoever besides that is strongest, or greatest, but that invisible force, that many times lieth in a weak body, that is especially to be feared.   

Why doth it bring safety and honour, not only to particular men, but to whole Cities, to fly sometimes the commodities of Nature? Problem. 88  
PErhaps because, though nature as a liberal mother hath given unto us many treasuries of delights, assigned many restoritives, and comforts, and fitted every thing, for the best ease of every Nature, yet she hath not t●ught us the true use, and just end of them, but hath left open unto us that gate which (at our own liberty) leadeth us to these her riches, and treasures: and therefore she will, that wisdom gotten by study, and experience, should be our guide, and direction, to the best, & most regular use of them: for it is not ●he purpose or meaning of nature, because she hath bestowed on us great plenty of precious wines, that we should be drunk, or because she hath given ●s great store of delicate meats, that we should therefore be gluttonous, or because she hath been bountiful ●n her manifold Beauties both of beasts, and flowers, and all other creatures, that we should therefore ●e wanton and lascivious: but she gave much, to accommodate her treasures unto all, and to satisfy the diversity of appetits, with a regular desire. And therefore wise men being advised that the virtue of temperance, is a rule, or direction to the appetite, whereby vice, which always embraceth the extremes is avoided, they thought it not the least point of their wisdom, to fly superfluous commodities, and those proud fortunes that many indiscreat men fly after. Or Perhaps, because both the virtue of temperance, and the end for which men that follow the wars do accustom themselves to that hardness, and those dangerous inconveniences, which either for their Country, or desire of honour, beyond all credit they endure, doth enure their bodies to suffer, and endure all manner of troubles and molestations. And therefore we read that in former times, both the Grecians, and the Romans, did accustom their children to fly all manner of ease, and delicacies, and to that end there were Censors ordained, whose office tended no farther than to maintain Temperance, and good discipline in the common wealth: whereby it came to pass, that their bodies from their tender years, were made as a but, or mark, to receive all injuries of heaven, and earth, of heat, and cold, of ise, and snow, of wind, and weather, of famine, and nakedness, and whatsoever hard, and unhappy fortune, either in the field, or in the wars, or in the waters, or in the earth, could lay upon them. From hence therefore it was, that Alixander the great, endured so much thirst, and hunger, yea many times when he needed not. That Caesar feared not to pass the high, and craggy mountains, and snowy cliffs, and that in the deadest time of winter, that he doubted not, to commit his body to the merciless seas, even in his greatest pride of fortune. That Fabritius in great poverty maintaitained his life a long time against the enemy, feeding basely, and taking his drink out of a wooden cup. For which their resolute minds, their memories are consecrated to immortality, and they made glorious throughout the whole world.   

Why is it commendable, sometimes to fly honour, the City itself, and Civil conversation? Problem. 89.  
PErhaps because, that man showeth himself to be truly magnaninimous, who despising the fleeting, and slippery honours of this life, casteth up the eye of his reason, to those that are high, and heavenly: and therefore forasmuch as he showeth himself to be wise in choosing that which is eternal, and not transitory, he that by flying the earth, gains heaven, cannot but deserve honour, and commendations. Or Perhaps, because a man flying the company of men, doth likewise forsake those appearing goods, that are commonly seen amongst men, as dissembled friendships, secret treasons, flattering speeches intemperate actions, uncivil sports, and laughters, vain thoughts, affected ceremonies, and, in civil conversation incivility. And to speak the truth, what are honours, but appearing goods? A crown is often envied, and by mighty competitors being beaten down, falleth to the ground: The sceptre of justice, doth many times stoop, & incline ●t self, either to the passions of Love, or Fear, or the force of a golden bribe. The purple rob doth sometimes adorn the body of a prince, & leaves his mind naked of those princely virtues that best adorn so royal a parsonage: many attendants, are so many domestical thieves, and bosom enemies. The bright splendour of nobility, by the base idleness of those that are nobly borne, is no occasion of light, but dark obscurity to their posterities. So that we may easily be persuaded, that they ●re but appearing goods, and if there be ●ny thing in them that is to be desired, ●t is so borne down by many evil circumstances, and a thousand other unhappy accidents, that it can hardly appear, even to the quickest eye.   

Why is it sometimes infamous, and dishonourable to fly, and especially to Soldiers? Problem. 90.  
PErhaps, because it is the office of him, that takes upon him to instruct others in the art military, not only to tell others, what they should do, but in his own person to encounter the enemies force, and by his own valour, either to resist the enemy, or to overcome. For there is nothing more necessary to the obtaining of a future victory, than the undaunted spirit, and courageous heart of a resolute leader, in the heat of fight and on the other● side, nothing brings greater ruin unto an army, than the cowardly baseness of those that take more care, how they should fly in the time of fight, then how they should, either defend themselves, or vanquish the enemy: such a one therefore, having hereby offended the excellency of so honourable a profession, and discipline, and discovered the inward spotted baseness of his mind, it is no marvel, if such a soldier blush for shame, and never dare afterwards to show his face in the field, or in any honourable assembly where the glorious light of Mars doth shine, & appear. Or Perhaps because he that flieth virtue, which is only worthy the reward of honour, uniteth himself unto vice, from which, as from his proper fountain all infamy, and dishonour doth spring, and arise. And ●herefore from hence it is likewise, that ●hey that fly the company of those that ●e virtuous, and in conditions more honourable than other men, declare ●ore and more the foul deformity of ●eir minds, and heap up unto them●lues, whole mountains of infamy, ●nd dishonour. As it plainly appea●th in those, that fly the lovers of truth, ●e principal virtue to win, and to ●cline both the hearts of men, and ●od himself unto us. And in those ●ewise, that do so much despise both ●uine, and human wisdom, that hea●ng any learned man to discourse, of ●atters appertaining either to pub●ke, or private government, or of those warnings, that enrich the understanding with much knowledge, as enemies ●all learning, and discipline, no less ●amfully, then basely, they fly from ●em. The like error is likewise in those ●ung men, who seeing their elders, or ancients, (the best Censors, and judges ● their youthful deameanors) by all ●ssible means they can, either avoid ●e sight of them, or with much grief ●d sorrow lend their ears to their ●herly instructions, making known thereby, the corruption of their desires, more inclinable to a licentious life, which bringeth nothing with it but shame & dishonour, then to those wholesome admonitions, which proceeding from much study, and many dear experiences, are as a loadstone, to direct their hears through the dangerous sea of this world. And therefore saith the first Truth whilst he conversed upon the earth, clothed with the garment of our mortality, he that hateth the light walketh in darkness The reason whereof is, because wicked and ignorant men (being blind in the light of that reason, which with an incomparable kind of comeliness, at all times layeth open unto us, the way of justice, and equity, openeth the gates unto honesty, discovereth the footsteps of virtue, and instructeth us in all holy, and religious laws) will not lift up their eyes to behold the clear light of the wisdom of those, who by their learning, and virtuous conversation can instruct them in all manner of discipline, but according to the darkness of their own unbridled affections they follow their own immoderate desires, be they never so dishonourable: and therefore no marvel, if infamy, and dishonour to themselves, and incredible loss unto their whole families, follow such lose, and unbridled affections.   

Why are not all to be blamed that fly their countries? Problem. 91.  
PErhaps because he that flieth the fury of the common people (who many times moved by particular affections, and hatred suddenly conceived, run headlong to the ruin of other men) flieth likewise an unlawful violence, and an unjust sentence. Or perhaps, because, as a Son hateth not his Father, because he heareth him in the fit of his burning fever to rave, and to talk idly, yea otherwise then beseemeth his fatherly gravity, but rather moved with a filial love, and dutiful compassion of so great a change, hateth the cause of this his distemperature, and giveth place to the disease: so many sons, of many famous common weals, seeing their countries overladen with ambition, & covetousness, and oppression, and many other the like disorders, compassionating the miserable estate thereof, and hating the occasion of so dangerous a disease, by staying, not being able to redress them by flight, have been content both to yield unto them, & to avoid them; yet not with a purpose for ever to abandon their countries (which were a sin of great impiety) but forasmuch as they find themselves too weak a medicine, to cure so great a malady, not being able to help, they remove from their eyes those mischiefs, which in public perturbations and disorders, good citizens with much grief, and anguish of heart are accustomed to behold; and this was a thing very common both in Athens, Rome, and diverse other commonweals, where forasmuch as this their flight was grounded upon good, and lawful reasons, there was little reason, why they should be stained thereby with any note of infamy, but rather by men of soundest judgements, thought worthy of honour, and commendations.    

OF DELIGHT.  

Why hath nature given delight unto creatures? Problem. 92.  
PErhaps because the end of every work, being the first mover of every agent unto his work, it was not convenient, that it should be done by any violent force, for that were the way to make every work odious, or at leastwise less pleasing, and every workman being wearied with the tediousness thereof, either to set at nought every enterprise be it never so weighty, or at leastwise following it, with a more unhappy end to accomplish it▪ For the end of every work, having in it (at the least) a show of good, and especially of a good that is pleasant, and delightful doth with a kind of sweetness, invite, & stir up every thing to follow it. making every motion pleasant, every labour easy, every difficulty plain and open, and every heavy thing light, every age short, every discommodity commodious, and every sour, sweet and acceptable. And therefore hence it is that all the motions, and works of all things natural whatsoever, being conformable to their nature, are acted, and exercised with delight. The heavens with their swift, and indefatigable motion do they not from far make known to as many as contemplate them, that delight which they hide under those rich curtains? and do not the Elements by their swift, and direct motions show as much? The fire taketh pleasure in those twinkling sparkles, that expresseth the force thereof: the air feeleth the like delight, when all the regions thereof, are freed from those turbulent motions that arise from the rage, and fury of the winds. The water running by her channels, & rivers, & pores, & aqueducts, and fountains, unto her common mother the Sea, with her silver surges, giveth solace even to the heavens, and with a calm & quiet delight settleth itself. The earth by those manifold riches, that it bringeth forth, makes known that inward delight which it containeth within the bowels thereof. The plants with their fecundity, All living creatures with their generation: men with ●eir arts, & ingenious industries, make ●anifest the delight and pleasure they enjoy upon the earth: yea the Angels ● their understanding, the heavens by ●eir circular motion, the night by the ●riety of lights, the day by the greatness of that one light of the sun, the ● by the flames thereof, the air by ●e pleasant, and pleasing flowers of ●ne, the water by her crystalline foū●nes, the earth by her riches, the spring ●her flowers, the summer by the heat, ●e autumn by the fruits, the winter ● the snow thereof, birds by their flight, ●es by their swimming, all creeping ●atures by their crawling, wild beasts ● their free walks in the spacious, and ●asant woods, Domestical, by their ●ightfull pastures, and lastly man by ● daily endeavours to attain immortal, feeleth that joy and solace, & count that cannot be expressed by any ague, be it never so learned, & elo●t. Or Perhaps to the end that delight ●ght be that sweet sauce, that princely ●ion, that Nectar of the gods, that a●ble pattern of pleasure, which nature ● liberally divided to her parts, for the ●ort & recreation of their works, the ●ard of their labours, the wages of ●r sweatings, the ease of their motions. For how should any man after long labour, and travel, be desirous to return unto it, if after his labour, he be not by some delightful nourishment strengthened, and recomforted? And therefore the Seaman, though he be tumbled and tossed by the dangerous, and tumultuous waves of the sea, yet having tasted that Delight that follow these dangers when he cometh to the shore, forgerting all that is past, he lancheth his ship again into the sea. And even so every agent being alured by some delight or other, is encouraged to his action, and after ease returneth to his labour.   

Why hath Nature given such diversity Delights unto man? Problem. 93.  
PErhaps because man is the Epilogue and end, or rather receptacle of all natures, as having in him the degrees of that perfection, which is in every other kind: and therefore he is likewise called the Horizon of all creatures, because representeth the superior, and invisible creatures with his mind, and the inferior with his body, and therefore whatsoever is delightful in every kind must necessarily in some sort belong unto him. Or Perhaps, because Nature having given Delights unto every thing conformable unto their Natures, and to the divers constitutions of divers creatures, diversity of food, and sustenance, as to the swine acorns, to the wolf flesh, to the ferret blood, to the horse hay, to the goat leaves, to the sheep grass, to the be flowers, and the like: and having framed and fashioned man, of a more noble, and excellent complexion than any other creatures, in touch delicate, in cast temperate, and in all the other senses more perfect, and excellent, as being (also) more apt to judge of ●h●se sensible objects that appertain unto him, it was likewise fit, and necessary, that she should give unto him, ●he excellency of every Delight, which ●hould not only shine in their rare and ●ingular qualities, but be answerable likewise) in respect of their multitude, ●o her many, and natural prerogatives. And therefore with a bountiful hand she hath bestowed upon him all those Delights, which are proportionable, either to his own greatness, or the magnificence of his maker. And therefore she hath not given unto man one only food, and sustenance, but many, and those most delicate: she hath not given him water to drink, as to other unreasonable creatures, but precious liquors, and wholesome beverages: yea all other Delights whatsoever, belonging unto the other special senses, were especially granted unto man, and though happily they may appertain unto other creatures, they are rather appropriated unto them as signs, and differences of their natures, then as any way delightful unto themselves. For the variety of colours, the Beauty of the heavens, the goodly feature of bests, and birds, the glorious splendour of precious stones, the diversity of metals, and the incomparable Delights of the Spring, were all made, and ordained, to please, and content the eye of man. The fragrancy, and sweet smelling odour of so many flowers, the Hyacinth, the Gesmine, the Rose, the violet, with other innumerable, were only made to Delight, and satisfy the smell of man. The sweetness of so many voices so many musical accents, so many instruments, was made, and ordained for the only benefit of man, to Delight, and comfort his ear: for we have never heard of any creature besides man, were he by the gift of nature never so wise, that for Delight only, doth contemplate the Beauty of the heavens, or any thing else: that for pleasure and Delight smelleth to any flower, or harkneth to the harmony of any other Creature, as a physician to the notes, and compositions of an other. So, that as man is superior to all other creatures, so he excelleth them all in the variety of his Delights, and pleasures. Or Perhaps, because only man having been created, among other inferior creatures, for that pleasant and delightful place of Paradise, where those pleasures are found, and tasted, that man can neither conceive, nor imagine, GOD would likewise give unto him, the choice above all other Creatures, of all the pleasures, and Delights of this life, that being drawn by the sweetness of them, he should so much the more aspire every day to that prime, and principal Delight, that doth never alter, nor decay.   

Why doth man, being not content with such variety of Delight as nature affords, procure other unto himself by art and invention? Problem. 94.  
PErhaps because this is the difference betwixt man, and other living Creatures, that he receiveth from Nature his inferior powers, rude, and simple, and unwrought, as it were seeds to be sowed, tilled, and manured, by the sharp plough share of his penetrating wit, whereas unreasonable creatures, as being created by nature for themselves, in the works and effects of their own powers rest and settle themselves, and though some of them being helped by outward discipline, may appear more apt, and active in bettering that which nature hath bestowed on them, yet it is ever without knowledge, or Delight, and therefore man having received from the self same nature, that twofold desire, of knowledge, and of good, as two spurs, accompanied (besides) with an inclination, both of wit accommodated to speculation, and of hands the fittest instruments of all others to act any thing, and being moreover invited, by the perfection of so many Beautiful works of nature, which make rich the Theatre of this world, he would with a sweet kind of Culture, and tillage of his understanding powers, habituate, and accustom himself to virtuous actions, Delight himself with a thousand acts, a thousand ingenious inventions, make himself amiable by his gracious carriage, and by his high courage, and valour purchase unto himself honour, and felicity: And therefore hence it is, that we see him diligent, and industrious (and that with an unspeakable Delight) in the attaining unto virtue, to temperance, justice, fortitude, wisdom, Chastity, Clemency, Urbanity, Truth, and to every other virtuous habit: that we see him (according to that full measure of wit, and understanding that he hath) follow with pleasure, and Delight, the Princely sports of of hunting, pleasant comedies, pastoral compositions, grave tragedies, celestial harmonies: that we see him altogether given to magnificence, to the the Beauty of rare figures, excellent pictures, rich statues, artificial perspectives, ancient monuments, proud edifices, and the like: that we see him zealous of honour, and with equal valour to pass the seas, the mountains, the craggy Rocks, to enter into battle with barbarous people, and by many victories to win honour, and immortality: that we may see him painful, and vigilant in contemplating the heavens, in piercing into the Elements, in searching every Nature, every cause, every effect, every property, every substance, every accident, every power, every act, every simple, every compound, every alteration, generation, motion, rest, quantity, quality, body, place, action, passion, habit, privation, matter, form, kinds general and special, sense, and sensible, intellect, and intelligible things: and whatsoever beside he seeketh, and searcheth to minister unto himself Delight, and pleasure. Or Perhaps, because man being of a noble, and generous mind, and observing those many excellent qualities, which in the variety of kinds, in the world do manifestly shine, and appear, and finding the imitation (even) of things most difficult, to be but easy unto him, the nobility of his nature would not suffer him to yield unto them, but rather spurred him forward with a desire of glory, both by art, and labour, and industry, to excel them all, and to make himself Lord, and chief commander over them And therefore man considering the liberality of the heavens, the confederation of the Elements, the fecundity● of the plants, the majesty of the Lion, the fidelity of the Dog, the strength of the Panther, the wisdom of the Ant, the meekness of the Lamb, the vigilancy of the Crane, the patience of the ass, the temperance of the Chameleon, the providence of the be, the subtlety of the Fox, the boldness of the Swan, the force of the Elephant, the courage of the horse, the music of the Nightingale, the grammar of the Parrot, the arithmetic of the tunny, the Astronomy of the Cock, the Logic of the Dog, the solid firmness of metals, the price of precious stones, and the virtue of the herbs, he could not contain himself, in this noble Theatre of all the creatures of the world, adorned with so many and so excellent qualities, but that he must, not only imitate them, but far excel them. The heavens are liberal by ministering unto us, (by their influence, motion, and light) every good thing whatsoever: The Elements are confederated, for being bound with a band of Love, they hold the whole world in unity and concord: the Plants are fertile, for they yield unto us the delight of their fruit: the Lion is majestical, for he is King of all other beasts: the Dog is faithful, for he never forsaketh his Lord and master: the Panther is strong, for with his strength he feareth not to encounter the strongest beasts of the field: the Ant is wise, for within her little celles she hideth her necessary victual, until time of need: the Lamb is gentle, for he offendeth not, though he be offended: the Crane is vigilant, for whilst his company sleepeth he standeth Sentinel: the Ass is patiented, for though he endure, many blows, he strikes not again: The Chameleon is temperate, for he lives by the air: the Bee is provident for with an excellent order she appointeth her troops unto their labour. The Fox is subtle, for with wonderful art he obtaineth his prey: the Swan is bold, for he fears not to enter combat with the Eagle: the Elephant is strong, for he carrieth upon his back a tower of armed men: the the horse is valiant, for at the sound of the trumpet, being thirsty of glory, he feareth not to run into the enemy's squadrons. The Parrot is a Grammarian, for he uttereth an articulate voice: The Nightingale is a physician, for with a thousand tunes he delighteth the ear: the tunny is an Arithmetician, for having counted his troops, he gathereth them together into a formal squadron in the waters: The Cock is an Astronomer, for with his morning song he foretelleth the quality of the times. The Dog is a Logician, for not finding his master in one place, he seeketh him in another, and so in a third, framing thereby an argument from the whole to the parts, that is, that his master being in the house, he must necessarily be in some part thereof, and therefore not finding him in the first, nor in the second, he concludeth that he must necessarily be in one of the rest: Metals are , and permanent, for time can hardly corrupt them: Stones are precious, for in price they exceed gold, and herbs have many hidden virtues in them, for they cure all diseases: so that man learning from every thing, and taking singular delight in them, would not, being monarch of this inferior world, be inferior unto it, but gathering unto himself by his own arts and industries, all those excellencies, which he observeth to be divided in the multitude of things through out the whole universe, enjoy them for his unspeakable delight and comfort.   

Why do women, and young men especially love things pleasant and Delightful? Problem. 95.  
PErhaps because women and young men, are of all others best friends unto their senses, and therefore in every thing most intemperate, the reason whereof doth arise from no other ground, then that they are novelists to nature, and therefore thirsting after every delightful thing, they desire to prove all, and yet withal be never satisfied; and women by reason of that tender and delicate soft nature we see in them, are more inclinable to the flattering allurements of every pleasing & pleasant object. Or Perhaps, because they naturally loving merriment and laughter, desiring sports and pastimes, thirsting after solace and content, and being free to attempt (if their minds be not ruled by the bridle of shamefastness) whatsoever they wish or desire, and not finding that their desire, but in those things that either by nature, or art have Delight in them, with all their strength and study, and by all means both open and secret, they endeavour to possess themselves of those delights, which do best befit their own wills: And therefore we do plainly see among other senses, how much they are carried away with the delight of those dainties, that do best please their taste and palates, they Love sweet meats, delight in banquet, desire novelties, follow delicacies, and are common gests at rich and bountiful tables. Or Perhaps, because women and young men, being more drawn by the force of Love, which affection (according to Plato) doth especially reign intender breasts) and Love leading all Lovers to a chief and principal delight, they cannot endure to be deprived of all other delights, but rather direct all other unto that, as the parts unto the whole, and as rivers unto their fountain. Or Perhaps, because young men abounding with much natural heat, and women being weak, nature provoketh them to refresh, and strengthen themselves, with the comfort of those things that are pleasant and Delightful.   

Why doth the multitude of those delightful things that especially appertain to the sense of feeling, taste, and smelling, make us many times intemperate? Problem. 96.  
PErhaps because those senses participate much of that which is earthly, and therefore having an earthly apprehension of their sensible objects, the senses do not only unite, but drown and overwhelm themselves with their objects, and so being altered by the sweetness of them, become intemperate, to the hurt of themselves and others. For the sense of Feeling, being overmuch accustomed to things, either by nature, or art over soft & delicate, and the sense of Taste to sweet and pleasant meats, and the sense of Smelling, to the sweet fragrancy of odoriferous smells, the vital spirits grow and increase about the heart, the Desires are awaked, concupiscence inflamed, the appetite inclined, and the will (amongst the dark flames of corrupt sense) giveth consent, and so the evil habit of the sin of intemperancy groweth in us. Or perhaps, because the force of concupiscence spreading itself from the heart (as from the fountain of all heat, and with that heat, the abundance of vital spirits to the whole body, even to the superficial part thereof, where the sense of feeling especially hath place, and that being much more awakened by the excellency of those objects that are presented unto it, and likewise strengthened by that heat which the sense of Taste, by the diversity of hot drinks, and nourishing meats, brings with it, and yet more increased by sweet and exquisite odours, it carrieth us headlong to the highest degree of intemperance. For where the sense beareth rule, and without the curb, or bridle of virtue, is made the predominant, reason in despite of ourselves is made a slave, and quite overcome. Or Perhaps, because these senses do so thoroughly make proof of the delight of their objects, that they are in such sort bewitched with them, that with a sweet kind of forgetfulness of themselves, they carry the Empire and rule of reason, in a kind of delightful Lethargy, to the end it should not discern that error, which by their greediness to their common loss they commit: and by so much the more are they therein burdened and overcharged, by how much accustoming themselves thereto, they do not afterwards in the like affairs so much obey their own wills, as that necessity, which by frequent practice they have brought upon themselves: So that being all, and altogether intemperate, they know not or seem not to know, how to better themselves.   

Why did Athens glory in the delight of wisdom, and Rome of arms. Problem. 97.  
PErhaps because Athens loved more the long rob of peace (an outward badge of that wisdom and gravity, which in peaceable times gave life and strength to the whole state, but especially to those which willingly employed rhenselues to the speculation of natural causes, severing themselves from all rumour of wars) than the helmet, & cuirass, or complete armour: for military exercises are never without loss, and hurt, both to the assailants, and assailed, But Rome, as being more inclined to the glory of labour and pains, and valour, then to that idle life, which peace commonly brings with it, did wholly addict itself to the labours of Hercules, the honours of Mars, the valiant encouragements of Bellona: and as the Athenians took delight in wisdom, in the attaining whereof, they placed their whole studies, and endeavours, so the Romans in that strength & fortitude (which made manifest the valour of their hearts) tasted that pleasure, and delight, which cannot be expressed. Or Perhaps, because Athens did more attend the tillage, and manuring of the mind by discipline, & study, as knowing that man was borne to contemplate, and therefore for no other cause hath wise Nature given him the force of wit, but to penetrate: of understanding, but to conceive, and a countenance looking upward, but to contemplate. But Rome did more attend the outward glory and ornament of the body, then that of the mind, as knowing that man was borne to labour, and therefore hath Nature given unto him every instrument, apt, and necessary thereunto, as bodily strength, to sustain himself, to beat down others, to dart from him, to draw unto him, to run, to leap to break in pieces, to beat down, to shake, to ruinated, agility of members, swiftness of pace, strength of the arm, cunning of the hand, courage of the heart, heat of blood, plenty of spirits, readiness of the sense, the knitting of the sinews, a firm settling of the bones, and the vigour of life, whereunto she hath added, the inflamed desire of the part concupiscible, the ready help of the irascible, the moving virtues, & the rich treasury of all the powers outward, and inward: whereby those generous champions of Rome (not altogether abandoning the wisdom of Minerva) gave themselves wholly to military exercises, and by the strength of their arms, and valour of their hearts, won both to themselves, and to their country immortal honour, and renown. Or Perhaps, because Athens was always moved with that difficult invisible good, which is the gift of wisdom, for the invisible power of the understanding doth likewise learn, although it attain thereunto by visible creatures, & visible senses: which good, by how much more difficult, by so much the more pleasant it is, after it is obtained, and of invisible, is made visible, by the help, and communication of the tongue And therefore they having had in their possession so great a treasure, to all others (yet) invisible and unknown, it was no marvel if they gloried so much in those whose honourable fame did spread itself to the uttermost confines of the world. But Rome being moved with a difficult visible good, such as is a Monarchy, the supreme and highest honour of all others, which is gotten by fight, & wars and visible conflicts in a field, open to the eye of the world, made it far more visible by the conquest of so many crowns, so many Kingdoms, so many triumphs over barbarous nations, which set the flashing lightning of their glory to the most unknown parts of the world, and the eternity of all times. Or Perhaps, because the Athenians laid the foundation of their state, & commonweal, in a time of peace, and therefore Idleness best befitting the speculation of all creatures, they applied themselves so much the more willingly to the contemplation of divine wisdom, by how much the more they perceived it to shine in the creatures, both by the order and disposition of the parts to the whole, and in every kind, both universal, and particular. So that every day increasing their labours herein, they became famous for wisdom through the whole world, But Rome taking her beginning from that war that Romulus made, when upon just cause he drove his uncle Aemulius out of his kingdom, and thereby the common weal being hardly begun, much less settled, he was enforced presently to take arms against the Sabines, & other countries, and so by little and little the glory of the Romans increasing, being alured, partly by the valour of their arms, partly by the greatness of their Monarchy, and partly awaked by the generosity & magnanimity of their hearts, they won honour, and glory in the world, and in all future age's immortality.   

Why do Kings and Princes, contrary to the opinion of the common people taste least of pleasure and Delight? Problem. 98.  
PErhaps because they want that liberty that other men have, being commonly shut up in imprennable fortresses, and stately palaces, compassed with many walls, kept with guard upon guard by day, and watched by sentinels at night, for which debarment of liberty they may thank those suspicions, & envies, & emulations that they endure: & if all these were not, yet the regal respect & majesty of great personages permits then not to walk abroad at their pleasure, much less doth it become them to show themselves, either in public spectacles, or private assemblies, so that being detained by the bridle of comely decency, they are deprived of the sight of many delightful things, which if it usually happen within their own land, or city where they make abode, much more in strange countries, which are far distant from them, and most of all in those that are under the empire of another crown: for to those places they cannot go without great suspicion, and danger to their states, and persons: and if sometimes it do fall out, that they do go, it is seldom granted unto them, and never without inconvenience. And therefore they live deprived of all those wonderments, that are seen in so many strange cities, and provinces; and kingdoms. And if it fall out that by reason of their greatness, and bounty, any Beautiful, or strange thing be brought from far to their own palaces, this happeneth but seldom, and the reward (thereof) must carry a proportion to their own greatness, though there be no proportion betwixt that one thing they see, and those thousands that are in other countries, and cannot be brought unto them. So that the poorest creature that is, in this condition, excelleth the greatest princes on the earth: for every common person being a free man borne, hath liberty to dispose of himself, and at his own pleasure, without the fear, & suspicion of any: he goeth forth off his simple cottage or pastoral cell, and visiteth the City, gazeth, and glutteth himself, with the strange wonders thereof, is present at every public spectacle, every private pastime, every show, every recreation, yea and with little charge, he passeth over the highest mountains, from kingdom to kingdom, from province to province, and glutteth his eyes with delightful objects, proud magnificences, inestimable treasures, princely statues, sumptuous edifices, and enricheth his knowledge with variety of manners, & complexions, and languages, and the hidden virtue of every herb, & plant, delighteth himself with the beauty of every beast, with their colours, their strength, their discipline, and therefore who can deny but this man (having this liberty of his body, whilst at his own pleasure he wandereth through the spacious Element of the earth, and of the sea, viewing the most noble parts of Nature, and contemplating the manners, and customs of nations, and the strange arts of man's invention) far excelleth the little experience of the greatest Potentates, who spend their time within the small circuit of their walled Palaces. And therefore it consequently followeth, that they taste less of the delights of this world, than men of base estate and condition Or Perhaps, great Princes always abounding in every good thing that bringeth delight with it, want, by the continual fruition of them, that pleasure, and content, which the lack of them procureth unto others. Whereby we see (to speak of the sense of Taste, for in the sense of Seeing it doth already appear) that their tables being always furnished, with exquisite meats of all sorts, and that in great abundance, and those so dressed and seasoned, and sauced by the art of a skilful hand, with a thousand tricks, and inventions that every day ingenious gluttony findeth out, they never sit down to the table with hungry appetites, but being always accustomed to have the self same dishes, of flesh, and fish (for variety cannot always be, had) their diet (were it Nectar itself) grows loathsome unto them: whereby it cometh to pass, that they relish nor the dainties of their sumptuous tables, but sometimes they condemn nature as imperfect, in not providing better variety of viands: sometimes their Cook, as not skilful enough to devise sauces, and quelquesehoses to Delight their palates, yea such is their infelicity, that those solemn times of meetings, and merriments, wherein every appetite glutteth itself to the full, (as Shrovetide, marriages, gossipping feasts, and the like, where no dainty dishes are wanting, that either nature can yield, or art can devise) are no merriments to them, because being always accustomed to them, they prize them not as things new, every day being a festival day to them, and every dainty their ordinary diet. And that which is worst of all, and doth most express their infelicity, is, that many times, especially forth off their own houses, in cups of gold, in fruit merely natural, not artificial, in precious drinks, and broths, in sweet, and sumptuous banquets, they meet with mortal poison: and in those viands that are provided to maintain life, they fear, and find the cause of death: So that few are the Delights that Princes find in the sense of taste, and those few not without just cause of suspicions, and danger to their own persons: whereas men of low degree, and estate, yea the country swain, plucking an apple from his tree, and allaying his thirst, with a cup of cold water, his stomach being whetted thereunto by his daily labour, feeleth that sweet relish, and pleasant delight, which great personages in their greatest plenty, and variety of diet, are never acquainted with. And in solemn times of the year, appointed to feastings, and civil recreation, a small diet, but little more than ordinary, bringeth with it that admirable content, that delight to the palate, that pleasure to the mind, which by their free and pleasant discourses, and friendly communication of each others thoughts, is made known to all that behold them, and they likewise made merry with their merriments. So that it cannot but be plain and manifest, that the pleasure that princes and great personages take in the delight of Taste, is no way comparable to that of men of far inferior estate and condition. Or Perhaps, because the powers are offended with the over-excellencie of their objects, as we see the excessive light of the Sun offendeth the eye: and therefore it is no marvel, if in Princes and great personages, the senses of Taste and Smelling, are always languishing, as of Taste it already appeareth, and of Smelling we may say, that by the great and daily fragrancy that all the odours, and civets, and musks, and spices, and waters, and a thousand the like precious ointments do make, the organ of their Smelling (which is the nose) being over-glutted and weakened, they cannot possibly give any true judgement of any odours, nor consequently take any true delight in them. But the simple and silly swain of the country, being not only not acquainted with the variety of sweet smells, but sometimes with savours very unpleasing, receiveth greater content and comfort in the smell of one only flower, one only Rose, than the greatest Princes of the earth, in the greatest variety of sweet smelling odours. Or Perhaps, because great Princes and Potentates, by flattery and dissimulation (a sin too common amongst them) are to commonly deceived. For the fear that every man hath of the power of great personages, which holdeth every man (be he never so bold) from uttering any thing unto them that may any way discontent them: so that they hear nothing but pleasing news, their own praises and commendations, and the vain glorious brags of those that attend them, which forasmuch as they are for the most part untrue (for then are praises only true, when they are uttered by a free tongue, with much knowledge, and little affection) bring with them rather a noisome tediousness, than any delight, and dark ignorance in discerning a true friend from a false. But a man of lower degree, and far meaner fortunes, as he wanteth power to give cause of fear, so because he knows men speak not for fear, he takes more delight to hear other men speak well of him. And though Princes sometimes in their private Chambers, enjoy the delight of Music, yet the common people have it more common, and when they want that which art can afford them, the birds of the fields, with their pleasant notes are never wanting unto them. Or Perhaps, because it often cometh to pass by the corruption of Nature, that the delights of the sense of Touching are seldom exercised without danger of intemperance, which falling out in the person of great Princes, especially in the act of Luxury, the infamy and dishonour thereof, is so much the greater, by how much they are higher and greater than other men. For a Prince can never commit any sin, but it is presently censured by his people, and therefore the infamy depending upon many tongues, must necessarily spread farther, and grow greater, so that they can safely enjoy only the honest delight, which all men (besides) by lawful matrimony may be possessed of. Or Perhaps because great Princes do commonly want those goods, especially of the mind, which can only make them truly happy in this life: For Peace is an excellent good, and this they can never wholly enjoy either with foreign Princes, or their own subjects: war is a great evil, threatening unto us the loss both of life and goods, and whilst it beareth sway, the Princes themselves are not secure, even within the walls of their Cities, and when it beareth not sway, they still endure the effects thereof, secret hates and treacherous underminings: The sweet band of friendship is an excellent good, the very shadow whereof (by reason of those continual flatterers they have about them) they cannot promise themselves; It is a great benefit to make proof of the faith and fidelity of those they love, before dear experience bewray their infidelity, being many time's flame by their own children, their brethren, their wives, their neighbours: for which they may thank their unbridled desire of bearing rule. The peace and quiet of the mind, is an excellent good, whereof they are in such sort deprived by public business, and the many and daily complaints of their subjects wrongfully oppressed, that they pass over whole nights with watchful eyes, and troublesome thoughts, exceeding therein the unfortunate condition of the basest slaves, who after their wearisome travels in the day, in the midst of their chains and fetters, sleep sound and securely at night. And lastly, the felicity and prosperous estate of children is a singular good, but the children of great Princes grow thereby intemperate, proud, and insolent: which blessings meaner men do many times enjoy, with greater pleasure and content, than the greatest potentates of the earth.    

OF SORROW.  

Why hath Nature given Sorrow unto Creatures? Problem. 99  
PErhaps, because the presence of contraries which are wont to corrupt every particular thing, by offending, & altering the parts thereof, being by the slowness of the powers of the other senses unknown, and by the awakened sense of Touching, being with much grief and martyrdom apprehended, Nature is stirred up by flight and all possible means to save itself. Or Perhaps, because that which the concupiscible part could not do with the irascible, that is, what desire and anger together cannot effect, might be supplied by the help of Sorrow: for we see a beast being provoked by the Huntsman that followeth him in chase, flies with all the possible speed he can make: but if by chance there be added to this his fear, some blow, or wound, he doubleth his force in flying, runs thorough every thicket, leaps every ditch, every mound, yea casteth himself headlong from the highest rock to the lowest valleys, the pain and grief, that he feeleth by his late received hurt, still increasing his strength. Or Perhaps, because though Nature especially intent Delight in every creature: yet by accident it intendeth Sorrow too, that is, to give notice to every creature, by such sensible grief and torment, their approaching ruin and decay, and that therefore it is necessary they give what aid and assistance they can to the part offended. Or Perhaps, because the excellency of every thing, is better known by the opposition of his contrary: and therefore light would be nothing so precious, if there were not darkness, nor the Spring so pleasant, if there were not Winter, nor laughter so grateful and acceptable, if it were not mingled with some tears, and therefore, besides delight which is so sweet and lovely to nature, she hath likewise added grief and sorrow to make delight more amiable. Or Perhaps, to the end that man should be far the more ready and willing to aspire to the true felicity of that other life, where only there is delight without sorrow, and joy without fear of melancholy, which in this life (where there is an everlasting combat betwixt a thousand contrarieties) cannot be found.   

Why the sense of feeling most subject to grief? Problem. 100  
PErhaps, because the Nature of every particular creature, being subject to that ruin which the contraries thereof from all the parts of the body, as well behind as before, on the right side, as the left, above as beneath, do present unto it, benign nature hath provided the sense of Touching: which dispersing itself through the whole body and life of every creature, doth presently find, and feel every contrary, and enemy, from what part soever it shall come: And therefore, the sense of Touching, by reason of the Organ thereof (which is the flesh with the sinews, and veins of the whole body) is most subject unto grief. Or Perhaps, because no sense is more sensible of offence then Touch, as having an Organ very gentle, and soft, and quick to apprehend every impression of heat, or cold, soft, or hard, pricking, or cutting, or the like: and therefore, though it fall out sometime that the sense of Hearing, Smelling, Seeing, Tasting, have lost their force and operation, yet the Touch is not only the last that loseth his virtue: but when it seemeth to be lost by the languishing, or rather insensible weakness of the body: yet in some part or other it manifesteth itself: and if by no other mean, yet by applying bands, or any other offensive instrument, it is presently awakened and revived. Which cometh to pass because the sense of feeling is very strong, and quick in apprehending contrary objects, for the health and preservation of every creature. Or Perhaps, because the sense of Feeling is more in exercise then the other senses: for the eye doth not always See, the ear doth not always hear. The palate doth not always Taste: the nostrils do not always Smell: but the sense of Feeling is always in action, & always feel some sensible quality, being ever compassed, if with no other body, yet with the air, which by the divers impressions thereof, being many times altered, comunicateth unto, the body which it compasseth, her changes, and alterations, of cold, and heat, dryth, & moisture: whereby it followeth, that though the other senses do sometimes take some breathing, & rest themselves from their work: yet the sense of Feeling is always vigilant, in so much that whatsoever do approach that is any way contrary, or hurtful to any creature at rest, and in his dead sleep, as fire, or the like, he presently awaketh and starteth up upon his feet, because the touch by that grief, which is caused by an approaching enemy, standeth Sentinel, and gives warning of defence.   

Why are griefs of the body communicated unto the mind, and those of the mind unto the body? Problem. 101.  
PErhaps because the union of the form with the matter, is a sweet ligament of nature, or rather an amiable chain of Love, so that the form loving her natural matter, by it perfected, and brought into action, and ability to exercise her works, it cannot but grieve with it, when sorrows affflict it, or contraries any way deform it: and therefore no marvel, if the sorrows of the body are communicated unto the mind. Or Perhaps, because the reasonable soul, for the time is tied, and united to the body, dependeth upon it, as upon her organ, or instrument to exercise her natural powers: for the inward discerning faculties, in their operations, depend upon the outward discerning powers, which do carry the sensible kinds to the inward senses: whereby it cometh to pass, that the body being martyred, & consequently the senses altered, which in that mass of the body are contained, they present those corporal kinds or species very imperfectly to the inward powers: and therefore remain likewise in their works very confused, and impotent, whereby followeth that grief, and heaviness of heart, and affection of the mind, which every man findeth in himself by the passions, and sufferings of the body. Or Perhaps, because in the composition of man there is a kind of order or marshalling of the powers among themselves, which hath the similitude, or resemblance of a Monarchy: all the parts in due place, and order obeying the Empire, and command of the first moving power, which is the will. And therefore if the body, and every member thereof be well disposed to their work, it is all to do service unto the will, and if by the power, and puissance of the bodily forces it come to pass, that any thing be acted worthy commendations, worthy a crown, the honour is the wills, which gave in charge to the hands, and other parts of the body to attempt so honourable an enterprise. And so likewise, if it come to pass, that the hand cannot work, the foot cannot go, the eye is dazzled, the ear observeth not, and all the members of the body be weak, and the whole body languishing, it is a token that the Monarchy of the will is deprived of that train of the universal powers, which showed themselves so prompt, and ready at her service and command. And therefore no marvel, if the mind be sorry for the grief of the body, because she seethe by the ill disposition thereof a great part of her glory extinguished. Or Perhaps, because the mind, by a kind of foreknowledge, seethe that the griefs of the body are but as precedent forerunners to the ruin, and corruption of the whole, by which ruin there followeth the separation of the soul from the body: which is so much more grievous than any other, by how much the mind of all other substantial forms is the more noble: and this grief continueth so much the longer, by how much longer it hath been united unto the body, and therefore the mind seeing the natural strength of the body by the extremity of grief to decay, and fearing a future ruin of all, is many times oppressed, nay overwhelmed with melancholy and grief. The like may likewise be said of the griefs and sorrows of the mind, which the body doth so participate, as if they were proper unto itself. For the body seeing his natural force, the exercise of his powers, his action, and life to be placed in his Form, from which it taketh his being, powers, operations, name, and distinction, it is no marvel, the mind being Melancholic, and full of heaviness and grief, if the body likewise do decay and languish. For the soul being separated, the eye seethe not, the hand moveth not, the tongue speaketh not, the ear harkneth not, the foot goeth not, the shoulder sustaineth not, and the whole body, as unapt to do any thing, like an earthly burden falleth to the earth.   

Why are the griefs of the body more sensible and violent in soft and delicate bodies, as of women & honourable personages, then of those that are strong and valiant? Problem. 102.  
Perhaps, because the senses, by how much more pure & noble they are, by so much the more excellently do they apprehend those sensible kinds, & objects that belong unto them. Now the flesh being the organ, or instrument of the sense of Feeling, and that Organ in noble men (their bodies being framed of purer blood, by reason of a purer diet) & in women (by reason of a their thin & delicate skin, and excellent temperature of body) most pure and noble, it could not otherwise be, but that women, & noble men should more sensibly, and strongly feel the bitterness of any bodily grief. Which may likewise appear in the Ox, and the Ass, who stir more slowly with the prick of the goad, or spur, then either the dog, or the horse, because they, abounding with a nature very earthly, & melancholic, receive not the blow with that feeling grief that the dog, or the horse doth, being beasts of a more noble, and generous nature. Or Perhaps, because noble men, being much given to the commodities of Nature, and women to the delights of Bacchus, and the wanton alluring pleasures of Venus: they pass they whole time in joy, and pleasant recreations: in so much that if it fall out, that they are enforced, either by chance, or defect of Nature, or violence, to suffer any grief of body, they are far more afflicted with it, than men of base estate, & condition, who besides that they have bodies, either by nature, or education of a harder temper, & consequently are less apt to feel the grief and vexations of the body, they are commonly accustomed to much variety of misfortunes, and to suffer the discommodities of nature, and the injuries of all times.   

Why are the griefs of the mind far greater than those of the Body? Problem. 103.  
PErhaps, because the judgement of the reasonable, or intellective part, is more perfect, as having knowledge of causes remote, and near at hand, then that of the sense, which many times erreth about his present sensible object, whereby that grief, which the sense feeleth by the alteration of the bodily parts, is joined to the confused judgement of his own passion, & doth only grieve without reason & discourse: but reason, which seeketh all things by subtlety of wit, understandeth and judgeth all things with equity and justice, doth not so much consider the offence of the sense, as the injury of that hand that offereth it, the iniquity of that mind, the unhappy chance, blind fury or whatsoever besides that offendeth. Or Perhaps, because the sorrows and griefs of the soul, have a more potent and effectual object in their martyrdoms, than the sense hath. For, the griefs of the body do many times proceed from those things that are contrary to nature, from the violent assaults of bruit beasts, from human chances and the like, which use to change, and alter the body: but the sorrows of the mind, from those great, and strange occurrents, that happen either to ourselves, or to any thing that is ours: especially from injuries, loss of honour, or goods, death of friends, injust persecution of mighty Princes, treachery of friends, injust judgements, loss of children, senses: and (that which maketh up the heap of all these griefs) from the unkindness of those that in the midst of them do abandon us. Which occasions of sorrow, of how great importance they are, the weakest judgement may easily conceive. Or Perhaps, because the remedies for the griefs of the mind are not so easily found, as those of the body, and therefore we see that a Chirurgeon, or a Physician (many times) with a small plaster healeth a deep wound, whereas the grief of the mind, by no manner of means can be so much as comforted, much less thoroughly cured. And therefore hence it is that these griefs being remediless, they that should endeavour to cure them, are soon discomforted, and by surceasing their comforts, increase the malady. Or Perhaps, because the griefs of the body, be they never so great, in time are cured, or at the leastwise lessened: but in the griefs of the mind, the length of time doth rather every day discover our greater losses, & consequently doth rather increase our greater griefs, than any way mitigate the fierceness of them. Whereby we see, that that loss which hath happened, either by shipwreck, or other casualty, to any family, doth every day grow greater in the future posterity: insomuch that we never behold men subject to such miseries, but they draw from us a special kind of compassion, and commiseration. But especially, that deep wound of infamy, which killeth the civil life, and many times the vital too, pierceth (like a sharp razor) even to the inward closerts of the heart, and can never be removed. So that we see, that the causes of this inward grief of the mind, are strong, and mighty, and the remedies either none at all, or very few, and slender: and therefore it sufficiently appeareth, that the griefs of the mind are far greater, than those which pierce no farther than the outward sense.   

Why are great Princes commonly afflicted with the griefs of the mind, and men of base condition with those of the body. Problem. 104.  
PErhaps, because princely privilege or the dignity of dominion, and sovereignty, carrieth with it plenty of all those things which especially procure the health and welfare of the body. As to live in houses wholesomely situated, to use a dainty and delicate diet, to drink pure wines, to take their repasts at dew times, to  themselves according to the seasons of the year, to apply themselves to those exercises that are not over-violent, which altogether with a just temperance, and moderation of their whole life, maintain the health and prosperity of the body. In so much that they are seldom, or never assailed with the griefs of the body by any accident of Nature, and much less by the hand of their enemy, their strength and powers being so far from fearing any such force, as that they always strike a fear, and terror into the hearts of others. But men of meaner state and condition, that have scarce a cottage to cover their heads, much less Lordships, and rich revenues to maintain their state, are enforced to dwell where they may, to feed upon such as they have: yea many times to kill hunger with that which kills them. Neither can they observe hours of repast, nor use the benefit of seasons: but are constrained to lay open themselves to all manner of inconveniences, and to will that which their own necessities require. And that which is more, they are enforced by their business, and many occasions, to undergo labours insupportable: whereby it cometh to pass: that men of base condition, are commonly assailed with grievous diseases, and a thousand pains, and aches of the body: and by reason of their slender ability, are subject to contempt, and the many oppressions of the mighty. But contrariwise Princes, and great personages, as having the prerogative of blood, the greatness of honour and state, the height of fortune, are very much afflicted with the griefs of the mind, whether it be, because the least wrongs that may be, to them seem great, or because fears, & suspicions more than any other affection affright them, or because the disobedience of subjects, or envy of their competitors inflame them, or because hatred and malice doth many times macerate them, or whatsoever be the occasions, they are always assailed with much variety of passion: whereas men of low degree, who neither have their estates so entire, not those offices which by the greatness and gravity of their business, press down those with heaviness and grief that bear them, after their labours are ended, pass their hours, & days in peace and tranquillity, sleep sound without molestations, are freed from the envy of others, as possessing nothing that another should envy. Anger devours them not, but all brawls, and contentions with a word or a blow, are concluded, and ended. Fear afflicts them not because they want the many occasions of jealousies, & suspicions, & lastly their own affections and desires consume, and spend them not, because they never pass those bounds that they may not easily be obtained: and therefore they are little disquieted with the griefs and vexation of the mind. Or Perhaps, because the little liberty of great princes makes them continent, and therefore healthful of body, and the great freedom of inferior persons makes them licentious, and intemperate, and therefore subject to the griefs of the body. So likewise this debarment of liberty, and too frequent retirings of great personages, as they are an occasion of bodily health, so they bring many passions, and torments, and melancholic discontents unto the mind which then work their force with greatest violence, when their thoughts may wander without disturbance. Which falleth not out with common persons, who by reason of their liberty go forth of their lodgings, delight themselves with variety of fights, and company, pass away the time in pleasant discourse, sometimes with one, sometimes with another, whereby he quitteth himself of his worldly cares and discontents, and either grieves not at all, or mitigates that little that he hath.   

Why are the griefs of women in labour of all other bodily griefs the greatest? Problem. 105.  
PErhaps, because women being willing with their labours to give life and light unto their children, they cannot do it but by passing the dark gates of death, by those grievous and bitter torments they endure in their labours: for to speak Philosophically, the generation of the one, must be the corruption of the other. Or Perhaps, because the parts of the Matrice being enlarged, and the gate of Nature being opened beyond the wont bounds, there is a kind of commotion or distortion made of all the other parts answerable unto it: from whence arise those fierce and bitter sorrows which threaten death itself: for we all know how great that alteration is which we feel in the dislocation of any one member or bone, which troubleth the whole mind, and tormenteth the whole body, the parts thereof being in such sort tied and entangled together in an excellent order, that from the violent remove of any one member from his natural place, all the rest are strangely affected with pain and grief. But in so great a mutation, and dislocation of the chief master bones, and in so great an undoing, and dissolving of the rest, what incredible pain and torment is endured, they only can best tell, who upon their bed of death have made experience thereof. Or perhaps, because the woman was no sooner created, but bytasting the forbidden fruit, & delivering it to our Grandfather Adam, brought death unto herself, unto Adam, and to all his posterity as yet unborn: So that by the just judgement of God, even in the gates or entrance of life, whereby her child first entereth this life, she is constrained to pass through the gate of death.   

Why would Plato, that children from their tender years should be accustomed both to delight and Sorrow? Problem. 106.  
PErhaps because these two affections, are the end of all other, all being ordained to follow Delight, and fly grief and Sorrow, which being well understood by young men, they easily know afterwards how to discern for what causes a man should rejoice, and for what he should grieve, which is a great cause of their good education, and their future service for the good of the commonweal. Or Perhaps, to the end they should learn the true discipline of that honesty, wherewith a wise man is delighted, and the hatred of that sin, which bringeth Sorrow to honest minded men; and consequently be moved to follow the honesty of virtue, and to fly the hatred of sin, being alured to the one by delight, and terrified from the other by grief. Or Perhaps, to the end that being instructed by public justice, which ministereth unto the wicked infamy with corporal punishment, and to the good a crown of honour and immortality, they should fly dishonour and infamy, and follow virtuous and valorous enterprises.   

Why do many die with too great an apprehension of joy, others with too much grief and sorrow of the mind? Problem. 107.  
PErhaps because in great joys and delights, (that are either new, or long expected, or very soodaine, and bring much felicity with them) the store and plenty of vital spirits, enlarging and spreading themselves at that new and sudden delight, to the superficial part of the body, and the heart the fountain of life, being thereby forsaken, it is no marvel if the heart faint, and the man perish. So contrariwise in great and unspeakable griefs, which arise from strange and sudden occasions, Nature being willing to secure the part offended, the vital spirits which are dispersed through the whole body, gather themselves unto the heart, as the part most noble and most necessary to be relieved: the plenty of which spirits being overgreat, the miserable heart, by the abundant heat of them, is not succoured, but smothered, and overwhelmed, and so dieth. Or Perhaps, because every superfluous overmuch, is always hurtful, and therefore though delight do help Nature, yet it is only when delight is in his just temperature: for meat helpeth that creature which it nourisheth, ●ut yet too much doth not only offend, ●ut killeth him: and if grief be moderate, though it be always offensive, yet if it be not overgreat, and patiently borne, it overthroweth not.    

OF HOPE.  

Why hath Nature given Hope? Problem. 108.  
PErhaps to the end that Hope might be an especial help to give heart and courage to those, who have newly undertaken difficult and dangerous enterprises, for without the sweet and pleasant pasture of assured hope, they that are wearied & weakened with their labours, can never attain their desired end. And therefore Hope is termed an Anchor, because, as when it falleth out that a tempest ariseth at Sea, by casting the Anchor into it, the vessel is secured from the assaults of contrary fortunes, the Anchor not suffering it to float a● the pleasure of the raging winds: S● they that are actors and labourers i● the world, being tumbled and tossed sometime with one difficulty, sometime with another, they are many times in the sea of their actions and operations, in such sort overwhelmed with doubts and dangers, that were they not stayed and strengthened with the Anchor of Hope, doubtless the worthiest and most excellent enterprises would be drowned in the raging tempest of despair, and never attain the haven of light, or come to the knowledge of mortal men. For to say the truth, how could the husbandman endure frost, and snow, cold, and heat, wet, and drought? how could he go through his labours, in ploughing and digging, and delving and dunging, and a thousand the like, yea and as many losses, and hindrances, if he were not recomforted by the sweetness of Hope? How could the Artificer amongst so many labours, so many inconveniencies, cares, dangers, and hard occurrents of fortune, govern his estate, and pass through his travels without the sweet enticements of some hoped good? How could students and learned men spend their solitary days and nightly watchings, in deep study and contemplation, in much reading, frequent observations, long disputes, continual speculation, multitude of books, variety of authors, diversities of opinions, in the search of hidden causes, strange effects in the difficulty of arts, the the darkness of a thousand doubts, and contrariety of texts, if Hope did not still give comfort unto them in the search of the truth? The husbandman therefore hopes in his plough, the artificer in his instrument, the Notary in his Pen, the Sailor in his ship, the Soldier in his sword, the Courtier in his courtly carriage; the Nobleman in his blood, the Philosopher in his speculalation, the wiseman in his discreet government, the Prince in his justice and fortitude, and the whole world lives and is sustained by Hope. And therefore it was not without good cause, that they have feigned this only goddess Hope to be remaining upon the earth, and the other divine powers to be translated into heaven. Or Perhaps, because it was not sufficient, that Nature hath given Love, which is the first pleasing content of that good we see and desire, which is that kindled thirst to possess it, but least despair should quench the heat of either, she added the Spur of Hope, that notwithstanding there be many difficulties in obtaining that good we seek, we should nevertheless with all diligence and patience, leave no way unattempted to win the possession thereof.   

Why do rich men, noble men, and young men hope much? Problem. 109.  
PErhaps, because gold (especially in these days) seems to be the measure or rule, nay the prize of every good and temporal honour: for we see magistracies, public offices and dignities, and every great place to be sold for money, and therefore rich men knowing they have those riches lying by them, that excel in prize the rarest things, it is no marvel if they do not only hope after great matters, but (as times now are) obtain them. Or perhaps, because noble men and mighty, knowing that the opinion conceived of them among their followers, and others, is very great, and presuming withal, of their power and blood, there is not any thing so high and so difficult, that can limit their hopes: and so much the rather, if to their power and nobility there be added abundance of wealth, which corrupteth even Balsam itself. But young men, by reason of their youthful heat, being carried by the store, and plenty of those spirits which abound in them, and wanting that great experience which makes men wise, and depending rather upon that which is to come, than what is past, full of boldness they hope all things, though far above their own strength: whereas old men contrarily ruling, and directing themselves rather by that which is past, then that which is to come, from that experience they have had in being often deceived in their hopes, they fear to hope any more. Or perhaps, because riches, and power, and nobility, being three principal worldy excellencies upon the bright splendour whereof a●… eyes do gaze, as all men desire them: so they desire to follow those that ha●… them: which rich & honourable personages being well advised of, they imagine they have with them their heart too, nay the love, & affection of as many as for their riches love them, & therefore they fear not to hope, for as much as they imagine to be worth the hoping, be it never so hard, and difficult. And young men having multitude of friends, & delighting to please themselves with vain and strange imaginations, hope in the strength of their own arms, which forasmuch as it is grounded upon a weak foundation is many times deceived.   

Why doth Hope deceive many? Problem. 110.  
PEerhaps because few follow that moral discipline, which traineth men up to knowledge & wisdom: few that consider the times, weigh the accidents, know the qualities of people, truly esteem of every force, judge of every place, every end, set just and true limits to their own desires. Whereby it cometh to pass, that many hoping much, but not hoping with knowledge and discretion, hop without their hopes, as they do who seek the end by unjust means. Or Perhaps, because many being rather friends to idleness and delicacy, than labour and watchings, and yet willing either out of bold simplicity, or ignorant presumption, to Hope for better effects than idleness is accustomed to produce, they fail as much in the fruition of their hopes, as they err in the means to attain them. For it much more becometh a wise man, to take much pains, and to hope little, then to labour slowly, and yet to be puffed up with vain hopes. Or Perhaps, because men for the most part choosing the end, not withal considering their own forces to attain that end, and that which is worse, not consulting with fit, & opportune means, but being indiffetently carried with a kind of plebeian fury, they endure many strange encounters, and unexpected crosses in their promised hopes. And therefore, if they did consider hereof aright, they would not complain so much of Fortune, as of their own indiscretion: for what proportion is there betwixt the plough and the sword, that he that is accustomed to the tillage of his land, and the keeping of his flocks, should presently betake himself to the wars, undertake the managing of his weapon without any premeditated military discipline? What resemblance is there betwixt the sword and the settled wit of Minerva, that he that is accustomed to the wars, should without the knowledge of the laws, undertake the government of a state? For though his end be government, yet the fruit is fear, or rather the hatred of those he would govern: if therefore they find themselves frustrated in their hopes, let them lament their false persuasions, and with true repentance chastise their own foolish forwardness, whereby they shall give better testimony of their discretion, then in feeding themselves with those vain hopes that are no way befitting them. Or Perhaps, because few they are that hearken to the grave admonitions of old men, who being furnished with plenty of wisdom and experience, are excellent helps to indiscreet and heedless young men: and therefore always giving credit unto those that rather flatter them, then speak the truth, whether they be friends, or strangers, they wander out of the true path of human wisdom, and are ever deceived in those hopes they promise unto themselves. Or Perhaps because most men being given to pleasure, and to please their sense, desiring without knowledge, and endeavouring without persuerance, though they sweat little for it, yet they promise enough, and glorying themselves in their vain hopes, being deprived of them, with much laughter of all that behold them, they lament their own follies when it is too late-For it is absurd to think, that the appetite should do his office without reason, or the will choose, without the knowledge of the understanding, or will his end without counsel, or that counsel should be without wisdom, or wisdom, without experience, or experience without time, or time without motion. Many therefore three are, that are deceived of their hopes, not because Hope doth deceive, but because their Hope is tied unto a will without reason, their discourse to an end without means, and to flesh without the eyes of understanding, and therefore the fault is not in their hope, but in the want of discretion in attaining their Hopes.    

OF DESPAIR.  

Why hath Nature given Despair? Problem. 111.  
PErhaps because every agent labouring to an end above his strength, and not detained by this affection, would fall into the sin of folly and ignorance: which bringeth with it much shame & dishonour unto a man that is governed by reason, and by counsel: and wisdom should attempt only those enterprises that are answerable to his own forces. And therefore prudent nature very opportunely hath provided this affection, to the end that the difficulty, and impossibility of any eterprise being sufficiently known, we might easily abstain from the labours thereof, and turn our endeavours to that which is within our powers, and better befitting our own studies. Or Perhaps, because by this affection, Art and the merit, & exquisite skill of every skilful hand might be known, that what one dispaireth to perform, another undertaking, and perfecting in laudable manner, the one for his art and ingeny, might receive his due commendations, and the other be likewise commended for his wisdom, in yielding that to the sufficiency of another, which he knew to be above his own strength to perform.    

OF FEAR.  

Why hath nature given Fear? Problem. 112.  
PEerhaps because as Nature, for a future difficult good, was willing to give the help and assistance of Hope, which might carry us merrily through our labours unto the end: so she would likewise arm us against a future difficult evil, with this passion of Fear, whereby we might with better speed & prepared force, fly the presence of that evil, which bringeth ruin & destruction with it, if it be not avoided. And therefore we see, that bruit beasts being taught by this affection in whatsoever imminent danger, that may bring either grief, or death with it, though the avoidance thereof seem never so hard, yet with trembling of the members, and beating of the heart, and loss of sight, and faltering of the tongue, and disorderly groanings and gast countenance, as much as in them lieth, they help themselves to avoid the fierce cruelty thereof. Or perhaps, because an imminent danger being foreseen, fear by the very conceit, and apprehension thereof maketh so strong an impression in the imagination, that the danger being avoided, they never afterwards forget to fly & eschew the like: which we may observe in the Ass, who if he chance to fall into a ditch where he hath made some proof of peril unto himself, his danger past is an instruction unto him to avoid the like to come: and as much as in him lieth, he will not come near the place. So likewise, if a Dog be stricken by a man, in such sort that it stick by him, he ever afterwards feareth and flieth his presence, neither will he be won by all the flattering alluring speeches that may be used, to trust him any more: which proceedeth from the remembrance of what is past, and the Fear of that which may be to come. So that we see that Fear helpeth the basest creatures, even the ass himself, much more man, who is furnished with the rarest excellencies of all the affections. For by Natural Fear he flieth & avoideth the injury of times, of tempest, of famines, of pestilence, and the like miseries that usually fall out in the world, and all this by that industry, and diligence that proceedeth from Fear. By civil Fear he flieth those punishments that the laws impose, which concern either the loss of ●onour, or of the goods of fortune, or of the person itself: and this by that careful observance of justice which Fear stirreth up. By supernatural Fear he flieth eternal death and damnation: and that by the Love of God and his neighbours. So that by the first Fear he saveth his body, by the second his honour, by the third his Soul: and therefore no man can deny but that Fear is necessary, nay beneficial in Nature, because it doth not only instruct, but preserve too.   

Why do Lovers always fear? Problem. 113.  
PErhaps because it is the property of lovers to be always vigilant over that they love, and of Sentinelles that watch and guard, always to Fear, and therefore lovers being employed in the same kind, are subject to the same passion. Or Perhaps, because they that love, do not so much Fear, lest that good which they love be taken away by other lovers (which kind of Fear, men call ielowsye) as least any evil, or hard mischance should befall it, or that they should be any way inferior in virtue to those that emulate them in their loves. Or Perhaps, because Fear is a certain kind of providence. And therefore we see, that fathers, who are strongly moved by the excellency of that Fear, which is full of amorous zeal, by such affection are stirred to provide against whatsoever dangers shall any way threaten their children. And therefore wise and provident Nature would, that Lovers should be in continual Fear of that they Love, to the end, that at every need they may provide for their necessities: For Fear is as a spur to make men fly what dangers soever general, or particular, and especially in reasonable creatures. Or Perhaps, because human love being always full of the swelling inflammation of some affection (for never was the sea of love free from the furious winds of such like cares) Nature would that the hearts of lovers should always be accompanied with Fear, for the perfection, not corruption thereof: for by Fear, evil is foreseen, danger avoided, things necessary are acquired, and virtue increased.    

OF BOLDNESS OR COURAGE.  

Why hath Nature given Courage? Problem. 114.  
PErhaps, because that Courage which we see in all creatures, is the strength or bulwark of nature, which then with much honour appeareth in every particular kind, when they cannot attain without special danger their purposed end. For than they arm themselves with new forces, and with all their powers abandoning all fears, they make strange and incredible proofs of their strength, and courage, run through all dangers, beat down all forces: which if they should not do, they could never attain that end which is compassed with so many dangers, so many difficulties: for love and desire are not sufficient, as being both employed about those things that bring only pleasure, & ease, and delight with them without danger, much less doth hope suffice, which hopeth only that which is simply good: nor Fear, which flieth, and dares not encounter a danger. And therefore courage which is the fortress which nature hath given to her works, was most necessary amongst other affections to serve the irascible part. Or Perhaps, because every agent willeth his end, as his good: but many being by nature we●ke, seeing some difficulty in the end, are comforted by hope, but finding not only difficulty, but danger too, if by this other affection of Boldness, and Courage, they were not strengthened, they would never stir farther to attain their desired end. For such, and so great are dangers many times, that men are hardly stirred up by this affection to undergo them. And therefore we read of one only Horatius in all Rome, that durst oppose himself against the Thuscane armies, of one only Curtius, that cast himself into the fiery gulf, to free his country, of one only Mutius, that passing to his enemies camp, durst in the midst thereof assault the person of the king, of only three Horatij that committed their lives to the danger of a single combat, to quit their country of their enemies forces: Of one only Caesar that durst commit his body to the merciless seas in the dead time of winter, and that to fight with his enemy. So that, to the achieving of dangerous enterprises, an undaunted courage is always necessary.   

Why are young men commonly bold and courageous? Problem. 115.  
PErhaps because young men abound with much blood & heat, by the vigour of Nature, and consequently with much vital spirits. Whereby they are made strong, and hardy in undergoing dangerous enterprises, insomuch that neither fearing death, nor the dangers thereof, every thing to their ardency seems easy. Or Perhaps, because young men are commonly ambitious, and carried with a fervent zeal, and desire of honour, whereby being spurred forward, there is not any enterprise so difficult or dangerous, which can strike fear into them: or they dare not undertake. Or Perhaps because being strangely possessed of an opinion of that shame, and dishonour which fear and cowardly dastardliness brings with it, they will rather choose to lose their lives with honour, then live with infamy. Or Perhaps, because young men by reason of the multitude of those affections which abound in them, and those the most headlong and dangerous, as Anger, a fervent desire of things delightful, Fury, and a thousand the like unbridled affections, whereby they many times fall into great, and unavoidable dangers, they are enforced to the end they may free themselves from those perilous chances, to gather heart, and spirit, and courage, to sustain and encounter whatsoever shall happen unto them.    

OF ANGER.  

Why would Nature give Anger unto all living Creatures? Problem. 116.  
PErhaps because by such means the Choleric humour easily awakening those forces that in our quieter moods are fallen a sleep, and stirring ●hem forward against those danger's ●hat shall any way encounter them, ●hey might arm themselves with a de●ence answerable to those danger's ●hat do assail them. For if a dog ●eing assaulted by any other beast, ●ere not carried by the violence of this Anger to his own defence, he would ●either show that courage that he doth ●● his fight, nor endure the combat, ●ut rather lose his own life. And ● horse so magnanimous a beast, at the ●●und of the trumpet, would never be so ●eady, and hardy to assail the enemies quadrons, if he were not spurred forward by the force of this affection, which by the great concourse of blood about the heart, inflameth the spirits, and ministereth new vigour unto the members. Or Perhaps, because there is no Nature under the heavens that hath not some contrary and opposite nature unto it, as the water to the fire, the Lamb to the Wolf, the Wolf to the Dog, and the like have all other creatures. From which contrariety of Natures there ariseth plentiful occasion of wrongs, and violences, to the utter ruin of one another: and therefore it was necessary, to the conservation of every particular Nature, that it be furnished with the strength and vigour of this angry affection, whereby such offences might be removed as shall any way assail or encounter it. And therefore we see that nature hath not only given this potent affection to this necessary end, but hath likewise furnished every creature with outward arms for his better defence: as with horns, tusks, teeth, beaks, talons, heels, prickles, poison, and a thousand the like forces, both to offend their assailants, and to defend themselves. And if she have given none of these, yet she hath given flight, swiftness of running, agility of body to secure themselves: for in vain had that force of courage been, which Anger ministereth against a present injury, if it were not for that assistance that it hath from those outward arms, whereby Anger being kindled in the breast of any creature, he becometh hardy and bold, to defend, and offend, to enter combat with his adversary, to beat down his forces, to wound, to tear, to kill, whatsoever shall make resistance, or seek to offend him.   

Why is Anger in the breast of men easily turned into a sin? Problem. 117.  
PErhaps, because such is the property of human affections that they are always engendered with some alteration of the body, as it plainly appeareth in Sorrow, which afflicteth the sense; in Fear, which maketh pale the countenance: in bashfulness, which adorneth the face with a chaste and crimson hue; in Delight, which disperseth the spirits through all the members: and in every other affection more or less sensibly: from whence it followeth, that those affections that do most change and alter the body, do likewise most distemper the mind, which in many operations doth communicate with it: and therefore Anger, by reason of the great store of blood, which gathereth if self to the fountain of life, engendereth a strange kind of commotion throughout the whole body, and consequently a great perturbation and distemperature in the mind, or reasonable part: and therefore it is no marvel, if a man that is Angry, be unfit for counsel, which requireth a special and principal use of reason. And therefore it is wisely said, that Anger is blind, because it maketh men blind in their judgement and common discourse: whereby it comes to pass, that Anger doth seldom times contain itself within the bounds of virtue, because fury, and blind desire of revenge, causeth defence to pass into offence, and offence to injury, and injury to injustice, and injustice to vice. Or Perhaps, because the arm of Anger is too heavy, and with too great a violence presseth down his patient, and of a help is made a hindrance, and by exceeding his just measure, of a virtue, is made a sin, and therefore from hence proceed those many grave and wise advertisements of ancient Philosophers, which are as a bridle to this rash and inconsiderate affection, which with such celerity depriveth us of all wisdom, and counsel, and use of reason: which taketh away all light of understanding, robbeth the will of that wise choice which deserveth commendations, and bringeth greater danger to the mind of man, than all the other affections.   

Why is the Anger of Princes, and great governors commendable? Problem. 118.  
PErhaps, because by office and right it appertaineth unto them to chastise and punish the wrongs, and misdemeanours of those their subjects, which by violating the law take from a peaceable estate all felicity; & therefore that anger is much commended in their breasts, which according to the law giveth condign punishment to the wicked: & therefore they carry the Sceptre in their hands, as always seeming to threaten wicked men. Or Perhaps, because the Anger of Princes, which hath his beginning from zeal and public benefit, is not directed by those furies of particular persons, who are moved to anger for their private benefit: but having always, before their eyes the true end, which is public felicity (a good beyond measure esteemed of all noble and generous hearts) it cannot but be commendable in them, so it pass not the rigour of justice: in so much that those judges, that in hearing causes, and censuring controversies betwixt party and party, are nothing moved with such just affection, deserve rather blame than commendations. Or Perhaps, because great Princes are wont to represent (as the heads of their people) the public, person of their states, and therefore when a wrong is offered to any private person, it is offered to a member of the Prince, whereby it standeth him upon to withstand and revenge such injuries, whereunto he is moved by the violation of those laws which he hath established, and by Anger stirred up to execute justice, either against the goods or persons of the offenders: which so long as he doth according to equity and justice, cannot but increase his honour and reputation. Or Perhaps, because the actions of princes (being subject to the view and censure of common people) are always accompanied with a gracious kind of decency and reason, which conferreth much to the confirmation of their estates: and therefore their anger for private offences is far from fury, and always tempered with that gravity which best befitteth their royal persons.   

Why do many exercise their Anger against themselves? Problem. 119.  
PErhaps, because they doing that they should not, do many times find and feel that they would not, and therefore they learning by dear experience, that they have offended the inward rule of reason, with strange repentance they fall out with themselves, reprehending their own errors, and many times bestow upon themselves condige punishment. Or Perhaps, because it sometimes falleth out, that men being overladen and pressed down with grief and melancholy, by the remembrance of their passed errors, whereby they are fallen into many miseries, many infirmities, forasmuch as they find the cause of all this to proceed from themselves, they know not upon whom to practise their fury, but themselves: like those, that either by too brutish a desire of fleshly pleasures; or want of discretion and government, have misspent their talon of Nature, and the inestimable treasure of their good names. Or Perhaps, because men many times entering into a loathing and detestation of themselves, by reason of those many cares and crosses, and molestations, and in maladies, small help of friends, and despairs that do accompany them, they stir up against themselves (like mad men) that little of divine Nature which is remaining in them, and with their own fury consume their own hearts, which forasmuch as it is a matter of injustice in them to execute, how justly soever they deserve it, they are not to be pitied by others, that pity not themselves: but the sin is to be hated: For human actions though they be overladen with mountains of miseries, must yet never exceed the limits of reason: which even out of the craggy minerals of tribulalation, knows how to work out the purified gold of virtue.    

OF SHAMEFASTNESS.  

Why hath man only obtained of Nature the gift of Shamefastness? Problem. 120.  
PErhaps, because all other creatures, even from the day of their creation, were made and ordained to one only end, which they could never alter, being provoked and directed thereunto by nature: but man being created free in his will, to put his hand to the fire, or to the water, to follow virtue, or vice, it was necessary that he should be tempered and governed in his will with some bridle, to the end he might not run riot, and be utterly overwhelmed with intemperancy: and this bridle or restraint, is Shamefastness, which (forasmuch as that freedom of will to sin, doth still continue after the fall) doth still remain both as a bridle to sin, and a treasury of all feminine and youthful virtues. Or Perhaps, because other creatures cannot have any matter of shame, or shamefastness, there being in them no such zeal of honour, as is in men, and therefore, to whatsoever part is deformed in them, or hath but the least show of indecency in it, Nature hath provided a cover, lest it should offend the eyes of the beholders: for our wise and provident mother Nature, would that in every thing there should be comeliness, honesty, utility, and beauty: but man, who by wit, & art, and industry, and labours, & watchings, ought to aspire to honour, glory & immortality, hath a large field, yea many occasions of Shame, that being moved thereby, he might imitate the magnanimous, and studious Caesars, Alexanders, Aristotle's, and the like.   

Why do women and young men especially blush? Problem. 121.  
PErhaps, because the zeal of honour which is placed in a good name (either already purchased by that good which is already done, or is now in doing, or may be hereafter) maketh them to fear, especially those things that may offend that treasure, that by virtue and temperate actions is preserved: and because women, by reason of the weakness of their nature, and young men by reason of their little experience, and great store of blood, may easily fall into those intemperate errors, that defile their own good names, and dishonour their whole families, yea cities where they dwell, Nature hath provided them this bridle, to withhold them from all unchaste, dishonest, and dishonourable actions: yea it moderates their thoughts, makes them modest in their speech, temperate in their actions, and wary in all their deliberations. Or Perhaps because a woman alured by that Beauty that shineth in her face, and a young man carried by the abundant heat of his nature, being neither of them governed by this affection, we see them presently in such sort made a prey to their sense, that there is not any lust & luxury so dishonest, and shameful, which they fear to commit: yea those manifold inconveniences, & mischiefs do every day appear, which they bring both unto themselves, and to other, who wanting the bridle, and rule of this affection, tear in pieces the precious vail of modesty, and minister great cause of Sorrow, and lamentation, not only to themselves, but to whole Cities.   

Why is the seat of shamefastness in the forehead? Problem. 122.  
PErhaps, because as Nature hath assigned to all other the affections their seat in some special part of the face: as to joy, a merry Semblance, or outward appearance, to Laughter the Countenance, to Sorrow the eye: to fear paleness of face, trembling of the voice and the like, so to this affection of Shamefastness, she hath given that place which did best befit the office thereof, and hath placed it in the highest part of the face, which we call the forehead, because it is most visible and apparent to the eye of man. And it was fit and convenient it should be so, because that crimson ruddiness that doth there reside, was ordained as a sign of that chaste and honourable mind, which for just cause feareth to lose his good name, by those unchaste, either speeches, or actions, that are presented unto the sense, either to himself, or any other in presence. Or Perhaps because Nature would by such open place, and change of colour make manifest to him, that feareth not to undertake any dishonourable enterprise, that she approveth not intemperate actions, or speeches, and whether they be passed, or present, or to come, she doth not only not commend them, but hath made her self a displayer of that infamy, which by their dishonest desires at their pleasures they would commit. Or Perhaps, because men placing their honour in that public fame and report, which by the mouths of wise and honourable personages, is made manifest to Cities and Countries, Nature would likewise be correspondent, by a public, and open sign thereof in the forehead.    

OF COMPASSION.  

Why hath Nature given Compassion? Problem. 123.  
PErhaps, because it especially becomes a man to be kind, & courteous, gentle, and pitiful. For therefore hath Nature given him a nature so noble, so compassionate, & so apt & fit to perform whatsoever civil and courteous duties. For to be inhuman, savage, violent, bloody & cruel, befits savage & cruel creatures, which live in mountainous and wild thickets, dark caves, craggy rocks, and thick forests, and not man, who inhabiteth delightful places, converseth with gentle and generous spirits, amiable aspects, compassionate hearts, and true and virtuous friends. And therefore when we behold the hard mischances and desastres of those that are our friends, and are dear unto us, that are wise and industrious, that employ themselves in honourable services, both for their private and the public good, that refuse no labours to quit us from dangers, it is just, and honourable, civil and religious too, that in the ruin of their declining fortunes, and undeserved miseries, we should express this affection of compassion, and with tears of pity, and offices of humanity, and a fellowlike feeling, even in the bowels of mercy, and commiseration, condole, nay suffer with them: for we cannot but know how welcome and opportune these comforts are, which are ministered in the loss of children, death of Parents, shipwreck of fortunes, weakinesse of Senses, decay of strength, either of the mind, or of the body, loss of friends, and when, in the multitude of our merits, and good deservings, we be rob of that honour, which justice and the common applause of the people doth put upon us Or Perhaps, to the end that men afflicted with miseries (especially by the inconstant course of human things made miserable) should not by the multitude of their afflictions despair of help and comfort, but satisfy themselves with the compassion of just men, the relief of their friends, the condolings of the common people, and so, every fear, every inconvenience, every calamity, and hard fortune should be recomforted by the offices of compassion.   

Why are women and old men most pitiful? Problem. 124.  
PErhaps, because benign Nature hath given unto women a more benign heart, which may partly appear by their more delicate, soft, and amiable complexions, and therefore the actions of women are never cruel: (except some special wrongs urge them unto it) for we seldom or never see them to imbrue their hands in the blood of any, to delight in arms, or the clattering of armour, but meek and gentle, willing to pardon injuries, content with slight and slender chastisements, and always pitiful: whereas contrariwise, men are commonly hard hearted, not easily persuaded to forgive, greedy of revenge, swift to shed blood no way inclining to that compassion whereunto women are by reason of their more human, and pitiful Natures: So likewise old men being such as have passed divers fortunes, and experience hath taught how grievous the loss of things most dear is, what the worth of virtue, the prize of honour, the force of misery, the falsehood of friends is, seeing honest and ingenious men, that deserve honour and reward, rewarded with the loss of fortunes, and miseries, both of body and mind, they cannot but with a fellowlike feeling condole their losses, and afflictions, to which compassion young men are little disposed, by reason of the little experience they have in the changes, and chances of this world, but are rather given by the fervour and heat of their blood, to implacable furies, little considering their own good, much less that of other men whereby it cometh to pass, that either they know not, or do seldom put in practise this compassionate passion. Or Perhaps, because women are little accustomed to cruel and lamentable spectacles, as the firing of houses, ruinating of Cities, murdering of innocents, and the like extremities of fortune, because they seldom go forth of their own houses, and therefore the very report of these things strikes a terror into their hearts, and a bare disgrace without any farther damage stirreth up compassion in them: whereas men on the other side, by the daily custom of the world, and the greatness of their hearts, forget these greater miseries, and no calamity seeming new to them, and they fearing none, they know not how to pity other men. But old men by experience knowing the heavy and bitter blows of mortal miseries, cannot so soon forget them, but rather calling to mind their own forepast calamities, they cannot but pity those that imitate them in the dear experience of the like fortunes: which young men having not yet tasted, know not how to commiserate.   

Why are they that are angry, or in misery, not merciful? Problem. 125.  
PErhaps because they that are inflamed with Anger being wholly given to revenge, which admitteth no pity, and having forgotten all kind of compassion, apply themselves only to cruelty, and are seldom satisfied without blood, yea being blind and confounded with the fury of this passion, they care not how far they proceed in their slaughters, and butcheries, hearkening to no submission, no entreaties of their adversaries, but so much the rather imbrue their hands, in the blood of their enemies, as if it were absurd that any pity should appear in the acts and execution of revenge. So likewise they that are in misery, and want ability at their own pleasures to free themselves from it, attending only their own proper evil, which much afflicteth them, and little remembering bring the losses, and crosses of other men, they grow not so pitiful towards themselves, as pitiless, nay cruel towards other men. Or Perhaps, because they that are angry, being deprived by the fury of that affection, of that reason which ruleth and directeth every virtue, they either cannot, or know not how to perform any virtuous act, much less keep their affections within bounds. And they that are subject to any cross or affliction, do first pity their own miseries as being next unto themselves: and in this self compassion they are so much busied, that they forget those troubles, and inconveniences that other men, no way inferior unto them in their fortunes, doindure,    

OF EMULATION.  

Why hath Nature given to man Emulation. Problem. 126.  
PErhaps to the end that even from his infancy, he should delight to follow (being spurred on by the desire of glory) those enterprises that depend upon wisdom, valour, justice, and all other moral habits, that are any way assistant either to private, or public felicity: And therefore we see children, even from their tender years (the use of reason being scarce awaked in them) to imitate those things which in the day time (out of their little experience) they see acted by others, and in such sort they please themselves in them, that neither with threatenings nor stripes, they will be dissuaded, or be made to forget them: but with new means, and a thousand arts, and inventions, they endeavour to imitate those things, which they have observed to be done by a skilful hand: & therefore hence it is that we see them imitate hunting with their run, & cries, & counterfeit voices, and snares, and trammels, and the like apish imitations. Hence it is, that seeing the ordering of great armies, skirmishes, fights, and other military exercises, they enforce themselves (as much as in them lieth) to imitate them, by making weapons of wood, and canes, and other matter, and ensigns painted, and adorned according to their childish manner. Hence it is, that we see them counterfeit gravity in their paces, audacity in in their countenances, bravery in their bodies, with their sword by their sides, their poynardes prepared, their guns on their shoulders, with drum and trumpet, encountering one another, discharging their pieces, making show with their hands, but noise with their mouths, letting fall their pikes, joining their battles, taking prisoners, and ransoming them again, and what not, that any way appertaineth to military profession. Hence it is, that we see them imitate eloquent men, their action, their pronunciation, their manner of speech: that we see them build themselves houses, and gardens: yea that they imitate the very public justice, and execution even to the axe, and the halter. Or Perhaps, because man being allured by the delight of imitation, might know, that he is borne unto labour, and hereby even from his tender years accustoming himself to the habit of virtue, by those frequent actions, which imitation ministereth unto him, it might not seem strange unto him, being grown in years to follow with generous courage, and hardiness, those valiant acts, that crown their actors with honour and glory: those just actions that maintain states: wise actions, that makes us wary and provident: and studious actions, that makes us immortal.   

Why do men emulate things most noble? Problem. 127.  
PErhaps because we find that those things only make men honourable, and of better esteem in the world, which in their own natures are principally good, and of highest account: and therefore we desiring those things, that may ennoble our natures, and make us in quality like themselves, we seek to excel in things supreme and excellent, and by this envious affection contemn things of lowest value, and estimation. And therefore we emulate, and seek to excel other men in learning, which feedeth the understanding with the food of truth, the end of all speculative knowledge: In eloquence, which is the publisher of those things which with much study, and many watchings we have gathered together, and that with a golden style, stirring up the affections of the hearers in wisdom, which is the perfect knowledge of things high and low, heavenly and earthly. In riches, which are wont to be the prize of mortal things, and the aptest, and most noble instrument to attain the happy treasure of all virtues and sciences. In power, which by the majesty of a Crown, & Sceptre which governeth the whole world, bringeth honour and splendour to as many as possess it: & in any other thing rare & excellent, which may any way increase our honour, renown and reputation Or Perhaps, because we emulate glory, which is awakened by things of worth, & singular greatness: for by such an affection we are only spurred forward, when we see our equals, and such as are like unto ourselves, to excel us in those things that are in repute, & honour in the world: which seeming to our own strength no way impossible to be attained, we employ all our studies, and endeavours, not only to equal, but excel our corrivalles. Or Perhaps, because whatsoever is little or base, as little understanding, little knowledge in matters of small moment, little store of earthly possessions, little authority over the people, and whatsoever is less, than that opposite which carrieth us unto glory, seemeth rather privations, than habits of good things, whereby we ascend to immortal fame. For little knowledge is rather presented unto us by the name of ignorance, than knowledge: little valour in military affairs, rather by the name of Cowardice, than fortitude: little skill in human business, rather by the name of Simplicity, than providence: little eloquence, rather by the name of rude speech, than eloquence: little store of possessions, rather by the name of poverty, than dominion: and every other thing that is less excellent, seemeth rather unto us to be baseness, than (in the least degree that may be) height of state and condition: whereby it followeth, that as men borne free, and sprung from a generous and magnanimous offspring, we are not to labour and weary ourselves in emulating things of small worth and estimation, but we must turn our minds with all our wits, and best endeavours unto those things, which are of highest esteem with the best and wisest sort of men: as discipline, which instructeth us in those things that concern God and Nature: as fortitude, which crowneth us with glory and honour: wisdom, which teacheth and directeth us in the whole course of our lives eloquence, which maketh us admirable: Riches, which help to adorn● us: and lastly, power and authority which mounteth us up to the highest pitch of honour and immortality.    
FINIS.   

The Table of the Problems.  

And first of Beauty.  
1. Why is Beauty so universal? pag. 1.  
2. Wherefore is Beauty imparted to every particular creature? pag. 2.  
3. Wherefore doth Beauty shine especially in women? pag. 4  
4. Why doth Beauty so soon decay? pag. 5  
5, Why is Beauty especially apprehended by the sight? pag. 7  
6. Wherefore doth Beauty always delight? pag. 9  
7. Why is Beauty worthy of Love? pag. 12  
8. Why are not all men delighted with one, and the same Beauty? pag. 14.  
9 Why is Beauty enjoyed, less esteemed. pag. 15.  
10. Why is the Beauty of a light woman less esteemed. pag. 19  
11. Why doth every man desire to be fair. pag. 21.  
12. Why is he that is fair inclined to love. pag. 19  
13. Why are there borne in some Provinces, Cities, Castles, and Villages, beautiful women, in others beautiful men, in some Country's men of tall stature, fat, and white, in others lean of body, and of a sallow complexion. pag. 23  
14. Why doth the Beauty of women consist, sometimes in one colour, sometimes in the variety of colours. pag. 26  
15. Why doth the sweatnesse of speech, and comely carriage of the body, give greater grace unto Beauty, than any other part. pag. 28.  
16. Why is the Beauty of women men especially seen in the face. pag. 31  
17. Why do women which are not borne fair, attempt with artificial Beauties to seem fair. pag. 33  
18. Why doth the art and multitude of beauties which women use, being discovered, breed a kind of loathing & disdain in the hearts of men. pag. 36  
19 Why doth the Beauty of the body with greater celerity wound the hearts of men, then that of the mind. pag. 38  
20. Why do wise men more esteem the Beauty of the mind, then of the body. pag. 40  
21. Why do young men prefer the Beauty of the body before that of the mind. pag. 41  
22. Why is the Beauty of the mind more often seen in old men then in young. pag. 43  
23. Why is the Beauty of the mind accompanied with that of the body in the breasts of young men so much esteemed. pag. 45.  
24. Why doth the Beauty of the mind always help, and that of the body often times hurt. pag. 46  
25. Why doth the Beauty of the mind make us like unto things heavenly, and that of the body many times like unto earthly. pag. 48  
26. Why would the Platonists, that the Beauty of corporal things should be as a ladder to ascend unto the first Fairness. pag. 49  
27. Why did the Platonists, under two special senses of seeing and hearing, comprehend all Beauty? pag. 51  
28. Why would that famous Philosopher, that his disciples should oftentimes take a view of their own Beauties in a glass. pag. 53  
29. Why do Princes, and women of honourable birth, prove for the most part fairer, both in body and mind, than women of base condition. pag. 54  
30. Why do fair women prevail much in obtaining grace and favour with Princes. pag. 56  
31. Why is only the Beauty of women, amongst all other beauties, praised and esteemed. pag. 59  
32. Why is the Beauty of women served and adorned, with the excellency of whatsoever things are Beautiful in the world. pag. 61  
33. Why is the Beauty of women of such force, that it many times overcometh the greatest personages of the world. pag. 63  
34. Why doth the Beauty of a woman being violated bring infamy and dishonour, not only to herself, but to her whole family. pag. 65  
35. Why is it the custom to hang beautiful pictures, in the chambers of those women that are with child. pag. 67  
36. Why do they make Venus the mother of Beauty. pag. 69  
37. Why is only the beauty o● heaven amongst other corporal things, of itself permanent. pag. 7●  
38. Why is the first fair to mortal eyes invisible. pag. 72  
39 Why do many men little regard the first fair. pag. 75   

Of love.  
40. Why hath nature ordained that there should be affections in the world. pag. 79  
41. Why is some special affection predominant over every age. p. 81  
42. Why would Nature that in every thing in the world there should be love. pag. 84  
43. Why is Love so potent. pag. 86  
44. Why are there so many kinds of Love, under the command and empire of love. pag. 88  
45. Why are the outward signs of human Love, the uncertain passions, that they suffer who love. pag. 90  
46. Why is Love called a flame, a fire, and the like. pag 93  
47. Why do Poets feign Love a Child. pag. 99  
48 Why naked. pag. 101  
49 Why winged. pag. 103  
50 Why with Bow and arrows. pag. 105  
51 Why Blind. pag. 107  
52 Why ruddy, or high colours. pag. 109  
53. Why sometimes languishing. pag. 111   

Of Lovers.  
54. Why do Lovers delight in flowers. pag. 113  
55. Why do not Lovers in the presence of those they love know how to frame their speech. pag. 115  
56. Why do Lovers blush in the presence of their mistresses. pag. 117  
57 Why do Lovers take pleasure in the tears of their Beloved. pag. 118  
58 Why do Lovers whether soever they go carry with them their amorous passions. pag. 120  
59 Why do Lovers so much delight in the neatness of their apparel, and bodies. pag. 122  
60. Why do Lovers so much esteem the gifts of their beloloved. pag. 124  
61. Why do Lovers so often use the similitudes of things most excellent, to display the Beauty of her they love. pag. 126  
62. Why are Lovers many times troubled with jealousy, & grief of the heart. pag. 127  
63 Why do Lovers many times dream of horrible things. pag. 129  
64 Why do lovers delight in morning music. pag. 130  
65. Why do lovers desire to be thought valiant. pag. 132  
66. Why do lovers defend their beloved, even in a wrong, and unjust cause. pag. 133  
67. Why do lovers take so much delight in the contemplation of the eye. pag. 134  
68 Why is the anger of a lover soon allayed. pag. 136  
96 Why cannot lovers hide their passions. pag. 138  
70 Why cannot lovers conceal the favours of their best beloved. pag. 139  
71 Why do lovers put their favours they receive from their mistresses in the most noble parts of the body. pag. 140   

Of Hatred.  
72. Why is Hatred ordained by nature. pag. 141  
73. Why doth love sometimes engender hate, being by nature contrary unto it. pag. 143  
74. Why is the hatred of men against things general, and universal, their anger against things more particular. pag. 145  
75. Why is hatred conceived, everlasting, but anger soon allayed. pag. 147  
76 Why do men seldom hate, either their country, or their parents. pag. 148  
77. Why is the hatred of great princes, and noble men inexorable. pag 151  
78. Why is the hatred of women without end, or measure. pa. 153   

Desire.  
79. Why hath nature given to every thing a desire. pag. 155  
80. Why is desire the first lawful birth, or first borne of love. p. 158  
81 Why is desire infinite, & endless. pag. 160  
82. Why do divers men desire diversly. pag. 163  
83. Why are the Desires of the father more noble than those of the mother. pag. 166  
84. Why is the Desire of those that love, towards the thing beloved, so fiery, & ardent. pa. 167  
85 Why do the Desires of children end in matters of small weight. pag. 169  
86 Why doth the Desire of immortality make men bold, and resolute in undergoing labours, and dangers. pag. 171   

Of Flight.  
87. Why hath nature given flight to things created. pag. 175  
88 Why doth it bring safety and honour, not only to particular men, but to whole Cities to fly sometimes the commodities of Nature. pag. 179  
89. Why is it commendable sometimes to fly honour, the City itself, and civil conversation. pag. 182  
90 Why is it sometimes infamous, and dishonourable to fly, and especially to soldiers. pag. 183  
91. Why are not all to be blamed that fly their countries. pag. 185   

Of Delight.  
92. Why hath nature given delight unto Creatures. pag. 189  
93. Why hath nature given such diversity of Delights unto man. pag. 192  
94. Why doth man being not content with such variety of Delights as nature affords, pocure other unto himself, by art, and invention. pag. 196  
95 Why do women, and young men especially love things pleasant, and delightful. pag. 203  
96. Why doth the multitude of those delightful things that especially appertain to the sense of feeling, taste, and smelling, make us many times intemperate. pag. 205  
97 Why did Athens glory in the delight of wisdom, and Rome of arms. pag. 207  
98. Why do kings, and Princes, contrary to the opinion of the common people, taste least pleasure & delight. pag. 212   

Of Sorrow.  
99 Why hath nature given sorrow unto creatures. pag. 222  
100 Why is the sense of feeling most subject to grief. pag. 224  
101. Why are griefs of the body communicated unto the mind, and those of the mind unto the body. pag. 227  
102. Why are the griefs of the body more sensible, and violent, in soft, and delicate bodies, as of women, and honourable personages, then of those that are strong, and valiant. pag. 231  
103. Why are the griefs of the mind far greater than those of the body. pag. 232  
104. Why are great Princes commonly afflicted with the griefs of the mind, and men of base condition with those of the body. pag. 235  
105 Why are the griefs of women in labour, of all other bodily griefs the greatest. pag. 239  
106. Why would Plato that Children from their tender years should be accustomed both to delight, and Sorrow. pag. 241  
107. Why do many die with too great an apprehension of joy, others with too much grief and sorrow of the mind. pag. 242   

Of Hope.  
108. Why hath Nature given Hope. pag. 244  
109. Why do rich men, noble men, and young men Hope much, pag. 247  
110. Why doth hope deceive many. pag. 249   

Of Despair.  
111. Why hath Nature given Despair. pag. 253   

Of Fear.  
112. Why hath Nature given Fear. pag. 254  
113. Why do Lovers always Fear. pag. 257   

Of Boldness, or Courage.  
114. Why hath Nature given courage. pag. 259  
115. Why are young men commonly bold and courageous. pag. 261  
116. Why would Nature give Anger unto all living creatures. pag. 263  
117. Why is Anger in the breast of men easily turned into a sin. pag. 265  
118. Why is the Anger of Princes and great governors commendable. pag. 267  
119. Why do many exercise their Anger against themselves. pag. 269   

Of Shamefastness.  
120. Why hath man only obtained of Nature the gift of Shamefastness. pag. 271  
121. Why do women, and young men especially blush. pag. 273  
122. Why is the seat of Shamefastness in the forehead. pag. 274.   

Of Compassion.  
123. Why hath Nature given compassion. pag. 276  
124. Why are women and old men most pitiful. pag. 278  
125. Why are they that are angry, or in misery not merciful. pag. 281   

Of Emulation.  
126 Why hath Nature given to man Emulation. pag. 283  
127 Why do men Emulate things most noble. pag. 285.   
FINIS.   

Errata.  
In pag. 3 line. 18 for creator of things, creator of all things. pag. 11. line 2●. for bestroweth, bestoweth. pag. 13 line 5 for sure, since, pag. 28. line 11. for saciable sociable, pag 47 line. 3. for gods goods. pag. 73. line 11. for juceus Incens. pag. 81. line 23 for pease please. pag. 89. line 20 for add and, pag. 79. line 4. for disposition disposition. pag. 102. line. 17. for laugh cough. pag. 160 line. 20. for visible invisible. pag. 162. line. 23. for intentiall intentional.