Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	blood_n	body_n	great_a	2,100	5	2.8464	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16439	The boke of wisdome otherwise called the flower of vertue. Folowing the auctorities of auncient doctours [and] philosophers, deuiding and speaking of vices [and] vertues, wyth many goodly examples wherby a man may be praysed or dyspraysed, wyth the maner to speake well and wyselie to al folkes, of what estate so euer they bee. Translated first out of Italion into French, [and] out of french into English, by Iohn Larke. 1565.; Fiore di virtù. English.	Larke, John.; Gozzadini, Tommaso, attributed name.; Leoni, Tommaso, attributed name.	1565 (1565)	STC 3358; ESTC S116186	56,010	218

eate drynke and is all contrarye to the Vertue of Abstynence It is redde in the summe of Vyces that there commeth muche euyll to the persones by the Vyce of Glotonie For that same Vice dothe take awaye the Memorye of the person distroyeth the Sences or Wyttes consumeth the Vnderstandynge corrupteth the Bloud Dystroyeth the syghte of the eyes maketh the spyrite feble and doeth stop and let y e tounge dystroyeth the bodye bryngeth Lecherye shorteneth the lyfe of the mā And doth engendre many great syckenesse whyche doe cause the person sodenlye to dye or doe cause hym to lyue in greate payne and saythe that there is mo folkes whyche dye by reason of excessyfe eatyng and drinkynge and by inordinate lyuynge thē by other mortalytie And saith that women and wyne doe cause manye good men to erre ¶ Arystotyle sayth that he is a verye beaste whych foloweth the wil and appetyte of hys mouthe And saythe that he whyche dothe fyll hym selfe full of good meates and drynckes that he dothe seeke hys deathe more then hys lyfe And saythe that he whyche wyll lyue cleane and in healthe let hym beware of to muche and excessyue eatynge and drynkyng ¶ Ipocras saythe that haboundaunce of wynes and meates distroyeth the bodye the soule and the Vertues ¶ Saynte Gregorye saythe that when the Vyce of Glotonye hath the domynacyon and power of the person it shal cause him to lease all the goodnesse that euer he dyd And that when the body of the person is not gouerned by abstynence al the Vertues of the same person be drowned ¶ Wherof Saynte Paule maketh mencyon sayenge ¶ Quibus finis interitus quorū deus venter est et gloria in confusione eorum terena sapiunt ¶ Howe Abstynence is that wherof Glotonye is consumed And by the goodnesse that is therin And that maye come therof ¶ The xxxiii Chapter ABstynence is a Vertue by the whyche the desyre of Glotonye is refrayned quenshed Salomon saith that he whych lyueth by Abstynence dothe alengthen hys lyfe ¶ Saint Austyn saith that in like case as a man doth straine the rain of the brydle to stop the horse So ought a man to constraine and refraine him selfe from the sinne of Glotonye by the Vertue of Abstynence a man doth get purchase in this worlde the treasoure whiche is aboue all other treasours that is to saye helth of bodye ¶ Sidrac sayth that ther is no ryches in this worde to be compared to the helth of the bodye And by abstinence a man doth purchase helth and increasynge of his lyfe and doeth eschewe glotonye that is to say to abstayne from excessyue eatynge and drynkynge for to fyll him selfe full of meates the stomacke is greued therwyth And it doth nouryshe as is aforesaid manye greuous dyseases and in especyall the gowte And doth cause the breathe of the person to stynke And many other euylles come ther of to the person of the whyche ofte tyme foloweth sodaine deathe ¶ Howe Constancye and Inconstaūcye be dyfferent And howe Constaunce is a Noble Vertue And what Inconstauncye is ¶ The .xxxiiii. Chapter COnstauncye is to be Ferme and stable in one purpose without varyenge ¶ Tulle saithe that it is a very great and a good thing for a man to be stable in those thinges whiche he wil say or doe ¶ Isydore saythe that he is not worthye of prayse whiche doth begynne anye worke but he whyche maketh an ende therof Yet notwythstandynge a man oughte not too bee so styffe in those thynges which he hath to do that he do fal into the vyce of Obstynacye Obstinacye is not to chaunge his purpose for anye counsayle or for anye thing that may chaūre therof Inconstauncye is a vyce contrarye to the vertue of Constauncye ¶ Senec saythe that Inconstauncye is not to be ferme and stedfaste And it maye be compared to the Swalowe whyche doth feede and nouryshe hym selfe in flieng here there and so doth Inconstauncye which dothe put all thinges at aduenture ¶ Of the Vertue of Noblenesse of courage of men And how the men be ofte tymes praysed by reason of the same ¶ The .xxxv. Chapter NOblenesse of Courage is to hede and mynde Vallyaunte Noble and Vertuous thyngs And it may be compared to the Griffon which is a beast of such nature that he wold rather let hym selfe dye for hungre then he wolde eate of Caryon and stynkynge flesshe ¶ Saint Austin saith in speaking of the highnes nobelnes of hart that the Lion maketh neuer warre with the Antes nor the Egle with the Flyes ¶ Tuile saith that the Courage of vertuous persones is knowen by theyr great workes And saith that there is nothing so strōg so sharp as the heart courage of the man ¶ Example of Noblenesse of Courage ¶ The .xxxvi. Chapter OF Noblenesse and highnes of Courage it is red in the Historyes of Rome that there was a Phisicion that serued a Baron the whiche Baron made great war againste the Romaines This Phisicion came on a daye to the Senatours of Rome and to the Counsalie and said vnto them If ye wil geue me a good summe of money I wyl poyson my Mayster which hath done you so much euyl And they aunswered we will not vanquyshe hym by treason but by force and strength And then they dyd shewe the case to the Baron to thintent that he myght beware of the Phisycyon ¶ Of Vain glorye And howe manye maners there is therof And howe Vaynglorye is to be dispraised ¶ The .xxxvii. Chapter VAynglorye is a Vyce contrary to Noblenesse of Hearte And there is three maners of Vain-glory The first is when a man dothe cause hym selfe to bee more estemed praised and honored then it appereth vnto him ¶ But as Saynt Thomas saithe it is no Vyce to haue the wyl to be good or to be well named and famed when he sayth that good nāe and fame is better then greate Richesse The second maner of Vaynglorye is when a man doth vaunt boste and prayse hym selfe for anye maner of thynge for it is a thynge not semelye nor conuenyente for a man to prayse hym selfe The third maner of Vaynglorye is for a man to shewe hym selfe Rycher then he is And to shewe hymselfe more vertuous then he is for it is Ipocryse The vyce of Vaynglorye maye be compared to the Peycocke whiche is so full of Vaynglorye that al his dysyre and delyghte is to shew his fethers in spreadynge hys tayle in maner of a whele for to be praised In the Summe of Vyces it is red that when the person shall haue ouercome al Vyces yet Vayuglorye doth tary wyth hym ¶ Cato saythe if thou wylte please god eschewe Vainglorie ¶ Plato saythe doe not prayse thy selfe but lette another man prayse thee ¶ Saynte Gregorye greatlie do●● blame the Vaynglorye of Ipocrytes And saythe that theyr Vaynglorye is not but a

he sholde cut his throte And the saide Barons and Knightes promysed also to conueye the sayde Emperour out of the Palice And within short space after that the sayd Barber came to shaue the Emperoure and to doe that thing that he had promysed that is to saye to kyll hym And dyd beholde the wrytyng which was set aboue the doore of the Preuye Chambre in the whyche was conteyned When thou shalt enterpryse to doe any thynge consyore well in thy mynd the ende that maye come of it Whearewyth he me ruaylouslye astoyned and began to waxe pale in the vysage And dyd tremble for feare the Emperoure seinge thys meruayled greatlye what shoulde be the cause therof And commaunded his sayd Barber to shewe him the cause of hys feare The saide Barber was so troubled and abasshed in hys mynde that he coulde geue no maner of aunswere Then the Emperoure consyderyng that he cold not haue such a great feare without some maner of cause dyd examyne hym And promysed hym that if he wolde tell the trueth he shulde haue no harme but shulde haue pardon what cause soeuer if were And then the sayde Barber discouered all the matter and declared the maner of the sayde treason And howe that he had promysed to cutte the throte of the sayde Emperoure in shauinge hys berde Then the Emperour incontinente dyd sende for the said Barons and Knyghtes And dyd cause them in lyke case to be examyned and foūd the trueth therof and fynally caused them to suffre cruellye Iustyce accordynge to theyr deseruynges Then he sent for the Phylosopher whyche had geuen hym the wrytynge And after that tyme wolde neuer suffre hym to departe from hym a Howe Follye is contrarie to Prudence And how Follye is deuided into manye partes of the man Also the maner to know the Folie by his dedes and the wyse man by hys workes ¶ The .iiii. Chapter FOlye is a Vice contrarye to the Vertue of Prudence As Plato saythe of the whyche Folye there is dyuers and manye sortes and maners There is Folie accustomed as those persons whiche be Foles from theyr natyuitie and byrthe And other there be whyche be lūatike or frantike for a certaine space And yet there is another maner of Folye whyche is lesse then the other aforesaid as of those persons whiche haue loste theyre wyt And thys Folye maye be deuyded in foure maners The fyrste is of those persons which do not regard not thinke buselye vpon those matters that they haue to do but do al thinges at auenture withoute any maner of consyderacyon and reason The Seconde maner of Folie is of them that doe not consydre norre gard the ende that mai come of the matter that they haue enterprysed but do al thyngs sodeinly as it commeth in theyre mynde and wyll The thyrd maner of Folye is to be to hastye to doe that thyng that a man hath to do The fourthe maner of Folie is to be neclygent and slothfull in that thinge that a man hathe to doe to haue no thoughte nor care for the same but rather necligently to let it pas And can not find the maner to begin any thing And if another man begin yet can not be folowe And if a man doe pursue and folowe yet can not he find the maner to make and ende knowe ye that neclygence is mother nourishe of pouertye And so the man whiche is neclygent may be reputed for a foole ¶ Salamon sayth meddle not but as lytle as thou may with a foole for he will not regard thy wordes except they be after his pleasure ¶ Senec saith that a foole may be compared to the Moldwarpe whiche heareth but vnderstādeth not And sayth that the fole lightly byleueth the good y t a man speketh of hym And heareth verye gladlye the euyll spoken of another man And say the also that the wyse man doth folow y e domages harmes And goeth not about to fynd them but that fole taketh great paine to fynde them And saith if thou wyll haue y e loue of a fole fulfill his wil pleasure in all thynges And sayth that the loue of a fole shalbe greatter domage vnto thee then his euil will And if it chaunce that he be Ryche he shalbe proud and presūpteous and if he be pore he will dispeare of the goodnesse of God And And if a man geue him anie thinge he wyll neuer thanke him for it if a man tell him any secrete matter he will showe it incontinente to another if he speake he wyll be hard wyll haise audyence aboue all men And if other men speake he wyl not heare nor geue audyence vnto them he is sodeynlye merye and full of Ioye withoute anye measure and reason And sodeynlye also he is full of Ire Melancholly and angrye wythoute Reason if a man pray him to pardon and forgeue anie man he wyll aunswere that in no maner of wyse he wyll so doe he loueth better warre and decencion then peace And falshed lyeng thē trueth no man can bryng him out of his oppinion And cōmonly he is coueitous in all his busynesse if he talke wyth a wyse man he will neuer humysate hymselfe nor skarsly gyue hym he arynge of thou be rich he will saye thou arte an vsurer if thou be poore he wyll speake to thee vyse woordes if thou do well and vse to doe manye good dedes he wyll say that thou arte an Ipocryte if thou doe euyll he wyll defame thee if peraduenture he do accord hym selfe to trueth in any maner of thyng that doth please him he wyll prayse it greatlye but if it be contrarye to hys pleasure will he will disprayse it But the wyse man is of a contrarie oppinion for he hathe counteraunce in Iustyce Humylytie pardon he can speake well and also hold his peace when place and tyme is he hath measure in hys power he is lyberall to the demaunders and also he is a faire speaker and a fayre geuer of aunswere he that sheweth hym his coūsaile he dothe keepe it secrete if he geue anye thynge he geueth it merelye and wyth a good hearte and without any reproch he doth none otherwyse to anye man but as he wolde were done vnto him If he be rich he wil neuer be y e prouder therfore If he be pore yet therfore wil not he leaue and forsake to serue god he is not angrye nor displeased to see an other man better then he nor he wil not dispraise no manne worse then him selfe he demaundeth nor claimeth nothinge there where he hath no right he is agrable pleasaunte in all his aunsweres And faith nothing but that he knoweth wel he doth not hyde his science he constraineth accordeth his wil by force to trueth and right he causeth him selfe to be loued of euerye man if he beare wytnes it shall be true if he Iudge it shalbe right shall neuer prolonge

euerlastynge and perpetuall world Also of the worlde of Folye and vanytye to the world of Wisdome Truethe and of Reason of the world of payne and loboure to the world of consolacyon and of felycytie And saythe that it is greate meruayle of those whych feare and doubte death And do alwaies contrarye to theyr saluacyon And saith that he whych lyueth well and vertuouslye in thys worlde ought to truste to make his ende well And saithe also that death is good bothe to good and euyll men To the good men to the intente that they maye haue the rewarde of theyr goodnesse And to the euyll that they maye commytte no more synne nor doe no more euxll to the people And saythe that it is better dye then lyue wyth shame And therfore he sayd vnto a man which dyd flye from the Battayle Thou doest euyll to flye from honorable deathe for to liue wyth rebuke and shame ¶ Socrates sayth that he dyd see hys wyfe weepe when he was taken oute of Pryson to be led to his death And he sayd vnto her wher fore doeste thou weepe myne owne wyfe And she aunswered haue not I a good cause to weepe when I see you ledde to deathe with great wronge and wythoute cause And then he aunswered that the man ought not to feare deathe for there is no maner of payne or bitternesse in it but the feare that a man hath therof A wyse man beinge sycke in his bedde caused hys Sonne to come afore hym that hee myghte talke wyth hym of Deathe And sayde vnto hym my Sonne haue abstynence wyth thee and refraine thy wyll for if thou dysprayse the worlde and the dyuers chaunces therof that euery day doth ronne happen in abstraynge from those thynges which God hath prohibited thou shalte desyre none other thynge but death Sone speke allwayes of God and he shall put in thy mouth good wordes Sonne doe not put thy loue in thys world for it is transytorye and deceyueth all those whyche do put theyr trust in it Sonne suffise thy selfe and be content with that thyng that god hath geuen thee And do not coueit the goodes of other men Sonne vse temperaūce in thy lyuyng And be conuersaunte with wyse folkes And so thou shalte gette wysdome be meke humble and be no mocker dispraise no man and do not speake to much for I haue repent me more for my large and to much speaking then I haue for holdyng my peace or for lytle speaking Sonne I pray the beware the cock do not wake erlier in y e morning then thou doubt feare god beware of vainglory if thou haue any science do not bestowe it in good vses it shall do the more domage hurte then profyte Beware that thou speake no vaine and vnprofytable wordes be not prowde for anye maner of Ryches And doe not dyspayre for any maner of aduersities that may chaūce vnto thee ¶ Socrates saythe that deathe flyeth alwayes from hym whyche doe not feare it And is alwayes nere to hym whyche dothe feare and doubte it And saythe in another place that thyng whych thou can not eschew sustaine and suffre it Pacyentlye ¶ Saynte Austyne saythe that there is nothyng so sure as death for Deathe hathe no mercye of the Poore nor beareth no honoure to the Ryche And so spareth no maner of folkes ¶ Hermes sayth that deathe is as the stroake of an Arrowe And the lyfe of a man is in lyke case as the stroke whych tarieth a good space or it come Against the feare to die syxe thynges doe assure vs. The fyrste is the death of the bodye by the whyche euerye man is ryghte sure to passe The seconde is that deathe maketh ende in all thinges of thys worlde The Thyrde is the necessytye to dye The fourthe is that we see other dye afore vs. The fyfthe is that God hym selfe dyd dye The syxte is euerlastinge lyfe that commeth after thys ¶ Salomon maketh mencion ther of sayenge ¶ Memor esto quoniam non tardabit mors ¶ Of Suertye and howe manye maners there is therof And howe Feare and Suertie do striue togyther by dyuers Languages ¶ The .xxix. Chapter SVertye is not to doubte the domages hurtes that maye come in the ende of thinges begon And there is two maner of Suerties The one is of Folye as he whyche goeth to fyghte agaynste hys Enemyes naked wythout harnesse or he which feareth not to sleepe by venymous beastes the other is of wyt and of vertues The offyce of Suertie is to giue comforte and resyste euyll fortunes which come vnto the mā for a man ought to trust that goodnes and prosperitie shal come after the aduersyties ¶ Orace saith that he which doth fyxe hys hearte in goodnesse in his prosperytyes shalbe sure in his aduersytyes Againste thys Vertue of Suertye dothe stryue oft tymes Feare in thys maner Feare saythe to the man thou shalte dye Suertye aunswerethe it is a naturall thynge and no payne I dyd come into thys worlde vndre suche couenaunt that I should go out of it again the lyfe of the man is but a pilgrimage when he hath gone farre inoughe he muste retourne it is a greate Folie and madnesse to feare that thynge whyche can not be eschewed ¶ Lucan saithe that Death is the laste payne therfore a man ought not to feare it and saith that death is the last terme and ende of al thinges ¶ Senec sayth that he which prolongeth his lyfe yet for all that he can not escape from deathe Feare sayth thou shal die Suertie aunswereth I am not the fyrste nor the laste For there be manye gone afore me And all the other shal folowe me it is the ende of mankind There is nothynge that greueth which cōmeth but once for deathe is common and egall to all Feare saythe thou shall haue in thy lyfe muche payne sorowe and trybulacyon Suertye aunswereth to delyuer me from all these euylles I muste dye Feare saythe thou shall dye in a straunge Countrey Suertye saythe Death is not more greuous without the house then with in Feare saythe thou shall dye in thy yonge age Suertye aunswereth Deathe is common as well to the yong as to the olde and maketh there no maner of dyfference But I wyll that thou knowe that it is the beste dyenge when a man hathe the greatest pleasure to lyue it is a verye good thyng to dye afore that a man desyre deathe If deathe take me when I am yonge it shall not take me in olde age ¶ Iuuenall saythe that deathe oughte to be so muche doubted as oughte to be olde age Feare sayth thou shalt not be buryed Suertye aunswereth I doe not care for it shalbe very small domage vnto me when the person is dead he careth not what becommeth of the body whether it be brente or eaten with wylde Beastes I wyll that thou knowe that the Sepulture or Buryeng was not founde

if it hadde not bene thou shoulde ofte tymes haue thy mynde and Courage in Vanytyes wherby thou shoulde greatlye haue dyspleased God And be thou sure that god doth nothyng but by Reason but the persones haue not knowledge therof for God hathe not promysed it them but of two euylles he dothe allwayes take the lesse Ann this said the Aungell dyd departe from the Heremyte And from thenceforthe the sayde Heremyte dyd neuer murmure againste God for anye maner syckenesse or aduersyty that he did send him but rather dyd thanke God And alwaies dyd reioyce hym selfe in his sicknes and aduersyties consyderynge alwayes that it was of the goodnesse of God Howe Iniustyce or wrong is contrary to Iustyce and howe manye maners there be of Iniustyce And how Iniustice demaūdeth Vengeaunce afore god ¶ The .xli. Chapter INiustyce is a Vyce contrary to Iustice And it is in dyuers maners and sortes The Fyrste is to kyll any man and it is caleld murtherynge The Seconde is to speake vyllanye and opprobryous and slaunderous wordes of anye man And it is called iniurye The Thyrde is to do anie thynge by strengthe and it is called Vyolence The Fourth is to do domage and preiudice to ani man And it is called outrage The Fyft is to take another mannes good and it is thefte The Syxte is to take a person by Force and it is called Rapyne Iniustyce otherwyse called wronge maye be compared to the Deuyll the whych doth not loue reason For all hys pleasure is to doe euyll to fryendes And to tormente them whyche haue serued him ¶ Ihesu Chryst speakyng of Iniustyce saythe wyth such measure as ye shall measure ye shalbe measured And as ye do to your neighboure so shall be done to you ¶ Salomon saythe Iudge not the deede of anye man wythoute Reason ¶ Senec saithe that much sorowe and trybulacyon is in the Lande wherof the Lorde and Gouernour is a yonge man whyche is verye easye and lyghte to giue pardon to mysdoers And sayth that he whyche dothe not punyshe the euyll is consenting to the same And saithe that there is foure thynges which do call the man afore god And the whyche do sore dysplease god The fyrste is the euyll that a man dothe to an Innocente person The Second is to withhold the hire wages of his seruaunte The thirde is willingly to set fyre in a house or in a towne The fourthe is murdre ¶ Arystotyle saythe do not shedde mans bloud wythoute a cause for it demaundeth Iustice of god And he that doth euyl to another man he hathe euyll and dothe not knowe howe and from whence it doth come ¶ Example of Iniustyce ¶ The .xlii. Chapter OF Iniustice it is red in the life of holy fathers that y e deuil bethought him one day y t he wold be maried to thintent to haue doughters to marye that he myghte leade theyr husbands to hel he did marye with Iniustyce of whom he had seuen doughters The fyrst is Pride which he maried to Lordes and noble men And to them whyche haue outeragyous heartes by reason of Pryde The Seconde is Anaryce whych he gaue to the Heades and chyefe of the people The Thyrd is Falsenes which he maryed to Villains The fourth is enuy which he maried to ministrelles crafts men The fift is Ipocrysye whych he maried to Relygyous persones The Sixt is Vaynglorye whyche he wolde gyue to no man for she dothe mary her selfe to all men of euerye degree and estate The Seuenthe is Lecherye whych also he dyd not marye but lefte her common Some men saye that it is wryten in the boke of Examples y t y e Deuyil had ten Doughters of the whyche he dyd marye but. viiii that is to say The Fyrst is Pryde whych he maryed to Lordes and other Noble men The Seconde Sacrylege to Lobourers The Thyrde Vserye to Cytezens The Fourthe Ipocrisie which he maryed to relygyous persones The fyfte Symonye which he maryed to Pryestes and Clerkes The syxte deceyte whyche he maryed to Marchauntes The seuenthe Enuye whyche he maryed to Seruauntes The eighte Couetousnesse whych he maryed to olde folkes The nynthe and the tenthe that is to saye Vaynglorye and Lecherye he gaue no man ¶ Of Loyaltys And by Loyaltye the person is greatlye praysed ¶ The .xliii. Chapter LOyaltye as Terence saythe is to haue a perfyte Faythe And too shewe hym selfe none otherwyse then he is ¶ Longyn saythe that a manne is praysed for three thynges that is to saye for Loyaltye in that thyng that he hath to doe The seconde is to keepe and fullfyll that thynge that he hath promysed The thyrd is to thynke alwaies to do well ¶ Senec saith that he which doth lease his faith can not lease a greater thynge ¶ Aristotyle saith do not breke thy faith to any person except to a woman or to a chylde ¶ Senec saythe be Loyall and Faythfull to all men And specyallye to hymth at putteth hys truste in thee ¶ Of Falsehed what it is And of the dyfference that is betweene Suspycyon and Ielousy And Treason and Malyce ¶ The .xliiii. Cpapter FAlsehed is a Vice contrary to Facultie and it is to say or thinke a thing contrarie to his wil and to haue desyre to do the contrarye of that thynge that he saythe ¶ Salomon saythe be not conuersante with a false person for he cannot loue that thynge that pleaseth hym ¶ Senec saith that when any Iniurye or wronge is done or saide to a false man he feyneth him selfe as he dyd not care for it to the intent that he may the more craftelie and falslie venge him therof ¶ Saynt Thomas sayth that the suspycyon of the manne is knowen in foure maners The Fyrste is the euyll person thynkethe that all other be all euyll as he is The Seconde is that a manne doth alwayes suspecte that person whyche hathe accustomed to doe euyll The Thyrde is when a man heareth euyll spoken of another the whyche he wolde euill he beleueth it incontynente The Fourthe is when a man hathe proued manye thynges ¶ Arystotyle saythe the olde persones for the moste parte doe verye lyghtlye suspecte because that they haue proued many thyngs in their tyme. ¶ Salomon saith the euil thoughtes doe cause the person to departe from God ¶ Plato saythe that the fyrste mouinge of the thought be not in our power the whych we ought wel to tesyste ¶ The Decre saythe that the flesshe can not be corrupte if the thoughte be not corrupt afore And sayth that the person can not haue agreater euyll then to be suspectinge ¶ Alexandre saythe when thou bast consyence and truste in anye man thou oughte not to suspecte hym except manyfestlye thou fynde that thynge in hym whereby thou maye haue suspycon for the suspicyon that thou shoulde haue there shoulde cause thee to be moued

place sayth speake lytle for in much speakynge there is ofte times muche folye And saithe that the fole semeth to bee a wyse man when he dothe holde his peace It was demaunded of a Pliylosepher wherfore he did speake so lytle and whether he did it by reason of wyt or solye and he aunswered that the fole could not hold his peace ¶ Cato saithe that the cheefe vertue is to refrayne the tongue ¶ The Maister of sentences saith that so long as thou doest kepe the from shewyng thy secrete it is thy subiecte but when thou hast discouert and shewed it thou arte then in pryson and subiecte vnto it It is better and more sure for the to hold thy peace then to crye to another that he holde his peace ¶ Senec saith that if thou can not refrayne thy selfe from speakynge how will thou commaund another to holde hys peace thou oughte to consydre if he be thy fryende or enemie to whom thou doest speake for there is not a swter thynge in the world then a good friēde to whom thou mayste tell and shewe thy secrete as to thy selfe ¶ Tullie sayth that although that thy words be not fayre eloquent Neuertheles if thou do pronounce themiently and voith faire maner they shalbe praysed and if the wordes be neuer so good and fayre and thou do not shewe them iētlie they shalbe blamed ¶ Sidrac saythe that when thou wyll purpose any thyng beware aboue al thynges to speake to much for to much speakynge and a longe tale dyspleasethe and greueth the hearers ¶ Saint Austine saith that a man ought to beware to iudg ani thing against another for a man can not tell if he whych doth the thing do it for good intent or euyll ¶ Our Lorde saithe in the Gospell Iudge no man and thou shall not be Iudged ¶ Saynt Iohn Crisostome speaking against thē which do iudge other folkes and saithe howe doest se so many litle faultes in the dedes of another man And dothe let pas so many great faults in thine owne dedes thou ought to be dyligent to consydre thyne owne dedes more then the dedes of other men ¶ For our Lorde saithe in the gospell ¶ Qui autem vides festucam in oculo fratris tui trabem autem in oculo tuo non vides A Philosopher said vnto a friend of his be euermore glad wilinger to heare and harkē then to speake vse thynes eares more then thy tongue speake nothinge but good and leaue the euyll for to speake good of another man it is the beginnynge of loue and frendship and to speake euyll is cause of great hatred And a certayne Philosopher saithe that good and ientle wordes do amend the dedes And saithe also that a good and ientle aunswere breketh the Ire wrathe of man And another saithe be well ware that thou doe not speake verye ofte if thou be not a good and a faire speaker And saythe that the fole can not but defame hym selfe in speakynge for he can not stop nor make an end of his wordes and speaking ¶ Tulle saith amongest al myschiefes and daungers that be in frendshyp flāterynge is the greatest ¶ Salomon saith that the person full of flaterynge is a snare to take the Innocēt persons And saith beware in any case that thou do not incline thy selfe to flatering words for they be snares to take thee ¶ Saynt Gregorye saith that we ought to haue those in greate reuerence whiche do preache the holye serypture for they be cursers that go before our lorde our lord doth folowe them The holy preachinge commeth before and our lord commeth after in the vision of our heartes and courages the words make the curse before and trueth is spred abroade in our vnderstandynge to this purpose God saithe to his Apostles ¶ Qui vos audit me audit et qui vos spernit me spernit ¶ And Socrates saith the tongue of the fole is the key of hys secrete And sayth that the tōgue of a man sheweth and declareth his wit and Wysdome or his folye ¶ Barbalicus saith a man of good disereciō ought not to exercise him in thinges vnuailable nor to spend more then his winning is ¶ Argelicus saithe a mā may haue but paine laboure in this world ¶ Orusiane saithe he that cateth not shall die for hungre if he eate more then in ough he shalbe sycke therfore it is a defycile thinge to a man to be long in health ¶ Bernicus saithe truste hym not that forsweareth his saith for worldely thynges And he saythe Idlenes engendreth Ignoraunce Igneraunce engendreth erroure ¶ Sedechias saith in long steping is not profite but harmer o vse it and saith beware that thou dispēd not half thy time in Idlenes ¶ Ciuyl saith the good soule wold haue no rest in this world than he that wil haue a good soule oughte to beware of reste ¶ Galyen saith gouerne the so wel that thou kepe the from euill doēg suffyse thee wyth the good dedes that thou shal do beside for christes sake ¶ And Gregorie sayth he that wil wit whether hys soule be noble cleane or foule and corrupte he ought to consydre in hys delectacyon and hys conscyence and if he delyghte hym in doeng good and vertuous workes with faithe hope charytye than hys Soule is clene and noble And if he delyghtethe hym in doenge foule and transytorious thinges and of no value thā hys soule is foule for euery thinge reioyseth him with hys semblable the good with the good and the euyll wyth the euyll ¶ Socrates saith let not to do wel though thy good dedes be not knowen for wel doenge is so good of it selfe that it shalbe vailable inough to the at last And saith when thou wyll chastise or correct any many for hys vice thou ought to monish and exhort him by good and ientle wordes And saith that the man slaudering with wordes is worse then a theefe And saith that he is good and wise whiche can reherse the good deedes of the wyse men and couer theyr malyce And it was demaunded of hym when the wyt of a man is perfite and he aūswered that when he doth not speake but wel and discretely as he ought to do And saith that it is better for a man to speake wel then to hold his peace and to say nothing he sayth refraine thy tongue and thy euyll wil and it shalbe the fayrest robe garmente that thou canest weare ¶ And therfore the prophet Dauid praied our lord that he wolde take hede of his mouth be keper therof and to set a dore or a gate at his lippes to kepe thē close to thintent that he shulde not say not speake any maner of thynge that shuld displease God to whom we shall praie that al thinges which be aforesaid may be